2026年8月3日月曜日
You have thought about the essence of the human being for decades, which understanding did you gain?
The decisive experience of my thinking and that means at the same time for occidental philosophy that is, the contemplation on the history of occidental thought
showed me, that in contemporary thought one question was never asked, that is, the question of Being.
This question is of importance, because in occidental thought the essence of the human being is determined, in its relation to Being and that it exists, in its correspondence to Being.
That means, the human being is this corresponding, this essence, that has language.
as distinguished, I think, from the Buddhist teachings, Occidental thought makes an essential distinction, between human beings and other living things, plants and animals.
The human being is distinguished by its language, that means, that it has a knowing relation to Being.
And this question of Being has in the present history of occidental thought not been asked.
Or, to speak more clearly Being itself has been hidden from the human being.
And that is why now we have to ask this question and to get an answer on what and who is the human being.
Do you think we should create a new fundamental attitude towards life, or should we should we deepen the present teachings of religion?
I think that through my answer to your first question I have already made clear that a new way of thinking is necessary It's especially necessary because the question cannot be asked by religion.
It’s also necessary to ask this question, because the Western relationship to entire world is no longer transparent, but confused partly because of the clearings of belief, church, through philosophy through science and the strange fact that now in the modern world science is regarded as if it were some form of religion I will further clarify this sentence later on.
Why don’t you try to share your thoughts with the people via modern media such as radio and TV?
The task that is required of thinking today, as I understand it is new in a way that requires a new method of thinking, and this method can only be achieved in the immediate conversation from human being to human being, and by long practice and exercise in a sense of a seeing in thinking.
That means that this way of thinking, at first, is only comprehensible to few people
5:04
5 分 4 秒But can through different aspects of education be communicated to others.
I will give you an example.
Today everyone knows how to use a radio and a television set
without understanding the physical laws governing it, without understanding the necessary methods and research of these laws
These methods, necessary for the research on these laws, in their substantial content, are understood only by five or six physicists.
And that’s how it is with this thinking.
At first, this thinking is so difficult that only few people can be educated in it
But that could lead to the misunderstanding, that these were extraordinary people.
But the truth is that every human being, as long as it is a thinking being, can accomplish this thinking.
6:21
6 分 21 秒But, in our present education system and according to our history only few people will fulfill the requirement for this thinking.
Is there a meeting point of Technology and Philosophy?
To your question I would say ‘yes’, there is indeed a very essential relation.
It is given, in the emergence of modern technology from philosophy
It is in modern philosophy, that for the first time established the principle, that only what I can clearly, that is, mathematically know, is real.
7:16
7 分 16 秒There is a very famous sentence by the German physician Max Planck, which says: “Real is only the measurable”.
7:29
7 分 29 秒And this thought that reality is only accessible to the human being,
7:37
7 分 37 秒as long as it is measurable in the sense of mathematical physics;
7:44
7 分 44 秒this thought dominates all of technology
7:49
7 分 49 秒And in as much as it was thought first by Descartes, the founder of modern philosophy,
7:58
7 分 58 秒the relation of modern technology and philosophy becomes quite clear.
