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Jory Pryor

@mustbejory

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by @mustbejory

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16 days ago

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2 months ago

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3 months ago

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7 months ago

“The thought of Radhakrishnan illustrates that convergence of traditions which some of us think one of the most hopeful signs in our world. What formerly seemed to divide, say Hinduism from Christian theology, appears more and more as due to certain arbitrary emphases found in both, emphases tending in opposite directions, but recognizable in both cases as arbitrary, and theretore as corrigible without loss of basic insights. Radhakrishnan seems to feel, for example, how slight is the gap between himself and Whitehead. And it is not only these two who can easily understand each other. For Whitehead substitute Fechner, Pfleiderer, Peirce, Montague, even James and Bergson, and the distance from the Eastern thinker is still only moderate. For a really harsh and irreconcilable opposition to his views we should have to look to Roman Catholic official philosophy, on the one hand, and to positivism, dialectical materialism, or other radically anti-religious doctrines, on the other.

And indeed, we shall, I believe, see more and more that the vital divisions are not between East and West, but between theism and atheism, with a cross division between intellectually reactionary and intellectually progressive versions of theism or of atheism, or relativis better, between purely absolutistic or eternalistic and “sur-relativistic” or temporalistic versions. Radhakrishnan is an illustrious representative of progressive theism, which some take to be the hope of mankind.”

- Charles Hartshorne by @mustbejory

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10 months ago

🖤💛 by @mustbejory

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10 months ago

Su-un’s interpretation of Ultimate Energy as the “one psychophysical energy of chaotic beginning” certainly shows his indebtedness to his intellectual and spiritual heritage, both the Seondo tradition (the Korean form of Daoism) and the Neo-Confucian tradition. Nonetheless, what is missing in Su-un’s version of the one psychophysical energy is its subordination to a higher, more ultimate metaphysical principle. Rather than being the firstborn of the chaos-like Way, the one psychophysical energy of chaotic beginning is itself the chaotic beginning of all thing-events.

In other words, Ultimate Energy is the originary chaos at the root of the world of the myriad creatures. The fact that this originary chaos is “numinous” (ryeong) -implying efficaciousness, power, and potency—and “empty” (heo) means that the chaos can be seen to consist in a nonordered, indeterminate swirl of potentialities from which orders or harmonies bubble up, and can precisely in that sense be understood to transcend the determinate cosmos as such. This chaotic beginning or origin is, however, not to be conceived primarily in a cosmogonic sense, as that which stood before or at the temporal beginning of the universe. The words for the chaotic beginning or origin, honwon, also mean “chaotic primacy” or “chaotic supremacy” as befting Ultimate Energy as the all-pervasive, all-governing, and all-directing ultimate power of the universe. As such, Ultimate Energy is not merely the pri-mordially undifferentiated form of psychophysical energy but also what could be called the ultimate chaotic “ground” of all concrete coalescences of psychophysical energy.

- Hyo Dong Lee, “Spirit, Qi, and the Multitude” by @mustbejory

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a year ago

♡ by @mustbejory

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a year ago

“Though the chātak bird is about to die of a parched throat, and around it there are seven oceans, rivers, and lakes overflowing with water, still it will not touch that water. Its throat is cracking with thirst, and still it will not drink that water. It looks up, mouth agape, for the rain to fall when the star Svāti is in the ascendant. ’To the chātak bird all waters are mere dryness beside Svāti water.” by @mustbejory

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“What had begun as a legitimate creative extension of Upanishadic speculation degenerated into an obviously vulnerable rationalistic system, while claiming descent from the Vedic sage Kapila and consequent orthodoxy.

As the Mahayana Buddhists retreated from preoccupation with mystical experience to preoccupation with the epistemology of empirical experience, so the Samkhyas, while retaining their concern with liberation, retreated from the intuitional vision of the earlier post-Upanishadic period to the view, expressed by the school of Vrsagana, that liberation arose through discrimination in the form of logical thinking and the formation of cosmological hypotheses.

Samkara wanted to sweep away these ideas once and for all to make sure they could never again become an obstacle to the traditional discipline of the Vedanta.” by @mustbejory

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