Nothingness and desire : an East-West philosophical antiphony
著者
書誌事項
Nothingness and desire : an East-West philosophical antiphony
(Nanzan library of Asian religion and culture)
University of Hawaiʻi Press, c2013
- : cloth
- : pbk
大学図書館所蔵 全5件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
"Jordan lectures 2011"
Bibliography: p. 179-190
Includes index
内容説明・目次
- 巻冊次
-
: cloth ISBN 9780824838850
内容説明
The six lectures that make up this book were delivered in March 2011 at London University's School of Oriental and Asian Studies as the Jordan Lectures on Comparative Religion. They revolve around the intersection of two ideas, nothingness and desire, as they apply to a re-examination of the questions of self, God, morality, property, and the East-West philosophical divide.
- 巻冊次
-
: pbk ISBN 9780824838867
内容説明
The six lectures that make up this book were delivered in March 2011 at London University's School of Oriental and Asian Studies as the Jordan Lectures on Comparative Religion. They revolve around the intersection of two ideas, nothingness and desire, as they apply to a re-examination of the questions of self, God, morality, property, and the East-West philosophical divide.
Rather than attempt to harmonize East and West philosophies into a single chorus, Heisig undertakes what he calls a "philosophical antiphony." Through the simple call-and-response of a few representative voices, Heisig tries to join the choir on both sides of the antiphony to relate the questions at hand to larger problems that press on the human community. He argues that as problems like the technological devastation of the natural world, the shrinking of elected governance through the expanding powers of financial institutions, and the expropriation of alternate cultures of health and education spread freely through traditional civilizations across the world, religious and philosophical responses can no longer afford to remain territorial in outlook. Although the lectures often stress the importance of practice, their principal preoccupation is with seeing the things of life more clearly. Heisig explains:
"By that I mean not just looking more closely at objects that come into my line of view from day to day, but seeing them as mirrors in which I can see myself reflected. Things do not just reveal parts of the world to me; they also tell me something of how I see what I see, and who it is that does the seeing. To listen to what things have to say to me, I need to break with the habit of thinking simply that it is I who mirror inside of myself the world outside and process what I have captured to make my way through life. Only when this habit has been broken will I be able to start seeing through the reflections, to scrape the tain off the mirror, as it were, so that it becomes a window to the things of life as they are, with only a pale reflection of myself left on the pane. Everything seen through the looking glass, myself included, becomes an image on which reality has stamped itself. This, I am persuaded, is the closest we can come to a ground for thinking reasonably and acting as true-to-life as we can."
「Nielsen BookData」 より