By Fabio Rambelli
One of many first makes an attempt ever to offer in a scientific manner a non-western semiotic method. This booklet appears to be like at eastern esoteric Buddhism and is predicated round unique texts, proficient through particular and rigorous semiotic different types. it's a certain creation to special features of the concept and rituals of the japanese Shingon tradition.
Semiotic matters are deeply ingrained within the Buddhist highbrow and spiritual discourse, starting with the concept that the area isn't really what it sounds as if to be, which demands a extra exact realizing of the self and truth. This in flip leads to sustained discussions at the prestige of language and representations, and at the threat and strategies to grasp fact past fable; such extraordinary wisdom is explicitly outlined as enlightenment. hence, for Buddhism, semiotics is without delay proper to salvation; this can be a key aspect that's frequently neglected even by means of Buddhologists. This publication discusses intensive the most components of Buddhist semiotics as established totally on unique eastern pre-modern assets. it's a an important ebook within the fields of semiotics and spiritual reports.
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Extra info for A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics)
Yuishiki), the basic tenet of this tradition of thought is that only mind “exists,” and the world is the result of the mind’s activity. External reality as it appears in our ordinary experience is in fact a projection of our deluded (non-enlightened) mind, which articulates what is de facto an unconditioned, absolute substance into objects, events, sensations, thoughts, and so forth. The so-called outside world is devoid of an autonomous existence; it is structured in an organized way according to specific categories (and the ontological status 20 A BUDDHIST THEORY OF SEMIOTICS of these categories is a matter of debate in Buddhist thought), but is not independent from the mind articulating them.
26 Just as mysticism separated from theology in Europe in a process studied by Michel de Certeau,27 so the ideas and practices of the Dhāraṇī repository detached themselves from the Mahayana corpus to form an independent discourse. Tantrism was also concerned with the operations performed on the terms it invested with meaning. It thus possessed pragmatic and metalinguistic significance: it specified both how to use and how to interpret its expressions. It specified, in other words, ways to practice language.
The basic epistemological model consists in a circulation between the physical (Sk. rūpa, Jp. shiki) and the mental (nāma, myō), through perception (vedanā, ju), ideation (saṃjñā, sō), and volition (saṃskāra, gyō). These are the five aggregates (skandha, un) that constitute all sentient beings (including, but not limited to, human beings). This doctrine was aimed at explaining the fundamental Buddhist tenet of no-self (anātman, muga), which excludes the existence of a substantial self (or soul).
A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics) by Fabio Rambelli