A Buddhist monk probes Heidegger on the limits, and necessity, of philosophy 1963
Interview: Martin Heidegger and Thai Monk Bhikku Maha Mani (English subt... https://youtu.be/L8HR4RXxZw8?si=H_hOCRi1c2SRfQnw @YouTubeより
Interview: Martin Heidegger and Thai Monk Bhikku Maha Mani (English subt... https://youtu.be/IoYq9EXdpcw?si=Qai98XIJBPbeM1mp @YouTubeより
私の思考、そして同時に西洋哲学にとっても決定的な経験となったのは、西洋思想の歴史を考察した結果
、現代思想において「存在」という問いが一度も問われてこなかったということです。
この問いは重要です。なぜなら、西洋思想において人間の本質は存在との関係において決定され、存在との対応関係において存在するとされているからです。
つまり、人間とは、言語を持つこの対応関係、この本質なのです。
仏教の教えとは区別されるように、西洋思想は人間と他の生物、植物や動物との間に本質的な区別を設けています。
人間は言語によって区別され、つまり存在との認識関係を持っているということです。
そして、この「存在」という問いは、現代西洋思想の歴史において問われてこなかったのです。
あるいは、より明確に言えば、存在そのものが人間から隠されてきたのです。
だからこそ今、私たちはこの問いを投げかけ、人間とは何か、誰なのかという答えを得なければならないのです。
人生に対する新しい根本的な姿勢を創造すべきでしょうか、それとも現在の宗教の教えを深めるべきでしょうか？
最初の質問への私の答えを通して、新しい考え方が必要であることは既に明らかになっていると思います。特に、
この問いは宗教では問えないため、新しい考え方が必要なのです。また、西洋と世界との関係はもはや透明ではなく、信仰、教会、哲学、科学の明確化、そして現代世界では科学が何らかの宗教の一形態であるかのように見なされているという奇妙な事実のために、混乱しているため、この問いを投げかける必要があるのです。この点については後ほどさらに詳しく説明します。
ラジオ
やテレビなどの現代メディアを通して、人々にあなたの考えを伝えようとしてみてはいかがでしょうか？
私が理解している限り、今日、思考に求められる課題は、新しい思考方法を必要とする点で新しいものであり、この方法は、人間と人間との直接的な対話、そして思考における「見る」という意味での長い実践と訓練によってのみ達成できるのです。
つまり、この考え方は最初はごく少数の人にしか理解できないということです
が
、教育のさまざまな側面を通して他の人にも伝えることができます。
例を挙げましょう。
今日では、誰もがラジオやテレビの使い方を知っています
が、それを支配する物理法則や、これらの法則を解明するために必要な方法や研究を理解していなくても、使い方はわかります。
これらの法則の研究に必要なこれらの方法は、その実質的な内容において、わずか 5 人か 6 人の物理学者しか理解していません。
そして、この思考も同じです。
最初は、この思考は非常に難しいため、それを習得できる人はごく少数です
。しかし、それは、彼らが並外れた人々であったという誤解につながる可能性があります。
しかし真実は、思考する存在である限り、すべての人間がこの思考を達成できるということです。しかし、現在の教育システムと歴史によれば、この思考の要件を満たす人はごく少数です。
テクノロジーと哲学の接点はありますか?
あなたの質問に対しては、「はい」と答えます。確かに非常に重要な関係があります。
それは、哲学から現代テクノロジーが出現したことによって与えられます
。私が明確に、つまり数学的に知ることができるものだけが現実であるという原則を初めて確立したのは、現代哲学です。 ドイツの医師マックス・プランクの非常に有名な言葉に、「現実とは測定可能なものだけである」というものがあります。 そして、現実が人間にとってアクセス可能なのは、 数学物理学の意味で測定可能である限りにおいてのみであるというこの考え方は、 すべての技術を支配しています。 そして、近代哲学の創始者であるデカルトが最初にこの考えを抱いたことから、 現代の技術と哲学の関係は非常に明確になります。
0:033
秒You have thought about the essence of the human being for decades, which understanding did you gain?
0:1111 秒The decisive experience of my thinking and that means at the same time for occidental philosophy that is, the contemplation on the history of occidental thought
0:3131 秒showed me, that in contemporary thought
0:3838 秒one question was never asked, that is, the question of Being.
0:4747 秒This question is of importance, because in occidental thought
0:5656 秒the essence of the human being is determined, in its relation to Being
1:041 分 4 秒and that it exists, in its correspondence to Being.
1:091 分 9 秒That means, the human being is this corresponding, this essence, that has language.
1:201 分 20 秒as distinguished, I think, from the Buddhist teachings, Occidental thought makes an essential distinction, between human beings and other living things, plants and animals.
1:341 分 34 秒The human being is distinguished by its language, that means, that it has a knowing relation to Being.
1:481 分 48 秒And this question of Being has in the present history of occidental thought not been asked.
1:581 分 58 秒Or, to speak more clearly Being itself has been hidden from the human being.
