Whenever I discuss one of Ziporyn’s books I must begin by admitting that I haven’t understood the half of it. This is especially sad in this instance since this particular work seems to have only one idea to expound upon, albeit in many different ways. This is omnicentrism as found in Tiantai Buddhism.
What is omnicentrism? It is the understanding that every “coherence”, every idea about anything—“right or wrong”—, implies, contains and depends upon every other possible coherence of which it must remain incoherent. Every single thing is the center of Everything. But this means that everything is a Non-Exclusive Center—there are infinite centers. It also means that every coherence is “constitutively impossible” in that as a Local Coherence it must assume of itself that it is coherent, which it cannot possible be given its subsumption within Global Incoherence. This is the best I can do, or at least all I will attempt to speak of Ziporyn’s thesis. Instead, I’d like to make some more general observations about his project.
Ziporyn attributes his interest in omnicentrism to Zhuangzi, which makes it of special interest to me. Indeed, there is much here that helps to understand Zhuangzi’s “equalizing of things and our theories about them” and how he can justifiably advocate for his point of view that holds that all points of view are equally affirmable.
Though generally careful to avoid his own advocacy, Ziporyn does, I believe, think that this understanding can have a very real and practical transformative effect in our interface with ourselves and the world. The “transformative recontextualization” that an understanding of omnicentrism implies can change our being in the world for the better. This is also at the heart of Zhuangzi’s project as I understand it.
I would compare Ziporyn’s thought projects to those of the great Hindu and Buddhist philosophers (whom I have admittedly not read in depth—they also being beyond my limited powers of concentration and intellect, and their having admittedly religious agendas). There are two ways of coming to understand them—one can be very, very smart or one can experience that of which they speak. They take reason to the very frontiers where Zhuangzi suggests the mind rest and accept that it can go no further. And this is where that scary thing called mysticism must step in.
What is especially noteworthy about this particular thought project is that it bravely constructs a new “thought experiment”, what Ziporyn calls Neo-Tiantai. By his own admission, it’s not Buddhism (thankfully), and it’s not strictly scholarship (also thankfully), and it’s not strictly speaking philosophy (at least, I assume, in the estimation of professional philosophers). This is what I try to do with Zhuangzi, though admittedly not really up to the task. Zhuangzi, however, at my reading, already does most of the work himself—there’s really nothing religiously contentful to pare away.

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