Acheter d'occasion
EUR 36,43
+ EUR 2,99 (livraison en France métropolitaine)
D'occasion: Très bon | Détails
Vendu par Nearfine
État: D'occasion: Très bon
Commentaire: Petites traces d'usage. Livraison prévue sous 20 jours.
Vous l'avez déjà ?
Repliez vers l'arrière Repliez vers l'avant
Ecoutez Lecture en cours... Interrompu   Vous écoutez un extrait de l'édition audio Audible
En savoir plus
Voir cette image

The Cult of Nothingness: The Philosophers and the Buddha (Anglais) Relié – 31 mai 2003

Voir les formats et éditions Masquer les autres formats et éditions
Prix Amazon
Neuf à partir de Occasion à partir de
Relié, 31 mai 2003
EUR 45,42 EUR 36,43
--Ce texte fait référence à l'édition Broché.
click to open popover

Offres spéciales et liens associés

  • Outlet Anciennes collections, fin de séries, articles commandés en trop grande quantité, … découvrez notre sélection de produits à petits prix Profitez-en !

  • Rentrée scolaire : trouvez tous vos livres, cartables, cahiers, chaussures, et bien plus encore... dans notre boutique dédiée

Descriptions du produit

Présentation de l'éditeur

Droit traces the history of the Western understanding of Buddhism following the late 18th-century beginnings of the translation of the Buddhist canon. He reveals how major 19th-century Western philosophers such as Schopenhauer, Nietzsche, Schlegel, Hegel, and others in fact misinterpreted the Buddha's teaching of nirvana as a life-detesting and negative annihilation of the individual. --Ce texte fait référence à l'édition Broché .

Aucun appareil Kindle n'est requis. Téléchargez l'une des applis Kindle gratuites et commencez à lire les livres Kindle sur votre smartphone, tablette ou ordinateur.

  • Apple
  • Android
  • Windows Phone
  • Android

Pour obtenir l'appli gratuite, saisissez votre numéro de téléphone mobile.

Détails sur le produit

Commentaires en ligne

Il n'y a pas encore de commentaires clients sur
5 étoiles
4 étoiles
3 étoiles
2 étoiles
1 étoile

Commentaires client les plus utiles sur (beta) 3.5 étoiles sur 5 2 commentaires
7 internautes sur 10 ont trouvé ce commentaire utile 
2.0 étoiles sur 5 Glass Houses 26 mai 2012
Par Gendun - Publié sur
Format: Broché Achat vérifié
I am loathe to criticize this book on the grounds that it exemplifies the very problem it purports to critique, as such criticisms border on cliche. But there is no other way to characterize this one-sided examination of the history of Europe's encounter with Buddhism.

What I was hoping for was an intellectual history, but what I got is something altogether less useful or interesting. Droit offers a speculative investigation of Europe's nineteenth-century readings of Buddhism as a process of constructing its own dialectical other and projecting it outside. While the (primarily) German philosophers of Europe were grappling with the problem of establishing an absolute ground for their own value-system, they saw within Buddhism the specter of nihilism, a religious tradition that valorized nothingness and oblivion as the chief end of human soteriology. Insodoing, European scholars were unable to see or engage meaningfully with the real object of study, and instead spent a century grappling with their own shadow.

I will observe that decades after Said, this strategy of critique for western readings of non-European cultures will come as a breakthrough to very few readers. What is exceedingly odd, however, is that Droit makes no attempt whatsoever to come to terms with Buddhism himself. He simply asserts in the very first sentence of the book, without argument or reference of any kind, that the reading of Buddhism as a nihilistic enterprise in the above-mentioned sense is completely misguided. The book begins "Let us say it straight out: Buddhism is not a religion that worships nothingness. To our Western eyes, Buddhism does not appear - no longer appears, today - to entail either a desire for annihilation or a fascination for destruction."

As a student of Buddhist philosophy for over fifteen years, I see no grounds whatsoever for making such a sweeping determination. Buddhist characterizations of the end-result and aim of meditation vary significantly, but many of them place an extremely strong emphasis on apophatic language of cessation, destruction, and annihilation.

Consider one of the canonical formulations of nibanna (=nirvana) drawn from an early Pali scripture, the Maagandiya Sutta: "'These [forms of suffering] are [like] diseases, tumors, and darts;' but here [with the attainment of nibanna] these diseases, tumors, and darts cease without remainder. With the cessation of my clinging comes cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering."

This presentation of nibanna is highly typical of the Pali canon, and while it is subject to differing interpretations, I think it can be strongly argued that this model of liberation propounds an actual, literal cessation of consciousness, in the sense that the round of suffering is depicted as being driven by an endless process of death and rebirth, from which the whole nexus of suffering arises.

I know that very different presentations of nirvana and liberation exist in other Buddhist traditions. However, even in the Mahayana traditions following Asanga and Maitreya, which characterize liberation as within this life, very strong emphasis is put on the soteriological importance of emptiness, the non-inherent existence of all phenomena, including the self.

I am not arguing that Hegel is a reliable interpreter of Buddhism - I am saying that to simply wave your hand at all this textual evidence and say that there is no basis to the European reading of Buddhism as a religion of nothingness ignores textual evidence from Buddhist scripture itself. The basic premise of this book is fatally flawed.

Droit charges early scholars of Buddhism with failing to come to terms with Buddhism itself, and seeing it only in the light of their own provincial philosophical concerns. How could you more accurately characterize his own book? It disregards any necessity of examining the tradition it treats, and thereby fails utterly to meet the basic standards of comparative work.
1 internautes sur 3 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Interesting 30 août 2013
Par Paul Scott - Publié sur
Format: Broché
This book is fascinating. It's nice to see that so much of what is observed on a topic during an era- in this case Buddhism- often only reflects their times. I remember having a conversation with a philosophy teacher when I was an undergraduate where I noted that so much of the portrayal of Buddhism/ Hinduism in Nietzsche seems like over simplification. Well he dismissed this; as an intellectual he had already made up his mind based on reading of secondary sources. After reading this book I can now see why.
Ces commentaires ont-ils été utiles ? Dites-le-nous


Souhaitez-vous compléter ou améliorer les informations sur ce produit ? Ou faire modifier les images?