Re: MD DEsRIP

From: Scott Roberts (jse885@cox.net)
Date: Mon Sep 12 2005 - 18:10:21 BST

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    Mark M,

    Mark prev:
    I get the feeling you are suggesting DQ and sq are the
    same; sq is not other than DQ, DQ is not other than
    sq.

    Scott prev:
    Same, yet since they are opposites, not the same.
    Contradictory
    identity.
    For elaboration, see
    http://www2.venus.co.uk/hypermail/moq_discuss/4798.html

    Mark said:
    OK, i've just read that link.
    All this stuff about LoCI? It's Koan stuff: Stop
    intellectualising and experience.

    When experience is intellectualised you end up with
    the DEsRIP.

    Scott:
    Intellectualizing is not experience?

    As for it's being koan stuff, yes it is. But there is more than one approach
    to koans, as is explained in the following from Robert Magliola's *Derrida
    on the Mend* [p. 97], in which he contrasts differential mysticism with
    centric mysticism. Please note the phrase "rigorous rationalism" being used
    positively.

    "As for "abrogation of the identity principle," an abrogation which is the
    first norm of genuine Madhyamika (that is to say, Nagarjunism, or Madhyamika
    which has remained faithful to Nagarjuna's original attitude towards
    sunyata), the historical linkage between Ch'an/Zen and the origins is more
    complex. The nature and history of the ... koan, for example, is subject to
    great academic controversy, with some researchers claiming it operates quite
    purely in Nagarjuna's mode, viz., a rigorous rationalism whereby logic
    cancels itself out -- leaving devoidness to lapse (slide) by, interminably
    [aka logic of contradictory identity - Scott]; and others seeing it as
    operative in a Yogacaric mode, as an intuitionism, so the monk does *not*
    through the assiduous use of reason *deduce* self-contradiction, but rather
    *transcends* reason "in a flash". When W.T. de Bary speaks of Zen's interest
    in Indian Hinayana sources and when Ninian Smart calls Zen "Japan's
    substitute for Lesser Vehicle Buddhism", they are indicating a movement in
    Zen away from what was the increasing absolutization of sunyata occurring in
    most of the later Buddhist schools. But Westerners, through the good offices
    of Zen's great missionary to the West, D. T. Suzuki, know only of
    logocentric (and thus absolutist) Zen, and indeed there is no question that
    logocentric Zen has been for quite some time now Zen's most popular form.
    Or, to avoid needless confusion, let us call it "centric Zen", since its
    whole effort is to transcend logos understood as the language of *is* and
    *is not* and to achieve the 'undifferentiated center' (of course,
    'undifferentiated center' is just a permutation of logos, in the specialized
    Derridean terms we have already worked through at such length). Thus Suzuki
    declares that "The meaning of the proposition 'A is A' is realized only when
    'A is not-A', that Buddhist philosophy is the "philosophy of self-identity,"
    and that in this self-idenity "there are no contradictions whatsoever." The
    supreme self-identity, indeed the only self-identity in the ultimate sense,
    is centric Zen's sunyata: "Emptiness is not a vacancy -- it holds in it
    infinite rays of light and swallows all the multiplicities there are in this
    world."...

    "The differential movement in Zen of course opposes the centric Zen just
    instanced..."

    (He goes on to give some stories that exemplify differential Zen, too long
    to quote. But in essence, it is about emptying out emptiness, so it does not
    become an "undifferentiated center", as DQ is a center in the MOQ.)

    - Scott

    Mark

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