Buddhist Phenomenology: A Philosophical Investigation of by Dan Lusthaus

By Dan Lusthaus

A richly advanced examine of the Yogacara culture of Buddhism, divided into 5 components: the 1st on Buddhism and phenomenology, the second one at the 4 uncomplicated versions of Indian Buddhist inspiration, the 3rd on karma, meditation and epistemology, the fourth at the Trimsika and its translations, and at last the 5th at the Ch'eng Wei-shih Lun and Yogacara in China.

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Stapleton State University of New York Press Albany Page iv Published by State University of New York Press, Albany © 1983 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. , 1951- Husserl and Heidegger. (SUNY series in philosophy) Includes bibliographical references and index. 1.

Up to this point Page 22 Husserl's concern has been with the essence of consciousness; with those characteristics which it necessarily possesses just insofar as it is consciousness. As an a priori science concerned with a concrete region, and not with the pure form of objectivity in general, this eideric psychology is a material ontology. As such, however, it is laden with "existential" presuppositions. And this is precisely what Husserl points out at the beginning of Section 39. Our inquiries were eidetic; but the individaul instances of the essences we have referred to as experience, stream of experience, "consciousness" in all its senses, belonged as real events to the natural world.

There is no appeal to a historical, philosophical telos, nor do we begin with cognition as a developed epistemological Page 9 problem. 3 Rather, Husserl starts with a description of the presence of man in the world, and the presence of the world for man. His aim is to portray the most immediate way in which this encounter between man and world exhibits itself. "4 The question that needs to be asked bears upon the way in which this lived world not only generates sciences in the natural sense, as articulations of the laws governing the regularity of that which is given in ordinary experience (doxa), but also how it brings to birth philosophical reflection, and thereby delimits its nature.

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