2:082 分 8 秒And that is why now we have to ask this question
2:162 分 16 秒and to get an answer on what and who is the human being.
2:272 分 27 秒Do you think we should create a new fundamental attitude towards life, or should we should we deepen the present teachings of religion?
2:382 分 38 秒I think that through my answer to your first question I have already made clear that
2:492 分 49 秒a new way of thinking is necessary
2:592 分 59 秒It's especially necessary because the question cannot be asked by religion.
3:133 分 13 秒It’s also necessary to ask this question, because the Western relationship to entire world
3:253 分 25 秒is no longer transparent, but confused
3:343 分 34 秒partly because of the clearings of belief, church, through philosophy
3:433 分 43 秒through science and the strange fact that now in the modern world
3:573 分 57 秒science is regarded as if it were some form of religion I will further clarify this sentence later on.
4:104 分 10 秒Why don’t you try to share your thoughts with the people via modern media such as radio and TV?
4:184 分 18 秒The task that is required of thinking today, as I understand it
4:284 分 28 秒is new in a way that requires a new method of thinking,
4:394 分 39 秒and this method can only be achieved in the immediate conversation from human being to human being, and by long practice
4:494 分 49 秒and exercise in a sense of a seeing in thinking.
4:574 分 57 秒That means that this way of thinking, at first, is only comprehensible to few people
5:045 分 4 秒But can through different aspects of education be communicated to others.
5:155 分 15 秒I will give you an example.
5:195 分 19 秒Today everyone knows how to use a radio and a television set
5:285 分 28 秒without understanding the physical laws governing it, without understanding the necessary methods and research of these laws
5:425 分 42 秒These methods, necessary for the research on these laws, in their substantial content, are understood only by five or six physicists.
5:545 分 54 秒And that’s how it is with this thinking.
5:575 分 57 秒At first, this thinking is so difficult that only few people can be educated in it
6:056 分 5 秒But that could lead to the misunderstanding, that these were extraordinary people.
6:136 分 13 秒But the truth is that every human being, as long as it is a thinking being, can accomplish this thinking.
6:216 分 21 秒But, in our present education system and according to our history only few people will fulfill the requirement for this thinking.
6:366 分 36 秒Is there a meeting point of Technology and Philosophy?
6:416 分 41 秒To your question I would say ‘yes’, there is indeed a very essential relation.
6:506 分 50 秒It is given, in the emergence of modern technology from philosophy
7:007 分It is in modern philosophy, that for the first time established the principle, that
7:067 分 6 秒only what I can clearly, that is, mathematically know, is real.
7:167 分 16 秒There is a very famous sentence by the German physician Max Planck, which says: “Real is only the measurable”.
7:297 分 29 秒And this thought that reality is only accessible to the human being,
7:377 分 37 秒as long as it is measurable in the sense of mathematical physics;
7:447 分 44 秒this thought dominates all of technology
7:497 分 49 秒And in as much as it was thought first by Descartes, the founder of modern philosophy,
7:587 分 58 秒the relation of modern technology and philosophy becomes quite clear.
https://youtu.be/L8HR4RXxZw8?si=AoF95AdJKy4lkAPP
| Interview: Martin Heidegger and Thai Monk Bhikku Maha Mani (English subtitles) Part 2/2 | |
| Description | SWR(1963). Famous German philosopher Martin Heidegger is being interviewed by Thai monk Bhikkhu Maha Mani, broadcasted on the German TV channel SWR in 1963. For more information on this extroardinary encounter read "Heidegger and Asian Thought", p. 58 ff.. and "Encounters and Dialogues with Martin Heidegger, 1929-1976" p. 170 ff.. |
| Length | 0:07:39 |
https://www.openculture.com/2022/01/martin-heidegger-talks-philosophy-with-a-buddhist-monk-on-german-tv-1963.html
Martin Heidegger Talks Philosophy with a Buddhist Monk on German TV (1963)
Martin Heidegger is often called the most important philosopher of the 20th century. I’m not in a position to evaluate this claim, but his influence on contemporary and successive European and American thinkers is considerable. That influence spread all the way to Thailand, where Buddhist monk and university professor Bhikku Maha Mani came to think of Heidegger as “the German philosopher.” (A conception, writes Otto Poggeler in an essay on Heidegger and Eastern thought, that may have “perverted the monk’s wanting to talk” to the philosopher, “since philosophy never lets itself be embodied in an idol.”) The Buddhist monk, also a radio presenter who later left his order to work for American television, met the German philosopher in 1963 for an interview on German TV station SWR. Maha Mani asks his questions in English, Heidegger responds in German. See the first part of the interview above, the second below.
