Buddhist Romanticism

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monks and 311 for nuns. Samādhi: Concentration. Saṁsāra: Transmigration; the process of wandering through repeated states of becoming, with their attendant death and rebirth. Saṁvega: A sense of dismay over the meaninglessness and futility of life as it is ordinarily lived, combined with a strong sense of urgency in looking for a way out. Saṅgha: On the conventional (sammati) level, this term denotes the communities of <strong>Buddhist</strong> monks and nuns. On the ideal (ariya) level, it denotes those followers of the Buddha, lay or ordained, who have attained at least stream-entry. Saṅkhāra: Fabrication (literally, “putting together”). The forces that fabricate experiences and the experiences that result. Sanskrit form: Saṁskāra. Sutta: Discourse. Sanskrit form: Sūtra. Tādin: “Such,” an adjective to describe one who has attained the goal. It indicates that the person’s state is indefinable but not subject to change or influences of any sort. Tathāgata: Literally, “one who has become authentic (tatha-āgata) or is truly gone (tathā-gata)”: an epithet used in ancient India for a person who has attained the highest religious goal. In Buddhism, it usually denotes the Buddha, although occasionally it also denotes any of his arahant disciples. Upādāna: The act of clinging to something to take sustenance from it. The activities that, when clung to, constitute suffering are the five khandhas. The clinging itself takes four forms: to sensuality, to habits & practices, to views, and to theories about the self. Vinaya: The monastic discipline, whose rules and traditions comprise six volumes in printed text. 370
Abbreviations AN Dhp DN Iti Khp MN SN Sn Thag Thig Ud Aṅguttara Nikāya Dhammapada Dīgha Nikāya Itivuttaka Khuddakapāṭha Majjhima Nikāya Saṁyutta Nikāya Sutta Nipāta Theragāthā Therīgāthā Udāna References to DN, Iti, and MN are to discourse (sutta). Those to Dhp are to verse. References to other texts are to section (saṁyutta, nipāta, or vagga) and discourse. Numbering for AN and SN follows the Thai Edition of the Pāli Canon. All translations from these texts are by the author, and are based on the Royal Thai Edition of the Pāli Canon (Bangkok: Mahāmakut Rājavidyālaya, 1982). 371
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Buddhist Romanticism by Ṭhānissa
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“Both formerly and now, it’s on
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I have found the research and writi
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Buddhist concepts have been placed,
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freedom. In fact, as we will see wh
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Romantics developed the theory of t
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example and start using Buddhist id
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adequate scholarly overview of this
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under the title, “Romancing the B
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Dhamma has to offer. And when more
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As for religion, the Europe of the
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In the Buddha’s telling, his fath
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search, he kept referring to it not
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pleasure and pain, he had not becom
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ought on an attack of dysentery, in
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systems, these four thinkers wrote
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In 1796, he wrote to Friedrich Schl
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While in Leipzig, Friedrich fell in
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and even Fichte—who is best class
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service. Moving with Dorothea to Vi
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distinctive features of Romantic re
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theology, The Christian Faith (1821
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easons, but only aesthetically—i.
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view: “the awareness of being at
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Although there was some appreciatio
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At first, his relations with Fichte
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lackey. If anything, the lectures h
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Diotima to die inadvertently as a r
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Schleiermacher is the only one of t
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need to arrive at a final goal. Thr
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had arrived at a timeless solution
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CHAPTER TWO An Ancient Path The Bud
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foods will assuage them; it has to
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ut in desire. In fact, unbinding is
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accepted as a working hypothesis, f
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alternatives: renunciation, goodwil
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provisionally on the level of munda
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not subject to changes in culture o
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would disappear (§69). This is why
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and being provocative himself—or
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to question the mechanical worldvie
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world. Herschel’s reputation—he
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fellow Romantics addressed and how
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very minor differences of doctrine
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technical rigor from their readers.
