Wittgenstein and Buddhism

Gudmunsen, Chris

doi:10.1007/978-1-349-03128-3

Cited by 20 publications

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“…For a discussion of dharmas and/ or svalakṣaṇ as with regard to the qualia, sense data etc. of Western approaches see Gudmunsen (1977) on Bertrand Russell's (early) epistemology of logical atomism and Lysenko (2017) on contemporary theories of consciousness (2017). 7 The categories are interdependent in the sense that "Firstness (Quality) can be prescinded from Secondness (Experience) and Thirdness (Thought)" (Ormiston 1977, p. 221).…”

Section: The Transdisciplinary Model Of a Semiotic Philology Of Thought Formsmentioning

confidence: 99%

Towards a Cybersemiotic Philology of Buddhist Knowledge Forms: How to Undo Objects and Concepts in Process- Philosophical Terms

Lettner

2021

Biosemiotics

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The aim of this chapter is to set out the basic coordinates of a cybersemiotic philology of Buddhist knowledge forms in order to further develop the nonanthropocentric dimensions and process-philosophical potential of both Buddhism and Peircean semiotics. This is also meant to lay the foundations for an interculturally and philologically enriched cybersemiotics. Proceeding from the logical conception of philosophical categories and their philological explication, the transdisciplinary model of a semiotic philology of thought forms (Lettner, diss. thesis, forthc.) develops an intercultural explication of "thought forms" with regard to the three interdependent pillars of philosophy (epistemological "knowledge forms"), philology (textualised "language forms") and cultural studies ("life forms" as culture-related practices). In a first step, the reconstruction of paradigmatic modes of knowledge representation will be exemplified with regard to the approaches of Aristotelian philosophy, various positions of premodern Indian Buddhism as well as the paradigms of modern science and postclassical physics. In the second step of a cybersemiotic interpretation, Peirce's synechistic understanding of habit will serve us to enlarge the culture-specific notion of life forms as pragmatically grounded thought forms by making it converge with the ethologically informed, biosemiotic notion of "life forms" embraced by cybersemiotics. Exploring cybersemiotics as developed by Brier (2008) from the perspective of Indian Buddhist philosophy intends to work out the phenomenological purport of Peirce's approach, with its move of locating agency in the process of semiosis, by comparing it to the Buddhist

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Section: The Transdisciplinary Model Of a Semiotic Philology Of Thought Formsmentioning

confidence: 99%

Towards a Cybersemiotic Philology of Buddhist Knowledge Forms: How to Undo Objects and Concepts in Process- Philosophical Terms

Lettner

2021

Biosemiotics

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“… 2. It has sometimes been suggested that there is a parallel between the kind of confusion which, according to Wittgenstein, lies at the root of philosophical problems, and the kind of confusion which, according to Buddhism, lies at the root of human suffering in general. See, for example, Hudson (1973); Canfield (1975); Gudmunsen (1977); Phillips (1977); Read (2009). For the purposes of the present article, it is not important what position we adopt in connection with this suggestion. …”

Section: Notesmentioning

confidence: 99%

Buddhism, meditation, and ‘the inner world’

Purton

2016

Rel. Stud.

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Buddhist meditation seems to involve giving attention to one's thoughts and feelings, to one's ‘inner world’. In this article I explore what is involved in such talk of one's inner world, with special reference to Wittgenstein's claim that ‘the inner’ is a delusion. The article explores the nature of thoughts and feelings, and suggests that we cannot fully understand what is involved in meditation without some consideration of its ethical and religious context. I conclude with some reflections on how the pictures we naturally employ in thinking about meditation can lead us into a misleading metaphysical view of ‘the inner’.

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“…Premièrement, en ce qui a trait à la méthode, comme certaines études l'ont démontré (par exemple, Gudmunsen 1977et Garfield 2002 Rappelons également que la tradition chrétienne apophatique -ou théologie négative -, surtout représentée par Denys le pseudo-aréopagite, insiste sur l'inconnaissance, par-delà toute représentation (Roy 2010). Nishitani se montre très proche de ce courant de pensée, en soulignant l'ineffabilité du vrai soi.…”

Section: Nishitani Et Certaines Perspectives Occidentalesunclassified

Revisiter le « Nihilisme »

Roy

2013

theologi

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Au cours de cet essai, nous présentons la pensée de Nishitani, à la fois praticien du zen et philosophe. Nous expliquons les thèmes sur lesquels il se concentra dans son dialogue avec Eckhart, Nietzsche et Heidegger : le grand doute (taigi), la grande mort (taishi), la religion (shūkyō) , la concentration (samādhi, sammai ), l’ego (jiga), le vrai soi (jiko), l’ipséité (jitai, identité profonde), la talité (tathatā, nyojitsu), le rien (mu), la nihilité (kyomu, littéralement : le « rien creux »), la vacuité (kū équivalent japonais du fameux śūnyatā littéralement « ouverture céleste »). Ce penseur alla très loin dans la compréhension d’aspects importants de la philosophie occidentale, qu’il mit en rapport critique avec des convictions qui lui venaient de sa tradition bouddhiste. Cet article s’efforce donc de bien interpréter son approche vigoureuse et originale. Finalement, nous indiquons brièvement des pistes de renouveau pour une réflexion théologique de plus en plus mondialisée, soucieuse non seulement d’explorer les perspectives japonaises, mais encore de réagir avec créativité.

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Wittgenstein and Buddhism

Cited by 20 publications

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Towards a Cybersemiotic Philology of Buddhist Knowledge Forms: How to Undo Objects and Concepts in Process- Philosophical Terms

Towards a Cybersemiotic Philology of Buddhist Knowledge Forms: How to Undo Objects and Concepts in Process- Philosophical Terms

Buddhism, meditation, and ‘the inner world’

Revisiter le « Nihilisme »

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