And peace to you as well.
My first question open to any of the Buddhists contributing would be this;
Beginning with the ever important subject of truth;
I have heard countless times those of Eastern philosophical tracts proclaim that, “the only ultimate truth is, in fact, that there is no ultimate truth.”
How can you posit to believe in such a relativism, when you are in fact, by your own declaration, making an absolute truth claim by positing truth as relative?
I see you have observed my sig.
I am a Mahayana Buddhist. The differences from Theravada Buddhism are not major, and are mostly in the philosophical approach. Our practice is similar.
My sig refers to the work of
Nagarjuna, a major Mahayana philosopher. He is pretty much central to the Mahayana, since after him everyone ether agreed or disagreed with him. It was impossible to ignore him.
The original source of the quote is not Nagarjuna himself, but Mark Siderits, “Thinking on Empty: Madhyamika Anti-Realism and Canons of Rationality” in S Biderman and B.A. Schaufstein, eds, Rationality In Question (1989). Dordrecht: Brill.
I have not read Siderits but saw the quote in a piece on Nagarjuna. The “Madhyamika” in Siderits’ title refers to the religious and philosophical school of Mahayana Buddhism that Nagarjuna founded. I have seen the same quote again in other places in reference to the Madhyamika and Nagarjuna – it seems quite popular. The quote is intentionally paradoxical; paradox is necessary to remind us that words are insufficient when trying to describe the fundamental nature of reality.
For a philosophical discussion of Nagarjuna and reality see the web article
Nagarjuna and the Limits of Thought. The Siderits quote is at the end of section four of the article:
There is, then, no escape. Nagarjuna’s view is contradictory. The contradiction is, clearly a paradox of expressibility. Nagarjuna succeeds in saying the unsayable, just as much as the Wittgenstein of the
Tractatus. We can think (and characterize) reality only subject to language, which is conventional, so the ontology of that reality is all conventional. It follows that the conventional objects of reality do not ultimately (non-conventionally) exist. It also follows that nothing we say of them is ultimately true. That is, all things are empty of ultimate existence; and this is their ultimate nature, and is an ultimate truth about them. They hence cannot be thought to have that nature; nor can we say that they do. But we have just done so. As Mark Siderits (1989) has put it, “the ultimate truth is that there is no ultimate truth.”
Western philosophy tends to work in very different ways to Buddhist philosophy; this especially true where Nagarjuna is concerned. He was prepared to challenge a lot of commonly held concepts that had not been thought through thoroughly. Concepts like causation, change and others are treated very differently by Nagarjuna.
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