By Keiji Nishitani
In faith and Nothingness the best consultant of the Kyoto university of Philosophy lays the root of inspiration for an international within the making, for a global united past the diversities of East and West. Keiji Nishitani notes the irreversible pattern of Western civilization to nihilism, and singles out the conquest of nihilism because the activity for modern philosophy. Nihility, or relative nothingness, can basically be triumph over by way of being radicalized to vacancy, or absolute nothingness. Taking absolute nothingness because the primary suggestion in rational reasons of the japanese event of human lifestyles, Professor Nishitani examines the relevance of this thought for modern existence, and specifically for Western philosophical theories and non secular believes. all over the place his simple purpose continues to be an analogous: to direct our glossy hindrance to a answer via this insight.
The problem that the idea of Keiji Nishitani provides to the West, as a latest model of an jap speculative culture that's every piece as previous and as variegated as our personal, is one who brings into team spirit the main of truth and the main of salvation. within the technique, one conventional Western thought after one other comes below scrutiny: the dichotomy of religion and cause, of being and substance, the private and transcendent notions of God, the exaggerated position given to the understanding ego, or even the Judeo-Christian view of heritage itself.
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Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object kinfolk concept Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the college of Virginia
Ð Paul G. Hackett
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- Selected Works of D.T. Suzuki, Volume II
- Dream Conversations: On Buddhism and Zen
- Moments of Mindfulness: Daily Inspiration
- Impermanence is Buddha-Nature: Dogen's Understanding of Temporality
Extra resources for The Self-Overcoming of Nihilism
7 Pure thought i s devoid o f the temporality or becoming ( Werden) of existence, and of the need, or necessity (Not), of one who exists. Idealism is unable to grasp real being in its reality. Pure thought mediates the way from the finiteness of the real to the infinity that is the ideality of thought itself. This is the standpoint of the ideal identity between reality and ideality, the standpoint of sowohllals (both/and) . For the person who exists, however, sowohllals is a point of departure for entweder/oder(either/or) and not a destination.
The selection of a nursemaid, says, is done not from the ethical but from the aesthetic viewpoint [E/O I, 285-86] . " Langeweile-"lasting long" -derives from tem porality, which is essential to existence itself. The surfacing of the contradiction that this temporality contains nihility in its ground-a self-contradiction contained in existence as temporality-is bore dom . Aesthetic existence represents a first attempt to resolve this self-contradiction, by way of simply avoiding it. The felt need to move from aesthetic up to ethical existence, and from ethical to religious existence, represents a confrontation with historical and metaphysical nihilism.
The ultimate line of resistance was the simple immedi acy in reality-perception, matter, the blind wil l to live (Schopen hauer), freedom for evil or the facticity of experience (Schelling), Existence, or life. But the way to grasp such simple and immediate To confront abso things could not itself be simple and lute Idea/ifift, it must embrace a Radikalitift fundamental and extreme enough to invert the Hegelian absolute mediation by passing through it. This standpoint of Rea/ifift, poised at the opposite pole of simple immediacy, was possible only after Hegel had made it nec essary.
The Self-Overcoming of Nihilism by Keiji Nishitani