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2020 Best Colleges with Bioinformatics Degrees in MassachusettsAbout this List
Best Programs
- Accounting/Finance
- Agricultural Sciences
- Anthropology
- Architecture
- Art
- Biology
- Business
- Chemistry
- Communications
- Computer Science
- Criminal Justice
- Culinary Arts
- Design
- Economics
- Education
- Engineering
- Engineering Technician
- English
- Environmental Science
- Film/Photography
- Global Studies
- Health Care Management
- History
- Information Technology
- International Relations
- Kinesiology/Therapy
- Math
- Music
- Nursing
- Performing Arts
- Philosophy
- Physics
- Political Science
- Psychology
- Public Health
- Public Policy
- Religious Studies
- Sports Management
Social Scene
Massachusetts Institute of Technology
#1 Best Colleges in Massachusetts
- 4 Year
- Cambridge, MA
- 619 reviews
Junior: MIT is an outstanding university with numerous and diverse opportunities in research and academics. Classes at MIT are indeed difficult, with homework and associated studying consuming a large chunk of time. The beauty of this is that it pushes students to go above and beyond their previous understanding of what they believed themselves to be capable of. Additionally, the explorative and creative atmosphere which springs from the vibrancy of the student body and the faculty is second to none. There are so many chances to do great things at MIT, even as an undergrad!
- 7% Acceptance Rate
- $22,230 Net Price
- 1490-1570 SAT Range
Worcester Polytechnic Institute
#14 Best Colleges in Massachusetts
- 4 Year
- Worcester, MA
- 668 reviews
Senior: Very rigorous curriculum, so keep up! Professors vary from understanding, to following everything to the book. A lot of self-teaching, but resources are available. There are tons of resources and opportunities at this school which makes you a desirable candidate for future employers. Take advantage of the different societies that are on campus, and the research opportunities on campus. And scholarships. Because they are there. Also, do not get caught up in the culture of comparison, focus on yourself, goals, and progress (and help others too) and you will succeed. Campus food, tuition, and housing are rising as WPI continue to expand and accepting more students while club funding is decreasing. On campus housing isn't guaranteed so live off campus when possible. College city, easy to get around on foot.
- 48% Acceptance Rate
- $43,027 Net Price
- 1310-1480 SAT Range
Wheaton College - Massachusetts
#21 Best Colleges in Massachusetts
- 4 Year
- Norton, MA
- 625 reviews
Senior: Wheaton College MA is truly my dream school. It is expensive, but we are good about providing need and merit based financial aid. Due to the size of the school, students are able to get one on one attention from professors throughout their 4 year experience. The facilities are expansive for each major, and we have a rapidly growing psychology and business department in particular. Additionally, the support system that you find here on a social basis is extensive and truly makes me feel loved and appreciated. Each professor is remarkably passionate about their subject matter and that energy is transferable to the staff and students. Speaking of the staff, those who work in the dining halls and on maintenance are kind and welcoming. We do not have greek life on campus. Regardless of this, we have a ton of things going on on campus every day. The location is also awesome if you don't mind public transportation or if you have a car. Please come visit Wheaton College MA!
- 48% Acceptance Rate
- $31,814 Net Price
- 1150-1350 SAT Range
Simmons University
#23 Best Colleges in Massachusetts
- 4 Year
- Boston, MA
- 731 reviews
Sophomore: Simmons is a small college with big university benefits. The professors are incredible, and the classes offered for students are very tailored and unique to the population of the school. Apart from the incredible academics, you can't beat the location of the university. You can never be bored attending Simmons. For areas of improvement, I know that many students do not feel heard by administration, or that their concerns are dismissed once they are brought up to a higher level within the college. Many students are also fearing the cost of Simmons. Although many have fantastic scholarships, the college itself is still very hard to afford.
- 60% Acceptance Rate
- $29,690 Net Price
- 1130-1310 SAT Range
Massachusetts College of Pharmacy & Health Sciences
#28 Best Colleges in Massachusetts
- 4 Year
- Boston, MA
- 908 reviews
Sophomore: I like how MCPHS has great diversity! Diversity is really important to me because I love to see different people and learn about different people. Also, I love how the professors are willing to move around there schedule just to help you! The campus is small but I wanted a small college and this is great! Also, there is great transportation access to this school! There are trains and buses that come straight to the college and there parking around the school if someone is driving here.
