Beruflich Dokumente
Kultur Dokumente
We would like to dedicate this edition of the Krakw Symposium to the memory
of Walter Burkert, a philologist, historian, and a scholar of classics who undertook a
search for "tracks of biology" in religious phenomena. Approaches such as his made it
possible to bring religious traditions of the past to the contemporary laboratory for the
study of religions.
Contact: religions.confer@gmail.com
The Organizing Committee
Lech Trzcionkowski (Institute for the Study of Religions, Jagiellonian University)
Katarzyna Bajka (Institute for the Study of Religions, Jagiellonian University)
Matylda Ciokosz (Institute for the Study of Religions, Jagiellonian University)
Magorzata Alicja Dulska (Institute for the Study of Religions, Jagiellonian University)
Joanna Malita-Krl (Institute for the Study of Religions, Jagiellonian University)
Jakub Szczniak (Institute for the Study of Religions, Jagiellonian University)
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5th IKSRS
Book of abstracts
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Odyssey, who, in turn, paved the way for the famous descent of Orpheus in the classical
period ( 1). Subsequently, we will return to Assyria and from there move to Israel and
Rome ( 2), and we will conclude with Christian Late Antiquity ( 3).
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their apparent splendidness. This paper will consider in which way this type of
corruption (the malicious intent) also applies to Ancient Greek ritual offerings, votive
offerings and libations to gods. Which are the proper and improper ways of offering
such gifts to the gods in Greek religion? We know that Greeks could pray and make
offerings for the destruction of another: how much significance had the right
mind/intention of the offerer? We will look at a number of relevant passages from
Homer (Il. 6.305-310, Od. 10.521-525, 14.414-453) and comment on Hectors, Odysseus
and Eumaeus sincerity, clarity and focus of intention, as well as the use of specific,
proper words when addressing the gods.
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anti-manichaean scriptures of Saint Augustine on one hand and the doctrines of earlier
medieval dualists (Bogomils and Paulicians) on the other will show if its reasonable to
talk about some Augustine-based doctrinal pattern attributed to the dissidents by
Catholic polemists and to reject eastern roots of Cathar heresy.
Names:
Filip Doroszewski (Cardinal Stefan Wyszynski University in Warsaw)
Dariusz Karowicz (Center for Thought of John Paul II in Warsaw)
E-mail: f.doroszewski@uksw.edu.pl
The Penthean Leaders: Dionysus and the Fall of the Roman Republic in Plutarchs
Lives.
The paper aims at examining the place of Dionysiac motifs in the image of the late
Republic as depicted in Plutarchs Lives. As observed by David Braund, the case of the
Parthian campaign that was organized by Crassus with support from Caesar and
Pompey, and ended with Crassus head reduced to a prop in a performance of the
Bacchae, was for Plutarch not only a personal folly but also a symptom of the malaise of
the late Republic. But similar Dionysiac references appear in several other Vitae (e.g.
Ant. and Caes.), too. They resonate with echoes of the conflict between mans political
reason and Dionysus divine logic as known from Greek tragedy (esp. from Eur. Ba, but
also e.g. Soph. Ant.). This paper, therefore, will argue that the reason why Plutarch often
follows this tragic pattern in his late Republican Lives is because he sees the fall of the
Republic as resulting from the Penthean attitude of its leaders. In their selfish pursuit of
power, Plutarch seems to say, they neglected the irrational elements embodied by
Dionysus, and by so doing they brought destruction upon themselves and the whole
state.
