Comparing Husserl's phenomenology and Chinese Yogācāra in a multicultural world : a journey beyond orientalism

"While phenomenology and Yogacara Buddhism are both known for their investigations of consciousness, there exists a core tension between them: phenomenology affirms the existence of essence, whereas Yogacara Buddhism argues that everything is empty of essence (svabhava). How is constructive cultural exchange possible when traditions hold such contradictory views? Answering this question and positioning both philosophical traditions in their respective intellectual and linguistic contexts, Jingjing Li argues that what Edmund Husserl means by essence differs from what Chinese Yogacarins mean by svabhava, partly because Husserl problematises the substantialist understanding of essence in European philosophy. Furthermore, she reveals that Chinese Yogacara has developed an account of self-transformation, ethics and social ontology that renders it much more than simply a Buddhist version of Husserlian phenomenology. Detailing the process of finding a middle ground between the two traditions, this book demonstrates how both can survive and thrive together in order to overcome Orientalism."-- Cover Halftitle page Series page Title page Copyright page Contents Tables Acknowledgments Abbreviations Note on Usage and Convention Prologue Part One The Journey 1 Overcoming Orientalism with Multiculturalism Synthetization and Juxtaposition5 The Politics of Recognition in Multiculturalism The “Both–And” Approach 2 Contextualizing Chinese Yogācāra Yogācāra before Xuanzang From Sanskrit Vijñaptimātra to Chinese Weishi9 Decline and Revival of Weishi Three Levels in Chinese Weishi 3 Contextualizing Husserl’s Phenomenology The Influence of Franz Brentano Phenomenology as Transcendental Philosophy Reflection on the Crisis of European Science Two Levels in Husserl’s Phenomenology Part Two The Road 4 Intentionality in Husserl’s Phenomenology Phase 1: Intentionality as Directedness Phase 2: Noesis–Noema Correlate Phase 3: Ego–Cogito–Cogitatum Phase 4: Intentionality of the We13 5 Intentionality in Chinese Yogācāra Intentionality in Translation and Elaboration Intentionality, No-self, and Self-attachments Intentionality, Other Minds, and Dharma-attachments15 The Intentionality of Mental Factors 6 Intentionality and Non-conceptualism What is (Non-)conceptualism? Husserl’s Contribution to Non-conceptualism3 Chinese Yogācārins’ Contribution to Non-conceptualism Part Three The Tracks 7 Essence in Husserl’s Phenomenology1 Essence in Early Husserl Essence after the Transcendental Turn Essence in Later Husserl 8 Essence in Chinese Yogācāra1 The Madhyamaka Refutation of Essence (Svabhāva) The Yogācāra Objections to Essence (Svabhāva) Essence, Emptiness, and Existence 9 Essence in Comparative Philosophy Essence in Husserl’s Phenomenology: A Reappraisal Essence in Later Chinese Yogācāra: A Reappraisal The Problem of Essence: A Reappraisal Part Four The Destination 10 The Gate of Practice Causes and Conditions Agents Between the Good and the Evil Awakening between Sam·sāra and Nirvān·a 11 The Path Towards Awakening Gotra and Buddha Nature Self-power and Other-power Five Stages of Realizing Consciousness-only15 12 Revisiting the Process of Awakening Epoché and Yogācāra Contemplation Empathy and Moral Actions4 Communal Renewal and Social Construction5 Epilogue Notes Bibliography Index "While phenomenology and Yogacara Buddhism are both known for their investigations of consciousness, there exists a core tension between them: phenomenology affirms the existence of essence, whereas Yogacara Buddhism argues that everything is empty of essence (svabhava). How is constructive cultural exchange possible when traditions hold such contradictory views? Answering this question and positioning both philosophical traditions in their respective intellectual and linguistic contexts, Jingjing Li argues that what Edmund Husserl means by essence differs from what Chinese Yogacarins mean by svabhava, partly because Husserl problematises the substantialist understanding of essence in European philosophy. Furthermore, she reveals that Chinese Yogacara has developed an account of self-transformation, ethics and social ontology that renders it much more than simply a Buddhist version of Husserlian phenomenology. Detailing the process of finding a middle ground between the two traditions, this book demonstrates how both can thrive together in order to overcome Orientalism"-- Provided by publisher