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Articles 1 - 4 of 4
Full-Text Articles in Other Philosophy
‘I Have Regained Memory’ (Smṛtir Labdhā): The Bhagavad Gītā As A Parrhesiastic Journey Against Forgetfulness, Raquel Ferrández-Formoso
‘I Have Regained Memory’ (Smṛtir Labdhā): The Bhagavad Gītā As A Parrhesiastic Journey Against Forgetfulness, Raquel Ferrández-Formoso
Comparative Philosophy
This paper proposes an interdisciplinary reading of the Bhagavad Gītā, presenting it as a parrhesiastic dialogue between Kṛṣṇa and Arjuna, and focusing on the importance attached to memory. Foucault’s studies on the exercise of parrhesia (“true speech”) in the Greco-Roman context, but also Heidegger's views on the original memory, and Abhinavagupta’s commentary to the Bhagavad Gītā have been used as important tools of interpretation. Devotion is described as the constant memory of Kṛṣṇa, through which the practitioner succeeds in substituting some subconscious dispositions (saṃskāras) for others, building a psychic memory that allows for liberation at the time of …
Objectivity, Dagfinn Føllesdal
The “Indirect Message” In Kierkegaard And Chán Buddhism, Zdeněk Zacpal
The “Indirect Message” In Kierkegaard And Chán Buddhism, Zdeněk Zacpal
Comparative Philosophy
The article seeks to analyse Kierkegaard’s indirecte Meddelelse, which the author proposes to translate as ‘indirect message’. It attempts to consider and illuminate this concept and its general characteristics, types and cases in Kierkegaard's work. They are to serve as a baseline for investigations of indirect messages in Buddhism, especially the famous ‘public cases’ (gong-àn / kōan 公案) of the Chán Buddhists. The author tries to specify indirect messages on both sides of the cultural divide in terms of some Western philosophers. Kierkegaard’s theoretical rationale for his indirect message is profound, sophisticated and appropriate to the theoretical …
On What Is Real In Nāgārjuna’S “Middle Way”, Richard H. Jones
On What Is Real In Nāgārjuna’S “Middle Way”, Richard H. Jones
Comparative Philosophy
It has become popular to portray the Buddhist Nāgārjuna as an ontological nihilist, i.e., that he denies the reality of entities and does not postulate any further reality. A reading of his works does show that he rejects the self-existent reality of entities, but it also shows that he accepts a "that-ness" (tattva) to phenomenal reality that survives the denial of any distinct, self-contained entities. Thus, he is not a nihilist concerning what is real in the final analysis of things. How Nāgārjuna’s positions impact contemporary discussions of ontological nihilism and deflationism in Western philosophy is also discussed.