830 KB66 KB2026Nelson, Eric Seanštevilka:1letnik:14 (30)str. 375-396DOI:10.4312/as.2026.14.1.375-396ISSN:2232-5131COBISSID_HOST:290864899URN:URN:NBN:SI:doc-JKX9WFAOenZaložba Univerze v LjubljaniAsian studiesBuddhismbudizemnezavednonihilismnihilizempanpsihizempanpsychismpesimizempessimismthe unconsciousEduard von Hartmann, pessimism, and the europeanization of buddhism|Eduard von Hartmann was one of the most influential public philosophers of his era, known primarily through his Philosophy of the Unconscious. A conservative nationalist in politics, he positioned himself as a cultural and religious reformer and modernist advocate of a “religion of the future” of self-redemption (autosoterism), one that reconciled pessimism and a panpneumatic impersonal unconscious with rationality and individual responsibility. This paper traces how Buddhism served as a primary albeit imperfect exemplar in his thought, how his ethical and symbolic interpretative strategy, based on the unconscious, drew him into proximity and conflict with esoteric spiritist discourses, and how this context informed his Daodejing interpretation. German Idealism disclosed the unity of reason, will, and nature, while Buddhist teachings demonstrated the world’s fundamentally contradictory and illusory character through nothingness (emptiness), nirva?a, and objective illusionism and phenomenalism. Hartmann’s secularized moral and symbolic adaptation of Buddhism entailed a resigned yet heroic embrace of suffering life rather than what he deemed ascetic and quietist acquiescence. His hermeneutics reveal his modernizing vision of Buddhism as an exemplary model (if suitably reformed to accentuate a heroic response to suffering and karma) for the futureEduard von Hartmann je bil eden najvplivnejših javnih filozofov svojega časa, znan predvsem po svojem delu Filozofija nezavednega. Četudi je bil v političnem pogledu konservativni nacionalist, se je predstavljal kot kulturni in verski reformator ter modernistični zagovornik »religije prihodnosti« in samoodrešitve (avtosoterizma), ki naj bi povezala pesimizem ter panpnevmatistično brezosebno nezavedno z racionalnostjo in individualno odgovornostjo. Prispevek sledi vlogi, ki jo je v njegovem mišljenju igral budizem kot glavni, četudi nikakor ne popoln vzor. Avtor prikaže, na kakšen način je bila Hartmannova etična in simbolna strategija interpretacij utemeljena na pojmu nezavednega ter kako se je približevala ezoteričnim duhovnim diskurzom in se hkrati od njih oddaljevala. Pojasnjuje, kako je ta kontekst vplival na njegovo razlago Daodejinga. Nemški idealizem je razkril enotnost razuma, volje in narave, medtem ko so budistični nauki pokazali, da je svet v svojem bistvu protisloven in iluzoren, kar se izraža skozi nič (praznino), nirvano ter objektivni iluzionizem in fenomenalizem. Hartmannova sekularizirana moralna in simbolna priredba budizma je pomenila resignirano, toda junaško sprejetje trpečega življenja namesto tistega, kar je sam imel za asketsko in kvietistično vdajo. Njegova hermenevtika razkriva modernizirano vizijo budizma. V tem okviru pokaže, da lahko budizem postane vzorčni model za prihodnost, če je le ustrezno reformiran, da poudari junaški odziv na trpljenje in karmoTEXTznanstveno časopisjejournalsSlovenian National E-content AggregatorNational and University Library of SloveniaUniverza v Ljubljani, Filozofska fakulteta