An encounter between Franke’s philosophy of the unsayable and Eastern apophatic wisdom in the domains of poetry, thought, and culture. In Apophatic Paths from Europe to China, William Franke brings his original philosophy of the unsayable, previously developed from Western sources such as ancient Neoplatonism, medieval mysticism, and postmodern negative theology, into dialogue with Eastern traditions of thought. In particular, he compares the Daoist Way of Chinese wisdom with Western apophatic thought that likewise pivots on recognizing the nonexistent, the unthinkable, and the unsayable. Leveraging François Jullien’s exegesis of the Chinese classics’ challenge to rethink the very basis of life and consciousness, Franke proposes negative theology as an analogue to the Chinese model of thought, which has long been recognized for its special attunement to silence at the limits of language. Crucial to Franke’s agenda is the endeavor to discern and renew the claim of universality, rethought and reconfigured within the predicament of philosophy today considered specifically as a cultural or, more exactly, intercultural predicament. “Franke rethinks East-West philosophical traditions to show the subcurrents in Western thought that correspond to the centrality of apophasis in Chinese and Asian thought, whether it be the empty transcendent or the Way as indicator or allusion. He shows how apophatic thought confounds the transcendent-immanent duality and reworks it into an inseparability that can be consequential for our philosophical understanding of a ‘natural’ universality.” — Prasenjit Duara, author of The Crisis of Global Modernity: Asian Traditions and a Sustainable Future “The broad coverage of William Franke’s book is impressive as it discusses many issues in philosophy, religion, and literature, but at the same time it also has a clear focus and a special ‘apophatic’ approach to the various issues in the humanities. It is innovative, creative, and makes an important contribution to East-West comparative studies and cross-cultural understanding. Highly recommended.” — Zhang Longxi, author of From Comparison to World Literature “Up to now François Jullien’s conception of Chinese thought has not had a full representation in English. This book responds to that gap and opens a dialogue with other traditions of apophasis.” — Haun Saussy, author of Great Walls of Discourse and Other Adventures in Cultural China “By highlighting Western phenomena that are comparable to the Chinese, mainly in the apophatic tradition, Franke succeeds in exposing the biases and blind spots in Jullien’s as well as in Hall’s and Ames’s respective treatment of Chinese ‘philosophy.’ This book will stand as an important resource for the future of scholarly debates in these areas.” — Karl-Heinz Pohl, editor of Chinese Thought in a Global Context: A Dialogue Between Chinese and Western Philosophical Approaches

In Apophatic Paths from Europe to China, William Franke brings his original philosophy of the unsayable, previously developed from Western sources such as ancient Neoplatonism, medieval mysticism, and postmodern negative theology, into dialogue with Eastern traditions of thought. In particular, he compares the Daoist Way of Chinese wisdom with Western apophatic thought that likewise pivots on recognizing the nonexistent, the unthinkable, and the unsayable. Leveraging François Jullien's exegesis of the Chinese classics' challenge to rethink the very basis of life and consciousness, Franke proposes negative theology as an analogue to the Chinese model of thought, which has long been recognized for its special attunement to silence at the limits of language. Crucial to Franke's agenda is the endeavor to discern and renew the claim of universality, rethought and reconfigured within the predicament of philosophy today considered specifically as a cultural or, more exactly, intercultural predicament.

After presenting a general survey of spiritual practice in the different schools of Indian philosophy, the author focuses on the Trika School, popularly called Kashmir Shaivism. He deals clearly and exhaustively with such topics as Shaktipat (the descent of Divine Grace), Diksha (initiation), and the role of the Guru. His treatment of the various paths (upayas) appropriate for the different types of practitioners is especially useful. The book ends with a chapter on enlightenment (jivanmukti). This chapter not only presents the meaning of self-realization-in-this-lifetime, but offers material on this topic for the first time in English.

Apophasis has become a major topic in the humanities, particularly in philosophy, religion, and literature. This anthology gathers together the important historical works on apophaticism and illustrates the diverse trajectories of apophatic discourse in ancient, modern, and postmodern times.

Wei Zhang joins the ongoing hermeneutic quest for understanding and appropriating the East-West encounter and cross-cultural engagement by exploring Martin Heidegger's and Richard Rorty's cross-cultural encounters with Eastern thinkers. Zhang begins by examining Rorty's correspondence with Indian philosopher Anindita N. Balslev, outlining their debate about the discipline of comparative philosophy and curriculum reform, as well as the nature or origin of philosophy itself. She then focuses on the dialogue between Heidegger and a Japanese professor concerning the nature of human language and discusses whether Heidegger's view of language allows for a true understanding between East and West or whether it admits only misunderstanding and prejudice are possible. Finally, the author presents a conceptual dialogue with Heidegger's primary text on hermeneutics and phenomenology, Ontology—The Hermeneutics of Facticity. Utilizing the dialogues and correspondence between Heidegger, Rorty, and the Eastern thinkers as textual examples, Zhang deconstructs and recovers layers of misconceptions of the various interpretations of the East-West encounter.

