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By Walter Benesch

This unique and obtainable textual content is greater than an creation to comparative philosophy within the East and West. it's also a consultant to 'philosophizing' as a considering strategy. as well as outlining the presuppositions of other traditions, it discusses their tools and strategies for reasoning in what the writer calls 4 dimensions of 'philosophical space': item, topic, the situational and the aspective/perspective size.

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This dimension rests upon the assumption that any thought or statement reflects an aspect of an inseparable totality of thinking and the experienced world. Human beings are both in nature and ofnature and so when we speak, what we say is always a unity of the nameable and the unnameable. Thus knowledge is a synthesis of the knowing of an aspect of this totality, with a perspective upon both this aspect and the whole. Understanding, then, is a combination of aspect and perspective, while failure to understand or to know would entail trying to separate aspect from perspective.

In theology, the deity is a naming deity who names nothing into something, although the deity per se cannot be named. 10 This view can be contrasted with the view of the deity in the 'Creation Hymn' of the Indian lOth Rig Veda: None knoweth whence creation has arisen; And whether he has or has not produced it: Thinking about Thinking 25 He who surveys it in the highest heaven, He only knows, or haply he may know not. 11 Definitions tend to become the world. This is partly responsible historically for the great successes of occidental science and religion, for it provides a stability of world view.

1 One of the most important aspects of human awareness, or the seeing in seeing, is that it is also potential awareness of awareness. The BrlzadO;ralJYaka Upani~ad notes that when we concentrate upon the objects of our sensing, we experience a duality of I and other. But when we concentrate upon the sensing there is a unity. For example, when I look about me, I see a multiplicity of things, but this is always a multiplicity within the unity of my visual field. This reflects the oneness in seeing versus the many in the seen.

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