Academic studies of nonduality tend to focus on the phenomenology of what is called “nondual experience” or “nondual awareness” that is universal to a wide range of diverse spiritual traditions...Show moreAcademic studies of nonduality tend to focus on the phenomenology of what is called “nondual experience” or “nondual awareness” that is universal to a wide range of diverse spiritual traditions such as Mahāyāna Buddhism, Advaita Vedānta, Daoism, as well as Christianity and Sufism among others. A popular way of approaching nonduality from a philosophical perspective is to assume or argue that these contradictory metaphysical systems are grounded in the same or similar phenomenological experience, which is then taken as a basis for the resolution of ontological differences between these diverse systems to arrive at a conclusion proclaiming a single absolute truth or reality revealed by all of them. This work challenges such an understanding of nonduality by engaging with an influential study in the field of intercultural comparative philosophy authored by David Loy and showing how this type of interpretation leads to epistemologically dualistic consequences, which render it untenable. What follows is a presentation of an alternative way of approaching nonduality based on the Tibetan Buddhist tradition of Dzogchen. By tracing its origins in the Indian Mahāyāna Buddhist thought, this work presents how two fundamental kinds of nonduality are understood in Dzogchen: the relative-ultimate nonduality, based on Madhyamaka, and the subject-object nonduality, based on Yogācāra. The conclusion this study aims to establish is that the most philosophically cogent presentation of nonduality is one where the negations of duality are understood to be nonimplicative, revealing the inseparable identity of any two poles under consideration. Nonduality as inseparability means that neither of the given two poles is reducible to the other, as a negation of duality is not seen to imply a unified or singular absolute reality.Show less
Unbeknownst to many today, world-renowned physicist Erwin Schrödinger not only engaged in physics and mathematics but was deeply committed to the Indian philosophical school of Advaita Vedānta. In...Show moreUnbeknownst to many today, world-renowned physicist Erwin Schrödinger not only engaged in physics and mathematics but was deeply committed to the Indian philosophical school of Advaita Vedānta. In this study, I aim to understand the relation between Schrödinger’s physics and his embrace of Indian philosophy. By showing how Schrödinger embedded his physics in his overarching philosophical worldview, I argue that Indian philosophy takes up a seemingly modest yet ever-so-important role in Schrödinger’s life and work. I show in this thesis how Advaita Vedāntin insights on monism and the illusory character of distinct phenomena form the core of Schrödinger’s metaphysics. In turn, this worldview serves as a guiding framework in his life, thought, and professional work, including his physics. This thesis clarifies the existing confusion in current scholarship on Schrödinger’s use of Indian thought. Furthermore, as an interdisciplinary and intercultural case-study, this thesis sheds light on debates on the role of philosophy in physics, specifically the role of Indian and intercultural philosophy in contemporary thought.Show less
What is Western philosophy? The established narrative of 'our' intellectual tradition begins with classical Greek reason: championed by Socrates, Plato and Aristotle, revived and perfected in...Show moreWhat is Western philosophy? The established narrative of 'our' intellectual tradition begins with classical Greek reason: championed by Socrates, Plato and Aristotle, revived and perfected in Enlightenment rationalism and empiricism, to culminate in the modern European canon of Kant, Frege or Nietzsche. Conspicuously absent are any 'Middle Eastern' sources, notably Arabic and Persian philosophy. 'Islamic golden age' Aristotelians are often seen as babysitting rationality during a supposed mediaeval 'Christian dark age'. But the original impact on contemporary thought by the likes of al-Ghazali (d.1111) or Suhrawardi (d.1191) is ignored. Analysing this conspicuous absence reveals a deep binary structure in the narrative. Our canon is in fact made universally valid by excluding everything deemed mystical and arbitrary: Eastern religious thought. All religious traditions — especially Islam — represent this non-Western un-philosophy, simultaneously 'foreign' and 'archaic'. To recover our proper intellectual history, beyond this colonialist binary, we can employ a provocative redefinition: North-Atlantic (modern European) philosophy as "Far Western", and all broadly Mediterranean (Greco-Judaic and Islamo-Christian) philosophy as "Middle Western". This foregrounds the relations within the West, further suggesting its interdependence with all philosophies, including Sino-Indic ones.Show less
Moral Error Theory is the metaethical theory that argues that moral claims are truth-apt, but systematically false. Upon the acceptance of this view, one might wonder what to do with traditional,...Show moreMoral Error Theory is the metaethical theory that argues that moral claims are truth-apt, but systematically false. Upon the acceptance of this view, one might wonder what to do with traditional, flawed moral language. This puzzle is commonly called the "now what?" question. This essay extrapolates insights from a 3rd-2nd century BCE Chinese thinker, the Zhuangzi. A novel answer to the "now what?" question, namely "wu wei-ism," is created based on these insights. Lastly, it is argued that wu wei-ism successfully passes the tests some researchers have set to evaluate answers to the "now what?" question.Show less
