This book explores the thought of Jacques Derrida as it relates to the tradition of apophatic thought--negative theology and philosophy--in both Western and Eastern traditions. Following the Introduction by Toby Foshay, two of Derrida's essays on negative theology, Of an Apocalyptic Tone Newly Adopted in Philosophy and How to Avoid Speaking: Denials, are reprinted here. These are followed by essays from a Western perspective by Mark C. Taylor and Michel Despland, and essays from an Eastern perspective by David Loy, a (...) Buddhist, and Harold Coward, a Hindu. In the Conclusion, Jacques Derrida responds to these discussions. (shrink)

Coward (religious studies, U. of Calgary) explores the similarities and differences between the language theories of modern French philosopher Jacques Derrida and several traditional Indian schools of thought.

What was the nature and degree of Eastern influence on Carl Jung's complex concept of "the Self"? It is argued that Chinese Taoism rather than Hinduism provided the fundamental formative influence on this central idea, especially as it is expressed through the I Ching. This influence came indirectly through the development of Jung's notion of "synchronicity," correlative parallels between the inner and the outer realms of experience.

According to Bhartrhari, these are the three levels of language through which ... necessarily identified with language, since these levels of language, ...

The ethical theories employed in health care today assume, in the main, a modern Western philosophical framework. Yet the diversity of cultural and religious assumptions regarding human nature, health and illness, life and death, and the status of the individual suggest that a cross-cultural study of health care ethics is needed. A Cross-Cultural Dialogue on Health Care Ethics provides this study. It shows that ethical questions can be resolved by examining the ethical principles present in each culture, critically assessing each (...) value, and identifying common values found within all traditions, It encourages the development of global awareness and sensitivity to and respect for the diversity of peoples and their values and will advance understanding as well as help to foster a greater balance and a fuller truth in consideration of the human condition and what makes for health and wholeness. (shrink)

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)

This Article examines the question of whether and how religion and law can work together in responding to the global challenge of population pressure, excess consumption, and environmental degradation. Part I suggests that while law can change the pattern of consumption, it is religion which has the ability to change how much we consume and how we reproduce. In the post-Cairo, post-Beijing world, female theologians and feminist nongovernmental organizations have already begun the process of changing consumption and reproduction patterns by (...) the production of new theology on population and consumption that is being picked up by grassroots movements around the world. Examples are offered from Islam, Judaism, Christianity, Buddhism, and Hinduism. In Part II, this question is asked: Does the modern liberal state in its policy and law pose an obstacle to the engagement of the world's religions in dealing with the population-consumption-ecology problematic? The Article suggests that unless a way is found of extending ethical standing beyond the autonomous individual to the collective, law does pose an obstacle to engaging the help of religion in dealing with the population-consumption-ecology problematic. (shrink)

