Publication date:

13 August 2009

Length of book:

350 pages

Publisher

Lexington Books

Dimensions:

243x162mm
6x10"

ISBN-13: 9780739118252

Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers such as Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. Challenging the dualistic paradigm of existing philosophical traditions, Merleau-Ponty proposes a philosophy in which the traditional opposites are encountered through mutual penetration. Likewise, a Buddhist worldview is articulated in the theory of dependent co-arising, or the middle path, which comprehends the world and beings in the third space, where the subject and the object, or eternalism and annihilation, exist independent of one another. The thirteen essays in this volume explore this third space in their discussions of Merleau-Ponty's concepts of the intentional arc, the flesh of the world, and the chiasm of visibility in connection with the Buddhist doctrine of no-self and the five aggregates, the Tiantai Buddhist concept of threefold truth, Zen Buddhist huatou meditation, the invocation of the Amida Buddha in True Pure Land Buddhism, and Nishida's concept of basho.

In his philosophical project, Merleau-Ponty makes vigorous efforts to challenge the boundaries that divide philosophy and non-philosophy, the East and the West, experience and concepts, the subject and the object, and body and mind. Combining the Eastern philosophical tradition of Buddhism with Merleau-Ponty's phenomenology, Merleau-Ponty and Buddhism offers an intercultural philosophy in which opposites intermingle in a chiasmic relationship, and which brings new understanding regarding the self and the self's relation with others in a globalized and multicultural world.
Merleau-Ponty and Buddhism is comparative philosophy at its best. The chapter authors clearly and insightfully draw out the resonances (as well as the often equally illuminating contrasts) between this key 20th century phenomenologist and a rich variety of Buddhist figures and schools of thought. Going beyond a simple demarcation of similarities and differences, however, the authors take advantage of the dialogical space opened up as an opportunity to engage in the practice of philosophizing itself, which in this case includes questioning the very nature (and limits) of philosophy as such. Jin Y. Park and Gereon Kopf have done scholars of phenomenology as well as those of Buddhist thought a great service in assembling and co-authoring this volume, which is bound to leave a positive and lasting impact on both fields.