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This book explores the resonances between Deleuze’s philosophy and a range of philosophical concepts in Buddhism. Focusing on this rarely examined relationship, this book gathers perspectives from scholars around the globe to explore the continuities and discontinuities between Deleuze’s and Buddhist thought. They examine immanence, intensity, assemblages and desire, and the concepts of ethics and meditation. This volume will prove to be an important resource for readers and scholars interested in philosophy, critical theory and comparative studies. They will find this an engaging and invaluable examination of two different yet similar modes of thought.
Despite the ever-expanding body of Deleuzian scholarship, single volume has explored the religious dimensions of Delueze's writing. Now, Mary Bryden has assembled a team of international scholars to do just that. Their essays illustrate the ways in which Deleuzian thought is antithetical to religious debate, as well as the ways in which it contributes to those debates. This volume will be invaluable for researchers, teachers and students of theology, philosophy, critical theory, cultural studies and literary criticism as well as to students of French who read Deleuze's work in its original language.
Carl Olson is Professor of Religious Studies at Allegheny College in Pennsylvania. His previous books include The Indian Renouncer and Postmodern Poison: A Cross-Cultural Encounter and The Theology and Philosophy of Eliade: A Search for the Centre.
Nishida Kitarō’s Philosophy of Life traces the development of the philosopher’s thought by focusing on the keyword “life” as a unifying thread. Active from the end of the nineteenth century to the beginning of the twentieth century, Nishida was part of the first generation of Japanese philosophers who tried to develop an original philosophy under the influence of – and in response to – Western philosophy. In his native Japan, he has often been interpreted in the context of Eastern thought and Zen Buddhism, as well as in relation to phenomenology (i.e., Husserl and Heidegger). The current volume instead presents an alternative reading of Nishida, noting the influence of William James, Henri Bergson and Neo-Kantianism on his thought, and highlighting a line of development that runs in parallel to the thought of the midtwentieth century French philosopher, Gilles Deleuze.
Interest in the French philosopher Gilles Deleuze has grown exponentially over the last two decades, and, in recent years, Asian scholars have come to see rich possibilities for developing his thought within an Asian context. In this, the first collection devoted to Deleuze and Asia, several Asian and Western scholars explore Deleuzian themes and concepts in areas ranging from philosophy and religion to new media studies, cultural studies, theater, architecture, painting, film, and literature. Topics addressed include: onto-aesthetics in Deleuze and Taoism; Deleuzian univocity of being and the Original Enlightenment Thought of Mahāyāna Buddhism; Leibnizian and Bergsonian influences in Deleuze and the Japanese philosopher Nishida; Deleuze’s theater of philosophy and its parallels in Beijing Opera, Kathikali Dance Drama and Nō Theater; Deleuze’s concept of the fold and sonic space in Asian architecture; the fold and visual space in Hokusai’s “Thirty Six Views of Mount Fuji”; the Walkman, contemporary Japanese anomie and Deleuzian nomadism; Deleuzian “faciality” and the cultural politics of facial images in Korean beauty pageants; the 2011 Taiwanese film Warriors of the Rainbow: Seediq Bale and the Deleuzian concepts of the minor and the people to come; Deleuzian haecceities, affects and fragmented spaces in the films of Lou Ye and Wong Kar-wai; the Nu Shu writing system – the only writing system developed exclusively by women – and the formation of a female people to come; and Deleuzian minor literature and its relationship to globalization, nationalism and regionalism in Asian literature. These essays map new directions in East-West research that promise to invigorate Asian studies and disclose hitherto unrecognized dimensions of Deleuze’s thought.
Hegel and Deleuze cannily examines the various resonances and dissonances between these two major philosophers. The collection represents the best in contemporary international scholarship on G. W. F. Hegel and Gilles Deleuze, and the contributing authors inhabit the as-yet uncharted space between the two thinkers, collectively addressing most of the major tensions and resonances between their ideas and laying a solid ground for future scholarship. The essays are organized thematically into two groups: those that maintain a firm but nuanced disjunction or opposition between Hegel and Deleuze, and those that chart possible connections, syntheses, or both. As is clear from this range of texts, the challenges involved in grasping, appraising, appropriating, and developing the systems of Deleuze and Hegel are varied and immense. While neither Hegel nor Deleuze gets the last word, the contributors ably demonstrate that partisans of either can no longer ignore the voice of the other.
Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought. However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have a great deal to learn from it. To both incite and facilitate the process of Western theorists engaging with this neglected tradition, this book provides a detailed, critical reading of the key primary Buddhist texts, from the earliest recorded teachings of the Buddha through the present day. It also discusses the relevant secondary literature on Buddhism and political theory (nearly all of it from disciplines other than political theory), as well as the literatures on particular issues addressed in the argument. Moore argues that Buddhist political thought rests on three core premises--that there is no self, that politics is of very limited importance in human life, and that normative beliefs and judgments represent practical advice about how to live a certain way, rather than being obligatory commands about how all persons must act. He compares Buddhist political theory to what he sees as Western analogues--Nietzsche's similar but crucially different theory of the self, Western theories of limited citizenship from Epicurus to John Howard Yoder, and to the Western tradition of immanence theories in ethics. This will be the first comprehensive treatment of Buddhism as political theory.
It was in reaction against nihilism that he forged his own affirmative philosophy, aiming at the transvaluation of all values. Nietzsche's view of Buddhism has been very influential in the West; Dr Morrison gives a careful critical examination of this view, argues that in fact Buddhism is far from being a nihilistic religion, and offers a counterbalancing Buddhist view of the Nietzschean enterprise.
“A tour de force that both challenges and expands our understanding of the very practice of philosophy . . . and comparative philosophy in particular” (Joseph Markowski, Reading Religion). In Nietzche and Other Buddhas, author Jason M. Wirth brings major East Asian Buddhist thinkers into radical dialogue with key Continental philosophers through a series of exercises that pursue what is traditionally called comparative or intercultural philosophy. In the process, he reflects on what makes such exercises possible and intelligible. The primary questions Wirth asks are: How does this particular engagement and confrontation challenge and radicalize what is sometimes called comparative or intercultural philosophy? How does this task reconsider what is meant by philosophy? The confrontations that Wirth sets up between Dogen, Hakuin, Linji, Shinran, Nietzsche, Schopenhauer, James, and Deleuze consider the nature of philosophy—and especially comparative philosophy—from a global perspective. This global perspective in turn opens up a new and challenging space of thought within and between the cutting edges of Western Continental philosophy and East Asian Buddhist practice.
Charles Taylor is a distinctive figures in contemporary philosophy. In a time of increasing specialization Taylor contributes to areas of philosophical conversation across a wide spectrum of ideas including moral theory, theories of subjectivity, political theory, epistemology, hermeneutics, philosophy of mind, philosophy of language and aesthetics. His most recent writings have seen him branching into the study of religion. Written by a team of international authorities, this collection will be read primarily by students and professionals in philosophy, political science, religious studies, but will appeal to a broad swathe of professionals across the humanities and social sciences.