In A Philosophy of the Unsayable, William Franke argues that the encounter with what exceeds speech has become the crucial philosophical issue of our time. He proposes an original philosophy pivoting on analysis of the limits of language. The book also offers readings of literary texts as poetically performing the philosophical principles it expounds. Franke engages with philosophical theologies and philosophies of religion in the debate over negative theology and shows how apophaticism infiltrates the thinking even of those who attempt to deny or delimit it. In six cohesive essays, Franke explores fundamental aspects of unsayability. In the first and third essays, his philosophical argument is carried through with acute attention to modes of unsayability that are revealed best by literary works, particularly by negativities of poetic language in the oeuvres of Paul Celan and Edmond Jabès. Franke engages in critical discussion of apophatic currents of philosophy both ancient and modern, focusing on Hegel and French post-Hegelianism in his second essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics especially as found in Damascius and as illuminated by postmodern thought, particularly Jean-Luc Nancy’s deconstruction of Christianity. In the last two essays, Franke treats the tension between two contemporary approaches to philosophy of religion—Radical Orthodoxy and radically secular or Death-of-God theologies. A Philosophy of the Unsayable will interest scholars and students of philosophy, literature, religion, and the humanities. This book develops Franke's explicit theory of unsayability, which is informed by his long-standing engagement with major representatives of apophatic thought in the Western tradition.

Contemporary scholars of Chinese philosophy often presuppose that early China possessed a naturalistic worldview, devoid of any non-natural concepts, such as transcendence. Challenging this presupposition head-on, Joshua R. Brown and Alexus McLeod argue that non-naturalism and transcendence have a robust and significant place in early Chinese thought. This book reveals that non-naturalist positions can be found in early Chinese texts, in topics including conceptions of the divine, cosmogony, and apophatic philosophy. Moreover, by closely examining a range of early Chinese texts, and providing comparative readings of a number of Western texts and thinkers, the book offers a way of reading early Chinese Philosophy as consistent with the religious philosophy of the East and West, including the Abrahamic and the Brahmanistic religions. Co-written by a philosopher and theologian, this book draws out unique insights into early Chinese thought, highlighting in particular new ways to consider a range of Chinese concepts, including tian, dao, li, and you/wu.

Zhu Xi (1130–1200), the chief architect of neo-Confucian thought, affected a momentous transformation in Chinese philosophy. His ideas came to dominate Chinese intellectual life, including the educational and civil service systems, for centuries. Despite his influence, Zhu Xi is known as the "great synthesizer" and rarely appreciated as a thinker in his own right. This volume presents Zhu Xi as a major world philosopher, one who brings metaphysics and cosmology into attunement with ethical and social practice. Contributors from the English- and Chinese-speaking worlds explore Zhu Xi's unique thought and offer it to the Western philosophical imagination. Zhu Xi's vision is critical, intellectually rigorous, and religious, telling us how to live in the transforming world of li—the emergent, immanent, and coherent patternings of natural and human milieu.

The Rorty-Habermas debate has been written on widely, but a full treatment of its importance had to wait until now. We have some historical distance from this exchange, which extended over three decades, and which touches upon the central concerns of numerous fields of study and of social organization. From law, to politics, to philosophy and communication theory, and including the basics of action, these two towering figures compare their forms of pragmatism. Marcin Kilanowski sets the debate in its historical and multilayered context, comparing it with criticism and commentary from his own viewpoint and from that of other important thinkers who observed and participated in the famous exchange. This book not only provides background in the history of philosophy for a general reader but also will be useful to those who need an abbreviated narrative and compendium of relevant sources for their own thinking and research. Kilanowski shows the points of convergence between Rorty and Habermas, and also examines the meaning of the outcome of their long exchange. Does the result get us any closer to a viable idea of freedom? Of responsibility? The book suggests some answers to these and other related questions.

Branching out from his earlier works providing a history and a theory of apophatic thinking, William Franke's newest book pursues applications across a variety of communicative media, historical periods, geographical regions, and academic disciplines—moving from the literary humanities and cultural theory and politics to more empirical fields such as historical anthropology, evolutionary biology, and cognitive science. On the Universality of What Is Not: The Apophatic Turn in Critical Thinking is an original philosophical reflection that shows how intransigent deadlocks debated in each of these arenas can be broken through thanks to the uncanny insights of apophatic vision. Leveraging Franke's distinctive method of philosophical, religious, and literary thinking and practice, On the Universality of What Is Not proposes a radically unsettling approach to answering (or suspending) perennial questions of philosophy and religion, as well as to dealing with some of our most pressing dilemmas at present at the university and in the socio-political sphere. In a style of exposition that is as lucid as it is poetic, deep-rooted tensions between alterity and equality in all these areas are exposed and transcended.