- 84% Acceptance Rate
- $38,708 Net Price
- 1040-1270 SAT Range
Emmanuel College - Massachusetts
#30 Best Colleges in Massachusetts
- 4 Year
- Boston, MA
- 627 reviews
Junior: I am currently a junior at Emmanuel College with a Biology major and a Political Science and Sustainability minor. Emmanuel in my opinion is a great university due to its focus on academic and career oriented internships. Emmanuel is a very small school which allows for small class sizes, one on one relationships with professors, and campus where everyone knows your name. Academically, Emmanuel truly excels but socially because of its' size, it lacks school spirit. If you get involved then it is a great fit for you but if you do not you miss the social benefits of college. Overall, I believe Emmanuel is a great institution that has helped prepare me for the workforce and gave me a great college experience thus far.
- 73% Acceptance Rate
- $31,448 Net Price
- 1090-1250 SAT Range
Worcester State University
- 4 Year
- Worcester, MA
- 532 reviews
Junior: Worcester State University is an overall fantastic state school in which my family and I highly recommend! I chose Worcester State for numerous reasons; however, my older brothers attended WSU and I was the last one of the family to attend college. Worcester State was very persistent for me to attend and the location, the diversity, the professors, education, the price, and much more ultimately aided in my decision to choose Worcester State University. Currently, I am a Junior at WSU, a Biology major, and on the Pre-Med track. In my opinion and one of my first college professors told me is that, college is all about trying new things and getting out of your comfort zone. Therefore, try new things, such as playing a sport for WSU or an intramural sport, get involved leadership opportunities, on campus jobs, and so much more there's endless opportunities!I love Worcester State University and give it my highest recommendation possible!
- 76% Acceptance Rate
- $15,256 Net Price
- 910-1110 SAT Range
Massachusetts Bay Community College
- 2 Year
- Wellesley Hills, MA
- 209 reviews
Freshman: My experience at Massbay so far is a pleasurable experience except for a couple of reasons. What I like about Massbay is that they offer a co-op experience in my auto-tech degree program that allows a student who loves working on cars to gain real world experience as well as make money that can be saved to pay off their education. Students always come back to class smarter and more professional after their two-three month co-op experience. The teaching styles of the automotive instructors are very effective. They do an amazing job discussing about how a system works and helping out in the shop on how it works in the car so the student can make the connection of what they learned in class. Besides this, the academic side isn't the best. I've had a couple instructors show up late on a constant basis and don't stick to their own syllabus'. Besides this, the school is a wonderful place!
- 100% Acceptance Rate
- $11,787 Net Price
- — SAT Range


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Lamp of Mahamudra has 16 ratings and 4 reviews. Rob said: Cut your worldly attachments completely and live companionless in secluded mountain retreats;. Among the Tsele Natsok Rangdröl works, I considered that this Lamp of Mahamudra would benefit everyone interested in the Dharma. The words are clear and. Heart Lamp Lamp of Mahamudra and Heart of the Matter by Tsele Natsok Rangdrol Translated by Erik Pema Kunsang.
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Refresh and try again. Maha Mudra rated it liked it Sep 29, Return to Book Page. To see what lmp friends thought of this book, mahamuda sign up. Heart Lamp is unique in its brevity without losing the depth of a true spiritual lineage the training in which can bring about enlightenment in a single lifetime.
Dispatched from the UK in 10 business days When will my order arrive? To ask other readers questions about Lamp of Mahamudraplease sign up.
Heart Lamp: Lamp of Mahamudra and Heart of the Matter
Lists with This Book. If you don't understand that whatever appears is meditation, what can you achieve by applying the antidote?
There are no discussion topics on this book yet. Lamp of Mahamudra and Heart of the Matter. John rated it really liked it Apr 08, A timeless instruction on the heart of Buddhist practice. Andy Karr rated it it was amazing Oct 08, Jun 09, Douglas Penick rated it it was amazing.
And, it is being used as the textbook during meditation retreats around. Visit our Beautiful Books page and find lovely books for kids, photography lovers and more. Want to Read saving….
His writing is inspiring in its lucid style and profundity.
Heart Lamp: Lamp of Mahamudra and Heart of the Matter – Rangjung Yeshe Publishing
Jun 23, Rob rated it really liked it. Gyalten Tsondue marked it as to-read Nov 27, Paperbackpages. Tracy mahamurda it Sep 20, Oct 25, Robtee is currently reading it. Erik rated it it was amazing Feb 24, The timeless truth it conveys is as meaningful for a Westerner today as it was in India and Tibet.
