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This world came into existence from relative nothingness.
This relative nothingness was a chaos that lacked any individual that sustained specific characteristics over time.
If relative nothingness as opposed to being is implied, it is in the verbal sense of self-negating.
This radical subjective nothingness is not to be confused with the relative nothingness of a "subjective consciousness" which sets itself over against, and objectifies, the world.
The topos of relative nothingness comprises the field of consciousness that is no-thing with respect to the things of which it is conscious.
True śūnyatā must be understood to dynamically negate the very opposition of being and (relative) nothingness (see Nakamura 1975, Vol. 1, 278).
Similar(46)
Although Tanabe eschewed the topological conception of absolute nothingness, by understanding both the relative self and the absolute in terms of a ceaseless movement of affirmation by way of radical negation, he too, in his own way, philosophically appropriated the East Asian paradigms of psychological and meontological nothingness.
Tanabe writes: "Since the absolute, as nothingness, must act as an absolute mediating force, it presupposes relative being as its medium.
Being is generated from nothingness (wu)." This unnamable non-dualistic source of all being and relative non-being is also referred to as the Way (dao).
To emphasize its non-objectifiable character, Nishida later will place consciousness "in" nothingness, that is, consider it a "form" of nothingness, and will eventually consider this a form of relative or oppositional nothingness, a non-being with respect to beings.
The nothingness thrills me.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com