Sandra Wawrytko | San Diego State University (original) (raw)
Papers by Sandra Wawrytko
Women in the history of philosophy and sciences, 2023
Women in the history of philosophy and sciences, 2023
Review of Religious Research, Mar 1, 1993
The aim of this article is to examine a case of intercultural interpretation which, I will argue,... more The aim of this article is to examine a case of intercultural interpretation which, I will argue, has the effect of enriching both traditions. In this discussion, I take on the precarious task of self-interpreter, as I endeavor to explain and comment on the process by which my comparative hermeneutic has been implemented. What is involved is a complex dynamic interaction between two texts-Shakespeare's King Lear and the Confucian text, the Hsiao-chinga. The present context does not allow for an in-depth exploration of the myriad factors at work here. However, as our focus is to be a demonstration of hermeneutical practice, the interpreted content is of lesser importance than the interpretive structure. The test case of King Lear and the Hsiao-ching is derived from a lecture delivered to a nonprofessional audience, one largely familiar with traditional readings of Lear, but extremely limited in terms of its exposure to the Chinese cultural context. The presentation came in the form of a challenge to the audience to reconsider the main line of Shakespearean criticism with regard to the meaning of the play through the infusion of non-Western concepts. Using the fulcrum of the Confucian virtue of hsiaob, an attempt was made to induce a literary paradigm shift, if only temporarily, in order to provoke the experience of the play's meaning as a merging of the two complementary traditions. The result was an enrichment of the reading of a well-known classic for all involved. An unex
Philosophy East and West, 2017
Although we have already entered the twenty-first century, the sexist assumptions that undermine ... more Although we have already entered the twenty-first century, the sexist assumptions that undermine the professional status of women philosophers have not been fully exorcised. Notwithstanding Mary Ellen Waithe's groundbreaking multi-volume A History of Women Philosophers (Kluwer Academic Publishers, 1989-1995), doubts continue to arise over whether there has been or can be such a phenomenon as a woman philosopher. The very concept remains mired in stereotypical images. Auguste Rodin's famous statue of a naked male, generally referred to as "The Thinker," the self-chosen mascot of many philosophers, is still dramatically posed outside Columbia University's Philosophy Hall. In fact it originally was named "The Poet," possibly representing Dante poised at the Gates of Hell, part of a commission from the Musée des Arts Décoratifs in Paris to grace the museum entrance. Myth has become reality in the public consciousness. No less prestigious a source than the New York Times has revealed a streak of implicit bias in a description of "the way a philosopher ought to look: pink-faced, whitebearded, rumpled, squinty," which summarily excludes women from philosophy, unless they cultivate facial hair. 1 In addition to exploring an intrinsically philosophical issue, this essay seeks to challenge gender-based exclusion by securing a place for women thinkers in the rarefied pantheon of philosophy by exploring two compelling examples of women engaged in philosophizing. Their shared topic is love, and more specifically the intertwining of love and beauty. For those who might be tempted to trivialize this topic, we should note that Plato's Socrates proclaims "to understand nothing but matters of love [ta erotika]" (177). 2 David L. Roochnik argues that Plato posited an inextricable connection between eros and logos/discourse: "The origin of logos is in the human subject, understood as an erotic agent, not in the world." 3 Moreover, the rarest and most valued discourse is that of the philosopher, the lover of wisdom. Hence, the philosophy of love can be considered the very core of philosophy, the sine qua non of philosophical discourse. Since there are far fewer texts written by women compared to works by male writers, we must be somewhat flexible in identifying potential 1314
Journal of Chinese Philosophy, Mar 22, 2022
I approach Murasaki Shikibu’s marvelous literary pearl The Tale of Genji (Genji Monogatari) as an... more I approach Murasaki Shikibu’s marvelous literary pearl The Tale of Genji (Genji Monogatari) as analogous to glistening orbs that “come out of the disease of suffering oysters,” the suffering being the death of her beloved husband Fujiwara no Nobutaka (950?–1001). In addition to drawing evidence from the novel itself, I have relied on Murasaki’s lesser-known Poetic Memoirs and Diary that offer important insights into her state of mind and circumspect literary style. The Lotus Sūtra is the key that unlocks Murasaki’s philosophical intent, with its use of parables and poems to provoke deeper understandings of Buddhism and personal realizations. The Buddhist principle of impermanence (Sanskrit anitya; Japanese mujōkan) serves as both the aesthetic of aware and an unavoidable fact that residents of the Heian court (like those in the Lotus Sūtra’s Burning House) choose to ignore or escape by reveling in superficial pursuits of beauty and political power. Various characters in the novel attempt to follow the path to the epistemological awakening the author Murasaki sought for herself.