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This precise text distills the instructions of the practice lineage and describes the entire path of meditation leading to the ultimate fruition. Ed Powers rated it really liked it Jun 25, Yontan Gyatso rated it it was amazing Oct 29, Book ratings by Goodreads.
This realization makes any man or woman a Buddha. Do not become involved in the fetters accepting or rejecting the eight worldly concerns; that is the conduct of a madman.
Bjorn rated it it was amazing May 11, Deni marked it as to-read May 05, off Anastasia added it Aug 09, Books by Tsele Natsok Rangdrol.

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In case you have never applied for cash advance loans at a retail loan store, you probably aren't familiar with the process at all. But it is so fast and easy, you will be pleased with the way it works when you apply online, whether or not you have any previous experience. Most customers who have experience with quick loans from stores and also with payday loans online report that their experience online was far better. There are some simple reasons for their preferences that will make sense to you immediately.
First of all, applying for payday cash advance loan online can be accomplished at any time of the day or night, completely on your own schedule. That is a great feature, especially for people who work evenings and nights. Some work schedules make it nearly impossible to get out to shop or make medical and other appointments. And working with lenders online means daytime workers no longer have to take time off work or rush around during a lunch hour to take care of business. Online lending has made instant loans far easier to obtain by being so convenient. Basically, the whole transaction can happen on your own time schedule.
And the next endearing feature of online loans involves privacy and confidentiality. Standing in line at a loan store does not provide any privacy at all. Everyone in line can usually hear everything you say and everything that is said to you, meaning that your private financial business is not confidential at all. These circumstances do not appeal to many people who have formerly used the services at loan stores, and others who have never taken advantage of quick loans or other services for just this particular reason - no confidentiality.
But sitting at home on your computer or digital tablet device, or using them in some other relatively private place, you can maintain confidentiality when you apply and when you communicate. Your repayment will be automatic, since the wireless debit is set up in advance in the loan documents you sign up front. So, once you apply and receive loan approval, you won't even have to deal with any more of the business aspects, assuming there's enough money in your account the day it is debited for repayment.
It is important to keep in mind that payday loans online are repaid in a single payment on the date of your next paycheck, and any loan extensions must be arranged in advance. The cost of these loans is quite high, so it's a good idea to make every effort to repay them quickly.
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Join the Pouch Community. Pouch automatically applies the best discounts in one click. Rated 4. Within seconds it checks for any codes and applies them. Hardly any effort at all to save some money. Keep up the good work!!
Automatically finds Lower Prices While You Shop
Automatically find and apply coupon codes when you shop online! Click the blue "Get" button in Edge to open the Microsoft Store. Click the blue "Get" button in the Microsoft Store. Download should start automatically. If it stays pending, click the 3 dots next to the progress bar and click "Start download". After it finishes downloading, click the blue "Launch" button.
Click the "Turn it on" button in the notification that appears in Edge. The Honey extension is now installed in Edge and appears in the upper right corner as an h in a square button. If you don t see the Honey button, click the 3 dots in the upper right corner of Edge. Click Extensions. Click on Honey in the list. Toggle the switch under "Honey" to On and "Show button next to address bar" to On.
Note that clicking "Launch" after installation will not open anything. Honey will open automatically in Edge when you check out at your favorite stores if there are coupons or rewards available. Stop searching for coupon codes. Click on the Honey button during checkout and Honey will automatically apply the best coupon codes to your shopping cart at over 10, stores. On Amazon discover the best time to buy with price history charts and alerts when your favorite products are on sale.
Help us keep Honey working on all your favorite stores. If you have any trouble email us at info joinhoney. I can t find any cons The pros, although are: It automatically checks whatever website you are on for the best codes. When pressing order on a website, a little tab in the middle of it pops up and it checks for the best code. I ve been a member for a little over a year now. Thank you for your awesome review, Aidan! We re so thrilled to help you save and continue to do so. We look forward to having you as a Member of our community for a long time to come: Not a penny has come back to me.
Hi David - we re very sorry to hear about your experience and would like to look into your account for you. Please reach out to our team at your earliest convenience: Thank you. Absolutely love this app. I cannot find deals on Cricut products anywhere. I m on cloud 9 and never do reviews but this app is amazing. Hi Kaite - happy to hear we re already saving you money and look forward to saving you lots more in the future: Hey Stephen!
