Buddhism and Nineteenth-Century German Philosophy

Dumoulin, Heinrich

doi:10.2307/2709187

Cited by 12 publications

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“…5 Reflecting on these two representatives of the left-Hegelian tradition, one gets the sense that the story of the origin of the concept of immanent transcendence might be more complicated than it appears from Honneth’s position and, perhaps too, from Habermas’ various suggestions. On the one hand, it is undoubtedly the case that Hegel’s philosophy was infused with Christianity – as well as more than just a smattering of Buddhism (Dumoulin, 1981) not mentioned by Habermas – and that leading first-generation members of the Frankfurt School such as Max Horkheimer and Theodor Adorno retained a core Judaic element in their thought. 6 But the question of the nineteenth-century left-Hegelian position remains.…”

Section: Honneth’s Claim and Habermas’ Suggestionsmentioning

confidence: 99%

“…Adopting a Christian standpoint enriched by Eastern thought regarding ‘nothingness’ or ‘emptiness’, Hegel (2010: sections 47, 62, 823; Dumoulin, 1981) started from Kant’s (1968: A61=B86) highly suggestive concept of ‘dialectic’ and the ‘transcendental logic’ which is built on the conceptual distinction between the two series with their limit concepts and harbours the dialectically interrelated inferential relations among an intuitive standpoint, a transcendental idea and an object without which neither judgement nor critique is intelligible nor action on that basis is possible. In contrast to Kant’s philosophical reformulation of the revolutionary early modern mathematical-scientific insight, however, Hegel’s restoration-inspired conservatism compelled two negatively inspiring deviations.…”

Section: The Historical Backgroundmentioning

confidence: 99%

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On the origin of the left-Hegelian concept of immanent transcendence: Reflections on the background of classical sociology

Strydom

2018

Journal of Classical Sociology

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This article pursues the question of the origin of the left-Hegelian concept of immanent transcendence that emerged in the nineteenth century. Whereas some contemporary critical theorists apparently understand the concept as deriving from a religious origin, evolutionary and historical considerations would seem to indicate that more might be involved. Evolutionarily, the origin of the concept can be traced to the civilisation-founding cognitive achievement that marks the emergence of the current version of the human species and the concomitant cultural explosion during the Palaeolithic period. In this context, the cultural consolidation of the newly acquired metarepresentational capacity by language and visual symbolisation or art preceded religion by a considerable elapse of time. As one among a number of sociocultural practices, it could only have made a partial contribution to the conditions for the emergence of the concept. Historically, the thought of the key nineteenth-century left-Hegelians Marx and Peirce was fundamentally shaped, not by religion, but rather by the core modern innovation of the seventeenth and eighteenth centuries – the new mathematical-scientific-philosophical understanding of infinity as real – which gained primacy by significantly impacting on relevant late eighteenth- and nineteenth-century intellectual developments, including laying down the parameters of classical social thought in general and left-Hegelianism in particular. Since the competing religious understanding of infinity, despite having left traces on modern validity concepts such as truth, justice and truthfulness, remained shrouded in indefinite incomprehensibility, it could at best continue to play only the role of an identity-securing, identity-cultivating and motivational source for some, not all. As such, it did not contribute to the nineteenth-century left-Hegelian concept.

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Section: Honneth’s Claim and Habermas’ Suggestionsmentioning

confidence: 99%

Section: The Historical Backgroundmentioning

confidence: 99%

On the origin of the left-Hegelian concept of immanent transcendence: Reflections on the background of classical sociology

Strydom

2018

Journal of Classical Sociology

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“…The Buddhist conception, in contrast to Hegel's, took the Absolute to be indeterminate. 11 Hegel recognized the paradox within Buddhism: from nothing, comes everything. This attitude, for Hegel, transforms Buddhists into followers of the cult of nothingness, which calls practitioners to unite with the Absolute by receding into a nature that resists logical order.…”

Section: Introductionmentioning

confidence: 99%

Irigaray’s Alternative Buddhist Practices of the Self

Yeng

2014

JFFP

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In lieu of an abstract, here is the opening paragraph of the essay:Luce Irigaray’s critics charge that her attempt to carve out a space for nature and the feminine self through an engagement with Buddhism smacks of Orientalism. Associating Buddhism with a philosophy of nature can lead to feminizing and exoticizing the non-Western other. Because she relies more on lessons learned from yogic teachers than Buddhist texts or scholarship, her work seems to be an appropriation of Buddhist ideas and a critique of Western ideology3 rather than a reflection of Buddhist philosophy. I trace Orientalist readings of Buddhism, including those of Irigaray, back to Hegel’s influence on comparative philosophy. Indeed, her analysis of the feminine self and nature often seem more like a response to Hegel than an examination of Buddhist principles. Some scholars resist Hegel’s reading by arguing that the Buddhist Absolute manifests in the indeterminately disjunctive and alternative versions of reality and self. Others suggest that the meaning of Buddhism can be found in examining its practices rather than its logic.

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Schopenhauer and Indian Philosophy

Cooper

2011

A Companion to Schopenhauer

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Buddhism and Nineteenth-Century German Philosophy

Cited by 12 publications

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On the origin of the left-Hegelian concept of immanent transcendence: Reflections on the background of classical sociology

On the origin of the left-Hegelian concept of immanent transcendence: Reflections on the background of classical sociology

Irigaray’s Alternative Buddhist Practices of the Self

Schopenhauer and Indian Philosophy

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