Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion)
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 unearths Nietzsche's idea as a philosophy of continuing self-overcoming, during which even the thought of "self" has been conquer. Van der Braak starts by means of reading Nietzsche's dating to Buddhism and standing as a transcultural philosopher, recalling examine on Nietzsche and Zen thus far and starting up the elemental argument of the examine. He keeps through interpreting 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 tools 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 expert via the guidelines of Zen Buddhism and a feedback of Zen Buddhism visible throughout the Western lens of Nietzsche - coalescing into one international philosophy. This therapy, concentrating on essentially the most fruitful components of analysis inside modern comparative and intercultural philosophy, can be worthwhile to Nietzsche students, continental philosophers, and comparative philosophers.
Letter to Lou Salome (KSB 6:247–8). equally, the Zen practitioner must permit pass of his hard-won awareness of vacancy and wake up to the vacancy of vacancy. A moment conceptualization of the Zen course, the 10 ox-herding photographs, makes this even clearer. After looking for the ox, taking pictures it, taming it, and using it domestic (a metaphor for understanding enlightenment), the ox disappears. and at last, within the 10th photo, the trail culminates in returning to and easily.
And in comparison with Dōgen’s notion on physique, brain, and cultivation, that is particularly just like Nietzsche’s in its easy assumptions. In a fascinating workout of comparative philosophy, John Maraldo has contrasted the Western method of the body-mind challenge to that of Dōgen.1 He argues that Dōgen’s process might provide clean impulses to a philosophical articulation of this challenge past the myopic view of the Western philosophical culture. Kōgaku Arifuku has mentioned a few fascinating.
Transcultural philosopher who aimed to revitalize Western tradition by utilizing his self-proclaimed “trans-European eye” (see bankruptcy 1). Nietzsche was once one of many few Western philosophers with an curiosity in non-Western philosophies, in particular Buddhism, no matter if his familiarity with Buddhism used to be constrained to early Buddhism1 and his realizing of Buddhism was once marred via nineteenth-century preconceptions of Buddhism as a “cult of nothingness,” as Roger-Pol Droit has referred to as it.2 in keeping with those.
Subjective, person means: it brought the idea that of “sin” to provide an explanation for our event of lack. Christian morality is an try to care for our adventure of lack. through purifying not just our activities but in addition our intentions, our experience of guilt might be lowered. Redemption of our guilt as a liberation of lack is now outlined as “deliverance from sin.” the sort of deliverance can in basic terms be attained via grace, no longer via advantage. Nietzsche distinguishes sorts of redemption that he considers.
Self-assertive ego. The deluded and deluding ego willfully initiatives its different types of notion onto the world.57 besides the fact that, all types of teleological and essentialist undertones current themselves. should still fable be conquer for the sake of enlightenment? Dōgen consequently additionally problematizes any such commonplace view on fantasy and enlightenment: “Buddhas are those that vastly enlighten fable; usual sentient beings are people who are vastly deluded amid enlightenment.”58 Dōgen describes.