VALLABHA'S POSITIVE RESPONSE TO BUDDHISM
I focus on the category of prapafica, which by an account is central to the systems of thought at hand. Prapafica means manufacturing and formalizing an entitative world through language. Buddhism said that the ego is libidinal to the 'core, that it uses the cogito as a tool of constructinq a w...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Dharmaram College
1994
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| In: |
Journal of Dharma
Year: 1994, Volume: 19, Issue: 2, Pages: 113-137 |
| Further subjects: | B
Hermeneutics of Prapance
B The Recovery of Identity B Mahayana Buddhism B Buddhist epistemology |
| Online Access: |
Volltext (kostenfrei) |
| Parallel Edition: | Non-electronic
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| 520 | |a I focus on the category of prapafica, which by an account is central to the systems of thought at hand. Prapafica means manufacturing and formalizing an entitative world through language. Buddhism said that the ego is libidinal to the 'core, that it uses the cogito as a tool of constructinq a world of being and nonbeing. Obsessed with selfcertitude, the ego then uses referential language to center the world in itself. Propsitional assertions are egological, not logical, and the mission of critical philosophy is to trace the logocentric discourse in the egological cave. Buddhism said that prapaficfJ is samsara, a delusive field of signs and signifieds, a magical construction of the '1', which itself is a deceitful signifier. Vallabha said that God is the only magician that there is, that he is a transcendental ego whose desire to say ,I' is of libidinal proportions. God projects the entitative world through referential language only to hide his presence in the world. Vallabha, .too, said that the world is prapaiica, but with a different set of assumptions in mind. Prapsiica, in his view, is Vrndavana, a thickness of signs and slgnifieds through which to decode the presence of the hidden GGd. | ||
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