Read e-book online The Philosophy of Buddhism: A “Totalistic” Synthesis PDF


By Alfonso Verdu (auth.)

ISBN-10: 9400981864

ISBN-13: 9789400981867

ISBN-10: 9400981880

ISBN-13: 9789400981881

The riddles that world-causation pose to the human brain lie on the backside of all cosmological platforms of inspiration. of their origins, all philosophical attitudes are conditioned by means of partiality and "perspectivism. " The philosopher's tried flight in the direction of the likely distant nation of fact is frequently aborted by way of the binding twines of perspectival language. hence his insights lose themselves in conflicting, contradictory manifestos. Greek cosmology, because it is officially set forth by means of the pre-Socratics, is a transparent instance of this weary pilgrimage of mind's embodied imaginative and prescient from attitude to perspective, from point of view to standpoint. no longer much less is to be anticipated from the platforms of Hinduism and, mutatis mutandis, additionally of Buddhist inspiration. extra constrained from the very outset to the learn of fact as a examine of human life, of its understanding of embodiment, of its spatio-temporal bondage, and of its final ontological prestige, Buddhism gave upward push to really miraculous theories of "life-world" causation. the method of Buddhist idea, because it refers back to the nature of the human adventure as "in-the-world" life, covers an unlimited variety of doctrines, from unique theories of pluralism and phenomenalism with sectional, multifarious and relativistic notions of causality, in the course of the unitary conceptions of monistic idealism, as much as the head of common integrationism and dialectical totalism.

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Bala) accounts for the common objective aspects of our experience of the universe, that is, all aspects of homogeneity in the "downstream" of world-causation. ma or "object- (support-) transformation" (Chin: so-chien chuan-pien). ka-hetu. /ayas. ) posited by kli$(a-manas (ego-center) on the basis (tiSraya. na, or sense-center. nas) constitutes active karma. " These will eventually "mature" (as "reactive karma") into the corresponding allotments of corporeal, psychological and worldly circumstances in a future rebirth as a retribution for the "deeds" of the present, in the way which was explained in the former section on the Hinayima theories of causation.

But as its power of self-description is inexhaustible, it is this very inexhaustibility that makes it indescribable for us, at least at the stage of limited knowledge in which we 45 46 BUDDHIST TOTALISM: THE SUBSTANCE AND ITS FUNCTION move and live. It can then be said that, although the essence of ultimate reality is to describe and manifest itself "totally," this is a total selfmanifestation which we can share only as we integrate ourselves into its "totality" through an all-comprehensive realization.

Ii. Dialectical positivism and religious "integrationism" - Theoreticopractical: TS'ao-tung Ch'an (S%-Zen). { Exoteric: Amidism -Theoretical: Hua-yen (Jap: Kegon). -Practical: Lin-chi Ch'an (Rinzai-Zen). - The~reticopractical: Nichiren . -Theoretical: Tien-t'ai (J ap: Ten-dar). -praCtical~r Esoteric: Shingon { "mantric" i. Dialectical negativism: Miidhyamika (Chung-tao). i. Asa/iga and Vasubandhu. Transition from pure phenomenalism to idealism. { ii. The fa-hsiang schools. Individual subiectivism.

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The Philosophy of Buddhism: A “Totalistic” Synthesis by Alfonso Verdu (auth.)

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