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Steffen Döll
https://www.aai.uni-hamburg.de/japan/personen/doell.html
PDF: Born into a World of Turmoil: The Biography and Thought of Chūgan Engetsu
by Steffen Döll
Chapter 19 in: (Dao Companions to Chinese Philosophy 8) Gereon Kopf - The Dao Companion to Japanese Buddhist Philosophy-Springer Netherlands (2019)
PDF: Identity in a Diagram: Authenticity, Transmission, and Lineage in the Chan/Zen Tradition
by Steffen Döll
pp. 145-178.
Chapter 4 in: Mario Poceski (ed.), Communities of Memory and Interpretation
Hamburg Buddhist Studies 10, Bochum/Freiburg: Projektverlag 2018.
PDF: ”Chan” by Steffen Döll
by Steffen Döll
In: Encyclopedia of Sciences and Religions, Dordrecht 2013, pp. 340–344.
PDF: The Self that Is Not a Self in the World that Is Twofold. The Thought of Ueda Shizuteru.
by Steffen Döll
Chapter 22 In: The Oxford Handbook of Japanese Philosophy, ed. by Bret W. Davis, 2020
PDF: Ueda Shizuteru’s Phenomenology of Self and World: Critical Dialogues with Descartes, Heidegger, and Merleau-Ponty
by Steffen Döll
Chapter 7 in: In Japanese and Continental Philosophy: Conversations with the Kyoto School, edited by Bret W. Davis, Brian Schroeder, and Jason M. Wirth, 120–137.
Bloomington: Indiana University Press, 2011
PDF: Ch. 6. Doves on My Knees, Golden Dragons in My Sleeves: Emigrant Chan Masters and Early Japanese Zen Buddhism
by Steffen Doll
In: Approaches to Chan, Sŏn, and Zen studies: Chinese Chan Buddhism and its spread throughout East Asia
Edited by Albert Welter, Steven Heine, and Jin Y. Park
Albany: State University of New York Press, 2022. pp. 167ff
A phenomenology of self: Ueda Shizuteru's interpretation of the Ten Ox-Herding Pictures
Steffen Döll, University of Munich, Germany
https://www.univie.ac.at/eajs/sections/abstracts/Section_8/8_5.htm
Ueda Shizuteru (born 1926) occupies a special position in the Japanese intellectual landscape of today: as the successor of Nishitani Keiji (1900-1990) at Kyôto University's Institute for Religious Studies he belongs to the core of the Kyôto School of Philosophy founded by Nishida Kitarô (1870-1945), while at the same time being its last representative in the strict sense of the term. Furthermore, he has made himself known in the field of religious studies with his analyses of medieval german mysticism during the last decades – especially Meister Eckhart – as well as with thoroughly instructive interpretations on the history and thought of Zen Buddhism. In spite of the great variety of his works and his regular publication of books and articles – a great amount of his writings and speeches are published in German and English – Ueda has up to this day hardly been noticed by his European colleagues. I will therefore attempt an introduction into the profundity and interconnectedness of Ueda's philosophy. His religio-philosophical anthropology, the “problem of the self”, which he addresses in a great number of his analyses, thereby serves as constant basis of interpretation. A problem providing an easy approach to Ueda's considerations is the picture text of the Ten Ox-Herding Pictures (first published in English translation in Suzuki Daisetsu's Essays in Zen Buddhism First Series 1949). This series originated from the Zen Buddhism of 12th century China, where it served as a kind of meditation manual for both monks and the laity, and is in itself equipped with commentary and poems. Even more than in China the pictures gained popularity among the Japanese laity – in the Edo period (1600-1868) they may well have been the most commonly read Zen text. Ueda takes up these ox-herding pictures and conducts by exact pictorial analyses and texual interpretations – while also referring to the complete body of the Zen tradition – a careful study of Buddhist practice. He comes to the conclusion that the advancing progress of meditation and practice, in which the practitioner distances himself from his mistaken state of being and approaches his essential existence, opens up into the “trinity of the true self,” as depicted in the last three pictures. This true self is an existence which has utterly deserted the plane of ignorant distinctions and dualities in the Buddhist sense and participates unhindered in reality, in fact is congruent with reality such as it is. That is, practice itself is rendered meaningless with the negation of conceptualized dichotomies in total: the last obstacle of one's own enlightenment is broken through into an area which can only be grasped as the nothingness depicted in picture eight. But the series does not deteriorate into nihilism; the radically consequent negation of attachment gives birth to confirmation, the “position” of reality as such (picture nine), out of the negation of negation itself. In the process of practice, negation of practice and negation of negation the self comes into the state of being in which nothingness and being and self are inseparably interconnected. Ueda's precise formula is the “self as not-self,” whose dynamic and playful action can be seen in picture ten - the encounter of self and other as the socially effective reality of the true self. Ueda finds a counterpart for his religio-theoretical speculation in Nishida's philosophy of pure experience and the theory of place (bashô). With these, he brings the experience of the Zen practitioner into an understandable and above all discursive form. At the same time theoretically conceptualized philosophy is made clear in its meaningfulness in the living, lived world. Ueda's phenomenology of self is shown to be structured as a twofold „being-in-the-world“: the self is existing and taking place in its actual, concrete environs, while at the same time and always being surrounded and permeated by the equally actual absolute nothingness. In Ueda's thought, the interconnection between the existentially performed process of Zen experience and the philosophy of place is mutually beneficent: thinking as such is concretized and unfolds its practical significance nowhere more clearly than in the last ox-herding picture, while Zen Buddhism is shown to be an also philosophically suggestive complex, which provides a vantage point from which East Asian religiosity can be considered in a new light . In conclusion, Ueda's philosophy of religion can be said to derive from the concrete, existential experience and to find a valid formulation in the critical application of philosophical terminology. Insofar as Ueda is attempting to express and transmit this experience rather than trying to explain it systematically, his is a phenomenology in the basic sense of the term.
see S. Ueda, “Das wahre Selbst—Zum west-östlichen Vergleich des Personbegriffs,” in Fernöstliche Kultur, Festschrift for Wolf Haenisch (Marburg an der Lahn, 1975), pp. 1-10.
Ueda, Shizuteru, “Emptiness and Fullness: Śūnyatā in Mahāyāna Buddhism,” James W. Heisig and Frederick Greiner (trans), The Eastern Buddhist, Spring 1982, 15.1: 9–37. (Outlines many of the contours of Ueda's understanding of Zen by way of interpreting the Ten Oxherding Pictures.)
Ueda, Shizuteru, et al. "Ten Ox-Herding Pictures - The Phenomenology of Self." Chikuma Shôbô. Tokyo, Japan. 1994.
Ueda, Shizuteru, “Nothingness in Meister Eckhart and Zen Buddhism with Particular Reference to the Borderlands of Philosophy and Theology,” in Transzendenz und Immanenz: Philosophie und Theologie in der veränderten Welt, ed. D. Papenfuss and J. Söring (Berlin, 1977), trans. James W. Heisig.
http://www.worldwisdom.com/public/viewpdf/default.aspx?article-title=%E2%80%9CNothingness%E2%80%9D%20in%20Meister%20Eckhart%20and%20Zen%20Buddhism.pdfUeda, Shizuteru, O nada absoluto no Zen em Eckhart e em Nietzsche
Nat. hum. v.10 n.1 São Paulo jun. 2008
http://pepsic.bvsalud.org/scielo.php?pid=S1517-24302008000100008&script=sci_arttext
