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"nonbeing" Definitions
  1. absence or lack of being : NONEXISTENCE
"nonbeing" Antonyms

27 Sentences With "nonbeing"

How to use nonbeing in a sentence? Find typical usage patterns (collocations)/phrases/context for "nonbeing" and check conjugation/comparative form for "nonbeing". Mastering all the usages of "nonbeing" from sentence examples published by news publications.

Yet so many of us fear to talk about it, fear to face it, terrified by the idea of nonbeing.
It is time to let it go, to let it die in the place of the black bodies it wills into nonbeing.
Strangers can be exciting, and you're surrounded by those, but they probably don't want any of your attention, and you probably don't want any of theirs: They would only contaminate this precious state of nonbeing you've entered.
There, Scorah was repeatedly warned that the end of the world was nigh, that Witnesses alone would survive on an earthly paradise, and that all others would be consigned to what's called the common grave — extinction, or nonbeing.
"I feel like Jerry was always keeping an eye on his future nonbeing from a very young age, and that's one of the very useful things about the Grateful Dead, it's a meditation on death," Mr. Bar-Lev said.
We are taken from the "stuffy and bright" Moscow apartment bathroom — the first place to "emerge from the haze of nonbeing" when the protagonist is not yet 5 — to the suburban America entrance hall from which she will finally depart.
A > man of light, he does not shine; of good faith, he keeps no promises. He > sleeps without dreaming, wakes without worry. His spirit is pure and clean, > his soul never wearied. In emptiness, nonbeing, and limpidity, he joins with > the Virtue of Heaven.
According to Livia Kohn: > Twofold Mystery thus envisions the mystical process in two steps, described > as double forgetting (jianwang 兼忘). Practitioners must first discard all > concepts of being, then proceed to discard all ideas of nonbeing. These two > are, moreover, identified as mental projections (jing 境), i.e., illusory > mental imaginations that are projected outward and create an apparent > reality of “being;” and active wisdom (zhi 智) or mind as such (xin 心), the > inherent function of active consciousness which signifies “nonbeing” > (Robinet 1977, 245). “Forgetting” both means the reorganization of ordinary > consciousness to absolute consciousness and again from absolute > consciousness to no consciousness at all in complete oblivion. Yet the > sagely state is not nothingness but the “embodiment of the Dao of Middle > Oneness,” a state of radiance and surging activity.
Aristotle and his student Theophrastus explicitly credit Leucippus with the invention of atomism. In Aristotelian terms Leucippus agreed with the Eleatic argument that "true being does not admit of vacuum" and there can be no movement in the absence of vacuum. Leucippus contended that since movement exists, there must be empty space. However, he concludes that vacuum is identified with nonbeing, since "nothing" cannot really be.
"Nonbeing threatens man's ontic self-affirmation, relatively in terms of fate, absolutely in terms of death" (41). b. We display courage when we cease to rely on others to tell us what will come of us, (what will happen when we die etc.) and begin seeking those answers out for ourselves. Called the "courage of confidence" (162-63). 2) The Anxiety of Guilt and Condemnation a.
This anxiety afflicts our moral self-affirmation. We as humans are responsible for our moral being, and when asked by our judge (whomever that may be) what we have made of ourselves we must answer. The anxiety is produced when we realize our being is unsatisfactory. "It [Nonbeing] threatens man's moral self-affirmation, relatively in terms of guilt, absolutely in terms of condemnation" (41). b.
So for enlightened people it is better to > dwell in nonbeing than in being, better to be lacking than replete. (Cleary > 1990) > The qi vessel tips over when it is filled with water. The puman money stays > whole so long as it is not filled up with money. Therefore, the accomplished > man prefers to settle in a place where there is neither strife nor striving, > and dwell in an incomplete placed, not a finished one.
"It [Nonbeing] threatens man's spiritual self-affirmation, relatively in terms of emptiness, absolutely in terms of meaninglessness" (41). b. We display the courage to be when facing this anxiety by displaying true faith, and by again, self-affirming oneself. We draw from the "power of being" which is God for Tillich and use that faith to in turn affirm ourselves and negate the non-being. We can find our meaning and purpose through the "power of being" (172-73).
