Using Buddhist notion, 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 notion of nothingness through starting 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 recognition 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 in addition repudiates, a belief of “absolute” nothingness (the Buddhist “emptiness”), and is therefore, because it stands, logically volatile, possibly incoherent. the writer isn't really easily severe; he finds the junctures at which Sartrean ontology appeals for a Buddhist notion of vacancy and gives the wanted supplement.
“Numerous authors have contributed to the phenomenology/Buddhism discussion, yet Laycock’s paintings is likely to be the main distinct and profound meditation on their convergence to this point. 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, college of Colorado-Colorado Springs
“This e-book makes an incredible contribution to comparative phenomenology.” — J. N. Mohanty, coeditor of Phenomenology and Indian Philosophy
Steven W. Laycock is affiliate Professor of Philosophy on the collage 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 via SUNY Press, and writer of Foundations for a Phenomenological Theology.
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Additional info for Nothingness and Emptiness: A Buddhist Engagement with the Ontology of Jean-Paul Sartre
And it lies too deep to be one or the opposite. It falls to neither aspect of the divide which it incorporates. the floor is quite the “Neither”: the ni-en-soini-pour-soi. The nor is that which permits either, and permits the either, to be. it's not Buddhist sensitivity to the situation for discrimination— emptiness—repudiates God. Buddhism is non-theistic, no longer a-theistic. fairly, God is disadvantaged of ultimacy. The either couldn't be—could no longer be that which divides the ground—without the Neither. The “sword,” the incongruous ideality which amalgamates in-itself and for-itself, is noticeable to be conditioned, and hence, incapable of functioning as God services inside a customary theism. A “knight” performed as a pawn isn't really a knight—regardless of its obvious visible similarity to different knights. and in addition, within the online game of theology, a “God” disadvantaged of its function because the final and unconditioned starting place of fact isn't really a God. this can be a sensible atheism, for those who like. yet simply as an aberrant “knight” conscripted to function a pawn isn't thereby disadvantaged of existence—the chess piece does exist—so, additionally, a useful atheism needn't deny the conceptual counter therefore functionally reworked. “Human truth is a perpetual surpassing towards a twist of fate with itself which is rarely given” (139). And whereas God “haunts non-thetic selfconsciousness” (141) as its constitutive, if ineluctably absent, locus of reference, the en-soi-pour-soi isn't a telic ﬁnality. The Neither allows the either. however the nor is additionally in/different to the lifestyles of the either. The conatus of realization is fulﬁlled, then, in its ﬁnality and ultimacy, no longer in a contingent, if additionally systemically anomalous, upsurge, yet in vacancy. aspiring to be Self-Thinking proposal, the taking into consideration the Sartrean for-itself is still separated from itself as thematic recognition of considering through an unbridgeable chasm. “[T]he realization which says i feel is strictly now not the awareness which thinks” (1972, 45). And Sartre might agree, i feel, with Lyotard’s better recommendation “that each one considering is composed in a rethinking and that there's not anything the presentation of which can be stated to be the ‘premiere. ’ each emergence of anything reiterates whatever else, each prevalence is a recurrence . . . ” (1990, 8–9). And inasmuch as attention seeks ultimacy, it seeks to not detect a simultaneous selflucidity and opacity, vacuity and absolute density, yet really an intrinsic detachment from either. Enlightened brain is neither the for-itself, deﬁned through nihilation, neither is it senseless plenary materiality. vacancy isn't a lack, a privation, a pocket of vacuity on the center of an another way compacted being. vacancy is like boundless house which, whereas no longer yielding “place” to its reliable population, still yields to Making not anything of anything 149 them their being. area isn't dis/placed by way of voluminous items. It doesn't half to permit them “room” (Raum), doesn't abandon its “realm” based on intrusion.