Nietzsche as 'Europe's Buddha' and 'Asia's superman'

Nietzsche represents in an interesting way the well-worn Western approach to Asian philosophical and religious thinking: initial excitement, then neglect by appropriation, and swift rejection when found to be incompatible with one’s own tradition, whose roots are inexorably traced back to the ‘ancient’ Greeks. Yet, Nietzsche’s philosophical critique and methods - such as ‘perspectivism’ - offer an instructive route through which to better understand another tradition even if the sole purpose of this exercise is to perceive one’s own limitations through the eyes of the other: a self-destruktion of sorts. To help correct this shortcoming and begin the long overdue task of even-handed dialogue - or contemporary comparative philosophy - we will be served well by looking at Nietzsche’s mistakes, which in turn informed the tragic critic of the West of the last century, Martin Heidegger. We may learn here not to cast others in one’s own troubled image; and not to reverse cultural icons: Europe’s Superman, and Asia’s Buddha.

Deborah Walker : recent painting

Artworks exhibited : Life 2008 - BKK 2008 - The Oracle 2008 - The Revolution 2008 - The Little Dog 2008 - Modern 2008 - The Unifier 2008 - Love 2008 - Mother 2008 - Shiva 2008 - Homage 2008 - The Beauty 2008 - Apollo 2008 - Troy 2008 - Suvarnabhumi (the plane) 2008 - Uncle Basil 2008 - The Daughter 2008 - Gods of War 2008 - The Trojans 2008 - Le Grand pere 2008 - Albert -  I Remember The Beach 2007 - I Remember The Beach II - My Cosmic Lady 2008 - On The Avenue - Space Pervades a Jar Drawings : Cyberman - Minatour - Fishlady - Italy - Kaspar - Madonna - Red Vessel - Ganesa - Cowboys - Sun - Fire Engine - Kneeling Woman - Blowing Bubbles - Bridge and Horse and Cloud - Kasper Hauser - Eyeball and Watering Can - Red Head - Bombay - Blue Eyes and monkey God - Blue Girl With Buddha

Emptiness and becoming : integrating Madhyamika Buddhism and process philosophy

Beginning with a comparison of process philosophy and Madhyamika Buddhism -focussing in particular on Charles Hartshorne and Nagarjuna - which seeks to find points of similarity and difference, this thesis goes on to ask whether the differences are disagreements or complementary insights that may be integrated by means of a hermeneutical framework which can facilitate the enrichment of both systems. It is argued that process philosophy's method of creative synthesis and Madhyamika's method of negative dialectics are complementary rather than rival methods, because: (1) the Madhyamika bi-negation of symmetrical internal and external relations is complemented by process philosophy's argument that asymmetrical relations have primacy, which can be integrated into a theory of 'asymmetrical interdependence'; (2) the Madhyamika bi-negation of being and non-being is complemented by process philosophy's argument that becoming has primacy; (3) Madhyamika's emptiness (or openness) and process philosophy's creativity are complementary ideas that can be integrated into a ‘creative emptiness’; (4) Madhyamika's deconstruction of theism and acceptance of a conventional (and thus empty) ‘Cosmic Buddha-Bodhisattva’ and process philosophy's panentheism are complementary and can be integrated in the idea of an ‘empty God’; (5) The creative emptiness and the empty God are two different but complementary ultimates - the ultimate activity and the ultimate actuality; (6) Madhyamika’s two truths -conventional (empty world) and ultimate (emptiness) - can be enriched by expanding the conventional to include ultimate actuality (empty God), and not subordinating the conventional to the ultimate; (7) process philosophy can be similarly enriched by meditating on creative emptiness, which reveals the empty God-world, which is not dominant vis-a-vis creative emptiness. An attempt is made to develop a hermeneutical framework for the comparison and integration of Madhyamika and process thought, which can also be used to construct a general theory of worldviews and a theory of interreligious dialogue. Finally, the practical applications of the integration of process thought and Madhyamika Buddhism are explored, focussing on ethical and socio-political issues and how the integration of the two systems can be used to advantage in these contexts.

Gender and the Cybersangha: Buddhist women's online activism and practice

The experiences of Buddhist women across the world today are widely diverse, reflecting their geographical and social location, the type of Buddhism practiced, whether they are lay or ordained, as well as their individual personalities. However, the perception that there is also a shared experience for women who practice Buddhism that is partly defined by a sense of "unequal opportunity" has given rise to a number of organizations and networks particularly since the late 1980s that aim to link this eclectic group of female Buddhist practitioners and activists. Buddhist scholars, nuns and practitioners have been at the forefront of global Buddhist organizations, challenging gender disparities and striving for equality for women in all Buddhist traditions. In recent years, more of this Buddhist women's social movement activity has been conducted digitally through websites, Facebook pages and Twitter accounts. Some organizations, such as Sakyadhita ("Daughters of the Buddha"), which was founded in 1987 before the Internet explosion, have an online presence to complement their offline activities. Others, such as the Alliance for Bhikkhunis and the Yogini Project, have been formed more recently and their web presence is fundamental, with core activities that are web-reliant, including online fundraising and the sharing of digital material. In addition to organizations that are specifically orientated towards women, Buddhist women globally make use of a wider range of web-based opportunities to network with other Buddhists as well as to learn about Buddhist traditions and practices.