By André van der Braak
In Nietzsche and Zen: Self-Overcoming with out 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 notion as a philosophy of constant self-overcoming, during which even the proposal of "self" has been triumph over. Van der Braak starts off through interpreting Nietzsche's dating to Buddhism and standing as a transcultural philosopher, recalling learn on Nietzsche and Zen to this point and taking off the fundamental argument of the learn. He maintains by way of studying 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 proposal of forgetting the self. those comparisons and others construct van der Braak's case for a feedback of Nietzsche knowledgeable by way of the tips of Zen Buddhism and a feedback of Zen Buddhism obvious throughout the Western lens of Nietzsche - coalescing into one global philosophy. This remedy, targeting the most fruitful components of analysis inside of modern comparative and intercultural philosophy, could be invaluable to Nietzsche students, continental philosophers, and comparative philosophers.
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Additional info for Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion)
These homages are not part of the text proper, however, but have been added the by the scribes or translators. The Vigrahavy¯avartan¯ı begins straightaway with a philosophical argument. Candrak¯ırti argues that the reason why the Vigrahavy¯avartan¯ı, unlike many other works of N¯ag¯arjuna, does not start with a praise of the Buddha is that it is a mere elaboration (’phros pa) of N¯ag¯arjuna’s exposition of Madhyamaka expounded elsewhere and should therefore not be conceived of as an independent treatise in need of such a dedication.
Why? Since there is no dependence for an unestablished object. An unestablished Devadatta does not depend on any object. The establishment of the already established is not sensible; there is no making of what one has already made. 43. If the epistemic instruments are established dependent on the epistemic objects in every context, then the establishment of the epistemic objects is precisely not dependent on the epistemic instruments. If the epistemic instruments are established dependent on the epistemic objects, then in this case the epistemic objects are not established dependent on the epistemic instruments.
In this context, the statement “all things are insubstantial, and because of insubstantiality they are empty” is not tenable. Precisely because the negation is brought about, the substance of all things is not refuted. 12. Now as this substance does not exist, what is negated by that statement of yours? For the negation of a non-existent is accomplished without words. As this substance does indeed not exist, what do you negate by that statement “all things are insubstantial”? For the negation of a non-existent is TEXT 25 established without words; it is like that for the coolness of ﬁre or the solidity of water.
Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion) by André van der Braak