There is a widespread view that Buddhist philosophy embodies logical contradictions such that there would be 'true' contradictions, This article explains that this is not the case and that Buddhist philosophy, more generally the Perennial philosophy, denies all contradictions for the sake of a doctrine of Unity.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 167-170 [Access article in PDF] Journey into Emptiness: Dogen, Merton, Jung, and the Quest for Transformation. By Robert Jingen Gunn. New York: Paulist Press, 2000. xiv + 334 pp. Written by a New York psychotherapist who also has Zen training, the thesis of this book is that the experience of emptiness is a necessary precondition to spiritual transformation. "Emptiness" is defined as "an experience of (...) being without, of not having, not having answers, not having property, not having love or power or hope" (1). "Transformation" is described as a path that leads to the realization of our rootedness in a transcendent dimension. Three paths of transformation are discussed through three case studies: Buddhism in the experience of Dogen; Christianity through the life of the Trappist monk Thomas Merton; and Depth Psychology as developed in the life experience of Carl Jung. In each case the major obstacle to be overcome is ego and ego attachments. The transformation process, argues Gunn, is often triggered by an initial experience of emptiness such as the early loss of one's mother, an experience of death, divorce, depression, illness, failure, identity confusion, or loss of community. The traditions of Buddhism, Christianity, and Depth Psychology view a person's pivotal experience of emptiness "not as something painful to be avoided, but a door, leading to a larger vision and experience of connection to all of life" (7). Response to the experience of emptiness can be by either engagement or avoidance. Refusing the path of transformation will add to one's burden of suffering whether understood as karma, sin, or neurosis. Yet this is often the contemporary choice. Afraid to move into the unknown, or to let go of ego control, we hold on to whatever is within our grasp—a house, a marriage, an idea, an identity—and avoid the challenge of realizing our true selves. Choosing to enter the Buddhist Way, to take up one's cross or to make the unconscious conscious, is to adopt transformation from an initial emptiness to a "way of life that consists in ever-expanding awareness, continual letting-go of attachments and increasing freedom and service to all of life, to being itself" (9).The author suggests that three stages in the experience of emptiness and self-transformation [End Page 167] are found in the case studies of Dogen, Merton, and Jung: (1) experienced emptiness in their own lives; (2) used that experience to embark on their own path of transformation; and (3) returned to offer their practical experience as a method for others to use. Although viewed differently by each, emptiness is primary for all, and the self that is let go of remains but is transformed. For Dogen, in emptiness we let go of everything, including self and emptiness itself. What remains is no-thing, an insubstantiality that is neither nothing nor something, but leads us back to the Self, which is everything. For Merton, letting go of everything leaves an empty self experienced as poverty, but a poverty that leads to fulfillment, which finds the true Self hidden with Christ in God—free for God, free for others, free for whatever God wills. For Jung, emptiness is the sacrifice of ego to the larger Self, which transcends individual consciousness.While the analyses of the emptiness/transformative experiences of Dogen and Merton are well done, the presentation of Jung lacks depth and completeness. The author's psychotherapist vocation seemed to artificially force the analysis—as, for example, in Gunn's attempt to show that in each case the major trigger of the emptiness experience was the early loss of the mother.I found the presentation of Dogen's Buddhist experience to be the most fully developed and convincing of the three case studies. Gunn does an excellent job of situating Dogen's experience within the context of Buddhism by presenting a well-researched and well-written summary of Buddha, Nagarjuna, and Bodhidharma; however, the contribution of the Theravada understanding is completely ignored. The presentation of Nagarjuna is especially well done, but the author... (shrink)

The difficulties of philosophy reflects the nature of reality. Here it is proposed that the inability of scholastic philosophers to solve philosophical problems is a clear indication that neither philosophy nor reality is as complicated as they believe, but that its conceptual simplification cannot be achieved when we reject nondualism and endorse extreme and partial world-theories.

