A Middle Way Approach Philosophy (MWA-P): Between Nihilism and Eternalism
According to the Nalanda Tradition of Buddhism, individuals who aspire for liberation (Nirvana) and Full Enlightenment (Mahabodhi) must realize emptiness ( Shunyata) or ultimate reality, that is, the ontological status of how everything actually exists.
The best approach to realize emptiness is through the reasoning of interdependent origination (Pratitsamudpad) and MWA (Gyatso, 1999; Tsong-Kha-pa, 2000). Of all the Buddhist philosophical presentations, Arya Nagarjuna’s elucidation of the middle way is regarded the most authentic presentation of emptiness or shunyata (see Komito, 1987; Napper, 1989). Its basic principles are precisely identifying and refuting the extreme views, establishing and affirming the middle way, and cultivating deep insight into it through the threefold approach: listening, contemplation, and meditation (Thos Sam Gom Sum). For Tibetan Buddhists, these are not just principles for intellectual exercise but actual practices leading to spiritual enlightenment.Theoretically stated, MWA-P is free of the two extreme viewpoints referred to as nihilism and eternalism (Gyatso, 1999; Tsong-Kha-pa, 2000). Nagarjuna has presented definitive commentary on understanding and refuting these extreme viewpoints and establishing emptiness. Nihilism refers to the denial of the conventional existence of phenomena including karmic actions and their outcomes such as asserting that it does not matter what one does—good or bad—because nothing really exists is an example of nihilism. According to the theory of Karma, positive actions produce positive results, and negative actions produce negative results (Tsong-Kha-pa, 2000). Anyone who claims that phenomena are an illusion and nothing really exists has fallen into the extreme of nihilism. Karmic actions have real consequences.
In contrast, eternalism refers to the assertion that phenomena exist inherently, that is, in and of themselves (Tsong-Kha-pa, 2000).
For example, asserting that a beautiful flower exists from its own side without the need for its causes and conditions and label is an eter- nalistic view. Basically, this entails rejecting the law of causality and interdependent nature of phenomena (relativity). Precisely identifying these extreme views from subjective point of view and refuting them is essential to affirm the middle way (see Table 26.1). These views are mutually exclusive and antithetical. The middle view is free of nihilism and eternalism.These principles can be applied to enjoying a cup of coffee. A cup of coffee is a result or product of many causes and conditions (e.g., coffee beans, coffee maker, electricity, water, coffee strainer, and coffee brewing). This means that a cup of coffee exists relatively or dependently, not inherently or independently. However, we do not necessarily see a cup of coffee as a result of so many interdependent causes and conditions. We innately perceive
Table 26.1 Middle Way Approach Philosophy (MWA-P)
| Different Perspectives | Nihilism (Extreme Position) | Middle Way (Free of Extremes) | Eternalism (Extreme Position) |
| Ontology | Nothing exists ultimately. | Phenomena exist relatively, not inherently (i.e., emptiness). | Phenomena exist inherently (inherent existence). |
| Epistemology | Nothing is found under ultimate analysis. | Inherent existence is not found under ultimate analysis. | Phenomena should be findable under ultimate analysis. |
| Axiology | Phenomena are illusion with no substance as with mirage. Ultimately, nothing matters— good or bad. There is no such thing as good and bad karmic actions. | Phenomena are like an illusion because there is a disparity between appearance and reality. They appear to exist inherently but they are empty of inherent existence (i.e., emptiness). Good and bad karmic actions produce their outcomes accordingly. | Phenomena are very real because they exist inherently. There is no disparity between appearance and reality. Good and bad karmic actions exist inherently, and they cannot be changed by any conditions. |
that a cup of coffee exists inherently and independently to be enjoyed. Notably, there is a disparity between how a cup of coffee ontologically exists and how we perceive it to exist inherently via mental fabrication. In reality, a cup of coffee exists, but not inherently. This is referred to as its emptiness of inherent existence (shunyata). Ontologically, a cup of coffee exists depending on its causes and conditions and, epistemologically, it exists because we know it as a cup of coffee (labeled as such by terms and concepts). For the same reason, all phenomena exist conventionally, but not inherently. The middle way embodies these assertions.
From a conflict perspective, nihilists and eternalists hold radically different views with regard to the ontological existence of phenomena. The former regards nonexistence and noninherent existence as identical, whereas the latter regards existence and inherent existence as identical. According to Buddhism, these extreme viewpoints undergird negative emotions (e.g., antagonistic anger, hostility, resentment, jealousy, hatred, and obsessive attachment), which lead to interpersonal and intergroup conflicts. These emotions are destructive in nature and produce negative consequences (Jinpa, 2006; Rinbochay & Napper, 1981). Exploring these deep underlying causes of conflict can further our understanding of emotions in conflict situations (Fisher & Shapiro, 2005; Guerrero & La Valley, 2006; Jones, 2004). From the MWA-P point of view, until and unless the extreme views, described above, are uprooted from within one’s mind, interpersonal and intergroup conflicts will emerge. The reason is simple, for as long as the root causes of conflict reside within individuals, conflicts will arise conditioned by external factors such as biased motivation and limited resources.
According to Buddhism, realizing the middle way (direct insight into emptiness), free of nihilism and eternalism (Komito, 1987; Napper, 1989), will set individuals free from internal turmoil and suffering and its root causes. Much of the theorizing about emptiness relates to how things appear to us in one way (i.e., inherently), but they exist in another way (interdependently; Gyatso, 1988, 1999; Gyeltsen, 2000; Komito, 1987; Thurman, 1984; Tsong-Kha-pa, 2000). Inspired by these principles, MWA-based Dialogue (MWA-D) is discussed below.