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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