One influential text from this period is the Xisheng jing, a text associated with the Daoist monastery of Louguan, a center of the Northern Celestial Masters located in the Zhongnan mountains. This work is widely cited and commented upon and describes meditation in terms of "reaching emptiness and nonbeing, peace and tranquility".Kohn, 2010, p. 34 In his commentary on the Xinsheng Jing, Wei Jie states: > The more advanced religious practice leading toward Dao is meditation.
Later Advaitins also acknowledged the similarity of their doctrine with Madhyamaka. Vimuktatma states that if by asat (nonbeing), the Madhyamaka means Maya and not mere negation, then he is close to Vedanta. Sadananda also states that if by Sunya, what is meant is the reality beyond the intellect, then the Madhyamaka accepts Vedanta. Sri Harsha notes that the two schools are similar, but they differ in that Advaita holds consciousness to be pure, real and eternal, while Madhyamaka denies this.
He describes his poetry as a mimesis of the streaming of Being through Nonbeing. He intends a continuous poetic flow that pauses but seldom stops, so that his line-breaks become purely visual and do not halt the progress of the poetic line when spoken. He means for his poetry to affirm with Aristotle that truth is most universally told through a blend of fictional and factual material. He conceives each poem as an essay of existential discovery, an enterprising foray into the discursive wilderness.
The Ratnagotravibhāga (also known as Uttaratantra), another text composed in the first half of 1st millennium CE and translated into Chinese in 511 CE, points out that the teaching of the Tathagatagarbha doctrine is intended to win sentient beings over to abandoning "self-love" (atma-sneha) – considered to be a moral defect in Buddhism. The 6th-century Chinese Tathagatagarbha translation states that "Buddha has shiwo (True Self) which is beyond being and nonbeing". However, the Ratnagotravibhāga asserts that the "Self" implied in Tathagatagarbha doctrine is actually "not-Self".
Smoley's theology parallels his dichotomy of "I" and "the world." Although he does not posit this dichotomy as absolute, contending that it arises out of a groundless being (or nonbeing) in which self and other are not distinguished, he insists that it is fundamental to the way we experience the world. While one may be able to transcend this duality through, say, mystical experience, it is very difficult to speak about, or conceptualize, this transcendence. He contends that this fact helps explain many of the apparently paradoxical or incomprehensible utterances of many mystics.
It comprises that range of experience related to the threat of personal annihilation, of destruction of self, of nonbeing, and more generally, of the painful side of the human condition. As long as this range of experience remains unconscious, the person will have a limited ability to be empathic with self or others in the more painful aspects of human life. At the same time, 'the lower unconscious merely represents the most primitive part of ourselves...It is not bad, it is just earlier '.Pierro Ferrucci, What We May Be: The Vision and Techniques of Psychosynthesis (London 1990) p.
Yet, following Heidegger, Tillich claims that it is human beings alone who can raise the question of being and therefore of being- itself. This is because, he contends, human beings' "infinite self- transcendence is an expression of [their] belonging to that which is beyond nonbeing, namely, to being-itself ... Being-itself manifests itself to finite being in the infinite drive of the finite beyond itself." Tillich addresses questions both ontological and personalist concerning God. One issue deals with whether and in what way personal language about the nature of God and humanity's relationship to God is appropriate.
Wang Bi's view of Wu is that it is indeed not being as a necessary basis of being. For being to be possible, there must be not-being, and as the Laozi states, “Dao gives birth to [sheng] one” and “all things in the world are born of something (you); something is born of nothing (wu)”. Wang Bi's account focuses on this foundational aspect of not- being. According to Livia Kohn, for Wang Bi "nonbeing is at the root of all and needs to be activated in a return to emptiness and spontaneity, achieved through the practice of nonaction, a decrease in desires and growth of humility and tranquility".
