Ideal for students and scholars alike, this edition of _Zhuangzi _ includes the complete Inner Chapters, extensive selections from the Outer and Miscellaneous Chapters, and judicious selections from two thousand years of traditional Chinese commentaries, which provide the reader access to the text as well as to its reception and interpretation. A glossary, brief biographies of the commentators, a bibliography, and an index are also included.
Tiantai Buddhism emerged from an idiosyncratic and innovative interpretation of the Lotus Sutra to become one of the most complete, systematic, and influential schools of philosophical thought developed in East Asia. Brook A. Ziporyn puts Tiantai into dialogue with modern philosophical concerns to draw out its implications for ethics, epistemology, and metaphysics. Ziporyn explains Tiantai’s unlikely roots, its positions of extreme affirmation and rejection, its religious skepticism and embrace of religious myth, and its view of human consciousness. Ziporyn reveals the (...) profound insights of Tiantai Buddhism while stimulating philosophical reflection on its unexpected effects. (shrink)
This article provides an overview of controversies in the history of Chinese philosophy concerning the diversity of meanings of the term Li , as well as the comparative issues raised in various attempts by modern Chinese and Western interpreters to come to terms with this diversity of meanings. Revisiting the earliest pre-philosophical uses of the term, an attempt is then made to synthesize the insights of previous interpreters and open up a new path for investigating its distinctive implications in classical (...) Chinese thought, Chinese Buddhism, and Neo-Confucianism. (shrink)
Ideas adapted from the tradition of Chinese Tiantai Buddhism, in particular the notions of the "Three Truths" and "opening the provisional to reveal the real," are applied to the traditional mind-body problem as framed in Western philosophical discourse. An attempt is made to offer an account of the mind-body relation that explicates both the identity and the opposition between these two terms, thereby avoiding the traditional positions of dualism, monism, and parallelism while also accounting for the features of the relation (...) that have made these positions attractive in the past. (shrink)
Spinoza, as a monist and a rationalist, seems unlikely to have occasion to confront any form of the solipsism problem. However, a close examination of his epistemology reveals that he does in fact confront a very radical form of this problem, and offers an equally radical solution to it, derived from the very epistemological premises that make it a potential problem for him. In particular, we find that the conception of the mind as the “idea of the body,” premised on (...) the strict identity of mental modes (“ideas”) and extended modes (“bodies”) forecloses any possibility of awareness extending “beyond” the confines of the finite body, or of any idea being able to be about anything other than its own bodily mode: ideas can only be ideas “of” the body of which they are the idea, and hence the mind, as the idea of the body, cannot have any ideas “of” anything outside of the body. The solution comes from the “Common Notions” which establish the existence of the world outside the body not by “reaching” that world, but merely by establishing immanently the nature of the finite body qua finite body. This manner of instantiating an infinite externality of the body within the body itself, though highly exceptional in European intellectual history, bears interesting similarities to the solutions to distinct but parallel problems concerning the relation of the finite to the infinite found in Chinese thought, in particular in the Zhuangzi and in the Huayan and Tiantai schools of Buddhism. (shrink)
The article, a contribution to the Common Knowledge symposium “Fuzzy Studies: On the Consequence of Blur,” analyzes the metaphysical assumptions behind the valorization of “clear and distinct ideas,” apodictic knowledge, and definitiveness, and it suggests alternatives derived from Daoist sources, where a different model of knowing prevails. That model undermines the idea of purposive willing in the service of goals known in advance, and undermines as well the bases for any human or divine activity designed to achieve definite ends. If (...) purpose is not privileged either metaphysically or ethically, the concomitant notion of unambiguous fact is also shaken. In the absence, even in principle, of any form of knowing, human or divine, that is unambiguous and apodictic, there is no reason to grant ontological privilege to the paradigm of “unambiguous potential objects of knowledge.” This article concludes by asking and in part answering what the world looks like, what sort of human cognition and activity is most appropriate, in the absence of clear purposes, definite knowledge, and unambiguous facts. (shrink)
