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The concept of "The Void" in philosophy encompasses the ideas of nothingness and emptiness, a notion that has been interpreted and debated across various schools of metaphysics. In ancient Greek philosophy, the Void was discussed by thinkers like Democritus, who saw it as a necessary space for atoms to move, thereby enabling the existence of matter
The meaning of emptiness as contemplated here is explained at M I.297 and S IV.296-97 as the "emancipation of the mind by emptiness" (suññatā cetovimutti) being consequent upon the realization that "this world is empty of self or anything pertaining to self" (suññam ida ṃ attena vā attaniyena vā).
Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism and apathy.Feelings of emptiness often accompany dysthymia, [1] depression, loneliness, anhedonia, despair, or other mental/emotional disorders, including schizoid personality disorder, post-traumatic stress disorder, attention deficit hyperactivity disorder, schizotypal personality disorder and ...
The pleroma is the abode of the Æons. . . they are, or they comprise, the eternal ideas or archetypes of the Platonic philosophy. . . .Separated from this celestial region by Horos. . . or Boundary . . . lies the ‘kenoma’ or ‘void’—the kingdom of this world, the region of matter and material things, the land of shadow and darkness.
Therefore, emptiness is taught in order to completely pacify all discursiveness without exception. So if the purpose of emptiness is the complete peace of all discursiveness and you just increase the web of discursiveness by thinking that the meaning of emptiness is nonexistence, you do not realize the purpose of emptiness [at all]. [57]
The term "eternal oblivion" has been used in international treaties, such as in Article II of the Treaty of Westphalia 1648. [13] [14] It has also been used in legislation such as in the English Indemnity and Oblivion Act 1660, where the phrase used is "perpetual oblivion" (it appears in several of the articles in the act).
Nāgārjuna's explication of the theory of anātman as śūnyatā (emptiness) in the Mūlamadhyamakakārikā was part of his restatement of the Buddha's Four Noble Truths as well as a rejection of the philosophies of the early Buddhist schools of the Sarvastivadins and the Sautrāntika.
[a] Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis: Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself ( ekenōsen heauton ), taking the form of a slave ...