Tanabe Hajime
Religion and philosophy as sympathetic contact
Religion as a function of self-awareness
Their ability to enhance awareness of Existenz, love and praxis
Self seeking to appropriate in awareness the truth of the historical religions that occupied him
Existenz represents an awakening to the element of human finiteness
Love affirms the self in its freedom to be other than it is
Praxis represents the enlightened action of the self that has let go of itself and begun to realize its potential.
Final negation- one “lets go” and thus happens a affirmation of a new life
Rethinks love in terms of death
Clearest “representative of our exposure to contingency”
Otherwise the fact of impermanency ends in mere nihility.
Helps us focus on the business of life.
Conversion has to be “practical” as a “frustration in breakthrough” and of confrontation with one’s limits.
The focus has to shift from God as a subject who reigns supreme over the realm of being to a self-emptying divinity who is manifest only in the self-negating act of love.
A God who is love is an existence that forever reduces itself to nothing and totally gives itself to the other.
Self-emptying is God’s activity ion the world of being. God’s only reality is the continued “negation and transformation”
Nishitani Keiji
The Great Doubt, in which one lets go of even the thinking ego to become the doubt
Standpoint better expresses the Buddhist ideal of a “middle way”…sees the world as objectively real and the rejection of it as subjective and illusory. One can see both ideas as two sides of the same reality.
A “foothold” from which to see more clearly
All other consciousness is caught in the fictional darkness of ignorance
While it appears “higher” it is in fact the most immediate and down-to-earth form of experience
Noesis noeseos, the knowledge in which knowledge is self-conscious of knowing, as the completion of becoming in absolute being
Self grasps the world through self-possessed faculties and naturally comes to see itself as the center of the world
Knowing of an ego which knows it to be different from them
Cosmo centric view in that faculties of mind are seen as applying to all things that live. Mind becomes a universal and the human mind only one instance of it
Critique of ego-consciousness (Satre) at the heart of humanism, in which it sees in that an image of humanity, as the source of meaning because it is the one thing that protects the individual from becoming an object among other objects in the world, greatest disvalue that can be done to the human
Keiji argues that this is no less demeaning of the true self because it ends up putting the self on the same substantialised ground as the objects it apparently lords over and closes itself off to its true nature
Freeing of oneself…a freedom from all means a freedom to all
Remove the substantial ego and contradiction disappears with it
True and direct communication between two human individuals, but without anything being communicated..each in knowing himself essentially knows the other…
Moral vacuum….fundamental relativism of values
Only a sense of responsibility that issues naturally from a deep awareness of the utter contingency of life and openness of the future is the proper foundation for human action
Reason for personalizing god is to paint over the nihility at the core of human existence with an image of harmony between the world and human existence
The world is pushed to the periphery and the special qualities of human existence are put at the center
Important goal is to reestablish the image of god as a lover who is “impersonal” in the noblest sense of the term- God beyond God
Recovery of the mystical search for God by letting go of God
Exclusion of other faiths passes itself as a certitude of faith offends the very heart of religion itself
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment