By André van der Braak
In Nietzsche and Zen: Self-Overcoming and not using a Self, André van der Braak engages Nietzsche in a discussion with 4 representatives of the Buddhist Zen culture: Nagarjuna (c. 150-250), Linji (d. 860), Dogen (1200-1253), and Nishitani (1900-1990). In doing so, he finds Nietzsche's concept as a philosophy of constant self-overcoming, during which even the suggestion of "self" has been conquer. Van der Braak starts via studying Nietzsche's courting to Buddhism and standing as a transcultural philosopher, recalling examine on Nietzsche and Zen thus far and starting off the fundamental argument of the research. He maintains through analyzing the practices of self-overcoming in Nietzsche and Zen, evaluating Nietzsche's radical skepticism with that of Nagarjuna and evaluating Nietzsche's method of fact to Linji's. Nietzsche's equipment of self-overcoming are in comparison to Dogen's zazen, or sitting meditation perform, and Dogen's idea of forgetting the self. those comparisons and others construct van der Braak's case for a feedback of Nietzsche proficient by way of the information of Zen Buddhism and a feedback of Zen Buddhism obvious in the course of the Western lens of Nietzsche - coalescing into one international philosophy. This remedy, concentrating on some of the most fruitful components of study inside modern comparative and intercultural philosophy, can be invaluable to Nietzsche students, continental philosophers, and comparative philosophers.
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Extra info for Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion)
115), and (substitution of) ay (for the resulting Vrddhi-vowel ai, by P. 78) would have taken place, for (these two substitutions are, on this assumption,) antaranga. This (Bhattoji) expresses in the words: samprasaranam tadasrayam ca But it should not erroneously be thought that this is a Paribhasa. " There may be a difference between what Nagesa says here and what he says in the P$. Here both nau and samscanoh seem to be considered as ending in a visayasaptaml, whereas in the p£ only samscanoh may be intended to be such.
Cf. K. p. ) Reading this passage, I see no way of avoiding the conclusion that here Antarangatva is assigned to operations on the basis of meaning. This is, in itself, not alarming. We simply conclude from it that, whereas BPi does not permit meanings as causes, BP2 does. That meanings are not allowed to be causes in the realm of BPi we had learned long ago (above, p. 5); that BP2 has no such scruples, we learn now. In the uniform interpretation of the BP that Kielhorn presents, on the other hand, the presence of two passages, one of which excludes meanings from the range of causes, and another which expressly admits them, must be viewed as nothing less than a contradiction.
Before we attempt to tackle this problem, we note that Sesadrisudhl, who - as can be gathered from K. V. Abhyankar's introduction to the PSin his Pafibhasabhdskara attacked Nagesa wherever he could, "in a bitter language which almost shows the bad taste of the author" (p. 32) was puzzled by the same question as we are. , the BP) is indicated (by uth in P. 132), provided that, in (the derivation of) visvauhah, (substitution of) Samprasarana (u for v of vdh in visva-vdh-nvi-sas) is bahirariga, but (substitution of) Guna (o for u in the following stage visva-uh-nvisas) antarahga.