Ebook , by Adrian Kuzminski
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, by Adrian Kuzminski
Ebook , by Adrian Kuzminski
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Product details
File Size: 1558 KB
Print Length: 171 pages
Publisher: Lexington Books (June 19, 2008)
Publication Date: June 19, 2008
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B009W3SAKS
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I find this book to be intriguing for a couple of reasons. First, Professor Kuzminski lays out a very convincing argument that the ancient Greek philosopher Pyrrho of Elis (380 - 270 BCE), drew a good deal of inspiration from Indian Buddhists who are in the Madhyamaka tradition of the Mahayana ('Greater Vehicle') school. To be able to do this properly, he first explains what Pyrrhonism is and what it is not. Most historians of philosophy lump Pyrrho in with his older contemporary Democritus and with the post-Aristotlean Academics - those who came after Aristotle in the Academy at Athens. There is a serious flaw in the standard view, which may be simply defined: Pyrrho and all subsequent Pyrrhonists were not dogmatic about anything, anything. Instead they exercised a mental process which through practice led them to a state of tranquility which Pyrrho named ataraxia - roughly, 'freedom from passions.' Is something true? It can be shown to be untrue through dialectic reasoning. But he goes further: it is neither true nor untrue, nor is it not true and not not untrue. Since a definitive statement cannot be made about things, the wise man - the Pyrrhonist - will suspend judgment. Done according to this practice, one's causes for upset, sorrow and worry fall away. Now, if you're a Buddhist, you'll right away notice that this is very similar to the concept of emptiness - sunyata - which goes back to the Tathagata himself. Pyrrho actually went to India with Alexander the Great and according to two other ancient writers, Democritus and Diogenes Laertius, spent time with the Indian sages who he met there. Ergo, it appears that he brought back some form of Buddhist practice.The second reason that I find this book to be exciting is because about two months ago I'd had a conversation with a Zen practitoner and we kicked around the idea that Buddhism might have been in the great cities and cultures of the Mediterranean. I knew that Clement of Alexandria (150 - 215 CE) was supposed to be the first Greek writer on antiquity to specifically mention the Buddha - as bo Boutta - in his Hypotyposes. I also knew that India and Greece long had a thriving international trade going on by land and by sea. There was nothing to stop Buddhists from coming to places like Alexandria, Athens, Damascus, Ephesus and Rome; and aside from Alexander's incursions into the empires east of the Levant (current Palestine), Greeks, Romans, Egyptians, Persians and Babylonians (among others) made their way to India as well. Many were merchants, some were military people, some were scholars.Before I found this book my chief candidate for "Greek philosopher who brought Buddhism from India" was / is Pythagoras (570 - 496 BCE). Even his name Pythagoras may be an Hellenized form of Pitta guru, which title is very Indian indeed. But as I looked over what actually survives of Pythagoras' original teachings (not a helluva lot) I was struck that some of his thinking and his way of life reflects an earlier Indian philosophy - Jainism, which was the creation of an Indian philosopher, Mahavira (599 - 527 BCE). Jains will not eat meat because to take the life of anything is an horrendous sin; so it is that the Jains compromise by being vegetarians. Just like Pythagoras.For anyone seeking direct ties between Buddhism or Jain and the West, there simply is no 'smoking gun,' no text in either Greek or Indian literature which specifically states that Indian sage X spoke with Greek inquirer Y or vice versa. Therefore such a hunt must rely upon secondary and tertiary sources of information in both traditions. There are a number of sources, some of them quite old but quite reliable. I am thinking of W. W. Tarn's The Greeks in Bactria and India (1950) which fleshes out much of the post-Alexandrian empires for which primary texts are scant. Tarn's great contribution was to construct plausible outlines of these empires by a constant referral to the numismatics - the study of the coins recovered in archaeological digs throughout the entire region. What emerges is a picture of a very lively exchange of goods and ideas in both directions.What Professor Kuzminski has done is to very much put a backbone into the speculations about Greek - Indian philosophic exchange; from here the idea has gone from "it's possible" to "it's very likely" and especially so with Pyrrho of Elis. Kudos to the good professor for giving us this work!
If you are the occasional reader of philosophy, this book might be too specific: the books revolves chiefly around Sextus Empiricus, and other "counter-culture" (very not-mainstream) philosophers/thinkers. However, I would argue that anyone interested in meta-philosophy should be interested in the underlying theme of this book: the fundamental (and much overlooked) distinction between dogmatic and non-dogmatic doctrines. Very readable, properly paced, thoroughly researched. However, at times repetitive, and I was expecting more elaboration on Nagarjuna and Mahayana Buddhism. I highly recommend this book, and I will definitely follow this very talented author/thinker.
Well researched, well written and explained even for a beginner. I highly recommend this book for anyone interested in Greek philosophy.
Pyrrhonism is a ancient Western philosophical tradition closely allied with some key Mahayana Buddhist beliefs. This book, among other things, contributes to the debate about whether much of what we take to be "Eastern Thought" actually originated in Hellenistic culture. The book also provides a thorough explanation of Pyrrhonism and why it offers a way out of the dogmatic doctrines that have beleaguered civilization.
Interesting thoughts here in trying to create a dialogue. I am skeptical about madhyamaka being aligned with stoicism, but nevertheless, interesting.
Excellent analysis of Pyrrhonism. Kizminski however gives the impression that modern philosophy stops with Wittgenstein. For example, there have been many philosophical "movements" such as phenomenology that come close to Pyrrho. Otherwise, an excellent book and informative book.
Great
Kuzminski begins this brief but radical reappraisal of Pyrrhonism by showing that it differs sharply from ancient Dogmatic Skepticism, although the two are often mistakenly conflated. Dogmatic Skepticism is the doctrine that knowledge is impossible; Pyrrhonism is not a theory or doctrine at all, but rather a practice of careful suspension of belief in the non-evident. Pyrrho of Elis, the founder of this school, accompanied Alexander the Great to India, and ancient sources claim that his philosophy was inspired by encounters with "gymnosophists" there. Kuzminski explores the remarkable parallels between the Pyrrhonist tradition and Madhyamaka Buddhism in particular: the critique of appearance/reality dualism; the affinity between suspension of belief and the acceptance of appearances at face value; the rejection of dogmatic belief as a form of clinging with pathological effects; and how practice-based ways of life which eschew metaphysics can serve as an antidote to "cultures of belief". The book ends with a suggestive discussion of how the insights of Pyrrhonism have been independently recovered in the West, most recently by Ludwig Wittgenstein.
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