This thesis interprets the Japanese Buddhist master, Dōgen's metaphysical ideas concerning Buddha-nature, Total-function, and temporality, with the help of Deleuze's pragmatism, in a manner... Show moreThis thesis interprets the Japanese Buddhist master, Dōgen's metaphysical ideas concerning Buddha-nature, Total-function, and temporality, with the help of Deleuze's pragmatism, in a manner congruent with the central Buddhist doctrine of pratītyasamutpāda. In doing so, the research attempts to overcome the problems of what I view as the two opposing poles of Dōgen interpretation: that of the Critical Buddhists who deny Dōgen's metaphysics, claiming that it is in-congruent to pratītyasamutpāda, and the “Comparative Philosophers,” who affirms Dōgen's metaphysics yet in a manner that disregards pratītyasamutpāda. The research reconsiders Dōgen's above metaphysical concepts, of which Critical Buddhism and comparative interpretations gives a shortsighted picture inasmuch as they impose upon Dōgen a “representational epistemology.” This error prevents the former interpretations of Dōgen to acknowledge the potential that Dōgen's metaphysical concepts can have a practical use for an ethics centered on pratītyasamutpāda. Deleuze's philosophy, insofar as it is pragmatist and non-representational, can help to elucidate this limitation, and to create a reinterpretation of Dōgen's doctrine on Total-function, time and Buddha-nature to function as tools for spiritual practice in concurrence to pratītyasamutpāda. Ultimately, I claim that Dōgen's metaphysics is not descriptive or explanatory of reality, but are pragmatically functional tools incorporated into spiritual practice. Show less
