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Buddhist philosophy is fundamentally ambivalent toward language.
Language is paradoxically seen as both obstructive and necessary
for liberation. In this book, Roy Tzohar delves into the ingenious
response to this tension from the Yogacara school of Indian
Buddhism: that all language-use is metaphorical. Exploring the
profound implications of this claim, Tzohar makes the case for
viewing the Yogacara account as a full-fledged theory of meaning,
one that is not merely linguistic, but also applicable both in the
world as well as in texts. Despite the overwhelming visibility of
figurative language in Buddhist philosophical texts, this is the
first sustained and systematic attempt to present an indigenous
Buddhist theory of metaphor. By grounding the Yogacara
pan-metaphorical claim in a broader intellectual context, of both
Buddhist and non-Buddhist schools, the book uncovers an intense
philosophical conversation about metaphor and language that reaches
across sectarian lines. Tzohar's analysis radically reframes the
Yogacara controversy with the Madhyamaka school of philosophy,
sheds light on the Yogacara application of particular metaphors,
and explicates the school's unique understanding of experience.
Drawing on a rich variety of premodern Indian texts across multiple
traditions, genres, and languages, this collection explores how
emotional experience is framed, evoked, and theorized in order to
offer compelling insights into human subjectivity. Rather than
approaching emotion through the prism of Western theory, a team of
leading scholars of Indian traditions showcases the literary
texture, philosophical reflections, and theoretical paradigms that
classical Indian sources provide in their own right. The focus is
on how the texts themselves approach those dimensions of the human
condition we may intuitively think of as being about emotion,
without pre-judging what that might be. The result is a collection
that reveals the range and diversity of phenomena that benefit from
being gathered under the formal term "emotion", but which in fact
open up what such theorisation, representation, and expression
might contribute to a cross-cultural understanding of this term. In
doing so, these chapters contribute to a cosmopolitan, comparative,
and pluralistic conception of human experience. Adopting a broad
phenomenological methodology, this handbook reframes debates on
emotion within classical Indian thought and is an invaluable
resource for researchers and students seeking to understand the
field beyond the Western tradition.
Drawing on a rich variety of premodern Indian texts across multiple
traditions, genres, and languages, this collection explores how
emotional experience is framed, evoked, and theorized in order to
offer compelling insights into human subjectivity. Rather than
approaching emotion through the prism of Western theory, a team of
leading scholars of Indian traditions showcases the literary
texture, philosophical reflections, and theoretical paradigms that
classical Indian sources provide in their own right. The focus is
on how the texts themselves approach those dimensions of the human
condition we may intuitively think of as being about emotion,
without pre-judging what that might be. The result is a collection
that reveals the range and diversity of phenomena that benefit from
being gathered under the formal term “emotion”, but which in
fact open up what such theorisation, representation, and expression
might contribute to a cross-cultural understanding of this term. In
doing so, these chapters contribute to a cosmopolitan, comparative,
and pluralistic conception of human experience. Adopting a broad
phenomenological methodology, this handbook reframes debates on
emotion within classical Indian thought and is an invaluable
resource for researchers and students seeking to understand the
field beyond the Western tradition.
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