This was not at all the first time the German philosopher had dialogued with an East Asian thinker. In a study on the Buddhist and Taoist influences on Heidegger’s work, Reinhold May writes that Heidegger’s “direct contact with East Asian thought dates back at least as far as 1922” when he began conversations with several major Japanese thinkers. Nonetheless, Heidegger apparently had little to say on the correspondences between his ideas and those of Eastern philosophers until the 1950s, and the little that he did say seems marginal at best to his main body of work.
May’s claims of “hidden influence” may be highly exaggerated, yet Heidegger was familiar with Buddhist thought, and, in the interview, he makes some interesting distinctions and comparisons. In answer to the Bhikku’s first, very general, question, Heidegger launches into his familiar refrain—“one question was never asked [in “Occidental” philosophy], that is, the question of Being.” Heidegger defines “the human being” as “this essence, that has language,” in contrast to “the Buddhist teachings,” which do not make “an essential distinction, between human beings and other living things, plants and animals.” For Heidegger, consciousness—“a knowing relation to Being” through language—is the exclusive preserve of humans.
In the second part of the interview (read a transcript here), Bhikku Maha Mani asks Heidegger what he thinks about the contradictory Western tendency to identify people without religion as “communists” and those who live “according to religious rules” as insane. Heidegger responds that religion, in its most radical sense, simply means “a bonding-back to powers, forces and laws, that supersede human capability.” In this respect, he says, “no human being is without religion,” whether it be “the belief in science” of communists or “an atheistic religion, namely Buddhism, that knows no God.” Heidegger goes on to explain why he sees little possibility of “immediate and simple understanding” between people of different religions, philosophies, and political groups. While it may be tempting to view Heidegger’s work—and that of other phenomenological, existential, or skeptical philosophers—as working in tandem with much Eastern thought, as perhaps “the” German philosopher himself would caution, the differences are significant. In the interview above, Heidegger largely faults Germany and “all of Europe in general” for a general lack of human harmony: “We do not have any clear, common and simple relation to reality and to ourselves,” he says. “That is the big problem of the Western world.”
Courses on Heidegger’s philosophy can be found in our collection of Free Online Philosophy Courses, part of our larger collection, 1,700 Free Online Courses from Top Universities.
Note: An earlier version of this post appeared on our site in 2014.