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Some typical answers were these:
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human being came from freedom in bo
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any of the three philosophers who h
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university officials had asked him
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‘I serve my friends gladly but—
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them into conflict with one another
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Joy, lovely spark of the gods, daug
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history of the universe; and monism
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well. God was no longer timeless an
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validity or authority. The idea tha
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philosophy as a living, dialectical
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Herder had argued earlier that—be
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fact, the driving force of the nove
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the arts, nevertheless had offered
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time, to experience directly the he
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CHAPTER FOUR The Romantic Universe
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the astronomy and biology of their
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adically different laws, the Romant
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Organic From their study of biology
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completion only when it achieved a
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plant; of all the forms of nature,
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to the wonders of the laws of organ
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This is a serious weakness in the R
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could develop a consistent view of
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this truth was proven by the fact t
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ecause of the good effect it had on
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“O soul! soul! Beauty of the worl
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down by any side in conflicting iss
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society would fall apart. But for t
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minor dissonances in the harmonic p
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than y. With this value judgment, t
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“Julius seemed to be inspired wit
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Schlegel also absorbed a second dic
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His inspiration in gaining this con
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philosophical system, but as a feel
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intuition and feeling are One—whe
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The obverse side of Schleiermacher
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for the laws that govern its behavi
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third type of orientation: the one
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On tolerance: “When you have pers
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Schelling’s and Schlegel’s prog
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and without vestals.” 24 [Julian
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5) Despite its many expressions, th
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with the rest of society. One’s b
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to create his/her own set of belief
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and conditions (§20). 8) Although
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categorical truths (AN 2:18). Simil
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the German Romantics, and Victor Co
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process has been like a river that
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arms of atmosphere; that Unity, tha
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intuitions of the infinite, but als
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Then, however, the essay shifts gea
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unless he speak the phraseology of
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• Freedom defined as the ability
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ut scientific approach available in
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the sciences that would further exp
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would have recognized—of both pas
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attributes to a personality trait:
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character traits that mark a person
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James, like Kant and Fichte, believ
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worldview of a monistic universe in
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dreams so as to help the patient in
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varieties of archetypes, but that t
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Jung’s second reason for seeing p
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own morality at will. In response t
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organic causation. Jung shared with
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“meaning” has no meaning in a s
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modern democratic, pluralistic soci
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“To the extent that all mystical
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human species. As for the personal
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experience, he closed off the possi
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Romantics, though, these various ap
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One: All knowledge, to count as kno
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count, though, his students later f
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This, of course, was a very imagina
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as a form of nihilism, and so Hegel
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To begin with, all three aspects of
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e discovered, as the Buddha claimed
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PERENNIAL PHILOSOPHY While thinkers
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the actual religious tradition that
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people to join its celibate order,
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Huxley then quotes approvingly a pa
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mortification of the flesh as morti
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common to all the world’s great s
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complex interacting systems can be
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knowledge are all one) at the same
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tested through action. Despite Huxl
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Hölderlin, asserted the duty to al
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experience can be seen in that, alt
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CHAPTER SEVEN Buddhist Romanticism
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the possible reasons why Buddhist R
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in the larger scheme of things.…
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* * * The next two principles treat
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connectedness, integrity, and belon
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possibilities, new expressions of a
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to all things. All are part of a sa
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authentic encounter with what is mo
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16) Because religious teachings are
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and the universe as a whole. 20) Re
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engage human suffering at multiple
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The first is that modern society is
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transcendent solution to suffering,
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of a framework that doesn’t deriv
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teach them? And why should they bot
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never seriously challenged this par
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“out there” as a primary realit
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inspiring others to do likewise, so
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Point 10 above makes the assertion
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alternative routes to one and the s
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and doesn’t see a return to that
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meaning of this?’ They make open
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Romantic assertion that feelings of
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the word kamma like his contemporar
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helped bring people in new times an
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Page 328 and 329: APPENDIX Unromantic Dhamma THE DISC
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Page 334 and 335: ecoming.” — AN 3:77 § 10. “I
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Page 344 and 345: “Then, Master Gotama, does everyt
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Page 352 and 353: Thus I am not your mere equal in te
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Page 360 and 361: “For harm, lord.” “And this g
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Page 368 and 369: Glossary Arahant: A “worthy one
Page 372 and 373: Endnotes CHAPTER ONE 1. Beiser, Fre
Page 374 and 375: 16. Schlegel, Friedrich. Lucinde an
Page 376 and 377: 5. Ibid., p. 31. 6. Ibid., p. 3. 7.
Page 378 and 379: 54. Ibid., p. 203. 378
Page 380 and 381: York: The Modern Library, 2006. Cot
Page 382 and 383: Cary F. Baynes. Abingdon: Routledge
Page 384 and 385: introduction by Peter Firchow. Minn
Page 386 and 387: Table of Contents Titlepage 2 Copyr
Page 388: Kamma & Further Becoming 332 Desire
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