Thank you for taking the time to leave this review. If there are any sites you d like supported that aren t yet, please email us and we d be glad to add them for you: Hi Tyler, The read and change pop-up you see when you install our extension is standard across browser extensions. Our extension does not capture or alter any personal or payment information from the websites you visit. The only information we change on a website is when we test coupon codes in the code box, and our extension only has access to that one specific coupon code box and nothing else on the page.
Here s an article from the New York Times that explains the read and change information warning: I did nothing, just by having the app I saved money on every site that I ordered from! Love it! Able to check for coupons on every check out whatever website I am using or even let me follow and see the price changes on amazon or let me know if it s the best price, saves time and looking around for coupons, now, instead of purchasing from my phone I come to rarely used computer and finish everything here.
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Privacy Policy. This site uses cookies for analytics, personalized content and ads. By continuing to browse this site, you agree to this use. Learn more. Honey Science Corporation. Wish list. See System Requirements. This is an extension for Microsoft Edge. Available on PC. Description Automatically find and apply coupon codes when you shop online! Show More.
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I technically could browse for deals myself, but that can take up a lot of unnecessary time. Below are some of the best browser extensions available and ready to save you money. A browser extension is like a small piece of software that hooks up to your web browser. Also known as a plugin or add-on, these handy little gadgets provide more functionality for your browser. Once you download a browser extension, it works in the background of your browser. Some of them have extra functions and settings that you can play around with to tailor them to your needs.
Follow these steps to install the free cashback app for your favorite browser.
Manufacturer coupons are provided by Coupons, Inc. The manufacturers have assigned print limits to ensure all shoppers have an opportunity to print the coupons. The limit is typically two prints per coupon. First time users are required to download an Active X control to print manufacturer coupons. What is the coupon printing process for first time users? How do I install the Active X coupon printer?
Steps to install the cashback browser app
Quick Coupons is a browser hijacker. It can end up on your computer in various ways. Most commonly is when you download and install another free program and forget to uncheck the box for the bundled software installation. If your computer is affected with Quick Coupons hijacker, every time you open your web-browser you will see this page. Of course you can setup your homepage again, but next time you open a internet browser you will see that Quick Coupons return. As mentioned above, the hijacker can change the default search engine on this annoying web page too, so all your search queries will be re-directed to Quick Coupons.
Coupon Print Help
Printer Friendly Page. June 08, Potentially Unwanted App Infection Length: Varies Name: Couponbar Version: Low Systems Affected: Couponbar is a potentially unwanted application that adds a toolbar to the browser and changes the default homepage. Definitions prior to June 8, may detect this threat as Couponbar.
12 Best Browser Discount Extensions That Can Save You Money All Year 'Round
Automatically find and apply coupon codes when you shop online! Click the blue "Get" button in Edge to open the Microsoft Store. Click the blue "Get" button in the Microsoft Store. Download should start automatically. If it stays pending, click the 3 dots next to the progress bar and click "Start download".
Search.coupons.com Removal Instructions
Coupon codes are different from other promotions like sale pricing and cart-level discounts in that they require shoppers to enter a predetermined code or phrase at checkout. Only one coupon can be used per order. Coupon codes are not case sensitive. Want to advertise your coupon code on your site? By clicking the Action icon to the right of the coupon, you will have the following options:. To permanently delete a coupon code, check the box next to its name, then click the Trash can. Your existing and sample coupon codes will be displayed. When does the coupon expire? The expiry time is Select which categories or products to limit your coupon to.
I recently examined software from Coupons. At first glance their approach seems quite handy. Who could oppose free coupons? This piece summarizes my key concerns:. These design decisions increase the complexity of Coupons. On an ordinary test PC that had never previously run any software from Coupons. I requested a coupon to be printed, then ran an "InCtrl" comparison of changes made to my computer. InCtrl revealed the following new files and registry entries:. Each of these entries consisted of a 30 to letter string of gibberish. For example, the contents of uccspecc.
When you install such free software, this Browser Hijacker will install automatically on your computer and it will change default configuration settings of your browsers and your default search engine.
