Résumés
Abstract
Abe Masao’s contribution to late twentieth-century Buddhist-Christian dialogue was important in opening new avenues of interfaith understanding. However, some clarity in this dialogue was sacrificed when Christian participants were given to believe that they encountered « the Buddhist view » in Abe’s presentations. The present article contends that in significant ways Abe represented only the Kyōto School philosophy that drew on earlier Japanese philosophers of Absolute Nothingness and their appropriation of Zen enlightenment as the locus for all religious understanding, a place where all negation and affirmation are simultaneously affirmed and denied. The present article contends that Abe’s Kyōto School philosophy does not represent the broad classical traditions of Mahāyāna Buddhism, wherein emptiness does not mean absolute nothingness, but the dependent arising of all places and all philosophies.
Résumé
La contribution d’Abe Masao au dialogue christiano-bouddhiste a permis d’ouvrir de nouvelles voies de compréhension mutuelle. Toutefois, de la clarté a été sacrifiée dans ce dialogue lorsque des participants chrétiens furent amenés à croire qu’ils avaient trouvé « la vérité bouddhique » dans les présentations d’Abe. Cet article soutient qu’en grande partie Abe ne représentait que l’École de Kyōto qui s’appuyait sur des philosophes japonais du Néant Absolu et leur appropriation de l’illumination zen comme lieu de toute compréhension religieuse ; un lieu où toute négation et toute affirmation sont simultanément affirmées et niées. Cet article soutient que la philosophie de l’École de Kyōto de Abe ne représente pas l’ensemble des traditions bouddhiques classiques du Mahāyāna dans lesquelles le vide ne signifie pas le néant absolu mais l’apparition de tout lieu et de toute philosophie.
Parties annexes
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