Oriente-OccidenteEl contramovimiento a la insistencia

Abstract

INTRODUCCTION. The investigation next presented, tries to reflect on the possibility of deepening in the epochal nihilism through a free dialogue between the West and the East that is structured in diverse parliaments. OBJECTIVES. Previous to the exposition of the parliaments, three chapters were deemed necessary to illuminate the territory from which these dialogues emerge. This first part appears formed by first preamble that wants to specify the objectives of this investigation; a second preamble that establishes philosophy as an opening given always an in all places together with man, in order to claim -once again- a global thinking that is self-enriching and that definitely breaks with the pre-eminence of western philosophical manifestations; finally, and as a conclusion of this first, a third chapter as an introduction -already establishes research objectives and the reality of a human philosophy- that exposes the need to continuously revitalize the dialogue between the West and the East, showing the richness and the greater integrity of the confluent gaze - already manifested in past chronologies such as archaic Greece-, in order to enable a transformation in the world we inhabit. Heidegger affirms that it is urgent a "dialogue with the thinkers of what the oriental world is for us". This parliament that has been provoked at different times from both sides, must be recurrent as food and understanding of the entire postmodern era, in order to elucidate possible paths that nurture our journey. The following four chapters, presented as a possible dialogue, focus on the reflection on the subject -as truly non-subject-, nihilism -as a place through which the nonsubject can deepen and correspond-, and consciousness (processual mind) -as a place of search and memory of knowledge-no knowledge as pathway connatural to man-. The participants that are located in this second dialoguing part are diverse, although they are linked in order to recreate paths far from the determining insistence through which we repeat ourselves. In the first chapter, part dedicated to the subject-not subject, are located the initial Buddhist texts of the Abhidhamma, which deconstruct the subjectivity towards the deepest subject-no subject, as well as secondarily, there is an approach to the subject of the Advaita Vada. Both ideologies flow in a possible dialogue with the Nietzschean fiction of the subject and language, as well as with the conformation of the Lacanian "I". The recreation of a subject confronts us with the inevitability of nihilism that opens the second chapter, this time between Friedrich Nietzsche and Keiji Nishitani. Nietzsche presents the overcoming of metaphysics in a philosophy of purification, which Nishitani reflects as nothingness absolutely relative that can be radicalized towards a deeper nihility. From this overcoming of the Nietzschean metaphysics and the possibility of crossing the conscience proposed by the Japanese philosopher as a necessary path, the third chapter is parliamentary between the thought of the determined as the first Heidegger -before the Kehre- and the metanoethics of Hajime Tanabe. Also, in this chapter the attention is expressed by "East", about the possibility of the true nothingness, which in the West still weighs as non-being, and therefore space where the leadership is provoked from the human will or, as indicates Tanabe, from the own power. CONCLUSION. As a closing of this flow from East to West and vice versa, in the fourth chapter and through the Heideggerian philosophizing after Kehre and Nishidian thought, this investigation has wanted to begin to blur the contours and borders in the place of being that is absence and is therefore nothingness. From the perspective of this investigation Heidegger's philosophy is to give up, as a philosophy of surrender, in a deeper detachment that tends toward the foundation without foundation of being as presence and absence, that is, as being-nothingness. It is then from this bottomless territory, from which is possible the enrichment through the Nishida and its evolution, from the "pure experience" to the "basho" or “topos” unlocalized of absolute nothingness. It is that presence in absence -negation- or beingnothingness, which can enable a radicalization of the nihilism that we reside. In fact, throughout this last dialogue we return to the initial Buddhist texts, in order to open the correspondence with that nothingness that nourishes, through the return to the “consciousness of vital continuity”, going through the insistence of the structure subject-object, be it of historical origin -according to Heidegger- or connatural -under the light of the East-.