In lieu of an abstract, here is a brief excerpt of the content:The Gospel of Mark: A Mahayana ReadingDonald G. LuckThe Gospel of Mark: A Mahayana Reading. By John P. Keenan. Maryknoll, NY: Orbis Books, 1995.This is the latest effort of society member John Keenan to “pass over” (as John Dunne puts it) from one tradition to another in order to return to one’s point of departure with fresh perspective and heightened awareness. This book reflects impressive scholarship and builds on (...) the theological indebtedness to Madhyamika [End Page 210] and Yogacara thought that shaped Keenan’s earlier work, The Meaning of Christ: A Mahayana Theology, also published by Orbis. The noses of academic purists may be put out of joint by what some might construe as a blurring of boundaries between Buddhism and Christianity, but Keenan places himself right in the thick of current hermeneutical discussions to establish the fruitfulness of Mahayana perspective in interpreting the “charter document of the Christian Gospel” (p. 4). He finds methodological legitimization both in the arguments of narrative criticism and in the lines of connection he discerns between deconstruction and the Mahayana recognition of emptiness. And in so arguing, he finds himself able to account for forms of New Testament criticism such as those advanced by John Dominic Crossan and Werner Kelber that not only undermine forms of essentialism but also resort to conventional modes of thinking and discourse without justifying the latter.What is unwittingly going on, argues Keenan, is parallel to the Mahayana identification of emptiness (shunyata) with dependent co-arising (pratitya samutpada). Like deconstructionist hermenuetics, emptiness destablizes all fixed views by recognizing that ultimate truth is ineffable and silent. However, unlike deconstruction, emptiness avoids the vertigo of a text lost in the interplay of interpretations doubling back on themselves. “That is emptiness ineptly apprehended as itself an essentialist viewpoint that there are no viewpoints” (p. 7). Instead, Mahayana analysis connects recognition of the total otherness of ultimate meaning with the affirmation of worldly convention in its limitation. The result is a hermeneutic of nonabsolutizing suggestiveness shaped by upaya, which leads the reader to the possibility of enlightenment —or, in the case of Mark, disclosure.According to Keenan, this Mahayana recognition of the identity of emptiness and dependent co-arising not only has hermeneutical legitimation but also is the key for unlocking a fresh appreciation of Mark’s contents. Accounting for this is the fact that “the Marcan rhetoric of indirection and irony is the narrative analogue to the Madhyamika dialectical rhetoric employed in Nagarjuna’s Stanzas on the Middle” and the fact that “Mahayana eschews precisely those clarifying elements that Matthew and Luke have added to domesticate Mark’s story and discourse, preferring the opacity of ultimate meaning to the full explication of stated truths, opting for the emptying of all themes and ideas in order to reclaim them with an awakened mind” (p. 4).Keenan’s approach is coherent with Crossan’s observation that while mythos creates a universe of meaning, parable undermines established cosmoi. In this respect, Jesus not only speaks parable, he is parable. Utilizing the Mahayana identification of emptiness with dependent co-arising as a heuristic device and paying close attention to the Greek text, Keenan traces the simultaneously destablizing and restorative effect that Jesus has on his hearers—and that the evangelist potentially can have on his readers. Jesus’ “desert spirituality,” that is, his radically unconventional vision, undermines the expectations and securities of both hearer and reader. But it also reconnects those effected by the liberation he works “not to the ultimate glory of a false kingdom imagined by the disciples and the readers, but to the conventional realm of human living in which alone the kingdom may be established” (p. 73; italics added). Indeed, Jesus’ crucifixion makes clear that the transformation wrought [End Page 211] by the Gospel is an existential reappropriation of ordinary life in the face of ultimate mystery, not some supernatural deliverance within or from it. Appropriately, Mark ends with the women being confronted by both the jarring and ineffable mystery of Jesus’ empty tomb and the promise that he will see the disciples again in the familiar—and open-ended—context of life in Galilee.Keenan has done more... (shrink)

Abstract:Unlike previous comparisons between Nāgārjuna and the later Wittgenstein, this article denies that either philosophy intends to replace ontological pluralism with holism (see, e.g., Streng 1967, Hudson 1973, Gudmunsen 1974 and 1977, Waldo 1975 and 1978, and Katz 1981). Instead, employing a "therapeutic" reading of the Philosophical Investigations associated with the later Gordon Baker, it is proposed that Nāgārjuna and the later Wittgenstein claim that an ontology consisting of discrete particulars is pictorially indeterminate, visible under either aspect of parts or (...) a whole. What Nāgārjuna and Wittgenstein share is an understanding of contrary positions like pluralism and holism as interchangeable Gestalten rather than matters of fact. As a result, I argue that Nāgārjuna's philosophy may be understood in terms of a broader non-dualism employed as a skill-in-means (upāyakauśalya). Akin to Wittgenstein's notion of an "object of comparison" (PI §131), Nāgārjuna's chief insight amounts to a useful perspective rather than a philosophical thesis. (shrink)

