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Wspomnienie o doktorze Leonie Cyboranie, najwybitniejszym polskim znawcy filozofii indyjskiej

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Teuchmann R.

Edukacja Filozoficzna

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2016

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nr 62

77-84

EN

Leon Cyboran (30 August 1928 - 6 June 1977) was the greatest Polish expert in Indian Philosophy. As an independent thinker, he was marred by the communist government, which disrupted his life. This was confirmed by the IPN ( the Institute of National Remembrance – Commission for the Prosecution of Crimes against the Polish Nation ). In 1971 he was conferred doctor's degree in philosophy ( Ph.D ) at Warsaw University. He taught Indian philosophy at ATK (currently Cardinal Stefan Wyszynsky University in Warsaw) and Catholic University of Lublin (KUL). In June of 1975 he turned to the Second World Sanskrit Conference in Turin presenting his article entitled : "Philosophical Sanskrit," in which he described a successful experiment of introducing regular lectures on Indian philosophy and Sanskrit learning on Faculties of Philosophy in Poland. He postulated to break the existing Eurocentric philosophy. To expand the knowledge and horizons in science and cultivated philosophy, he suggested introducing similar regular classes on Philosophy Faculty at other Western universities. He was invited to deliver lectures by universities in India and Israel. He worked on Yogasutras and Bhashya intending to obtain habilitation in autumn of 1977. Unfortunately this could not happen. His habilitation work was later published by PWN in Warsaw. He created a unique philosophical system called Aharama explaining the path of spiritual development.

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Causality in western and eastern philosophies

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Teuchmann R.

Kwartalnik Filozoficzny

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2020

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tom 48

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nr 4

5-28

EN

The general outline of the issue of causality in Western and Eastern philosophies shows that any concept of causality has always depended on the way of understanding reality. In classical European metaphysics, causes explained the existence of being, but from the time of Galileo this concept came to be used only to explain phenomena and events taking place in the experienced world. Eventually, the concept of a cause became more and more restricted, and even discredited. But there are also attempts to rehabilitate the importance of causation, especially in the research of those who try to refer to classical metaphysics. Of course, we cannot forget phenomenological research, in which causality belongs to the system of the constituted, intentional world and makes sense only within it. This dependence of the known object on the subject of knowledge is particularly evident in the philosophy of the East, mainly in the philosophy of India. All the disputes within this tradition have concerned the question whether the effect preexists within the cause or not. Accordingly, two opposing views have formed: satkāryavāda and asatkāryavāda. The first one (satkāryavāda) represents Sankya and Advaita Vedanta, the second (asatkāryavāda) – the system of Nyaya.

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Jedność Bytu w filozofii Wschodu i Zachodu

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Teuchmann R.

Kwartalnik Filozoficzny

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2019

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tom 47

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nr 2

5 - 23

EN

Parmenides of Elea was the first of Greek philosophers to analyze in detail what being is. He came to the conclusion that being is without cause, unbegotten, unmovable, and perfect. Being also cannot arise from non-existence, and is indestructible, since change into non-existence is impossible. Such Entity is singular and indivisible, sole, and simple in its ontic status.This concept was developed by Plato, as it emerged that the most important issue was to overcome the aporia of Unity-Plurality. He sought a workaround in the ideal world. On his understanding, only ideas were being, and everything else was a phenomenon (φαινόμενα), or reflections or shadows (σκιαί).This idea of ancient Greek thinkers was thendeveloped by Plotinus, who placed "Oneness" above Being itself. It was the Jewish and Arabic scholars who defended the unity of real Being, identified with the Absolute, and its indivisibility. But these discussions, although related to ontological issues, got pushed into theology. The unity of God was expressed by the famous credo of Israel Shəma 'Yiśrā'êl, which stated that God is eḥad, i.e. one, single, indivisible (Devārīm 6:4). This definition excluded every dualism, pluralism, and trinitarianism. Against this background, there were also disputes with the Catholic theologians, who treated philosophy as a servant of theology. The rejection of such an approach was evident in the views of Joseph Ḳimḥi. Further, a defense of the unity of God appeared in Jacob ben Reuben's writings, and, above all, in those of Moses Maimonides. Considerations on this topic were continued by Arabic thinkers. Surah 112:1 of the Qur'an stated that God is one, unique (Al-Uāḥid), and single, i.e. indivisible (Al-'Aḥad). Therefore God as Absolute is simple ontically – this argument was used by Arabs in defense against dualism and trinitarianism. One of the first Arab thinkers, Wasil ibn Ata, after coming across Greek philosophy maintained that if God is Absolute, then He cannot be limited to any attributes. They are figments of the human mind. Arabic and Persian scholars tried to explain in different ways the relationship between God’s attributes and His essence. Among them were such sages as Al-Ash'ari, Al-Ghazali, Ar-Rumi, Shams i-Tabrizi, Ibn-Rushd, Ibn-Sina, and Ibn-Arabi.They provided a variety of solutions to this problem, thus summarizing the aporia of Unity-Plurality. In general, following Aristotle, consciousness was reduced to the intellect, but the philosophies of Sufi (taṣawwuf) and Kabbalah attempted to surpass the limitations of the mind.Only in Indian philosophy – especially in Advaita-Vedanta – the perfect Self goes beyond what we call the intellect (Greek νους). There, Sat (Being) is the opposite of what is becoming.This perfect Self exists as perfect Being (Sat), Consciousness (Cit), and Happiness (Ānanda). As perfect Being, it is undivided, simple, and only One. All multiplicity is excluded in this Oneness.