Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion)
In Nietzsche and Zen: Self-Overcoming with no Self, André van der Braak engages Nietzsche in a discussion with 4 representatives of the Buddhist Zen culture: Nagarjuna (c. 150-250), Linji (d. 860), Dogen (1200-1253), and Nishitani (1900-1990). In doing so, he unearths Nietzsche's notion as a philosophy of continuing self-overcoming, within which even the suggestion of "self" has been conquer. Van der Braak starts off through reading Nietzsche's dating to Buddhism and standing as a transcultural philosopher, recalling learn on Nietzsche and Zen to this point and starting off the fundamental argument of the examine. He keeps by way of reading the practices of self-overcoming in Nietzsche and Zen, evaluating Nietzsche's radical skepticism with that of Nagarjuna and evaluating Nietzsche's method of fact to Linji's. Nietzsche's tools of self-overcoming are in comparison to Dogen's zazen, or sitting meditation perform, and Dogen's idea of forgetting the self. those comparisons and others construct van der Braak's case for a feedback of Nietzsche trained via the information of Zen Buddhism and a feedback of Zen Buddhism visible during the Western lens of Nietzsche - coalescing into one global philosophy. This remedy, concentrating on probably the most fruitful parts of analysis inside of modern comparative and intercultural philosophy, can be important to Nietzsche students, continental philosophers, and comparative philosophers.
Quick preview of Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion) PDF
The spirit that as a camel enjoyed and respected every thing that it held sacred now needs to, as a lion, locate fantasy and caprice even within the such a lot sacred. It discovers that the need to fact, that drove the camel, is really an phantasm. yet even the lion isn't really able to developing new values since it is just too pointed out with its newfound autonomy of “I will. ” It needs to become aware of that either “I” and “will” are illusory notions. The self sustaining self with a sovereign loose will is a fiction. consequently the lion voluntarily shall we pass of its newfound autonomy, and, as Nietzsche places it, “goes less than.
Zen Buddhism—Philosophy. three. Philosophy and faith. four. Self (Philosophy) I. name. B3318. B83B73 2011 193—dc23 2011017036 The paper utilized in this e-book meets the minimal necessities of yankee nationwide usual for info Sciences—Permanence of Paper for published Library fabrics, ANSI/NISO Z39. 48-1992. published within the u . s . a . In reminiscence of Niek Pierson (1953–2007) Preface For an outstanding figuring out of this research on Nietzsche and Zen, it is very important first elucidate 3 an important features.
There are a few Nāgārjuna interpretations that declare that final fact refers back to the ineffability and unknowability of the area. it truly is tempting to take traditional fact to consult issues as they appear to be, and supreme fact to objects as they honestly are. traditional and supreme fact might then stand to each other as visual appeal and fact. Westerhoff rejects such an interpretation: if we regard the real nature of items as ineffable, we nonetheless suppose that they've a mind-independent intrinsic nature.
Comparative Philosophy and the Philosophy of Scholarship. Oxford/New York: Oxford college Press, 1990. Urpeth, Jim, and John Lippitt, eds. Nietzsche and the Divine. Manchester: Clinamen Press, 2000. Victoria, Brian Daizen. Zen At warfare. big apple: Weatherhill, 1997. Vroom, Henk. “Boven goed en kwaad uit? Ethiek in het denken van de boeddhistische Kyoto-filosofie. ” Tijdschrift voor Theologie, forty two (2002): 35–49. Waddell, Norman, and Masao Abe, trans. the center of Dōgen’s Shdbdgenzo. Albany: nation collage of latest York Press, 2002.
Forty four Enlightenment is accordingly conceived as getting into a natural and quiet country, in all probability resulting in a deadly Zen escapism. Huineng famously corrected Shenxiu’s interpretation. Huineng speaks of wunian (no-thought or no-thinking), referring no longer rather a lot to an empty brain as to an apophatic vacancy of deluded proposal. As Huineng places it, “no-thought capability to not be over excited via concept within the strategy of suggestion. ”45 Wunian refers to an angle of flowing including innovations and issues. Wang investigates a moment second of inner fight within the evolution of the Zen discourse on enlightenment between descendants of Huineng: his self-professed disciple Shenhui (684–758), a widely known Zen popularizer and speaker, and Mazu (709–788), the founding father of the Hongzhou tuition.