仏教僧がハイデガーに対し、哲学の限界と必要性について問いかける。
1963年、マルティン・ハイデガーは、ベトナム生まれの仏教僧でラジオパーソナリティであり、隠遁生活を送る影響力のあるドイツ人哲学者を深く敬愛するマハ・マニ僧侶と対談を行った。この多岐にわたる対話の中で、マハ・マニはハイデガーに幅広い質問を投げかけ、二つの異なる思想潮流の間で示唆に富む意見交換が行われた。そして、ハイデガーは、仏教の唯物論の否定や無神論と宗教の両立といった側面を真摯に評価している。一方で、仏教思想と自身の思想との大きな相違点もいくつか明らかになった。例えば、生物の中で「存在」という重荷を背負うのは人間だけだという彼の考えなどが挙げられる。彼らがこれらの普遍的な問いについて議論する中で、第二次世界大戦後のハイデガーの見解、例えば、絶え間なく高まる技術の波の中で新たな思考と自己省察の時代を求めた彼の主張や、歴史的な欠点にもかかわらず哲学が依然として必要であるという彼の考えなどについて、興味深い洞察を得ることができる。
1963年、マルティン・ハイデガーは、ベトナム生まれの仏教僧でラジオパーソナリティであり、隠遁生活を送る影響力のあるドイツ人哲学者を深く敬愛するマハ・マニ僧侶と対談を行った。この多岐にわたる対話の中で、マハ・マニはハイデガーに幅広い質問を投げかけ、二つの異なる思想潮流の間で示唆に富む意見交換が行われた。そして、ハイデガーは、仏教の唯物論の否定や無神論と宗教の両立といった側面を真摯に評価している。一方で、仏教思想と自身の思想との大きな相違点もいくつか明らかになった。例えば、生物の中で「存在」という重荷を背負うのは人間だけだという彼の考えなどが挙げられる。彼らがこれらの普遍的な問いについて議論する中で、第二次世界大戦後のハイデガーの見解、例えば、絶え間なく高まる技術の波の中で新たな思考と自己省察の時代を求めた彼の主張や、歴史的な欠点にもかかわらず哲学が依然として必要であるという彼の考えなどについて、興味深い洞察を得ることができる。
https://web.archive.org/web/20150119003848/http://www.allreadable.com/59f6BBvP
欧米では、宗教を持たない人々はしばしば共産主義者と見なされる一方で、宗教的な規範に従って生きる人々は狂人呼ばわりされる。あなたはこのことについてどう思いますか？
宗教を持たない人は共産主義者であり、宗教を持つ人は狂っているという主張は、これらの非難は、ここでいう「宗教」の意味を考えてみれば、どちらも払拭できるものだと私は信じています。宗教とは、その言葉が示すように、人間の能力を超越する力、権力、法則との結びつきを意味する。そこでは、神を知らない無神論的な宗教、つまり仏教についてさえ語ることができる。それにもかかわらず、それは宗教であり、それ自体の中に絆を含んでいる。また、共産主義者のような人々には宗教、つまり科学への信仰があると言えるでしょう。彼らは現代科学を無条件に信じている。そして、この無条件の信念、つまり科学の結果の確実性に対する信頼は、それは信念であり、ある意味では人間を超越したものであり、したがって宗教である。宗教を持たない人間はいないと言えるでしょう。そして、すべての人間はある意味で自分自身を超越しており、つまり狂っているのだ。数千年もの間存在してきたにもかかわらず、人間の生活に影響を与えてこなかった宗教や哲学を廃止すべきだろうか？宗教と哲学は矛盾しているように見えるからでしょうか？私たちは思考と信念を廃止することはできないし、すべきでもない。なぜなら、彼らは長い歴史の中で、達成しようとした目標を達成できなかったからだ。人間の本質は有限であるため、思考や信念をなくすことはできない。なぜなら、人間の本質は常に新たな試みを求めるものだからだ。そして特にこの時期は、最初の質問に戻りますが、人間とは何かについての考察は必要であり、人間が技術のなすがままになる危険性があるそしていつか、制御された機械になるだろうあなたはまた、自分の国に関連した別のコメントもしました。あなたは、自分の国と国民は発展途上国に属すると述べました。発展途上国について語る場合、常に「発展とは一体何のために考えられているのか」という問いを投げかけなければならない。現代の欧米における発展の理解によれば、それはまず技術的な観点から捉えられる。この観点から言えば、あなたの国は古くから続く伝統のおかげで、高度に発展している。一方、アメリカは、あらゆる技術や原子爆弾を保有しているにもかかわらず、未発達である。人々を調和させる方法はあるのだろうかそして、この方法は、東西ベルリンのような現実のグローバルな状況にも応用できるのだろうか？この質問はあまりにも一般的であるため、まず政治的状況を区別する必要がある。可能な統一性、そして人間が集まるための人間の感情的条件のために。どちらの状況においても、私たちの歴史的状況全体を考慮すると、そして、人間が異なる宗教や哲学に分かれたためにそして科学に対する関係性も異なるため、今日では、即座に簡単に理解できる共通の基盤は存在しない。この歴史と過去を持つヨーロッパの国と区別する必要があると思いますそして、あなたが住む国。だから私はこう言わなければならない近い将来に理解できる可能性が少しでもあるならば政治的条件とは別に、あらゆる立場の人間が自己配慮を見いだすならばしかし、この自己考察は、すでに他の質問で述べたように、困難を伴います。ドイツだけでなく、ヨーロッパ全体で、私たちは現実や自分自身に対して、明確で共通した単純な関係性を持っていません。それが西洋世界の大きな問題だそして、それが様々な分野で意見が混乱する一因となっている。A Buddhist monk probes Heidegger on the limits, and necessity, of philosophy
In 1963, Martin Heidegger sat down for an interview with Bhikku Maha Mani, a Vietnamese-born Buddhist monk, radio presenter and great admirer of the reclusive and influential German philosopher. In their wide-ranging conversation, Maha Mani poses broad questions to Heidegger, yielding an illuminating exchange of ideas between two distinct schools of thought – and some characteristically enigmatic answers. Heidegger shows a sincere appreciation of aspects of Buddhism, such as its rejection of materialism and the compatibility of non-theism and religion. Some of the considerable differences between Buddhist thought and his own emerge as well, including his notion that, among living things, only humans possess the burden of ‘Being’. Their discussions of these timeless questions also open the way for fascinating glimpses into Heidegger’s views in the wake of the Second World War, including his call for a new age of thought and self-reflection amidst the ceaselessly rising tide of technology, and the enduring need for philosophy despite its historical shortcomings.
https://web.archive.org/web/20150119003848/http://www.allreadable.com/59f6BBvP
