Nietzsche and Buddhist Philosophy by Antoine Panaïoti

By Antoine Panaïoti

Nietzsche as soon as proclaimed himself the ‘Buddha of Europe’, and all through his existence Buddhism held huge, immense curiosity for him. whereas he Buddhist considering in demolishing what he considered as the two-headed myth of Being and Self, he observed himself as advocating a reaction to the resultant nihilist trouble that used to be diametrically against that of his Indian counterpart. during this e-book Antoine Panaïoti explores the deep and intricate relatives among Nietzsche’s perspectives and Buddhist philosophy. He discusses the mental versions and theories which underlie their supposedly opposing ethics of ‘great health’ and explodes the plain dichotomy among Nietzsche’s Dionysian life-affirmation and Buddhist life-negation, arguing for a singular, hybrid reaction to the problem of formulating a tenable post-nihilist ethics. His e-book will curiosity scholars and students of Nietzsche’s philosophy, Buddhist inspiration and the metaphysical, existential and moral concerns that emerge with the loss of life of theism.

“… Antoine Panaïoti’s Nietzsche and Buddhist Philosophy takes first position because the top ebook of my studying 12 months. fantastically written, a heroic feat of erudition, and an intimate and sympathetic interpreting of either Nietzsche and classical Buddhist philosophy, this e-book enacts the fitting whose contours it seeks to outline and rejoice in its dual subjects—the excellent of significant well-being that overcomes the melancholy of nihilism and celebrates the uncanniness of lifestyles …” —Wendy C. Hamblet, Metapsychology on-line Reviews

“This learn speaks with Nietzsche’s prophetic voice … in line with broad wisdom of either Nietzsche and Buddhist scholarship, this comparative research is a crucial acquisition for faculty and collage libraries … hugely urged …” —J. Bussanich, college of latest Mexico, Choice

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25 A §15. 22 Nietzsche and Buddhist Philosophy When I am sick, all but the dimmest lights seem too bright, all but the softest sounds seem too loud, everything unexpected seems unpleasant, etc. I find myself longing for things to be still, quiet, stable, and predictable. It is this commonly experienced attitude that Nietzsche attributes to décadents. 26 Among the affects of ressentiment are “anger, pathological vulnerability . . ”27 Again, Nietzsche seems to be pointing to a psychological state anyone who has ever been sick, worn out, stressed, or just exceedingly hungry will easily recognize.

J. Varela, Ethical Know-How: Action, Wisdom, and Cognition (Stanford University Press, 1999), p. 36; J. Westerhoff, Nāgārjuna’s Madhyamaka: A Philosophical Introduction (Oxford University Press, 2009), pp. 208–10; and O. Flanagan, The Bodhisattva’s Brain: Buddhism Naturalized (Cambridge, MA: MIT Press, 2011), pp. 95f. This is the doctrine of the five constituents, or aggregates. 11) and recurs throughout the discourses. MacKenzie provides an excellent summary of what each of the constituents stands for in M.

He also offers . . ” A. Nehamas, Nietzsche: Life as Literature (Cambridge, MA: Harvard University Press, 1985), p. 171. See also G. T. Martin, “Deconstruction and Breakthrough in Nietzsche and Nāgārjuna,” in G. ), Nietzsche and Asian Thought (Chicago University Press, 1991), pp. 91–111. As Nietzsche explains at GM iii §15, people who suffer instinctively look for the guilty party responsible for their suffering. GM iii §17; NL 1888–1889, 14(174). ”33 The outcome of the décadents’ nihilist mentality, then, is the unwitting worship of nihil under the guise of Being/God.

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