Interrelational Existence

Here's a comprehensive summary of Hajime Nakamura's "Interrelational Existence," based on the provided text:

Core Argument:

Hajime Nakamura challenges the common scholarly dichotomy that frames Eastern cultures as primarily concerned with "harmony," "unity," and "integration," while Western cultures focus on "diremption," "differentiation," and "analysis." He argues that a more nuanced understanding reveals a significant shared philosophical principle across various Eastern (and some Western) traditions: "interrelational existence." This concept, he posits, offers a valuable perspective for resolving comparative philosophy problems and holds contemporary relevance in addressing societal conflicts.

Key Concepts and Expressions of Interrelational Existence:

• Buddhist Philosophy: Nakamura identifies the concept with the Buddhist terms parasparāpekṣā and parasparāśraya. He explains that the controversial doctrine of "dependent origination" (paṭiccasamuppāda / pratītyasamutpāda) was interpreted by the Mādhyamikas in Mahāyāna Buddhism to mean precisely this "interrelational existence."

  • Mahāyāna Interpretation: This doctrine asserts that all existences and phenomena are interconnected and mutually dependent. Even something as seemingly simple as a flower has no separate, metaphysical existence; it is inseparable from the past and balanced by the entire universe. The text uses the example of a violet drooping a specific amount due to this universal balance, arising from a beginningless series of interrelations.
  • Buddhāvatamșakasūtra (Huā-yen / Kegon traditions): This sutra strongly emphasizes this interconnection, stating that "within one pore of the body all living beings are accommodated" and "all things appear in one pore." The body of a Buddha is presented as teaching the ocean of merits of all Buddhas.

• Spatial and Temporal Dimensions (Huā-yen Philosophy): The Huā-yen philosophy of China articulates this interrelationality in four spatial formulations:

  1. One is in one.
  2. One is in all.
  3. All is in one.
  4. All are in all. From a temporal perspective, it suggests a dynamic of mutual inclusion and transformation.

• Western Parallels: Nakamura finds significant parallels in Western thought, particularly in:

  • Plotinus (Neoplatonism): Plotinus describes "eternal selves" existing together in a "love-without-partition" where each self penetrates others "without ceasing to be what they are in themselves." He affirmed that "each has all, and is all, and is with all in a world wherein 'no individual is severed from the whole.'"
  • Proclus: He echoed this idea, stating, "All things are in all things, but each according to its proper nature."
  • Christian Mysticism (Meister Eckhart): Eckhart speaks of "seeing thyself in everyone, and everyone in thee," aligning with the biblical teaching of doing unto the least of brethren as doing unto Christ.
  • Nicolaus Cusanus: He posited that "a certain infinity belongs... to each individual thing, in the sense that in the characteristics of its essence it carries within itself also the characteristics of all other individuals. All is in all: omnia ubique."

• Metaphorical Expressions: Both Eastern and Western mystics utilized the metaphor of a mirror to illustrate interrelational existence. The Kegon philosophy's parable of ten mirrors reflecting each other, and each mirror reflecting all the others, perfectly encapsulates this concept. Eckhart and Cusanus also employed similar mirroring imagery to describe the interconnectedness of the self, creation, and the divine.

Implications and Significance:

• Interdependence and Lack of Separate Existence: The core of interrelational existence lies in the understanding that nothing exists independently or separately. This understanding, particularly in Buddhism, leads to the negation of inherently existing things, which are seen as transient and void.
• Alleviating Suffering: The realization of this truth, Nakamura argues, is the path to deliverance from suffering. Attachment to the perceived independent existence of things, and the denial of their transient and interdependent nature, leads to suffering. Conversely, understanding the vanity of existence, as exemplified by Sakyamuni, frees one from affliction.
• Motivation for Altruism: The idea of interrelational existence also serves as the principle for altruistic deeds, driven by a "Great Compassionate Heart," as seen in Huā-yen philosophy.
• Interpersonal Relations: The concept extends to individual human relationships, as exemplified by the teachings of Ryōnin and Dōgen in Japan, who emphasized the unity of self and others and the idea that one person's actions affect all.
• Contemporary Relevance: Nakamura highlights the crucial importance of this theory in the present day, especially in light of ideological and intellectual conflicts fueled by an excessive focus on difference and confrontation. He asserts that recognizing our interconnectedness, rather than viewing ourselves as separate and irrelevant, offers a way to navigate the turbulent world of conflict and antipathy.

Limitations and Nuances:

While praising the mystics for their articulation of interrelational existence, Nakamura points out their theoretical limitations in explaining why individuality exists and the specific causes that shape each unique being. He suggests that identifying these causes requires further ratiocination, which the mystics, despite their insights, did not fully elaborate. He also notes that while Cusanus emphasized individuality within this interconnectedness, this aspect is not as clearly articulated in Kegon texts, suggesting subtle differences in philosophical approaches.

In essence, Nakamura's "Interrelational Existence" is a profound exploration of a universal philosophical concept that underpins many Eastern and some Western spiritual and philosophical traditions. It emphasizes the fundamental interconnectedness of all things and beings, offering a powerful antidote to division and conflict.