Notes
1 For recent work on Hegel and Buddhism, see Kenneth Liberman, "Negative Dialectics in 'Madhyamika' and the Continental Tradition," pp. 185-202, and Heinrich Dumoulin, "Buddhism and Nineteenth-Century German Philosophy," pp.
457-70.
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2 See
Robert Kaplan, The
Nothing That Is: A Natural
History of Zero.
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3 See
for example Louis Dupré, "Transitions
and Tensions in Hegel's
Treatment of Determinate
Religion," pp.
81-92, esp. 84, 92; John
Burbridge, "Is
Hegel a Christian?",
93-107, esp. 104.
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4 Attributed
to Fichte in Vorselungen über
die Geschischte der
Philosophie;
see Daniel P. Jamros, The
Human Shape of God:
Religion in Hegel's
Phenomenology of Spirit,
126.
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5 In The Fall of Hebe, Fum and Hum, and Tout
Pour la Tripe.
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6 Hegel
was also somewhat familiar
with the following indirect
sources: Jean Pierre
Abel-Rémusat;
de Koros; Allgemeine
Historie der Reisen
zu Wasser und zu Lande;
oder, Sammlung aller
Reisebeschreibungen (Leipzig,
1750), vols. 6, 7; Samuel
Turner, "Copy
of an Account Given
by Mr. Turner, of His
Interview with the Teshoo
Lama at the Monastery
of Terpaling, Enclosed
in Mr. Turner's Letter
to the Honourable the
Governor General, Dated
Patna, 2d March, 1784," in Asiatic
Researches 1:197-205; "An
Account of a Journey
in Tibet," in Asiatic
Researches 1:207-220; An
Account of an Embassy
to the Court of the
Teshoo Lama, in Tibet:
Containing a Narrative
of a Journey through
Bootan, and Part of
Tibet (London,
1800), which Turner
dedicated to the East
India Company. See
Georg Wilhelm Friedrich
Hegel, Lectures
on the Philosophy
of Religion,
265 n. 183, 185,
266 n. 188, 504-5.
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7 See Gilles Deleuze, Francis Bacon: The Logic of Sensation.
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8 The term is a pun on the Apostle Thomas, who had to insert his fingers into the gaping wound in the side of the risen Christ, who had returned to convince Thomas of His reality. For Lacan, the sinthome is neither symptom nor fantasy but "the point marking the dimension of 'what is in the subject more than himself' and what he therefore 'loves more than himself'" (Žižek, Looking Awry: An Introduction to Jacques Lacan through Popular Culture,
132.
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9 See
Georg Wilhelm Friedrich Hegel, The
Philosophy of History.
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10 See
Slavoj Žižek, "Melancholy
and the Act," 657-81,
esp. 674-7; see also The
Fragile Absolute:
Or, Why is the Christian
Legacy Worth Fighting
For?,
esp. 23, 27-40, 128,
166-7.
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11 See
David Clark, "We
Other Prussians: Bodies
and Pleasures in De Quincey
and Late Kant," 261-87.
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12 See
Timothy Morton, Shelley
and the Revolution in
Taste: The Body and the
Natural World, 13-56.
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13 See
David Clark, "Hegel,
Eating: Schelling and the
Carnivorous Virility of
Philosophy," 115-40.
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14 See
Nigel Leask, "Murdering
One's Double: Thomas de
Quincey and S.T. Coleridge," 170-228.
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15 For
political reasons the Dalai
Lama has assumed greater
control over the Tibetan nation
as the oppression of the
Chinese
has continued. Also to be
factored into this discussion
should be an understanding
of the Ri-me or unbiased
lineage, started by Jigme
Lingpa (1730-1798), which
had roots earlier but started
to come into prominence in
the nineteenth century. This
nonsectarian approach has
stressed the wisdom inhering
in all schools of Buddhism.
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16 See
David
Loy, ed., Healing
Deconstruction: Postmodern
Thought in Buddhism
and Christianity:
a title whose double
meaning is still singular.
See also Robert Magliola, Derrida
on the Mend.
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17 Sakyong Mipham Rinpoche, Sutrayana Seminary, 1999.
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18 Tsoknyi Rinpoche, Boulder Shambhala Center, August 1998.
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19 See
Ludwig Wittgenstein, Tractatus
Logico-Philosophicus (5.5303),
and Jacques Derrida, Of
Grammatology.
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