If you visit a web page and see a vertical bar labeled Coupons , like in the image below, then you are either infected with adware or have an unwanted browser extension installed. These unwanted programs will inject vertical and horizontal advertisement banners into web sites that you are viewing that are labeled Coupons or Best Coupons. These banners will contain a list of coupons or deals associated with the content of the page you are viewing. In addition to showing the Coupons banners, these adware programs will also inject other advertisements on a web page as well as show advertisements when you click on links. These intrusive advertisements make browsing the web very difficult and will cause your browser to become slower. It is important to note that the Coupons infection is bundled with and installed by free programs that did not adequately disclose that other software would be installed along with it. Therefore, it is important that you pay close attention to license agreements and installation screens when installing anything off of the Internet. Furthermore, If the license agreement or installation screens state that they are going to install a toolbar or other unwanted adware, it is advised that you immediately cancel the install and not use the free software. As you can see, the Coupons Adware is a highly annoying and intrusive infection that was only designed to display advertisements and generate revenue for the developers. To remove Coupons and any other related programs for free, you can use the guide below.
Search ads are easy to target, track, and measure - which make them extraordinarily profitable. Those numbers are US-only, and Google gets over half of their ad revenues from international markets. Many affiliate marketers tell you that you need to register at every search engine in the world such that they can get commission from you as you burn your ad budget on low quality traffic. Microsoft, Yahoo! Since Yahoo! There are only a few exceptions where other search providers dominate local markets. Are there other PPC networks?
It worked for me.. That should help! It keeps asking me to install the coupon printer. Even though I do that, it still continues to tell me that I need to install it. The way I have gotten around this is to copy the URL at the top of the page into the clipboard highlight the row, then press Ctrl C , open up Internet Explorer instead, paste from the clipboard highlight the default URL that comes up, then press Ctrl V and press enter. Then I have been able to print the Bricks coupons. To print a second time, click the back arrow 3 times until you see the icons that look like a computer with the dots going to the printer. It will print the coupon a second time. If anyone has any other suggestions on why Bricks thinks that I have not installed the coupon printer, please let me know. You must be logged in to post a comment. This site uses Akismet to reduce spam.VIDEO ON THEME: Remove "SafeSaver" Quickly: Google Chrome, Internet Explorer, & Mozilla FireFox.


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On Wednesday, February 19, 2020, AABANY's Membership Committee, together with Corporate, Issues, Litigation, Solo & Small Firm Practice, and Professional Development Committees hosted a Membership Mixer with members, colleagues, and friends at Atwood Bar & Lounge in Midtown East. Over twenty attendees filled a private section reserved for our group. Our membership programs provide opportunities to network and to learn more about AABANY by meeting current members and leaders. Keep an eye out for our future events including an outing to see "West Side Story" on Broadway on March 19. To learn more about the Membership Committee, go to https://www.aabany.org/page/130
Chinese American Veterans of World War II Honored with Congressional Gold Medal
On December 20, 2018, President Donald Trump signed the Chinese-American World War II Veteran Congressional Gold Medal Act into law. The Act finally recognizes the achievements and contributions of Chinese Americans who served in the U.S. Armed Forces during the Second World War.
The bill passed due to the efforts of everyone involved in the Chinese American WWII Veterans Recognition Project. The mission of the project was to recognize, honor and celebrate the military service of approximately 20,000 Chinese Americans who fought in the Second World War.
Chris Kwok, AABANY Board Director, Issues Committee Chair and Asia Practice Committee Co-Chair, participated in the effort to get the legislation passed. Chris served on the Steering Committee of the Chinese American WWII Veterans Recognition Project and acted as Legal Counsel to the Committee.
Brian Song, AABANY President-Elect, and Chris Kwok, as AABANY Issues Committee Chair, also advocated for passage of the bill at NAPABA Lobby Day in Washington, DC, during APA Heritage Month in 2018.
AABANY commends Chris Kwok and Brian Song for their efforts and advocacy in support of getting this very important legislation passed.
To learn more, see: https://www.nbcnews.com/news/asian-america/chinese-american-wwii-vets-receive-congressional-gold-medal-n950986
Serve the APA Community by Joining the AABANY Community Response Task Force
AABANY's Issues Committee is pleased to invite you to join the newly formed AABANY Community Response Task Force!
The Community Response Task Force (CRTF) is AABANY's answer to the rapidly changing legal landscape and the need for quick, effective, and coordinated responses to the emergent issues that affect our communities. AABANY is firmly committed to being a strong voice and steadfast advocate on behalf of the Asian-American/Pacific-Islander community. In the past several months, we have all been witness to sweeping changes that necessitated powerful legal responses. While there have been some great triumphs, there were often times when it was difficult to obtain information, to find ways to contribute, or to organize a response quickly enough to be effective.
