Concentric: Studies in English Literature and Linguistics
Permanent URI for this collectionhttp://rportal.lib.ntnu.edu.tw/handle/20.500.12235/219
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Item Untitled(英語學系, 2015-05-??) Tony See Sin HengThis paper examines the resonances between Gilles Deleuze’s and Daisaku Ikeda’s philosophy of the subject and revolution. Although much has been written about Deleuze’s and Ikeda’s philosophies separately, relatively little has been focused on the resonances between these two philosophies. This paper aims to highlight the resonances between Deleuze’s and Ikeda’s philosophy of subjectivity and their implications for contemporary revolutionary discourses. This paper does not aim to establish that the two philosophies are identical, for it is recognized that Deleuze’s philosophy developed in the context of Western philosophy and Ikeda wrote in the in the context of Mahāyāna Buddhist philosophy advocated by Nichiren Daishonin. This paper aims to argue, instead, that despite the obvious differences, there are important resonances between these two philosophies, and they need to be explored as both philosophies may both benefit from mutual dialogue and theoretical exchanges. In the first part of this paper we will examine Deleuze’s theory of the subject in the context of Western philosophy, followed by an examination of Ikeda’s philosophy of the subject in the context of Mahāyāna Buddhism. In the third part, we will examine the resonances between Deleuze’s and Ikeda’s philosophy of the subject, and consider the implications of these for social and political revolutions.Item Untitled(英語學系, 2015-05-??) Feng DongThis essay explores the substitution of the anonymous Other for the Judeo-Christian Other in the work of American poet W. S. Merwin. Abandoning the univocal salvation theme in Christian theology after the onset of the Vietnam War, Merwin envisions redemption in a vast, anonymous wilderness. The urge of apocalypse paves the way for new existential and ethical grounds outside the existing social order. The poet’s spirit disavows the Symbolic for an exodus into the ultra-phenomenal. This spirit is not only Hegelian/negative but also Levinasian/alternative; foreclosing the existing social order, it attempts to open a new dimension in the interval between humanity and divinity. As the essay tries to delineate, Merwin’s divine comedy does not end with the intrusion of the apocalyptic events of the 1960s but persists in a more devious andspectral mode in his later work, revealing his desire to follow the holy object that eludes Judeo-Christian thematization. Merwin’s radical passivity and deep piety toward the anonymous expose the inadequacy of both techné and epistēmē in confrontation with that which is other than self, logos, God, and named essence. Such a realization beyond knowledge perhaps affords postmodern subjects a chance to obtain individual freedom by forming deeper bonds to the immanent calling for abolishing “in-the name-of,” self-legitimating forms of theology, ideology, and religiosity.Item Untitled(英語學系, 2015-05-??) Tony See Sin HengThis paper examines the resonances between Gilles Deleuze’s and Daisaku Ikeda’s philosophy of the subject and revolution. Although much has been written about Deleuze’s and Ikeda’s philosophies separately, relatively little has been focused on the resonances between these two philosophies. This paper aims to highlight the resonances between Deleuze’s and Ikeda’s philosophy of subjectivity and their implications for contemporary revolutionary discourses. This paper does not aim to establish that the two philosophies are identical, for it is recognized that Deleuze’s philosophy developed in the context of Western philosophy and Ikeda wrote in the in the context of Mahāyāna Buddhist philosophy advocated by Nichiren Daishonin. This paper aims to argue, instead, that despite the obvious differences, there are important resonances between these two philosophies, and they need to be explored as both philosophies may both benefit from mutual dialogue and theoretical exchanges. In the first part of this paper we will examine Deleuze’s theory of the subject in the context of Western philosophy, followed by an examination of Ikeda’s philosophy of the subject in the context of Mahāyāna Buddhism. In the third part, we will examine the resonances between Deleuze’s and Ikeda’s philosophy of the subject, and consider the implications of these for social and political revolutions.Item Untitled(英語學系, 2015-05-??) Feng DongThis essay explores the substitution of the anonymous Other for the Judeo-Christian Other in the work of American poet W. S. Merwin. Abandoning the univocal salvation theme in Christian theology after the onset of the Vietnam War, Merwin envisions redemption in a vast, anonymous wilderness. The urge of apocalypse paves the way for new existential and ethical grounds outside the existing social order. The poet’s spirit disavows the Symbolic for an exodus into the ultra-phenomenal. This spirit is not only Hegelian/negative but also Levinasian/alternative; foreclosing the existing social order, it attempts to open a new dimension in the interval between humanity and divinity. As the essay tries to delineate, Merwin’s divine comedy does not end with the intrusion of the apocalyptic events of the 1960s but persists in a more devious andspectral mode in his later work, revealing his desire to follow the holy object that eludes Judeo-Christian thematization. Merwin’s radical passivity and deep piety toward the anonymous expose the inadequacy of both techné and epistēmē in confrontation with that which is other than self, logos, God, and named essence. Such a realization beyond knowledge perhaps affords postmodern subjects a chance to obtain individual freedom by forming deeper bonds to the immanent calling for abolishing “in-the name-of,” self-legitimating forms of theology, ideology, and religiosity.