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<title>Internetowy Magazyn Filozoficzny Hybris 29 (2/2015)</title>
<link href="http://hdl.handle.net/11089/34337" rel="alternate"/>
<subtitle/>
<id>http://hdl.handle.net/11089/34337</id>
<updated>2026-04-08T04:44:54Z</updated>
<dc:date>2026-04-08T04:44:54Z</dc:date>
<entry>
<title>Some Remarks on Laghu-Tattva-Sphota Xxi.9-24</title>
<link href="http://hdl.handle.net/11089/38094" rel="alternate"/>
<author>
<name>Glinicka, Małgorzata</name>
</author>
<id>http://hdl.handle.net/11089/38094</id>
<updated>2021-07-23T01:17:08Z</updated>
<published>2015-01-01T00:00:00Z</published>
<summary type="text">Some Remarks on Laghu-Tattva-Sphota Xxi.9-24
Glinicka, Małgorzata
The article is aimed at analysis of 9–24 stanzas of XXI chapter of&#13;
philosophical poem Laghu-tattva-sphoṭa, i.e. A Light Bursting of the&#13;
Reality, authored by Amṛtachandra-sūri (10th c. A.D.), the Jain thinker.&#13;
Chapter XXI is dedicated to the problem of universals and particulars,&#13;
meaningful and influential subject of Indian, as well as Western&#13;
philosophy.
</summary>
<dc:date>2015-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>The Fate of Misguided Souls: Kundakunda’s and Amrtachandra-Sūri’s Pespective</title>
<link href="http://hdl.handle.net/11089/38092" rel="alternate"/>
<author>
<name>Glinicka, Małgorzata</name>
</author>
<id>http://hdl.handle.net/11089/38092</id>
<updated>2021-07-23T01:17:09Z</updated>
<published>2015-01-01T00:00:00Z</published>
<summary type="text">The Fate of Misguided Souls: Kundakunda’s and Amrtachandra-Sūri’s Pespective
Glinicka, Małgorzata
The article is aimed at juxtaposition of two Jaina thinkers’ concepts&#13;
related to the status of living beings mired with delusion, i.e.&#13;
Kundakunda’s (2nd c. CE)110 and Amṛtachandra-sūri’s (10th c. CE)111&#13;
perspective according to Samaya-sāra of the former and Puruṣârthasiddhy-upāya of the latter. According to the Jaina philosophy an&#13;
individual soul (jīva) attains respective stages of spiritual development&#13;
traversing the whole scope spread between mithyātva (“falsity”) and&#13;
samyaktva (“perfection”) tiers. Each state is strictly connected with the&#13;
level of immersion in saṃsāra. These levels of spiritual development are&#13;
a result of deluding karmas (mohanīya karma). The factor joining a&#13;
cycle of births and concrete living entity is a karmic matter of subtle&#13;
conformation glueing itself and cohering to a being. The article is&#13;
focused on presenting types of delusion and its causing factors on the&#13;
basis of two temporarily distant but contentwise compatibile works.
</summary>
<dc:date>2015-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>Charles Darwin and Lady Hope — The Legend Still Alive</title>
<link href="http://hdl.handle.net/11089/38091" rel="alternate"/>
<author>
<name>Malec, Grzegorz</name>
</author>
<id>http://hdl.handle.net/11089/38091</id>
<updated>2021-07-23T01:17:10Z</updated>
<published>2015-01-01T00:00:00Z</published>
<summary type="text">Charles Darwin and Lady Hope — The Legend Still Alive
Malec, Grzegorz
The theme of the present paper is the story of Darwin’s conversion as&#13;
spread by Elizabeth Hope. Her article was published in August 1915.&#13;
She wrote under the pseudonym “Lady Hope”, and her paper was titled&#13;
“Darwin and Christianity”. Elizabeth Hope claimed that she visited&#13;
Charles Darwin in autumn 1881, a couple of months before his death.&#13;
Darwin during her visit was supposedly bedfast and reading Hebrews.&#13;
During their conversation Darwin allegedly asked her to speak about&#13;
Jesus Christ and sing some hymns in his summer house. I claim that (1)&#13;
strong arguments exist that Lady Hope’s story is only the fruit of her&#13;
imagination, and (2) all her adherents can only have hope that Darwin,&#13;
renouncing his theory, returned to Christianity. Finally, I show some&#13;
unpublished opinions of modern scholars which indicate that Darwin’s&#13;
conversion never took place, and he never rejected his theory of&#13;
evolution by natural selection.
</summary>
<dc:date>2015-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>Nietzsche and Christianity</title>
<link href="http://hdl.handle.net/11089/38090" rel="alternate"/>
<author>
<name>Szklarska, Anna</name>
</author>
<id>http://hdl.handle.net/11089/38090</id>
<updated>2021-07-23T01:17:11Z</updated>
<published>2015-01-01T00:00:00Z</published>
<summary type="text">Nietzsche and Christianity
Szklarska, Anna
The article presents connections between philosophy of Nietzsche and&#13;
the Christian tradition. Author's considerations are not restricted to how&#13;
Nietzsche assessed Christianity and what he thought of it, but rather: did&#13;
he reason aptly, did he grasp it correctly.&#13;
It is a fact that Nietzsche fights with Christianity, which does not prevent&#13;
him from internalizing some Christian themes in spite of having a very&#13;
superficial and incomplete picture of it. There are unquestionable&#13;
differences in both doctrines such as the relationship to the issues of&#13;
truth, compassion, transcendence, mercy and eternity. Nevertheless they&#13;
share a large number of common elements: praise for authenticity,&#13;
creativity and freedom, the ethics of dignity, the postulate of selfformation, appreciation of suffering, rejection of revenge and everything&#13;
that is small and false, and finally, discipline of the will craving repetition&#13;
as a confirmation of self, faithfulness to self.
</summary>
<dc:date>2015-01-01T00:00:00Z</dc:date>
</entry>
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