History: Reviews of New Books, 2000
History: Reviews of New Books, 2002
History: Reviews of New Books, 2000
Philosophy East and West, 2018
Although we have already entered the twenty-first century, the sexist assumptions that undermine ... more Although we have already entered the twenty-first century, the sexist assumptions that undermine the professional status of women philosophers have not been fully exorcised. Notwithstanding Mary Ellen Waithe's groundbreaking multi-volume A History of Women Philosophers (Kluwer Academic Publishers, 1989-1995), doubts continue to arise over whether there has been or can be such a phenomenon as a woman philosopher. The very concept remains mired in stereotypical images. Auguste Rodin's famous statue of a naked male, generally referred to as "The Thinker," the self-chosen mascot of many philosophers, is still dramatically posed outside Columbia University's Philosophy Hall. In fact it originally was named "The Poet," possibly representing Dante poised at the Gates of Hell, part of a commission from the Musée des Arts Décoratifs in Paris to grace the museum entrance. Myth has become reality in the public consciousness. No less prestigious a source than the New York Times has revealed a streak of implicit bias in a description of "the way a philosopher ought to look: pink-faced, whitebearded, rumpled, squinty," which summarily excludes women from philosophy, unless they cultivate facial hair. 1 In addition to exploring an intrinsically philosophical issue, this essay seeks to challenge gender-based exclusion by securing a place for women thinkers in the rarefied pantheon of philosophy by exploring two compelling examples of women engaged in philosophizing. Their shared topic is love, and more specifically the intertwining of love and beauty. For those who might be tempted to trivialize this topic, we should note that Plato's Socrates proclaims "to understand nothing but matters of love [ta erotika]" (177). 2 David L. Roochnik argues that Plato posited an inextricable connection between eros and logos/discourse: "The origin of logos is in the human subject, understood as an erotic agent, not in the world." 3 Moreover, the rarest and most valued discourse is that of the philosopher, the lover of wisdom. Hence, the philosophy of love can be considered the very core of philosophy, the sine qua non of philosophical discourse. Since there are far fewer texts written by women compared to works by male writers, we must be somewhat flexible in identifying potential 1314
Journal of Chinese Philosophy, 2022
Dao Companion to Chinese Buddhist Philosophy, 2018
Discussions of Chinese Buddhism rarely address the crucial period of transition during which a ph... more Discussions of Chinese Buddhism rarely address the crucial period of transition during which a philosophy from India gradually underwent a process of sinification. The historical record for this period of several hundred years between the Han and Tang dynasties, which coincided with social, political, and cultural upheavals, is sparse. Two key sources for consideration are the Chinese monk Zhi Dun (314–366) and The Awakening of Faith in the Mahāyāna (Dasheng Qixin Lun) (550). Liu Yiqing (403–444)’s A New Account of Tales of the World (Shishou Xinyu) provides tantalizing glimpses of the philosophical reconfiguration, including mutations of Confucianism and the emergence of Xuanxue in Daoism.
