14 found
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  1.  54
    Incongruent Names: A Theme in the History of Chinese Philosophy.Paul J. D’Ambrosio, Hans-Rudolf Kantor & Hans-Georg Moeller - 2018 - Dao: A Journal of Comparative Philosophy 17 (3):305-330.
    This essay is meant to shed light on a discourse that spans centuries and includes different voices. To be aware of such trans-textual resonances can add a level of historical understanding to the reading of philosophical texts. Specifically, we intend to demonstrate how the notion of the ineffable Dao 道, prominently expressed in the Daodejing 道德經, informs a long discourse on incongruent names in distinction to a mainstream paradigm that demands congruity between names and what they designate. Thereby, we trace (...)
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  2.  40
    Referential Relation and Beyond: Signifying Functions in Chinese Madhyamaka.Hans-Rudolf Kantor - 2019 - Journal of Indian Philosophy 47 (4):851-915.
    The Chinese Mādhyamikas Seng Zhao 374–414, Jizang 549–623, and Zhiyi 538–597 try to demonstrate that the linguistic strategies in the textual transmission of the Buddha’s teaching give us access to a sense of “liberation” which reaches beyond language. For them, this ineffable sense is what constitutes the dharma in the shape of sūtra and śāstra. Liberation is considered the constitutive but hidden “root” of all the teachings transmitted via the canonical word, those again account for the Buddha’s “traces” guiding back (...)
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  3.  21
    Words, Concepts, and the Middle Way: Language in the Traditions of Madhyamaka Thought.Hans-Rudolf Kantor & Mattia Salvini - 2019 - Journal of Indian Philosophy 47 (4):603-611.
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  4.  69
    ‘Right Words are Like the Reverse’—The Daoist Rhetoric and the Linguistic Strategy in Early Chinese Buddhism.Hans-Rudolf Kantor - 2010 - Asian Philosophy 20 (3):283-307.
    ?Right words are like the reverse? is the concluding remark of chap. 78 in the Daoist classic Daodejing. Quoted in treatises composed by Seng Zhao (374?414), it designates the linguistic strategy used to unfold the Buddhist Madhyamaka meaning of ?emptiness? and ?ultimate truth?. In his treatise Things Do not Move, Seng Zhao demonstrates that ?motion and stillness? are not really contradictory, performing the deconstructive meaning of Buddhist ?emptiness? via the corresponding linguistic strategy. Though the topic of the discussion and the (...)
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  5. Philosophical Aspects of Sixth-Century Chinese Buddhist Debates on “Mind and Consciousness".Hans-Rudolf Kantor - 2014 - In Chen-Kuo Lin & Michael Radich (eds.), A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism. Hamburg University Press. pp. 337-395.
  6. Concepts of reality in Chinese Mahayana Buddhism.Hans-Rudolf Kantor - 2015 - In Chenyang Li & Franklin Perkins (eds.), Chinese Metaphysics and its Problems. Cambridge University Press.
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  7.  18
    Textual Pragmatics in Early Chinese Madhyamaka.Hans-Rudolf Kantor - 2014 - Philosophy East and West 64 (3):759-784.
  8.  19
    Reflections on Incongruent Names, Including the Name “Best Essay,” in Response to Respondents.Paul J. D’Ambrosio, Hans-Rudolf Kantor & Hans-Georg Moeller - 2020 - Dao: A Journal of Comparative Philosophy 19 (4):645-655.
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  9.  82
    Ambivalence of Illusion: A Chinese Buddhist Perspective.Hans-Rudolf Kantor - 2011 - Journal of Chinese Philosophy 38 (2):274-292.
  10.  4
    Die Heilslehre im Tiantai-Denken des Zhiyi (538-597) und der philosophische Begriff des 'Unendlichen' bei Mou Zongsan (1909-1995): die Verknüpfung von Heilslehre und Ontologie in der chinesischen Tiantai.Hans-Rudolf Kantor - 1999 - Wiesbaden: Harrassowitz Verlag.
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  11.  7
    Dynamics of Practice and Understanding – Chinese Tiantai Philosophy of Contemplation and Deconstruction.Hans-Rudolf Kantor - 2017 - In Youru Wang & Sandra A. Wawrytko (eds.), Dao Companion to Chinese Buddhist Philosophy: Dharma and Dao. Springer Verlag. pp. 265-292.
    This chapter discusses and examines the deconstructive practice of Tiantai contemplation from a philosophical point of view. The scope of this examination embraces all the Tiantai doctrines that describe the dynamics and epistemological nature of ultimate realization, called “subtle awakening”, as well as all the relevant Buddhist sources based on which Tiantai master Zhiyi developed this type of “contemplation”. According to the Tiantai view, epistemological and ontological issues coincide with one another, since contemplation entails our insight that “truth and falsehood (...)
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  12.  9
    Linguistic Strategies and Textual Pragmatics in Chinese Buddhist Philosophy.Hans-Rudolf Kantor - 2018 - Proceedings of the XXIII World Congress of Philosophy 4:35-42.
    Academic studies of Chinese Buddhist views of language generally focus on issues such as paradox, contradiction, and the limits of expression and thought. However, such studies seldom seem to focus on the fact that many Buddhist texts deliberately use an ambiguous mode of linguistic expression, one that actually constitutes their compositional patterns and is designed to enhance and promote the Mahāyāna Buddhist soteriological goal—namely, liberation from suffering via detachment from falseness. In fact, many of the Chinese masters’ treatises and exegetical (...)
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  13.  7
    The Daoist-Buddhist Discourse on Things, Names, and Knowing in China’s Wei Jin Period.Hans-Rudolf Kantor - 2017 - In Youru Wang & Sandra A. Wawrytko (eds.), Dao Companion to Chinese Buddhist Philosophy: Dharma and Dao. Springer Verlag. pp. 103-134.
    The discourse on epistemological, ontological, and linguistic issues in the Zhuangzi and in Guo Xiang’s commentary influenced Sengzhao’s reception and interpretation of Indian Madhyamaka thought introduced to the Chinese literati by Kumārajīva, the famous translator from the Wei Jin period and Sengzhao’s Buddhist master.This article explores the philosophical conditions and conceptual affinities based on which early Madhyamaka thought in China integrates Daoist and Xuanxue terms into its own conceptual framework and further develops into the indigenous Buddhist schools of the Tiantai (...)
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  14.  62
    Ontological indeterminacy and its soteriological relevance: An assessment of Mou zhongsan's (1909-1995) interpretation of zhiyi's (538-597) tiantai buddhism. [REVIEW]Hans-Rudolf Kantor - 2006 - Philosophy East and West 56 (1):16-68.
    : This is an attempt to clarify a vital ontological aspect of Tiantai teaching created by the sixth-century Chinese Buddhist monk Zhiyi. To do this Tiantai must first be distanced from Mou Zongsan's interpretation of its central pattern of nonduality, a reconstructive theory that refers to both Chinese Buddhism and Confucianism and sees a "two-level ontology" in Chinese philosophical traditions, grounded in both the Chinese Buddhist patterns of "nonduality between the sacred and the profane" and the Kantian distinction between "noumena (...)
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