In the following, it will be argued that Nāgārjuna adopts a Buddhist nominalism that encompasses not only a position towards abstract entities, but resonates with a nominalist perspective on the “social reality” of persons. Early Buddhist texts, such as the Suttanipāta, argue that human persons defy a classification in hierarchic “classes”, because there is no moral substance, e.g. of Brahmins. Differences between individuals do not exist by nature, since it is the individual that realizes difference according to the specific personal (...) realization of action and moral cultivation. Buddhist “nominalism,” therefore, has at least one of its central roots in a rejection of a socially privileged “selves,” a stratified social hegemony, and religious truth claims. Nāgārjuna, on his part, radicalizes nominalism as a threefold correlation of the “non-articulated self,” a “non-articulated” reality, and finally, a “non-articulated” dimension even within all concepts, names, and designations. In this vein, Nāgārjuna’s śūnyavāda can be seen as a consequent attempt to neutralize unwanted social and psychological consequences of ontological language-use. Nāgārjuna even self-critically questions the position that the workings of a Buddhist path of liberation can be articulated, which seems to be a remarkable parallel to certain roots of Western nominalism. (shrink)

There is relatively little literature on Indian skepticism, with hardly any monograph on the subject comparable to, e.g., Julia Annas’ and Jonathan Barnes’ The Modes of Scepticism: Ancient Texts and Modern Interpretations, R.J. Hankinson’s The Sceptics: The Arguments of the Philosophers, a series of Richard H. Popkin’s monographs on the history of skepticism, or two recent competing volumes as collective efforts: The Oxford Handbook of Skepticism edited by John Greco and The Cambridge Companion to Ancient Scepticism edited by Richard Bett. (...) Therefore what promises to provide a survey of the skeptical tradition of South Asia should potentially be regarded as a milestone work in the... (shrink)

Hume's Reception in Early America: Expanded Edition brings together the original American responses to one of Britain's greatest men of letters, David Hume. Now available as a single volume paperback, this new edition includes updated further readings suggestions and dozens of additional primary sources gathered together in a completely new concluding section. From complete pamphlets and booklets, to poems, reviews, and letters, to extracts from newspapers, religious magazines and literary and political journals, this book's contents come from a wide variety (...) of sources published in colonial America and the early United States between 1758 and 1850. As well as classics by Thomas Jefferson, John Adams and Alexander Hamilton, it contains scores of unknown and hard-to-locate items, many of which have not been reprinted since their original publication. These responses are divided into four parts covering Hume's Essays; his Philosophical Writings; his History of England; and his Character and Death. Each of those parts has a separate introductory essay, and every selection is introduced by a short headnote that sets the piece in its historical context and provides bibliographical references. Packed with new insights into Hume and American thought and culture, Hume's Reception in Early America reveals the relevance and impact of Hume on American political, philosophical, historical, religious, and aesthetic debates. (shrink)

This is a welcome reprint of a book that continues to grow in importance.

Editor James Fetzer presents an analytical and historical introduction and a comprehensive bibliography together with selections of many of Carl G. Hempel's most important studies to give students and scholars an ideal opportunity to appreciate the enduring contributions of one of the most influential philosophers of science of the 20th century.

Includes bibliographical references and index.

Second, there is a form of ampliative inference that has come to be called ‘inference to the best explanation,’ or more briefly ‘explanatory inference.’ Roughly: From the fact that a certain hypothesis would explain the data at hand better than any other available hypothesis, we infer with some degree of confidence that that leading hypothesis is correct. There is no question but that this inference is often performed. Arguably, every human being performs it many times in a day, perhaps without (...) letup. (shrink)

The first English translation of Fichte’s second set of 1804 lectures on the Wissenschaftslehre.