By Milton Scarborough
It is a standard that whereas Asia is nondualistic, the West, due to its uncritical reliance on Greek-derived highbrow criteria, is dualistic. Dualism is a deep-seated behavior of pondering and performing in all spheres of existence during the prism of binary opposites results in paralyzing sensible and theoretical problems. Asia provides no information for the foreseeable destiny as the West reveals Asian nondualism, specifically that of Mahayana Buddhism, too alien and nihilistic. nonetheless, postmodern inspiration, which purports to carry us from the dualisms embedded in modernity, seems to be in simple terms a pseudo-postmodernism. This book's novel proposal is that the West already comprises inside of considered one of its extra marginalized roots, that of historic Hebrew tradition, a pre-philosophical kind of nondualism which makes attainable a brand new type of nondualism, one to which the West can subscribe. This new nondualism, encouraged through Buddhism yet no longer just like it, is an epistemological, ontological, metaphysical, and praxical center approach either for the West and likewise among East and West.
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Extra info for Comparative theories of nonduality : the search for a middle way
14. This translation is by Jay Garfield in his The Fundamental Wisdom of the Middle Way (New York: Oxford University Press, 1995), 297–298. 15. Here I quote David J. Kalupahana’s translation in his Nagarjuna: The Philosophy of the Middle Way (Albany, New York: State University of New York Press, 1986), 399. 20 Comparative Theories of Nonduality of clinging (tanha), the principal cause of suffering, according to the Buddha’s Four Noble Truths). Clinging to “right view” (Buddhist teaching that leads to awakening) itself binds one to suffering.
24:8–10)14 Some interpreters take Nagarjuna to be negating conventional truth in favor of sunyata (emptiness) understood as an unconditioned or absolute or ultimate truth. Indeed, earlier Buddhists had identified the doctrine of dependent co-arising with ultimate truth. For Nagarjuna, however, “emptiness” had a double meaning, a conventional one and an ultimate one. The conventional meaning is found in verse 18 of chapter 24 of his Mulamadhyamikakarika: “We state that whatever is dependent arising, that is emptiness.
In this and the following chapter I will examine metaphysical, epistemological, and social issues in Hebraic culture, taking note of the extent to which they can be illuminated by the Asian, especially Mahayana Buddhist, concept of nonduality. Where there is some overlap between the Asian and Hebraic concepts, we may find the basis for Western nonduality. Perhaps where the two sets of concepts diverge, we will find clues to Western nonduality. Metaphysical Nondualism and the Bible Classical Christianity was the culmination of a long interaction between Hebraic and Greco-Roman culture.