The Status of the Individual in East and West (review)

Abstract

108 HISTORY OF PHILOSOPHY then it can be observed and made even an object of anatomical study, but this does not reveal its true function. It is a necessary structure inasmuch as it means our inescapable rooting in the world, and without it there could be even no consciousness; yet it is not only necessary, but at the same time contingent, because its configuration--its situation in the world--does not depend on our will (pour soi) but is completely contingent and irrational. As the function of consciousness is eternal flight from itself to itself and its essence negativity, it is also 'free' and has not its own 'nature'. As for man's character, this is also an illusion since a 'character' exists only for other people, not for its carrier. Miss Papone criticizes the particular theories of Sartre's phenomenology of existence, but it seems to me that Sartre's work is less interesting as a philosophical investigation and more as a dramatic presentation of the tragedy or drama of human existence--of the human condition thrown into the world without rhyme or reason and floating there in eternal negativity until the single explosions of intentionality are spent. The terms of Sartre's philosophy, for instance, 'annihilation', 'nothingness', etc., can only be understood metaphorically, not literally. The whole apparatus of human thinking---causality, quantity, quality, space and time--is according to him merely an aspect of the celebrated nothingness, but such categorical affirmations are not entirely convincing. The survey of Annagrazia Papone is a knowledgeable and able presentation and criticism. MAX RIESER New York City The Status of the Individual in East and West. Ed. by Charles A. Moore, with assistance of Aldyth V. Morris. The Proceedings of the Fourth Congress of Philosophers, East-West, Summer, 1964. (Honolulu: University of Hawaii Press, 1968. Pp. 627. $15) It is appropriate to review the Proceedings of a Fourth Conference in historical perspective. The first three conferences of this series, 1939, 1949, 1959, were largely exploratory and were devoted to the attainment of mutual understanding and respect. Having written on the 1959 Conference as well as the 1964 Conference for the St. Louis Post-Dispatch and having engaged in a tong correspondence with Charles A. Moore, the founder and director, I venture to provide a bit of this perspective. By the eleventh hour of the 1959 Conference a few general agreements had emerged: (1) There is no basic cleavage between East and West; (2) Asia is not a cultural monolith; (3) Asia, in its way, has discussed most of the philosophical problems known to the West; (4) In the sharing of interests and intellectual habits, some of the mysticism came from the West and some scientific inquiry and empiricism came from the East. In introducing the Fourth Conference, Moore said: The problem of the present conference is more specific than that examined by any of our preceding conferences: the status of the individual in reality, thought, and culture in East and West.... We are concerned with the status of the individual human being regardless of how the individual traditions interpret the essence or nature of that individual human being. It is of vital importance that we limit ourselves to this specific problem; otherwise our work will not be done. One of the happiest aspects of the program is the six-week length of the conferences--the chance to become acquainted. The long opportunity for personal and informal talks, chats, discussions--and arguments on occasion--has been the major factor in producing genuine understanding and mutuat respect as welt as tasting personal and professional friendships. BOOK REVIEWS 109 The Fourth Conference was designed for intensive work. Another distinctive feature was that it followed only five years after the preceding conference at the suggestion of Hawaii citizens, who of their own initiative contributed $100,000 toward its expenses. In the weekly television broadcasts several members emphasized that they were discussing a particular concern in contemporary life, not in academic seclusion but for the general publics of the East and West. They also confessed that they were especially guarding against the common vice of "comparing my ideals with your practice." In view of these circumstances...