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It points to a practical transcendence from the everyday either-or, ego-logical, dualistic standpoint.
The dualistic standpoint also ignores the logical fact that any "two" things cannot be individually one because for one to be, it must be dependent on, and interconnects with, the other one.
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This is because he or she is one who follows the non-dualistic, non-ego-logical standpoint having practically transcended the former.
To characterize the dualistic, either-or ego-logical standpoint by borrowing Nietzsche's phrase, Zen would say that it is "human, and all too human".
According to Nishitani, Nishida's philosophy, whether it be his early thought of "pure experience" or the later notion of "active-intuition," begins already from a standpoint where the dualistic consciousness of the ego has already been broken though (see NKC IX 247 48; Nishitani 1991, 184 85).
However, in the everyday human "life-world," the "trans-individual" cannot "make the tea himself," because he is not incarnate like the individual who remains in the dualistic, either-or ego-logical, everyday standpoint.
An uncompromising dualist, he traced back dualistic thought even to some of the Upanishads.
One of the salient characteristics of this standpoint is that the world appears to be dualistic in nature, that is to say, it recognizes two (and by implication, many) things to be real.
The Scots are still dualistic.
From a neurological standpoint.
That framework encourages dualistic ways of seeing.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com