Culture and Dialogue
While various groups argue about the cause of America’s ongoing gun crisis, any feasible solution... more While various groups argue about the cause of America’s ongoing gun crisis, any feasible solution must address the historical roots of taṇhā (thirst) that fuel America’s gun culture. Killers often identify themselves as outsiders, and many have been marginalized and bullied. Gun supporters perceive themselves as free and independent spirits, latter day Minuteman stalwartly defending the Constitution. Gun sellers, seemingly devoid of compassion, assume that like any savvy businessperson they are simply supplying what people demand. Buddhist epistemology exposes the delusory ātman at the core of our misidentifications as individuals and groups. When interconnectedness (pratītyasamutpāda) goes unrealized, ignorance disconnects us from the reality of Laṅkāvatāra Sūtra Suchness (tathāta), with devastating consequences. Buddhist texts such as the Awakening of Faith in the Mahāyāna and the Laṅkāvatāra Sūtra analyze the process by which deluded identities evolve along with consciousness, al...
Journal of Chinese Philosophy, 2005
“The ultimate goal of Buddhism is total enlightenment, but to achieve that we must first learn to... more “The ultimate goal of Buddhism is total enlightenment, but to achieve that we must first learn to be good human beings.” Perhaps Buddhism's greatest strength has been its endless ability to adopt and adapt to new environments and cultural contexts. Buddhist practitioners down through the ages have been amazingly adept at applying Creative Hermeneutics, that is, serving as effective messengers for the underlying meaning of Buddhist Dharma in innovative ways. As we seek to translate Buddhism into a fitting form for the contemporary world, Humanistic Buddhism demonstrates great potential to "speak" to every individual, initially as a human being but also as a "buddha to be." Chinese Chan Master Hui-neng was most adamant about the need for a humanistic outlook in propagating Buddhism. As he approached the end of his own life, Master Hui-neng was asked to communicate his instructions for forthcoming generations of Buddhist practitioners. His response emphasizes th...
Women in the history of philosophy and sciences, 2023
Women in the history of philosophy and sciences, 2023
Review of Religious Research, Mar 1, 1993
The aim of this article is to examine a case of intercultural interpretation which, I will argue,... more The aim of this article is to examine a case of intercultural interpretation which, I will argue, has the effect of enriching both traditions. In this discussion, I take on the precarious task of self-interpreter, as I endeavor to explain and comment on the process by which my comparative hermeneutic has been implemented. What is involved is a complex dynamic interaction between two texts-Shakespeare's King Lear and the Confucian text, the Hsiao-chinga. The present context does not allow for an in-depth exploration of the myriad factors at work here. However, as our focus is to be a demonstration of hermeneutical practice, the interpreted content is of lesser importance than the interpretive structure. The test case of King Lear and the Hsiao-ching is derived from a lecture delivered to a nonprofessional audience, one largely familiar with traditional readings of Lear, but extremely limited in terms of its exposure to the Chinese cultural context. The presentation came in the form of a challenge to the audience to reconsider the main line of Shakespearean criticism with regard to the meaning of the play through the infusion of non-Western concepts. Using the fulcrum of the Confucian virtue of hsiaob, an attempt was made to induce a literary paradigm shift, if only temporarily, in order to provoke the experience of the play's meaning as a merging of the two complementary traditions. The result was an enrichment of the reading of a well-known classic for all involved. An unex
Philosophy East and West, 2017
Although we have already entered the twenty-first century, the sexist assumptions that undermine ... more Although we have already entered the twenty-first century, the sexist assumptions that undermine the professional status of women philosophers have not been fully exorcised. Notwithstanding Mary Ellen Waithe's groundbreaking multi-volume A History of Women Philosophers (Kluwer Academic Publishers, 1989-1995), doubts continue to arise over whether there has been or can be such a phenomenon as a woman philosopher. The very concept remains mired in stereotypical images. Auguste Rodin's famous statue of a naked male, generally referred to as "The Thinker," the self-chosen mascot of many philosophers, is still dramatically posed outside Columbia University's Philosophy Hall. In fact it originally was named "The Poet," possibly representing Dante poised at the Gates of Hell, part of a commission from the Musée des Arts Décoratifs in Paris to grace the museum entrance. Myth has become reality in the public consciousness. No less prestigious a source than the New York Times has revealed a streak of implicit bias in a description of "the way a philosopher ought to look: pink-faced, whitebearded, rumpled, squinty," which summarily excludes women from philosophy, unless they cultivate facial hair. 1 In addition to exploring an intrinsically philosophical issue, this essay seeks to challenge gender-based exclusion by securing a place for women thinkers in the rarefied pantheon of philosophy by exploring two compelling examples of women engaged in philosophizing. Their shared topic is love, and more specifically the intertwining of love and beauty. For those who might be tempted to trivialize this topic, we should note that Plato's Socrates proclaims "to understand nothing but matters of love [ta erotika]" (177). 