Quote: "... it refers to the Buddha using the term "Self" in order to win over non-Buddhist ascetics." The Ratnagotravibhāga (also known as Uttaratantra), another text composed in the first half of 1st millennium CE and translated into Chinese in 511 CE, points out that the teaching of the Tathagatagarbha doctrine is intended to win sentient beings over to abandoning "self-love" (atma-sneha) – considered to be one of the defects by Buddhism. The 6th-century Chinese Tathagatagarbha translation states that "Buddha has shiwo (True Self) which is beyond being and nonbeing". However, the Ratnagotravibhāga asserts that the "Self" implied in Tathagatagarbha doctrine is actually "not-Self".
Following his existential analysis, Tillich further argues that theological theism is not only logically problematic, but is unable to speak into the situation of radical doubt and despair about meaning in life. This issue, he said, was of primary concern in the modern age, as opposed to anxiety about fate, guilt, death and condemnation. This is because the state of finitude entails by necessity anxiety, and that it is our finitude as human beings, our being a mixture of being and nonbeing, that is at the ultimate basis of anxiety. If God is not the ground of being, then God cannot provide an answer to the question of finitude; God would also be finite in some sense.
It is an ideal servant of progress. The problem with this machine is that the data it gives takes its significance from a sickly metaphysical dream. The ultimate source of evaluation becomes the dream of psychopathic, fragmentation, disharmony, and nonbeing. “The Great Stereopticon keeps the ordinary citizen from perceiving ’the vanity of his bookkeeping and the emptiness of his domestic felicities.’” Chapter 6: The Spoiled-Child Psychology The author realizes, “HAVING been taught for four centuries, more or less, that his redemption lies through the conquest of nature, man expects his heaven to be spatial and temporal, and, beholding all things through the Great Stereopticon, he expects redemption to be easy of attainment.
Eriugena's great work, De divisione naturae (On the Division of Nature) or Periphyseon, is arranged in five books. The form of exposition is that of dialogue; the method of reasoning is the syllogism. Nature (Natura in Latin or physis in Greek) is the name of the most comprehensive of all unities, that which contains within itself the most primary division of all things, that which is (being) and that which is not (nonbeing). The Latin title refers to these four divisions of nature: (1) that which creates and is not created; (2) that which is created and creates; (3) that which is created and does not create; (4) that which is neither created nor creates.
Mawuena Logan, in her article "Postcoloniality and Resistance in Earl Lovelace's The Wine of Astonishment and The Dragon Can't Dance" refers to Frantz Fanon, who describes "the postcolonial subject" as being in a "zone of nonbeing, an extraordinarily sterile and arid region, an utterly naked declivity, but – where an authentic upheaval can be born -Logan, Mawuena, "Postcoloniality and Resistance in Earl Lovelace's The Wine of Astonishment and The Dragon Can't Dance", Revista Brasileira do Caribe. a liminal space". Performing one's way out of this liminal space and transforming identity into an "aggregated or consummated" formArnold Van Gennep and Victor Turner. is a complex process that requires time, but the reward is true freedom.
The Chongxuan authors continue the interpretation of a Daodejing phrase first used by the Xuanxue exegetical school, "mysterious and again mysterious".玄之又玄 The Xuanxue thinkers deduced from this phrase the infinite depth, hence the transcendence of the Dao, and its empty nature (wú 無). The Chongxuan school, inspired by the Madhyamaka thought of the Sanlun SchoolSchool of the "Three Treatises": Shatika śāstra 《百論》, Madhyamika śāstra《中論》 and Dvadashamukha śāstra《十二門論》 and the Buddhist philosopher and monk Jizang, considered the phrase to mean that there are two stages to attaining the Dao: first, to get rid of the mental illusion of being, and then that of nonbeing. A similar phrase in Daodejing chapter 48, "diminish and again diminish",損之又損 is interpreted as meaning the erasure of desire in two stages: first, to eradicate desire, and then to eradicate the ultimate desire of wanting to have no desires.

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