A Spiritual Evolutionism: Lü Cheng, Aesthetic Revolution, and the Rise of a Buddhism-Inflected Social Ontology in Modern China

Zu, Jessica

doi:10.5281/zenodo.4727558

Cited by 1 publication

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“…Equally importantly, Kuiji's Notes30 played an important role in the so-called Yogācāra revival in modern China (Aviv, 2020;Lau, 2013). Furthermore, given the entangled history of Yogācāra, evolutionism, and social theory in modern China (Zu, 2021), it is important to investigate all existing solutions to the problem of intersubjectivity and its broader implications. A clear understanding of Kuiji's philosophy and soteriology not only recovers the central concerns of Kuiji and his contemporaries but also serves as an important mirror to reflect upon the contemporary society's naturalized yet unwarranted faith in one single world.…”

Section: Discussionmentioning

confidence: 99%

Adhipati, Yogācāra Intersubjectivity, and Soteriology in Kuiji’s Commentaries

2024

SOPHIA

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This study sheds light on a key concept of Yogācāra intersubjectivity that played a significant role in medieval Chinese Yogācāra. Specifically, it analyzes how Kuiji 窺基 (632–682) reinterprets adhipati (activating and amplifying influence; Ch: zengshang 增上 or zengshang li 增上力 or zengshang yuan 增上緣) to account for intersubjective karmic interactions across different lifeworlds in the events of teaching and killing.As this line of investigation shows, Kuiji’s theory of adhipati attempts to sidestep the entanglement of the problems of intersubjectivity and incommensurable worlds in Yogācāra. Extant scholarship on intersubjectivity often presumes one spatio-temporal world populated by sentient beings and insentient objects, which is fundamentally at odds with the Yogācāra tenet that each mental stream generates its distinct lifeworld. To address the pragmatic question of how different mental continuums of consciousnesses can impinge into each other’s lifeworlds, Kuiji employed adhipati in a specific way to account for intersubjective interplay across different, potentially incommensurable worlds. In this framing of intersubjectivity, the problem of one world or many worlds is explained non-dualistically: these lifeworlds are neither the same nor different, neither one nor many, but karmically interconnected.Expanding on recent discussions of the puzzle of intersubjectivity in Yogācāra, this paper shows that Kuiji’s deployment of adhipati provides an account of genuine intersubjectivity in which different mental continuums are recognized as subjects and engage in causal interactions among different spatio-temporal worlds. In Kuiji’s framing, this genuine intersubjectivity gives rise to the sense of one shared world.

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Section: Discussionmentioning

confidence: 99%

Adhipati, Yogācāra Intersubjectivity, and Soteriology in Kuiji’s Commentaries

2024

SOPHIA

View full text Add to dashboard Cite

show abstract

A Spiritual Evolutionism: Lü Cheng, Aesthetic Revolution, and the Rise of a Buddhism-Inflected Social Ontology in Modern China

Cited by 1 publication

References 8 publications

Adhipati, Yogācāra Intersubjectivity, and Soteriology in Kuiji’s Commentaries

Adhipati, Yogācāra Intersubjectivity, and Soteriology in Kuiji’s Commentaries

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