In the West people without religion have often been identified as communists, others though, living according to religious rules are being called insane. How do you think about that?
The assertions that people without religion are communists and people with religion are insane,are both accusations that, I believe, can be cleared if one thinks about what is meant here by religion?Religion means, as the word says, a bonding-back to powers, forces and laws, that supersede human capabilitythere you can even talk about an atheistic religion, namely Buddhism, that knows no Godand is nevertheless a religion, that contains in itself a bonding.I would also say that people like communists have a religion, that is, the belief in science.They unconditionally believe in modern science.And this unconditional belief, that is, the trust in the certainty of the results of the sciences,is a belief and is in a certain way something which goes beyond the human being, hence it is a religion.I would say that no human being is without religionand that every human being is in a way beyond himself, that is, insane.Should we abolish religion and philosophy that despite their multi-millennia long existence never influenced human life, as they demandedand because religion and philosophy seems to be contradictory?We cannot and should not abolish thinking and beliefbecause in their long history they did not reach, what they tried to achieve.We cannot abolish thought and belief because human essence is finite.Because in his essence man is always compelled to try anew.And especially at this time, I would say, and going back to your first questionthat a reflection on what the human being is, is necessary,now with the danger that man is at the mercy of technologyand one day will be made a controlled machineYou also gave another comment, relating it to your own countryIn which you said that your country and people belongs to the underdeveloped countries.If one talks about underdeveloped, one always has to ask to which end development is thought.According to modern European and American understanding of development, it is at first a technological view.From this standpoint I would say that your country,because of its old and continuous traditions, is highly developed.the Americans, on the other hand, with all their technology and atomic bombs are underdeveloped.Is there a way to harmonize peopleand could this way be translated into real global situations, such as that of East- and Westberlin?This question is so general that we first have to differentiate between the political conditionsfor a possible unity and the human emotional conditions for the gathering of human beings.For both conditions, I would say, because of our entire historical situationAnd because of the separation of human beings into different religions, different philosophiesand different relationships to science, there is no common ground today, for immediate and simple understandingI think we need to differentiate between a European country with this history and pastand a country, where you have your home.So that I would have to say thatif there is any possibility at all for understanding in the foreseeable futureit can only happen if, apart from political conditions,if human beings from all sides find self-considerationBut this self-consideration, as I already mentioned in your other questions, is made difficult,that not only in Germany, but in all of Europe in general,we do not have any clear, common and simple relation to reality and to ourselves.That is the big problem of the Western worldand part of the reason of the confusion of opinions in all different areas.
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