The idea of a nous as arche, of a single purposive rational mind that creates the world or otherwise accounts for the world being as it is, has dominated most Western thought in one form or another since it was proposed by Plato, quoting Socrates, quoting Anaxagoras, in the Phaedo, particularly in the form given it in monotheist religions and theologies and, less explicitly but still powerfully, in their secular aftermaths. Each of the dominant traditions in pre-modern China is however (...) “God-less” in the sense of lacking just this conception. This article takes a look at the forms of God-less religiousness developed in these traditions, as a way of recovering some of the ethical and epistemological alternatives obscured by the idea of God idea in monotheistic cultures. (shrink)
The term Dao originally means a Way or Course or Guide, something very close to purposive action as such – a prescribed course to attain a prescribed goal. It is precisely something that is selected out, valued, desired, kept to rather than discarded. The Daoist usage of the term “Dao” is thus an ironic usage: it is used deliberately in the opposite of its literal sense to make a point – the real way to attain value is through what we (...) do not value, the real way is an anti-way, the real fulfilment of purpose lies in letting go of purpose. Purpose by definition excludes the purposeless. But this relationship is not symmetrical; purposelessness does not exclude purpose. On the contrary, it includes, allows, and even generates purpose. Not one purpose, however, but infinite purposes, all of which remain embedded in a larger purposelessness, but not contradicted or undermined by it. The structure of purpose is such as to either exclude or to subordinate the purposeless. But even if merely subordinated rather than excluded, purposelessness ceases tobe genuinely purposeless. It becomes instead instrumental to purpose, pervaded completely by purpose. So a monotheist cosmos is one that ultimately forecloses entirely purposelessness, and thereby also undermines all forms of inclusiveness, non-duality, and the non-personal. The relation of purpose to purposelessness is more tricky than it appears. This essay attempts a direct reconfiguring of this relation through the concept of wu-wei as effortless and purposeless action. (shrink)
Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers including Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. The book offers an intercultural philosophy in which opposites intermingle in a chiasmic relationship, and which brings new understanding regarding the self and the self's relation with others in a globalized and multicultural world.
The idea of a nous as arche, of a single purposive rational mind that creates the world or otherwise accounts for the world being as it is, has dominated most Western thought in one form or another since it was proposed by Plato, quoting Socrates, quoting Anaxagoras, in the Phaedo, particularly in the form given it in monotheist religions and theologies and, less explicitly but still powerfully, in their secular aftermaths. Each of the dominant traditions in pre-modern China is however (...) “God-less” in the sense of lacking just this conception. This article takes a look at the forms of God-less religiousness developed in these traditions, as a way of recovering some of the ethical and epistemological alternatives obscured by the idea of God idea in monotheistic cultures. (shrink)
This essay explores one of the first distinctively Sinitic reappropriations of Madhyamaka epistemology: Seng Zhao’s essay “Prajñā is Without Knowledge.” Seng Zhao’s work is here read as a deliberate collapse of the traditional Madhyamaka Two Truths into two simultaneous aspects of sagely wisdom, rather than a diachronic means-end relation, arriving at a crypto-Zhuangzian “trivialist” conclusion aimed at undermining epistemological bivalence at its roots. For Seng Zhao, because nothing can be established as true, nothing can be excluded as false. Here the (...) understanding of Emptiness has become not the exclusion of all views, but the inclusion of all views. This is rooted in Seng Zhao’s view that, to use Jan Westerhoff’s terms, the denial of substance-svabhāva is always also implicitly the denial of essence-svabhāva. Seng Zhao move from Emptiness as exclusion to Emptiness as inclusion, and from denial of ontological substance to denial of mutually exclusive determinateness, sets the agenda for the distinctive developments of classical Chinese Buddhist philosophy to come. (shrink)
ABSTRACT Nietzsche's Thus Spoke Zarathustra is a work that bears comparison to Mahāyāna Buddhist literature in more ways than one. Nietzsche was turning against the Schopenhauerian doctrine of the denial of the will, which he read as symptomatic of a larger nihilistic trend swallowing up almost all existing spiritual culture, while the Mahāyāna was turning against the world-denying implications of the doctrine of Nirvana as the ending of desire and samsara that was so central to early Buddhism. In this article, (...) I explore one move made in both of these cases: the move from total negation to total affirmation seen as a convergence of these two apparently opposed extremes. Of central interest here is the “identity of indiscernibles” that applies structurally to these two opposite extremes, “willing nothing” and “willing everything,” with the latter effected only through “willing one thing intensely,” at once excluding and including all other things, and its liberative potential. (shrink)
