At 12:23 AM 12/9/2005, you wrote:
>On Friday, December 09, 2005 8:41 AM tszymans30 wrote:
> >Actually, Wittgenstein wanted to draw a line between what is possible
> >to say and what is impossible to say.
>This is very compatible with a zen perspective on the limitations of verbal
>communication.
>
> >He said [his?] philosophy made problems
> >disappear because his aim was to show that a large majority of classic
> >philosophical problems are "seeming" problems. He wanted to proove
> >this thesis and make the problems disappear. He wanted to provide
> >methods for examining sentences if they are philosophically solvable
> >or not.
>This is might be compatible with zen.  Although I don't really know what is
>meant by 'seeming problems', I assume that means they only 'seem' to be
>problems because of the limitations of the language used to describe or
>explain them.  In this respect LW might have used 'seeming' in somewhat the
>same sense as zen language uses 'illusory'.   What do you think?
>
> >He didn't meant there were nothing apart of what we can
> >describe with our language. He wanted to clearly point that what is
> >impossible to describe with language it can be solved with words.
> >Kind regards,
> >Tomek
>I didn't fully understand this thought the way you have phrased it.  Zen
>teaches there are definitely things that cannot be described by language,
>and in fact that there are things that cannot be comprehended by (are
>incompatible with) thought itself.  It is taught that the very act of
>thinking introduces a subject/object perspective thereby prohibiting (or at
>least inhibiting) a direct experience of reality.

I don't quite agree with this.  It's not any and all thinking per se 
that introduces a dualistic perspective.  It's grasping mind, which 
persists at a level below and provides a foundation for dualistic 
thought and emotion.  If there is no grasping, then thinking is 
simply thinking, it is not a problem - it does not especially obscure anything.

Ian



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