The world of Ingmar Bergman is notoriously dark. He exposes us repeatedly to the isolation of human subjectivity and to our desperate attempts to break free of it. To be human for Bergman is to be imperiled, to move i...The world of Ingmar Bergman is notoriously dark. He exposes us repeatedly to the isolation of human subjectivity and to our desperate attempts to break free of it. To be human for Bergman is to be imperiled, to move in an atmosphere of relentless anxiety, and to be driven by passions whose source and power we can neither master nor understand. Is there a period of innocence, a time before we are caught in the coils of the human condition？ The author will argue that Bergman＇s treatment of children demonstrates that in his world birth is the fall from grace.展开更多
Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduc...Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduced the unique concept of ＂emptiness＂ （gnyata） to explain the Middle Path philosophy： the philosophical meaning of ＂emptiness＂ is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna＇s philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self： not for negating the self but for caring self from the problems of life by making it centered in the Middle Path （madhyama-pratipat）, where one may naturally be able to use his wisdom （prajh） as the guiding principle： not mere knowledge （na）. Sanyat is understood using fourfold （catus.kot.i） logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates （pahcaskandhas） is reinterpreted using the unique method of tetralemma （catus.kot. i）. This critique explores the Western philosophy＇s conceptions on ＂human reasoning, ＂logocentrism,＂ and the objective analytical method of modern science.＂ After careful cross examination of the rival philosophical positions, it reasons out why the ＂rationale of nature＂ is always superior to ＂human reasoning＂ and ＂logocentrism,＂展开更多
文摘The world of Ingmar Bergman is notoriously dark. He exposes us repeatedly to the isolation of human subjectivity and to our desperate attempts to break free of it. To be human for Bergman is to be imperiled, to move in an atmosphere of relentless anxiety, and to be driven by passions whose source and power we can neither master nor understand. Is there a period of innocence, a time before we are caught in the coils of the human condition？ The author will argue that Bergman＇s treatment of children demonstrates that in his world birth is the fall from grace.
文摘Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduced the unique concept of ＂emptiness＂ （gnyata） to explain the Middle Path philosophy： the philosophical meaning of ＂emptiness＂ is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna＇s philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self： not for negating the self but for caring self from the problems of life by making it centered in the Middle Path （madhyama-pratipat）, where one may naturally be able to use his wisdom （prajh） as the guiding principle： not mere knowledge （na）. Sanyat is understood using fourfold （catus.kot.i） logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates （pahcaskandhas） is reinterpreted using the unique method of tetralemma （catus.kot. i）. This critique explores the Western philosophy＇s conceptions on ＂human reasoning, ＂logocentrism,＂ and the objective analytical method of modern science.＂ After careful cross examination of the rival philosophical positions, it reasons out why the ＂rationale of nature＂ is always superior to ＂human reasoning＂ and ＂logocentrism,＂
