The Madhyamika or Middle Way, a school of Buddhist thought that originated in India in the second or third century, was a decisive influence in the subsequent developement of Mahayana Buddhism. In a new approach to its study, The Emptiness of Emptiness reconsiders the central doctrine of emptiness and shows that the Madhyamika critique of all philosophical views is both subtler and more radical than most Western interpretation indicates. Building on earlier research into Sanskrit and Tibetan sources, the present work also examines the assumptions that have governed the study of Asian soteriological philosophy. In assessing the philosophical significance of the Madhyamika, the author demonstrates that the thrust toward a self-critical awareness of methodological presuppositions lies at the very heart of early Indian Madhyamika. In this analysis, the self-deconstructing categories of Nagarjuna and his immediate followers emerge as an edifying philosophy that may have a great deal to offer to discussion of the related problems of objectivity and relativism issues crucial to current philosophical conversation in the West. The volume also contains the first complete English translation of Candrakirti's Madhyamakavatara (The Entry into the Middle Way), with extensive exegetical and text-critical notes.
This is a totally sweet reinterpretation of Nagarjuna and Candrakirti through a very contemporary understanding of Wittgenstein, eg. a focus on language and practice. Emptiness not as an absence of being, but as a rejection of philosophical systems that get in the way of the constantly shifting interactions that compose the fabric of our daily lives. Dry, yes, academic, yes. Thought provoking and insightful.
Whereas Emptiness Yoga offers a lab manual for Tibetan meditation, this volume is more academic, offering a translation of "The Entry Into the Middle Way," with a wonderful introduction. Said introduction situates the scripture both within the Indian and the Western philosophical traditions, melding minds with such pertinent language-oriented thinkers in the West as Wittgensetin and Derrida.
The phrase "emptiness of emptiness" (shunyata shunyata) refers to the Madhyamika (Middle Path) strategy of deconstructing even its own methods. Madhyamika perceives intellectual attachments (clinging to beliefs, dogmas, and theories) as empty of inherent existence, yet as enduring as the most insidious forms of suffering. One need not look far to find evidence: true believers of every faith always at war with each other, and with even more intense hatred and violence on sectarian levels: for instance between Sunni and Shia, Taliban and Sufi, or even between Catholic and Protestent.
Mature spiritual cultures have learned to point beyond their own methods (when the fish is caught the net is no longer needed), a necessity that many followers of the three interwarring Abrahamic faiths (Islam, Christianity, Judaism) have yet to really face theologically. To those in a postmodern, secular world that drives increasing numbers of souls to various manifestations of fundamentalism, Madhyamika offers strategies for overcoming such clinging.
This book excels in clarity and philosophical precision. Jay L. Garfield does an admirable job translating complex arguments into accessible language, making it valuable for serious students of philosophy. However, the text can feel dense and repetitive at times, and readers without prior background may struggle to stay engaged. It’s not a casual read and demands patience and focus. Despite these challenges, the depth of insight and intellectual discipline it offers make it a rewarding experience for those willing to put in the effort.
I came across this gem while researching the Madhyamaka school, and particularly it's central concept of emptiness. Researching such a topic is a difficult task because there are mountains of misinformation and misinterpretation. I wanted to get it right. I think this book did it. The title "The Emptiness of Emptiness" is not pretentious, philosophical musing, but an accurate depiction of emptiness, as Nagarjuna and Chandrakirti intended it.
Unfortunately, I did not get the pleasure of reading this cover to cover. Still, from my first, narrowly directed read, this book is a treasure. Would highly recommend to anyone interested in the Madhyamaka school.