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for our empirical study of contemporary Christian believers who handle serpents in a
religious ritual that provides a likelihood of maiming or death. Interviews from those
actually dying from serpent bites and from those who survived what were clearly NDEs
from serpent bites will be used to illustrate the phenomenology of NDEs from serpent
bites in an explicitly framed religious tradition whose central ritual is rooted in their
understating of the plain meaning of Mark 16:17-18 which includes the mandate to take
up serpents.
against any deviation considered a Heresy. Some Christian writers resisted this process
and insisted on individual ability of knowing and reaching God without the necessity of
any intermediate hierarchy. Thus, Christian Gnosis found the divine inside the
individual, who experienced it and became part of it through contemplative rites. Texts
such as Three Steles of Seth or Allogenes made scholars think on mental stages of
abstraction that the gnostics would use to approach the divine until they reach a
moment of total closeness with it. In Christian Gnosis, the link with God belonged to the
believer, while the hierarchy was considered to misguide Christians. Gnostics defended
a religiosity external from the temporal power and promoted research on the divine in a
spiritual sense, instead of restricting it inside dogmas and a hierarchy that would
monopolize God.
Alexander of Aphrodisias (head of the School in Athens in the years 198-211) was
one of the most influential heirs of Aristotle. He followed in Eudemuss footsteps
mainly in believing that the active intellect (nous poietikos) was divine, scil. it was Deity
(Prime Mover) itself. According to Alexander nous poietikos is a purely spiritual
substance, separate from the nature of man and acting upon him. Since it is the divine
intelligence itself (Deity) it is the ground of all things. This view has this peculiar
consequence that human soul (i.e. passive mind / nous pathetikos) is fully dependent on
the body and thus mortal. Whereas the active intellect is one and the same for all
people who can participate in it. Such a view is rather exotic among Aristotelian
scholars, as most of them try to prove that we are immortal beings and some of them
even claim that this immortality is an individual one. And this drive to establish the
grounds for our immortality is characteristic not only of Christian-Aristotelian thinkers.
In my talk I will present Alexanders reading of Aristotles De Anima 3.5 as well as briefly
compare it to other thinkers, like Theoprastus, Eudemus, Themistius, Avicenna,
Averroes.
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Email: olutsyshyna@yahoo.co.in
Classical Skhya on the Relationship between the Vedic Revelation (ruti) and
Its Own Doctrine
The aim of my paper is to clarify the view of classical Skhya, one of the
orthodox (stika) schools of Indian philosophy, on the status of the Vedas. The
Skhya orthodoxy, as well as orthodoxy of all other schools of Brahmanical
philosophy, is defined by their acknowledging the authority of the Vedic revelation
(ruti). What is the real Skhya attitude towards the Vedas? Are the Vedas considered
as the highest authority and the source of the Skhya teaching, or the recognition of
their authority is nothing more than a declaration? The paper is a contribution to the
studies of the attitude of the schools of Indian philosophy to the Vedas, as well as the
studies of the role of the Vedas in Hindu tradition in general.
My research is based on all the available classical Skhya texts, that is, the
Skhyakrik by varaka and the following eight commentaries on it: the
commentary which survived in the Chinese translation of Paramrtha, the Skhyavtti,
the Skhyasaptativtti, the Skhyakrikbhya by Gauapda, the Yuktidpik, the
Jayamagal, the Mharavtti by Mhara, and the Skhyatattvakaumud by Vcaspati
Mira. I distinguish and reconstruct the following three main tendencies which
constitute the classical Skhya view on the status of the Vedas: 1) Skhya is
authoritative because it is based on ruti; 2) Skhya is ruti; 3) Skhya is higher than
the Vedas; it is the highest teaching and the source of the Vedas and all the authoritative
texts and doctrines. It is possible that the second and the third tendency are not two
separate tendencies but the same one.
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The basis for the paper are the following Tibetan texts:
rnam shes dang ye shes 'byed ba'i bstan bcos bzhugs so//
rnam shes dang ye shes brtag pa zhes bya ba'i bstan bcos bzhugs so//
rnam par shes pa dang ye shes 'byed pa'i bstan bcos kyi tshig don go gsal du 'grel pa
rang byung dgongs pa'i rgyan ces bya ba bzhugs so//
rnam par shes pa dang ye shes 'byed pa'i bstan bcos kyi mchan 'grel rje btsun 'jam pa'i
dbyangs kyi zhal lung nor bu ke ta ka dri ma med pa'i 'od ces bya ba bzhugs so//
Longhuajing Sutra of the Dragon Flower from the mid XVII century. This is the survey
of the language the Sutra of the Dragon Flower uses to describe its concept of ultimate
reality presented in anthropomorphic and personified symbols, important in unfolding
the mythical story of the generation of the world and its salvation: the Ancient Buddha
(GuFo), and other gods and/or his other appellations / manifestations such as The
Ancient Buddha of the Heavenly Truth (Tianzhen Gufo), The Venerable Heavenly Truth
(Lao Tianzhen), The Venerablenborn Mother (Wusheng Laomu), The Ancient Mother
(Gu Mu), The Venerable Nothingness (Lao Wu).
