Impermanence and Death in Sino-Japanese Philosophical Context :: Philosophy Buddhism Papers

impermanency and Death in Sino-Japanese Philosophical ContextThis paper discusses the notions of impermanence and remainder as treated in the Chinese and Japanese philosophical customs, in particular in connection with the Buddhist concept of emptiness and void and the trustworthy Daoist answers to the problem. Methodological problems argon mentioned and two ship canal of approaching the theme are proposed the logically discursive and the meditative mystical one, with the two symbols of each, Uroboros and the open circle. The flip out of consciousness is suggested as an essential condition for liberation of the Ego and its illusions. logical logic as well as the sophisticated meditative ways of selflessness and detachment are suggested when treating the Chinese and Japanese philosophical notions, and examples of the discussed topics from the texts given. The explanatory seventh chapter of the classical Daoist work, Lie Zi, is analyzed in detail and rove into contrast with the answers given to that problem in the Greco-Judeo-Christian tradition. When reflecting on immortality, longevity, death and suicide, or taking into consideration some of the central concepts of the Sino-Japanese philosophical tradition, such as impermanence (Chinese wuchang, Japanese mujo), we see that the philosophical methods developed in the Graeco-Judaeo-Christian tradition might not be very suitable. On the other hand, it is expository to put them into contrast with the similar themes developed in the Graeco-Judeo-Christian tradition, since these problems present a challenge for a redefinition of philosophy which has traditionally regarded itself as a European (and in an even less acceptable variation as a Western) phenomenon and therefore today the very borders of philosophical discourse know in European register as philosophia are reexamined (affected).By rethinking the history of philosophy as a single narrative, one might complete closer to the movements related to the l evels of consciousness that were activated in philosophical undertakings in various Asian philosophical schools. In this regard Japanese and Chinese philosophical traditions might be instructive, since from the beginning through the various stages of their outgrowth they have attempted to put into linguistic communication the inexpressible. The awareness of the insufficiency of words brought many original solutions. In the Song dynasty, for instance China produced a variety of diagrams (tu), by which the philosophers and practitioners represented their theories, which often arose on the basis of conjecture techniques and could not be fully transmitted by means of linguistic communication alone. The illustration of the nine step process (known in Japan as kuso) is one such representation and it is taken here as a starting point for approaching the concept of impermanence and death in the Japanese philosophical