Flip to back
Flip to front
Heidegger and Asian Thought (National Foreign Language Center Technical Reports) Paperback – June 1, 1990
$18.90
FREE Shipping on orders over $35.
Only 7 left in stock (more on the way).
Ships from and sold by Amazon.com.
Gift-wrap available.
Frequently Bought Together
NO_CONTENT_IN_FEATURE
Tell the Publisher!
I'd like to read this book on Kindle
Don't have a Kindle? Get your Kindle here, or download a FREE Kindle Reading App.
I'd like to read this book on Kindle
Don't have a Kindle? Get your Kindle here, or download a FREE Kindle Reading App.
Want to know our Editors' picks for the best books of the month? Browse Best Books of the Month, featuring our favorite new books in more than a dozen categories.
Product Details
|
Customer Reviews
Most Helpful Customer Reviews
10 of 13 people found the following review helpful
By
S_Mir
on December 25, 2008
Format: Paperback
Comment
Sending feedback...
Furthermore, it has also been claimed that a number of elements within Heidegger's thought bear a close parallel to Eastern philosophical ideas, particularly with Zen Buddhism and Taoism. An account given by Paul Hsao (in Heidegger and Asian Thought) records a remark by Chang Chung-Yuan claiming that "Heidegger is the only Western Philosopher who not only intellectually understands but has intuitively grasped Taoist thought."
According to Tomonubu Imamichi, the concept of Dasein was inspired -- although Heidegger remains silent on this -- by Okakura Kakuzo's concept of das-in-der-Welt-sein (being in the world) expressed in The Book of Tea to describe Zhuangzi's philosophy, which Imamichi's teacher had offered to Heidegger in 1919, after having studied with him the year before.[25]
Some scholars interested in the relationships between Western philosophy and the history of ideas in Islam and Arabic philosophical medieval sources may also have been influenced by Heidegger's work.[26] ie Henry Corbin.
On a supeficial level, Heidegger and the more common forms of Buddhism are at odds, but if one reaches a deeper level of understanding, one can see that it is indeed very true that phenomenology and Buddhist and Taoist thought illuminate each other in an extremely useful fashion. Previous reviewers seem to not actually have read this book or examined the issuses in it in depth.
According to Tomonubu Imamichi, the concept of Dasein was inspired -- although Heidegger remains silent on this -- by Okakura Kakuzo's concept of das-in-der-Welt-sein (being in the world) expressed in The Book of Tea to describe Zhuangzi's philosophy, which Imamichi's teacher had offered to Heidegger in 1919, after having studied with him the year before.[25]
Some scholars interested in the relationships between Western philosophy and the history of ideas in Islam and Arabic philosophical medieval sources may also have been influenced by Heidegger's work.[26] ie Henry Corbin.
On a supeficial level, Heidegger and the more common forms of Buddhism are at odds, but if one reaches a deeper level of understanding, one can see that it is indeed very true that phenomenology and Buddhist and Taoist thought illuminate each other in an extremely useful fashion. Previous reviewers seem to not actually have read this book or examined the issuses in it in depth.
Thank you for your feedback.
If this review is inappropriate, please let us know.
Sorry, we failed to record your vote. Please try again
25 of 41 people found the following review helpful
By
Hakuyu
on July 25, 2005
Format: Paperback
4 Comments
Sending feedback...
Like its companion volume 'Neitzsche & Asian Thought,' this book is based on wishful thinking and all sorts of false premises. Apart from superficial resemblances, there is not a great deal in Heidegger which resonates with Buddhist ideas or Asian thought. Heidegger gave priority to man's temporal being - 'being thrown in the world' - and the Buddha taught the way out of conditioned existence in time and space. For the Buddha, phenomenal existence per se - is illusory. For Heidegger, phenomenal existence is the only basis from which to proceed on the path of philosophy. It may be that in trying to rescue 'phenomena' from a world of mere appearance, he was, in a sense, endeavouring to see the phenomenal world as something emerging from within that which is not phenomenal, but in truth, there is more in common between the Buddha, Plato and the Neo-Platonists (especially Plotinus), than there could ever be between Heidegger - and the Buddha/Asian thought.
Read Nagarjuna and what he says about sunyata/pratitya samutpada, and then look at Heidegger. Nagarjuna questions the validity of metaphysical statements - because he is convinced that the 'real' is beyond the reach of any conditioned terms. He wished to free us from appearances. Heidegger rejected metaphysical statements and references to that which is supra-phenomenal, because he regarded the pre-occupation with supra-phenomenal existence as absurd. You wont find Sunyata/Dharmata in Heidegger. Unlike Heideggger, neither Lao Tzu nor the Buddha would have called 'language the house of being.' What is more, they didn't even like the term 'being' - which only exists because of its opposite - 'non-being.'
Read Nagarjuna and what he says about sunyata/pratitya samutpada, and then look at Heidegger. Nagarjuna questions the validity of metaphysical statements - because he is convinced that the 'real' is beyond the reach of any conditioned terms. He wished to free us from appearances. Heidegger rejected metaphysical statements and references to that which is supra-phenomenal, because he regarded the pre-occupation with supra-phenomenal existence as absurd. You wont find Sunyata/Dharmata in Heidegger. Unlike Heideggger, neither Lao Tzu nor the Buddha would have called 'language the house of being.' What is more, they didn't even like the term 'being' - which only exists because of its opposite - 'non-being.'
Thank you for your feedback.
If this review is inappropriate, please let us know.
Sorry, we failed to record your vote. Please try again
What Other Items Do Customers Buy After Viewing This Item?
