Download Buddhist Phenomenology: A Philosophical Investigation of by Dan Lusthaus PDF

By Dan Lusthaus

A richly complicated research of the Yogacara culture of Buddhism, divided into 5 components: the 1st on Buddhism and phenomenology, the second one at the 4 easy types of Indian Buddhist idea, the 3rd on karma, meditation and epistemology, the fourth at the Trimsika and its translations, and eventually the 5th at the Ch'eng Wei-shih Lun and Yogacara in China.

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Extra resources for Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun (Routledge Critical Studies in Buddhism)

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It is constantly occupied, always short of time, hustling around (222/177) and understanding itselfin terms of that with which it is customarily concerned. As Heidegger puts it: " 'One is' what one does" (283/239). And what one does, is done in the way others do it: "we read, see and judge about literature and art as they [man] see and judge [or as 'one' sees and judges]; likewise we shrink back from the 'great mass' as they shrink back; we find 'shocking' what they find shocking" (164/126-7). In everydayness no one is himself.

In making death conspicuous, it is the "they", the untruth, which now "shows itself a last time" and then - remember- "collapses" (das Man sinkt in sich zusammen; 317/273) in taking its farewell. In doing away with the inconspicuous, what is disrupted is only the inauthentic, and what remains is the authentic, the Self which, as it were, shows itself for the first time. In other words, whereas the first reduction seemed to lead to a defense of the natural attitude - the Self must be forgotten - the second reduction attacks it all the more heavily.

If that is how the poisoning works - not by ostracizing philosophy but by giving it pride of place - the prospects of our interventions could be less bright than they may have seemed at first sight. Then the war to free philosophy from its bonds threatens to be without end. For it is no longer a matter of restoring the freedom of philosophical speech, since it is precisely speech itself which, for all its freedom, condemns the philosopher to be buried alive in a cave from which he may not escape, provided he does not misunderstand both himself and his task.

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