Using Buddhist proposal, explores and demanding situations the philosophy of Jean-Paul Sartre.
This sustained and distinctively Buddhist problem to the ontology of Jean-Paul Sartre’s Being and Nothingness resolves the incoherence implicit within the Sartrean belief of nothingness through beginning to a Buddhist imaginative and prescient of vacancy. Rooted within the insights of Madhyamika dialectic and an articulated meditative (zen) phenomenology, Nothingness and vacancy uncovers and examines the assumptions that maintain Sartre’s early phenomenological ontology and questions his theoretical elaboration of cognizance as “nothingness.” Laycock demonstrates that, as well as a “relative” nothingness (the for-itself) outlined opposed to the positivity and plenitude of the in-itself, Sartre’s ontology calls for, but additionally repudiates, a belief of “absolute” nothingness (the Buddhist “emptiness”), and is hence, because it stands, logically risky, probably incoherent. the writer isn't really easily severe; he finds the junctures at which Sartrean ontology appeals for a Buddhist belief of vacancy and gives the wanted supplement.
“Numerous authors have contributed to the phenomenology/Buddhism discussion, yet Laycock’s paintings might be the main special and profound meditation on their convergence thus far. The book’s significant contribution is a reassessment of phenomenology—especially that of Sartre—in a world philosophical context. people who care concerning the improvement and alertness of phenomenology may want to personal this book.” — Frederic L. Bender, collage of Colorado-Colorado Springs
“This ebook makes a huge contribution to comparative phenomenology.” — J. N. Mohanty, coeditor of Phenomenology and Indian Philosophy
Steven W. Laycock is affiliate Professor of Philosophy on the college of Toledo and the writer of brain as replicate and the Mirroring of brain: Buddhist Reflections on Western Phenomenology, coeditor (with James G. Hart) of Essays in Phenomenological Theology, additionally released by way of SUNY Press, and writer of Foundations for a Phenomenological Theology.
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Extra info for Nothingness and Emptiness: A Buddhist Engagement with the Ontology of Jean-Paul Sartre
We come toward the mark with Blofeld’s comment that “[t]his void is right now the box and the contained” (Blofeld 1972, 32), that, just like the self-lucidity of nonpositional (self-) recognition, area is self-containing, and is so with no containing a “self. ” yet we needs to eschew any intimation of house as a receptacle. Guenther reminds us that “[t]he Buddhist regularly knew area to be an opening-up and concurrently a strength that constrains. in simple terms now, after the arrival of nonEuclidean geometry, have we within the West come to appreciate house except as a passive nothingness or an empty box” (1989, 79). area “constrains” through its curvature. it's, for us, and for the pondering baby of ontology, precisely as though area have been a “passive nothingness. ” And it continues to be to phenomenology to enquire the “curvature,” the formative dynamism, of area. Mount Analogue, Daumal’s pleasant and provocative, although unfortunately unﬁnished, metaphorical experience, queries: “may there now not exist unknown substances—unknown for this very cause in fact—capable of constructing round them a miles improved curvature of area? . . . due to it, every little thing happens as though Mount Analogue didn't exist” (1974, 64–5). environment apart the legislation of gravitational physics, we will be able to think a superb top wrapped so snugly in its blanket of area, and with simply the correct folds, that 98 Nothingness and vacancy mild another way obstructed through the mountain will be bent out of its linear path, could steer clear of the mountain, and will be remitted without delay on the aspect the place an unobstructed beam could rejoin it. And during this manner, area may well “make not anything of” (nihilate) its enfolded item. And in related, notwithstanding probably extra advanced, methods, the modulations of area may, for us, institute ﬁssures and rifts on the granite middle of monolithic being. Breaches within the in-itself would possibly not loads be “in” house as easily be area. Concomitantly, nihilation will not be in augurated via the in-itself. For Heidegger, not anything “noths” (das Nichts nichtet). Dasein isn't the supplier liable for clearing the clearing (Lichtung), yet particularly is the clearing itself. The clearing might in basic terms have happen during the self-abnegation of the darkish woodland of nothingness. Being is the nonpresence of nonpresence. And nirva¯na, in Hwa Yol Jung’s assimilation, is “a clearing for the reality of Being within the intensity of its good looks and goodness” (1987, 262). In Sartre’s very assorted, yet probably concordant, delusion of beginning, “everything occurs as though ” the in-itself initiated its personal nihilation. In our personal playful speculations, everything—the related things—happen as though the modulations of nothingness led to the little nothingnesses which rend the in-itself. we'd like no longer regard this establishment as an attack. For the mountain is wrapped peacefully, with no damage, within the safe comforter of house. Nihilation is, then, in basic terms quoad nos. The in-itself is in part submerged in invisibility. Nothingness does it no violence. Absence is then interiorized presence, presence enfolded in nothingness.