Description: T.R.V. Murti was an original and leading thinker among the Indian philosophers of the twentieth century. He had a brilliant philosophical mind, a love of analysis and argument, and a respect for texts, especially the ones with which he disagreed, as seen in his most important book, The Central Philosophy of Buddhism. With both traditional Shastri training and a Western style Ph.D., Murti was able to bring both strengths to his writing and teaching. Murti knew everything by heart, all (...) the Sutra texts, the Upanisads and other philosophical classics, Panini s grammar, and Patanjali s Great Commentary and other core texts. Upon that foundation, he evaluated doctrines and ideas. Though a philosopher of the classical type, he was also alive to the latest philosophical currents of his day and effectively related the wisdom of traditional teaching to the contemporary questions. It was this last quality that made him a most sought after teacher by students from around the world. Murti spoke with such eloquence and authority that few would dare to interrupt him. He represented the best of Indian philosophical tradition to the world through his teaching at places such as Oxford, Copenhagen, Harvard, Hawaii, and McMaster University in Canada. This book offers an overview and assessment of Murti s scholarship on Buddhism in its Brahmanical context, Advaita Vedanta and Buddhism, Philosophy of Language and Philosophy of spirit. The book begins with a biography of Murti and a discussion of the philosophical influences upon him. Also included is a complete list of Murti s writings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Semantic Powers: Meaning and the Means of Knowing in Classical Indian PhilosophyHarold CowardSemantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. By Jonardon Ganeri. Oxford: Oxford University Press, 1999. Pp. x + 266.In Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy, Jonardon Ganeri adds to our understanding of the Nyāya philosophy of language in the modern English-speaking world. Building on Bimal (...) Matilal's introduction to Nyāya thought in Matilal's foundational Epistemology Logic and Grammar in Indian Philosophical Analysis (1971) and on Karl Potter and Sibajiban Bhattacharyya's Nyāya-Vaiśeṣika from Gangeśa to Raghunatha Siromani (1993), Ganeri's clearly written book valuably extends our knowledge of the Nyāya philosophy of language by its exposition of the seventeenth-century Nyāya philosopher Gadādhara's Saktivāda or "Essay on Semantic Power." Ganeri's exposition is based on having read the first half of the Saktivāda text with Matilal, before the latter's untimely death, and the second half with Bhattacharyya in Calcutta.In the Saktivāda, Gadādhara defends key Nyāya claims as to how language conveys meaning. In the first half of the text, the author deals with such questions as whether languages are convention-based, whether the central function of language is as an instrument of knowing, whether word meaning or sentence meaning is conceptually prior, and whether the notion of meaning is reducible to physical and/or psychological concepts. In the second half, Gadādhara looks at the semantic problems connected with particular constructions: notably proper and theoretical names, anaphors, indexicals, and the quantifiers. The English exposition of Gadādhara's text offered by Ganeri in this book covers the same topics.According to Gadādhara and the Nyāya philosophy, "the language faculty is a sui generis epistemic faculty, reducible to neither perception nor inference nor some combination of these two. The question for the Naiyāyika is: what properties must the language faculty have if it is in this way to be a source of knowledge?" (p. 15). The Nyāya approach also places an emphasis on testimony as a valid source of knowledge (pramāna), which it understands simply as the transmission by language of knowledge from the speaker to the hearer. The "Communication-intention" variable, discussed by recent thinkers such as McDowell, is not dealt with by Nyāya thinkers, who would deny that the acquisition of knowledge by testimony involves anything like the recognition of the speaker's intentions. Rather, the Nyāya thesis is "that understanding typically consists in direct, non-inferential assent, is in sharp contrast to the assumption implicit in McDowell's position: that assenting to another's utterance is never direct, but always depends on the speaker's intentions, or of the speech-act performed by the speaker" (p. 17). In supporting the Nyāya position, Ganeri appeals to Frege's theory of understanding.The basic idea in the Nyāya philosophy of language is that each of us is endowed with a language faculty, analogous to our perceptual faculty, which generates beliefs from perceived utterances. It has a meaning function. As Ganeri puts it: [End Page 419]My testimonial faculty fixes, as it were, a mapping from utterances of a given language to belief contents. The 'meaning' of a statement for me is, by definition, the belief content to which it is mapped by my testimony faculty. If I am able to understand every statement I hear, the language processing mechanism which underpins this faculty must have a certain compositional structure, and that leads to an assignment of belief-content components to subsequential elements in the language, (p. 29)This thought of Gadādhara, dating from about 1700 C.E., resonates with Chomsky's contemporary ideas of "deep structure" and, in classical Indian philosophy, with Bhartṛhari's fifth-century notion of innate-structuring ideas within consciousness (see Coward and Raja, Encyclopedia of Indian Philosophies, vol. 5). Like Bhartṛhari, Gadādhara takes the sentence to be the irreducible meaning-bearing unit of language.While Karl Potter and Sibajiban Bhattacharyya's volume 6 of The Encyclopedia... (shrink)