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Everyday Life and Ultimate Reality: Dialectical Reversals in Hegel, Heidegger and Buddhism
Author O'Leary, Joseph S.
Source Contemporary Buddhism: An Interdisciplinary Journal
Volumev.15 n.2
Date2014.11
Pages465 - 478
PublisherRoutledge
Publisher Url https://www.routledge.com/
LocationAbingdon, UK [阿賓登, 英國]
Content type期刊論文=Journal Article
Language英文=English
NoteJoseph S. O'Leary is an Irish theologian who has taught in the Faculty of Letters, Sophia University, Tokyo, since 1988. His principal publication is a series of books on fundamental theology: Questioning Back (Winston-Seabury, 1985); Religious Pluralism and Christian Truth (Edinburgh University Press, 1996); Conventional Truth and Reflective Judgment (University of Notre Dame Press, forthcoming). He is currently writing a Christian commentary on the Vimalakīrti Sutra for the series Christian Commentaries on Non-Christian Sacred Texts, edited by Catherine Cornille. Address: Department of English Literature, Sophia University, 7–1 Kioi-cho, Chiyoda-ku, Tokyo 102–8554. E-mail:
KeywordBuddhism; Nirvana; Anxiety; Everyday Life; Taoism
AbstractBuddhism relentlessly exposes the impermanent, painful, and insubstantial character of all phenomena, but it ends up reinstating the conventional samsaric world as the place where nirvanic emptiness can be encountered and where compassion can be skilfully exercised. In Hegel and Heidegger one also finds dialectical reversals that bring a positive result from the ordeal of the negative. In Heidegger, the encounter with nothingness in anxiety brings a discovery of the phenomenon of being. In Hegel, the dialectical self-dissolution of received metaphysical notions generates a positive method of grasping the real. Heidegger's meditative thinking has an affinity with Hegel's Concept, in that both free the mind from the painfully constricted forms of metaphysics. Heidegger is also near to Daoism when he grounds the clarity of logical thought in a more obscure, originary kind of thought, and when he characterises the movement of thinking, at this more originary level, as a ‘way.’ All four dialectical paths reveal their vitality, in reciprocal critique, when rooted in the human quest to bring the everyday into connection with ultimate meaning.
Table of contentsAnxiety and nothingness 466
Dialectic in Heidegger 468
Buddhist dialectic 470
The dark origins of thought: Heidegger and Daoism 473
Notes 476
References 477
ISSN14639947 (P); 14767953 (E)
DOI10.1080/14639947.2014.936654
Hits264
Created date2015.11.11
Modified date2017.07.17



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