David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Asian Philosophy 18 (3):231 – 244 (2008)
_The usual approach in Buddhist-Western writings uses Buddhist perspectives to help answer Western philosophical-psychological questions. This paper reverses the process and uses the Western philosophical perspective of Nietzsche to answer questions of Buddhist-conceived nirvana. Nietzsche's philosophy of will, expounded primarily through the Zarathustra essays, provides an active and affirmative alternative for understanding and attaining nirvana. His ideas of free will and will to power have commonalities with Buddhist practice and thought, including nonattachment, nihilism, no-self, and meditation. Nietzschean will revises the Buddhist notion of right effort to answer questions about coping with inner suffering and outer-world corruption. It shows nirvana to be less a state of passive being and more a state of active becoming. Why approach such important matters as transcendence, power, and God from the standpoint of the 'I'? First, I-centered analysis can clarify egological concepts such as the subject-I, object-self, and conceptualizing-ego and what these concepts contribute to an experience-based metaphysics, for even the most objective factual or mathematical expression must be stated and understood by an active subject-I. Second, I-centered analysis can advance the phenomenological study of the role of the I in the subjective realms of mind. Third, it can help resolve issues in both Western and Buddhist philosophy such as activism-passivism, subjectivity-objectivity, will and freedom, I and other, and secular/sacred presence in consciousness_
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Keiji Nishitani & Jan van Bragt (1987). Religion and Nothingness. Philosophy East and West 37 (4):458-462.
Masao Abe (1985). Zen and Western Thought. University of Hawaii Press.
Jim Hanson (2005). Searching for the High-I. Asian Philosophy 15 (3):247 – 264.
Curtis Cate (2002). Friedrich Nietzsche. Overlook Press.
Friedrich Wilhelm Nietzsche (1965). The Philosophy of Nietzsche. [New York]New American Library.
Citations of this work BETA
Soraj Hongladarom (2011). The Overman and the Arahant : Models of Human Perfection in Nietzsche and Buddhism. Asian Philosophy 21 (1):53-69.
Similar books and articles
André van Der Braak (2010). Nietzsche and Japanese Buddhism on the Cultivation of the Body: To What Extent Does Truth Bear Incorporation? Comparative and Continental Philosophy 1 (2):223-251.
Patricia Walsh-Frank (1996). Compassion: An East-West Comparison. Asian Philosophy 6 (1):5 – 16.
Basil J. deSilva (2008). Our Mentality Through the Ages, and Then to Nibbana: The Path of Evolution. Main Distributors, Buddhist Cultural Centre.
Joan Marques (2012). Consciousness at Work: A Review of Some Important Values, Discussed From a Buddhist Perspective. [REVIEW] Journal of Business Ethics 105 (1):27-40.
Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.
Peter Kügler (2003). The Logic and Language of Nirvana: A Contemporary Interpretation. [REVIEW] International Journal for Philosophy of Religion 53 (2):93-110.
David Loy (1996). Beyond Good and Evil? A Buddhist Critique of Nietzsche. Asian Philosophy 6 (1):37 – 57.
William E. Paden (1969). The Buddhist Nirvana and its Western Interpreters. Journal of the History of Philosophy 7 (3):325-327.
Added to index2009-01-28
Total downloads20 ( #194,348 of 1,911,645 )
Recent downloads (6 months)1 ( #458,010 of 1,911,645 )
How can I increase my downloads?