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| Beyond Religion: Transcendentalism and Zen Answers for Today | ||
| 作者 | Morris, Stephen Raymond |
|---|---|
| 出版日期 | 1994 |
| 頁次 | 286 |
| 出版者 | California Institute of Integral Studies |
| 出版者網址 | http://www.ciis.edu/ |
| 出版地 | San Francisco, CA, US [舊金山, 加利福尼亞州, 美國] |
| 資料類型 | 博碩士論文=Thesis and Dissertation |
| 使用語言 | 英文=English |
| 學位類別 | 博士 |
| 校院名稱 | California Institute of Integral Studies |
| 系所名稱 | Philosophy and Religion |
| 指導教授 | Wu, Yi |
| 畢業年度 | 1994 |
| 關鍵詞 | Transcendentalism; 禪宗=Zen Buddhism; Buddhism |
| 摘要 | This dissertation hopes to offer a solid, comparative study of American Transcendentalism and Zen Buddhism, particularly in respect to how, together, they effectively address the spiritual needs of modern humankind. Though both realistically stand outside the pale of religion as it is normally understood, they nevertheless claim to develop the deepest spirituality. Uninfluenced by each other in any direct way, and representing Eastern and Western thinking, they confirm rather than contradict one another. Part One examines their relationship to formal religion. Transcendentalism and Zen share a like understanding of the founders of religion, as well as a similar attitude towards such common religious fixtures as scripture and doctrine, rites and rituals,--all of which places them outside of "religion." Yet by exploring their mutual insistence on self-reliance and their focus on what I call the "existential dilemma," it is suggested that rather than misrepresent the spiritual project, they nail it down. In Part Two, we find that both schools of thought go about the business of nurturing the spiritual life in essentially similar fashions. They identify "ignorance" as the problem and "awakening" as the solution. Both aim at personal experience, and counsel simplicity, solitude, silence, stillness, and a close relationship to nature. It is shown that they call for a process of "unlearning," and for abandoning one's psychological footing. Like spiritual direction in many of the great traditions, they teach us to live in the present. Part Three is comprised of an involved discussion of the religious experience at stake and the world that is revealed to the Zen master or the Transcendentalist. It is demonstrated that they draw similar conclusions about traditionally religious preoccupations such as the nature of the universe and man's place in it. Indeed, it is not so much that they come up with "answers"; it is the case, rather, that through an existential shift into what might be called the "Absolute Present," the questions are eliminated altogether. I conclude by arguing, with help from contemporary psychology, that what Transcendentalism and Zen hold neither try nor in any way thwart the modern rational mind. |
| 點閱次數 | 295 |
| 更新日期 | 2016.03.31 |
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