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This study establishes a comprehensive transcultural dialogue between Whitehead's process metaphysics and East Asian Hua-yen Buddhism, including both the profound parallels and the doctrinal debates that arise between these two traditions. To advance this dialogue, Dr. Odin has called upon several other Western hermeneutical systems in order to radically reinterpret Hua-yen modes of thought: phenomenology, depth psychology, linguistic analysis, and dialectical discourse.Of special interest is Dr. Odin's exposition of Korean Hua-yen (or Hwaom) Buddhism, including a full translation of the famous Ocean Seal (with Autocommentary) composed by Uisang (625-702), the first patriarch of Korean Hua-yen Buddhism. This is the first published translation of a major Korean Buddhist's treatise into English.
Hua-yen Buddhism --- Metaphysics --- Philosophy, Comparative --- Process theology --- Métaphysique --- Philosophie comparée --- Doctrines --- Whitehead, Alfred North, --- Contributions in metaphysics --- S12/0211 --- S12/0820 --- S13A/0315 --- #SML: Joseph Spae --- China: Philosophy and Classics--Metaphysics --- China: Philosophy and Classics--Comparative philosophy --- China: Religion--Chinese Buddhism: sects: general --- Hua yan Buddhism --- Métaphysique --- Philosophie comparée --- Doctrines. --- Theology, Process --- Theology, Doctrinal --- Comparative philosophy --- God --- Ontology --- Philosophy --- Philosophy of mind --- Contributions in metaphysics. --- Whitehead, Alfred North --- Philosophy, Comparative. --- Process theology. --- Metaphysics. --- Hua yan Buddhism - Doctrines. --- Whitehead, Alfred North, - 1861-1947.
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Self (Philosophy) --- Philosophy, Japanese --- Pragmatism. --- Philosophy, Comparative. --- Zen Buddhism --- Doctrines. --- Philosophy, Japanese - 20th century. --- Zen Buddhism - Doctrines.
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The thesis of this work is that in both modern Japanese philosophy and American pragmatism there has been a paradigm shift from a monological concept of self as an isolated "I" to a dialogical concept of the social self as an "I-Thou relation," including a communication model of self as individual-society interaction. It is also shown for both traditions all aesthetic, moral, and religious values are a function of the social self arising through communicative interaction between the individual and society. However, at the same time this work critically examines major ideological conflicts arising between the social self theories of modern Japanese philosophy and American pragmatism with respect to such problems as individualism versus collectivism, freedom versus determinism, liberalism versus communitarianism, and relativism versus objectivism.
Self (Philosophy) --- Philosophy, Japanese --- Pragmatism. --- Philosophy, Comparative. --- Zen Buddhism --- Philosophy --- Comparative philosophy --- Idealism --- Knowledge, Theory of --- Philosophy, Modern --- Positivism --- Realism --- Utilitarianism --- Experience --- Reality --- Truth --- Doctrines.
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Aesthetics, Comparative. --- Aesthetics, European. --- Aesthetics, Japanese.
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Aesthetics, Comparative --- Aesthetics, European --- Aesthetics, Japanese --- Esthétique comparative --- Esthétique européenne --- Esthétique japonaise
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Artistic Detachment in Japan and the West takes up the notion of artistic detachment, or psychic distance, as an intercultural motif for East-West comparative aesthetics. The work begins with an overview of aesthetic theory in the West from the eighteenth-century empiricists to contemporary aesthetics and concludes with a survey of various critiques of psychic distance. Throughout, the author takes a highly innovative approach by juxtaposing Western aesthetic theory against Eastern (primarily Japanese) aesthetic theory. Weaving between cultures and time periods, the author focuses on a remarkably wide range of theories: in the West, the Kantian notion of disinterested contemplation, Heidegger's Gelassenheit, semiotics, and pragmatism; in Japan, Zeami's notion of riken no ken, the Kyoto School's intepretation of nothingness, D. T. Suzuki's analysis of the function of no-mind, and the writings of Kuki Shuzo on Buddhist detachment. "Portrait of the artist" fiction by such writers as Henry James, James Joyce, Mori Ogai, and Natsume Soseki demonstrates how the main theme of detachment is expressed in literary traditions. The role of sympathy or pragmatism in relation to disinterest is examined, suggesting conflicts within or challenges to the notion of detachment. Researchers and students in Eastern and Western areas of study, including philosophers and religionists, as well as literary and cultural critics, will deem this work an invaluable contribution to cross-cultural philosophy and literary studies.
Aesthetics, Japanese. --- Aesthetics, European. --- Aesthetics, Comparative.
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What could it mean to speak of philosophy as “the education of grownups”? This book takes Stanley Cavell’s much-"ed, yet enigmatic phrase as the provocation for a series of explorations into themes of education that run throughout his work – through his response to Wittgenstein, Austin and ordinary language philosophy, through his readings of Thoreau and of the moral perfectionism he identifies with Emerson, through his discussions of literature and film. Hilary Putnam has described Cavell not only as one of the most creative thinkers of today but as amongst the few contemporary philosophers to explore the territory of philosophy as education. Yet in mainstream philosophy his work is apt to be referred to rather than engaged with, and the full import of his writings for education is still to be appreciated. Cavell engages in a sustained exploration of the nature of philosophy, and this is not separable from his preoccupation with what it is to teach and to learn, with the kinds of transformation these might imply, and with the significance of these things for our language and politics, for our lives as a whole. In recent years Cavell’s work has been the subject of a number of books of essays, but this is the first to address directly the importance of education in his work. Such matters cannot fail to be of significance not only for the disciplinary fields of philosophy and education, but in politics, literature, and film studies – and in the humanities as a whole. A substantial introduction provides an overview of the philosophical purchase of questions of education in his work, while the essays are framed by two new pieces by Cavell himself. The book shows what it means to read Cavell, and simultaneously what it means to read philosophically, in itself a part of our education as grownups.
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