Download Ebook Lack and Transcendence: The Problem of Death and Life in Psychotherapy, Existentialism, and Buddhism, by David Loy

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Lack and Transcendence: The Problem of Death and Life in Psychotherapy, Existentialism, and Buddhism, by David Loy

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Review

"Overall, this book is an intellectual tour de force in the Mahayana Buddhist tradition.... Lack and Transcendence proposes a sophisticated, erudite, and challenging approach to transcending our mortality through transcending our notions of selfhood. While he cannot claim to represent every Buddhist tradition, Loy deconstructs our fears of mortality in terms a modern audience ought well to appreciate."

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About the Author

David Loy is a professor on the Faculty of International Studies at Bunkyo University, Japan. He has been a student of Zen for over twenty-five years and is a qualified Zen teacher. He is the author of Lack and Transcendence: The Problem of Death and Life in Psychotherapy, Existentialism, and Buddhism and Nonduality: A Study in Comparative Philosophy, as well as numerous articles.

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Product details

Paperback: 218 pages

Publisher: Prometheus Books/Humanity Books (November 1, 2000)

Language: English

ISBN-10: 9781573927208

ISBN-13: 978-1573927208

ASIN: 1573927201

Product Dimensions:

8.2 x 0.7 x 5.4 inches

Shipping Weight: 8.8 ounces

Average Customer Review:

4.8 out of 5 stars

13 customer reviews

Amazon Best Sellers Rank:

#1,225,079 in Books (See Top 100 in Books)

David Loy, scholar-comparative philosopher-Zen Buddhist, does a wonderful job of giving both an overview of the perennial philosophy/quest, and the most modern understanding of it; in a nutshell, the paradox of 'lack' (the fact of our groundlessness) and 'transcendence' (the awareness of all this). This is a tour de force synthesis of Existentialism, Psychoanalysis and Buddhism, a dense and rich and sometimes difficult, but rewarding study. (In this regard it is the opposite of, yet complimented by, his more recent, accessible, poetic, down to earth, yet reaching for the stars book, The World Is Made of Stories.)Some quotes for a taste of what you have to look forward to;"If transference is distortion of encounter, what transferences are more powerful than hatred and resentment? Negativity is the best example of a karmic projection that rebounds to haunt us. It is our usual way of dealing with what Jung so aptly called 'the shadow', those aspects of ourselves that we cannot cope with because they threaten the particular identifications by which we try to overcome our sense of 'lack'. If that sense-of-lack manifests in consciousness as an obsession with certain symbols, the shadow is a constellation of those symbols that represent failure to us, which we cannot accept or integrate." (pg 14)(Ortega's and Becker's assumption is) "Once we realize that the human condition is chaotic and terrifying, we must cling to whatever we can in order to make sense of it. But what if, instead of finding oneself in such a fashion, one were truly to lose oneself - that is, let go, sink, drown? What might happen then? R.D Laing opined that the mystic swims in the same sea the psychotic drowns in. Are there different ways to die, with different consequences? Can one die to oneself? Then what is it that remains to live? And if we do not know the answers to these questions, how may we find them?" (pg 21)"By now it has become clear that, from the Buddhist perspective, our most problematic duality is not life against death but self versus nonself. In psychological terms, our primal repression is not denial of death-fear, which still holds the feared thing at arm's length by projecting it into the future, but the sense-of-self repressed in suspected nothingness right now." (pg 94)"When the real world becomes what's in the newspapers or on television, to be unknown is to be nothing. If my sense-of-self is internalized through social conditioning, that is, if others teach me that I am real, the natural tendency will be to cope with my shadow sense of unreality by continually reassuring myself with the attention of other people. Yet, if my sense of reality is gained by others' perception of me, then, no matter how appreciative that attention may be, I am restrained by those perceptions." (pg 137)Personally, although I do feel the synthesis of existentialism, depth psychology and buddhism is both the challenge and solution for our modern times, I also feel there is a more direct way to approach the whole issue of the search for meaning within this process - perhaps what the synthesis is like, when the contributing parts are no longer distinct. Not only do we want to seek immortality through reputation and noticeable accomplishments (and acknowledgement), in the face of our inherent lack of self, but we also want to act and make an impact as a conscious force of nature, a natural expression of our buddha-nature. This simple doing, as an expression of the self-aware universe, is our source or primary action, yet is not separate from our animal instinct to survive (which we psychologically experience as our ego's drive to make a mark). Like the ocean making waves endlessly - the waves are the ocean, and the ocean's effortless force of change.

The notion that man is the 'neurotic animal' is well-ingrained in our understanding ever since Freud wrote his first papers ; what has been a source of critical enquiry throughout the 20th century (and extending into our own, young, era) is the nature of this neurosis, and more importantly, the fundamental cause of it. The author here approaches the issue from a fairly traditional Buddhist standpoint, more specifically the notion of 'anatta' (non-self); the root cause of neurosis is our inability to accept that what we consider to be the 'self' is primarily a fiction. Unable to deal with the fact that we are, ultimately, unable to self-justify our existence, we take succour in a variety of myths, which eventually mutate into neurosis.The book is written as a kind of a dialogue between the author's position, and other historically influential accounts of man's fallen condition, primarily psychotherapy and existentialism. While familiarity with these two idioms are not strictly necessary for an enjoyment of the book, it does mean that the text is written at a fairly high level of intellectual density. In other words, it is by no means a quick read, yet it is a fascinating one, that will cause you to question some of your basic assumptions about existence.

Brings many staple concepts together for scholars and enthusiasts who like to explore in the interesections of Buddhism and other nondual philosophies, Nagarjuna, Western philosophical and psychological strands that address nihilism and, indirectly, postmodernism, and always relates them back to their use for personal and subjective inquiry. My copy is very well-used, bookmarked, quoted from. The type of book one can go back to over the years and glean from almost anew!

A great way to understand the three fields and their interdisciplinary aspects!In my opinion it does require a decent amount of background knowledge on Buddhist, existentialists and psychoanalysists such as Freud, Gotama, heidegger and Hegel.

David Loy is a great writer.

Very thoughtful and well written.

A scholar in a class by himself. A wonderful conversational style.

Excellent book! But.... the paperback edition is regular at the most. Fonts very small make it difficult to read. I have the Kindle edition and of course It has no problem.About the book I can say that is quite clear and discuss very interestingly issues about ego, time, existence, groundlessness, psychoanalysis, existentialism and more. The capacity of Mr. Loy to integrate with elegance so many different philosophical areas with philosophy and religion is admirable. This book is provocative and stimulating for an open mind and a It's a joy to see the erudition of Mr Loy.Highly recommended especially in Kindle format. (I can't comment in hardcover edition)

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