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The paper aim to analyze the conditions of possibility in the field of comparative
study of mysticism. The goal is to criticize the perennialist notion of a common core of
various mystical experience, in a Wittgensteinian way, using the tools of philosophy of
language. The paper would strongly, but not entirely base on the work of Steven Katz.
Firstly, I would like to show, that the vast majority of problems in question are produced
on the methodological level, by choosing and setting an unclear essentialist
epistemological frame. Secondly, I would like to focus on the notion of ineffability by
showing that it cannot be an excuse for non-intelligibility of the study. I would do that by
analyzing different kinds of ineffability: in the experience of colors, tastes, emotions.
for
Meta-ethical
Sensitivities
and
its
Religious
Where do our basic notions of fairness come from? How is it that even very young
children (and a growing number of primate species) exhibit a well-developed sense of
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fairness? Recent work by De Waal (2014) and others has proposed that meta-ethical
sensitivities are evolved characteristics aimed at social cohesion. Very basic notions of
fairness seem to be hardwired and selected for. In this paper I seek to extend De Waals
work by asking whether there may be a biomorphological, perceptual basis for this
moral sense. I argue that our own experience of symmetry as a basic fact of our bodies
and environments may supply a non-social basis for moral sensitivities. This analysis
provides a potential basis for understanding the development of moral sense at the
individual level. Necessary but not sufficient, symmetry, I will argue, is a basic aspect of
our moral sensibility. I will then consider how symmetry plays a part in religious
traditions understood as social technologies. I will focus on certain theories of dharma
to illustrate the technologization of this axiom in religious traditions.
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between mortals and supernatural agents. Furthermore, I will discuss the daimones
attested in the so-called Orphic gold leaves. Daimones are mentioned in some variants
of the text from Thurii alongside other underworld deities (Persephone, Eubouleus and
Eukles) as the group of gods receiving the purified soul of the initiated. It seems to be
significant that in some of these texts daimones are replaced by theoi or are mentioned
together with them (the gods and other daimones). On the other hand, in the Derveni
papyrus daimones are identified with avenging psychai and appear in the context of the
fears of Hades, Erinyes and Eumenides. Recently, some scholars tried to reinterpret the
first columns of the Derveni papyrus as a description of Persian religious practices, but it
seems that the text demands some revision. Even if this interpretation at various points
remains acceptable, I would like to offer Greek parallels. As an ad hoc example may
serve Xenophons Anabasis (7.8.1-6), where Zeus Meilichios is represented as an
impeding divine agent to be appeased by sacrifices (cf. , to appease in P.Derv.
col. VI l. 1); it is worth noting that Socratic daimonion was an impeding divine sign too. I
would like to conclude with a suggestion that the concept of impeding daimones and
gods was a part of the technical vocabulary used by itinerant priests and in the mystery
cults since both of them offering to move the daemonic obstacles out of their clients
way.
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harmony with it. Its by practicing the model of self-cultivation prescribed in the Four
Books (especially in Daxue, the Great Learning) that we reach the contact with the
Principle. Self-cultivation begins with investigation of things at hand for their
principle(s); one of those things is ones own heart. The principles contained in the texts
are found while comparing the principle of the things with the principle of the heart. But
without a guiding instruction from the Sages one could easily be misguided by ones
rising emotions. Its a hermeneutical circle, and entering the Way of philosophers with
the texts of the Ancient Sages in hand is like a religious conversion.
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