2 David L. Roochnik argues that Plato posited an inextricable connection between eros and logos/discourse: "The origin of logos is in the human subject, understood as an erotic agent, not in the world." 3 Moreover, the rarest and most valued discourse is that of the philosopher, the lover of wisdom. Hence, the philosophy of love can be considered the very core of philosophy, the sine qua non of philosophical discourse. Since there are far fewer texts written by women compared to works by male writers, we must be somewhat flexible in identifying potential 1314
Journal of Chinese Philosophy, Mar 22, 2022
I approach Murasaki Shikibu’s marvelous literary pearl The Tale of Genji (Genji Monogatari) as an... more I approach Murasaki Shikibu’s marvelous literary pearl The Tale of Genji (Genji Monogatari) as analogous to glistening orbs that “come out of the disease of suffering oysters,” the suffering being the death of her beloved husband Fujiwara no Nobutaka (950?–1001). In addition to drawing evidence from the novel itself, I have relied on Murasaki’s lesser-known Poetic Memoirs and Diary that offer important insights into her state of mind and circumspect literary style. The Lotus Sūtra is the key that unlocks Murasaki’s philosophical intent, with its use of parables and poems to provoke deeper understandings of Buddhism and personal realizations. The Buddhist principle of impermanence (Sanskrit anitya; Japanese mujōkan) serves as both the aesthetic of aware and an unavoidable fact that residents of the Heian court (like those in the Lotus Sūtra’s Burning House) choose to ignore or escape by reveling in superficial pursuits of beauty and political power. Various characters in the novel attempt to follow the path to the epistemological awakening the author Murasaki sought for herself.
History: Reviews of New Books, 2000
History: Reviews of New Books, 2002
History: Reviews of New Books, 2000
Philosophy East and West, 2018
Although we have already entered the twenty-first century, the sexist assumptions that undermine ... more Although we have already entered the twenty-first century, the sexist assumptions that undermine the professional status of women philosophers have not been fully exorcised. Notwithstanding Mary Ellen Waithe's groundbreaking multi-volume A History of Women Philosophers (Kluwer Academic Publishers, 1989-1995), doubts continue to arise over whether there has been or can be such a phenomenon as a woman philosopher. The very concept remains mired in stereotypical images. Auguste Rodin's famous statue of a naked male, generally referred to as "The Thinker," the self-chosen mascot of many philosophers, is still dramatically posed outside Columbia University's Philosophy Hall. In fact it originally was named "The Poet," possibly representing Dante poised at the Gates of Hell, part of a commission from the Musée des Arts Décoratifs in Paris to grace the museum entrance. Myth has become reality in the public consciousness. No less prestigious a source than the New York Times has revealed a streak of implicit bias in a description of "the way a philosopher ought to look: pink-faced, whitebearded, rumpled, squinty," which summarily excludes women from philosophy, unless they cultivate facial hair. 1 In addition to exploring an intrinsically philosophical issue, this essay seeks to challenge gender-based exclusion by securing a place for women thinkers in the rarefied pantheon of philosophy by exploring two compelling examples of women engaged in philosophizing. Their shared topic is love, and more specifically the intertwining of love and beauty. For those who might be tempted to trivialize this topic, we should note that Plato's Socrates proclaims "to understand nothing but matters of love [ta erotika]" (177). 2 David L. Roochnik argues that Plato posited an inextricable connection between eros and logos/discourse: "The origin of logos is in the human subject, understood as an erotic agent, not in the world." 3 Moreover, the rarest and most valued discourse is that of the philosopher, the lover of wisdom. Hence, the philosophy of love can be considered the very core of philosophy, the sine qua non of philosophical discourse. Since there are far fewer texts written by women compared to works by male writers, we must be somewhat flexible in identifying potential 1314
Journal of Chinese Philosophy, 2022
Dao Companion to Chinese Buddhist Philosophy, 2018
Discussions of Chinese Buddhism rarely address the crucial period of transition during which a ph... more Discussions of Chinese Buddhism rarely address the crucial period of transition during which a philosophy from India gradually underwent a process of sinification. The historical record for this period of several hundred years between the Han and Tang dynasties, which coincided with social, political, and cultural upheavals, is sparse. Two key sources for consideration are the Chinese monk Zhi Dun (314–366) and The Awakening of Faith in the Mahāyāna (Dasheng Qixin Lun) (550). Liu Yiqing (403–444)’s A New Account of Tales of the World (Shishou Xinyu) provides tantalizing glimpses of the philosophical reconfiguration, including mutations of Confucianism and the emergence of Xuanxue in Daoism.
