Knowing the Real: Nonduality and Idealism in Dignāga, Dharmakīrti, and Lonergan
A desideratum for Buddhist-Christian exchange is more first-order philosophical engagement—engagement that brings our traditions into direct conversation on genuinely shared first-order questions. To converse in that way, we have to identify shared philosophical loci, areas where our systems are—as...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
University of Hawaii Press
2022
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| In: |
Buddhist Christian studies
Year: 2022, Volume: 42, Pages: 217-236 |
| Further subjects: | B
Bernard Lonergan
B Indian Philosophy B Self-awareness B Epistemology B Idealism B Yogācāra B Nonduality B Philosophy of mind B Dharmakīrti B Dignāga |
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Volltext (lizenzpflichtig) |
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| 520 | |a A desideratum for Buddhist-Christian exchange is more first-order philosophical engagement—engagement that brings our traditions into direct conversation on genuinely shared first-order questions. To converse in that way, we have to identify shared philosophical loci, areas where our systems are—as much as this is possible—reflecting on the same problem, or the same data. This essay identifies one such shared locus, so that the Christian philosopher Bernard Lonergan (1904-1984) can philosophize together with the broadly Yogācārin authors Dignāga (ca. 480-540 ce) and Dharmakīrti (mid-sixth-mid-seventh century). That shared locus is, as Lonergan describes it, the fact that what is "primary" in our knowing is the identity of knowing and known. Nondual cognition plays, for both parties, a constitutive and primary role in our knowing. But Lonergan and the Yogācārins draw divergent conclusions from the shared phenomenological insights. For the Yogācārins, this observation motivates their distinctive mind-only idealism—the conclusion that nothing but mere nondual experiencing can be established as real. For Lonergan, this same identity is the basis for affirming that our knowing attains to objective knowledge of an intelligible order whose actuality is distinct from our knowing it. Those divergent conclusions are grounded in divergent accounts of what the real is, and how it is to be known. What Lonergan shares with the Buddhists, though, makes him the rare Christian philosopher whose technical cognitional theory is quietly pervaded by the notion of cognition's "primary" nonduality. Lonergan, then, can provide the technical philosophical basis for wider ranging Christian receptions of Indian accounts of nondual cognition—including theological receptions which enshrine nondual cognition in accounts of the Trinity, and of human consciousness as a created image of the Trinity. | ||
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