Ontological indeterminacy and its soteriological relevance: An assessment of Mou zhongsan's (1909-1995) interpretation of zhiyi's (538-597) tiantai buddhism [Book Review]
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
Learn more about PhilPapers
Philosophy East and West 56 (1):16-68 (2006)
: This is an attempt to clarify a vital ontological aspect of Tiantai teaching created by the sixth-century Chinese Buddhist monk Zhiyi. To do this Tiantai must first be distanced from Mou Zongsan's interpretation of its central pattern of nonduality, a reconstructive theory that refers to both Chinese Buddhism and Confucianism and sees a "two-level ontology" in Chinese philosophical traditions, grounded in both the Chinese Buddhist patterns of "nonduality between the sacred and the profane" and the Kantian distinction between "noumena and phenomena." Part 1 of this article is a critical analysis and evaluation of Mou's theory, concluding that the Buddhist patterns of nonduality and the Kantian distinction are not mutually convertible. Part 2 focuses on Tiantai ontology in the specific context of its soteriological relevance, demonstrating that the ideal of "universally saving all sentient beings" in Tiantai soteriology must presuppose the conception of "nonduality of/between the sacred and the profane," and that the ambiguous ontological status of existing things corresponds to this soteriological doctrine in a manner that can only be expressed by a "paradoxical articulation." The ontological meaning of Tiantai teaching is then specified with regard to Zhiyi's discussion of reality and the diversity of existing things. The three constitutive elements of Tiantai Buddhism—the soteriological doctrine of nonduality, ontological indeterminacy, and paradoxical articulation—are all based on an ideal of universal salvation that excludes a level of "being" transcending the realm of sentient beings. This conclusion directly controverts Mou's metaphysical notion of a "two-level ontology."
|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
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Jason Clower (2010). The Unlikely Buddhologist: Tiantai Buddhism in Mou Zongsan's New Confucianism. Brill.
Stephan Schmidt (2011). Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity. Philosophy East and West 61 (2):260-302.
Brook Ziporyn (2000). Setup, Punch Line, and the Mind-Body Problem: A Neo-Tiantai Approach. Philosophy East and West 50 (4):584-613.
Jung H. Lee (1998). Problems of Religious Pluralism: A Zen Critique of John Hick's Ontological Monomorphism. Philosophy East and West 48 (3):453-477.
Sébastien Billioud (2012). Clower, Jason: The Unlikely Buddhologist, Tiantai Buddhism in Mou Zongsan's New Confucianism. Dao: A Journal of Comparative Philosophy 11 (1):101-104.
Brook Ziporyn (2010). Mind and its "Creation" of All Phenomena in Tiantai Buddhism. Journal of Chinese Philosophy 37 (2):156-180.
John Spackman (2006). The Tiantai Roots of Dōgen's Philosophy of Language and Thought. Philosophy East and West 56 (3):428-450.
Haiyan Shen (2005). The Profound Meaning of the Lotus Sutra: T̕ Ien-T̕ai Philosophy of Buddhism. Distributed by D.K. Publishers Distributors.
Kwan Chun-Keung (2011). Mou Zongsan's Ontological Reading of Tiantai Buddhism. Journal of Chinese Philosophy 38 (2):206-222.
Brook Ziporyn (2010). Tiantai Buddhist Conceptions of "the Nature" (Xing) and its Relation to the Mind. Journal of Chinese Philosophy 37 (3):493-512.
Added to index2009-01-28
Total downloads24 ( #168,643 of 1,934,813 )
Recent downloads (6 months)4 ( #146,211 of 1,934,813 )
How can I increase my downloads?