Culture and Dialogue
While various groups argue about the cause of America’s ongoing gun crisis, any feasible solution... more While various groups argue about the cause of America’s ongoing gun crisis, any feasible solution must address the historical roots of taṇhā (thirst) that fuel America’s gun culture. Killers often identify themselves as outsiders, and many have been marginalized and bullied. Gun supporters perceive themselves as free and independent spirits, latter day Minuteman stalwartly defending the Constitution. Gun sellers, seemingly devoid of compassion, assume that like any savvy businessperson they are simply supplying what people demand. Buddhist epistemology exposes the delusory ātman at the core of our misidentifications as individuals and groups. When interconnectedness (pratītyasamutpāda) goes unrealized, ignorance disconnects us from the reality of Laṅkāvatāra Sūtra Suchness (tathāta), with devastating consequences. Buddhist texts such as the Awakening of Faith in the Mahāyāna and the Laṅkāvatāra Sūtra analyze the process by which deluded identities evolve along with consciousness, al...
Journal of Chinese Philosophy, 2005
“The ultimate goal of Buddhism is total enlightenment, but to achieve that we must first learn to... more “The ultimate goal of Buddhism is total enlightenment, but to achieve that we must first learn to be good human beings.” Perhaps Buddhism's greatest strength has been its endless ability to adopt and adapt to new environments and cultural contexts. Buddhist practitioners down through the ages have been amazingly adept at applying Creative Hermeneutics, that is, serving as effective messengers for the underlying meaning of Buddhist Dharma in innovative ways. As we seek to translate Buddhism into a fitting form for the contemporary world, Humanistic Buddhism demonstrates great potential to "speak" to every individual, initially as a human being but also as a "buddha to be." Chinese Chan Master Hui-neng was most adamant about the need for a humanistic outlook in propagating Buddhism. As he approached the end of his own life, Master Hui-neng was asked to communicate his instructions for forthcoming generations of Buddhist practitioners. His response emphasizes th...
From Buddhism’s inception it was a philosophy beyond gender. The non-discriminating mind encompas... more From Buddhism’s inception it was a philosophy beyond gender. The non-discriminating mind encompasses both stereotypically “feminine” and “masculine” strengths, without privileging one over the other or consigning them to specific subsets of beings. The most obvious melding of these qualities is found in trans-gendered bodhisattva figures, for whom Wisdom (prajñā智慧; Mañjuśrī, Wenshu 文殊) naturally evolves into and aligns with Compassion (karuṇā 慈悲; Avalokiteśvara, Guanshiyin 觀世音), thus equipping one for complete Practice (ayana行; Samantabhadra, Puxian 普賢). This essay analyzes the philosophy of nondualism delineated in Buddhist texts to illuminate ways in which discussions of gender transcend the confines of feminist theory, while contributing to its ends.