The CRTF is specifically designed to address these needs. The CRTF will serve as a central clearinghouse for information and coordination – tailoring the alerts sent to each volunteer based on that volunteer's preferences and the needs of the community. Alerts and actions will range from emergency legal services to direct non-legal service actions and from workshops to rallies.
Furthermore, the CRTF will not simply be a reactive body but we will seek to proactively research and prepare for issues on the horizon by reaching out to experts and formulating effective responses. We will also be reaching out and collaborating with other organizing bodies in order to present a more united and broad-based response to issues that affect our communities.
So, where does that leave you?
The CRTF is seeking first and foremost to create a database of willing, ready, and able volunteers, like you, who want be a part of the response. We will activate volunteers based on the subject area, the type of response, and the interests of each volunteer.
We are also looking for people to become members of the Task Force itself, helping to research and anticipate possible future issues, reaching out to experts and developing toolkits, and coordinating with
other organizations.
If you are interested, please fill out the this form or feel free to email us directly at firstname.lastname@example.com
We keep all responses and information confidential in the Task Force Database. Information contained therein will not be shared with anyone outside of the Task Force and are solely for the purpose of organizing and coordinating Task Force activities.
To learn more about the Issues Committee, visit http://www.aabany.org/?page=154
Live Chat with the New York Times: Confronting Racism Against Asian-Americans
Live Chat with the New York Times: Confronting Racism Against Asian-Americans
On October 18, AABANY Issues Committee Chair Chris M. Kwok participated in a New York Times live chat with:
- Michael Luo, Deputy Metro Editor of the New York Times
- Anthony Christian Ocampo, Sociologist at Cal Poly Pomona
- Grace Meng, Congresswoman, D-NY 6th District
- Simran Jeet Singh, Senior Religion Fellow, The Sikh Coalition
- Erika Lee, Author of "The Making of Asian America: A History"
- Anand Giridharadas, Author of "The True American"
- Arun Venugopal, Race Reporter, WNYC
The live-chat addressed the important topic of confronting racism against Asian Americans. Earlier in October, Deputy Metro Editor Michael Luo wrote an open letter to the woman to yelled at him to "go back to China." Since then, thousands of Asian Americans have come forward with their own experiences of racial prejudice. During this conversation, the live-chatters asked the questions of why the letter resonated with so many and what can be done to address the 'otherization' of Asian Americans. They addressed many topics including the 'right' way to respond to racist attacks and microaggressions, the inadequate education on Asian contributions to American history, and how to contextualize this Asian American moment which has galvanized so many.
We encourage you all to read the conversation at the above link. Among the many contributions of our Issues Chair Chris Kwok were:
- "Asian Americans are hungry for their stories to be heard, and their experiences with discrimination given a platform. They feel its not often given serious attention."
- "We need to remember AAPI is bound as political category, and not an ethnic and racial one."
Congratulations to AABANY's New Co-Chairs of the Issues Committee for 2015-2016!
AABANY is proud to announce the appointments of three new Co-Chairs of the Issues Committee for the 2015-2016 term!
Christopher Kwok is the Supervisory Alternative Dispute Resolution (ADR) Coordinator for the Mediation Program at the US EEOC – New York District Office. Mr. Kwok graduated from UCLA Law School, where he served on the Asian American Pacific Islander Law Journal, and from Cornell University, where he majored in Government and minored in Asian American studies. He is also a graduate of Stuyvesant High School.
Song Kim is a Staff Attorney and former Kirkland and Ellis Fellow of the Anti-Trafficking Initiative at the Asian American Legal Defense and Education Fund, where she represents victims and survivors of human trafficking on immigration and civil matters. Song is a graduate of New York University School of Law, and the University of Southern California, where she received her B.A. in Sociology.
Yan Cao is a Skadden Fellow at South Brooklyn Legal Services where she represents low-income clients on student debt matters. She is a 2013 graduate of NYU Law School where she was a Root-Tilden-Kern Scholar and served as the first Asian-American Editor-in-Chief of the NYU Law Review. After graduating, she clerked for Judge J. Paul Oetken of the U.S. District Court for the Southern District of New York and Judge Raymond J. Lohier Jr. of the U.S. Court of Appeals for the Second Circuit. Yan grew up in Gainesville, Florida and lives in Brooklyn.
AABANY's Issues Committee examines and considers a variety of issues that impact, directly or indirectly, the APA community and provides recommendations to AABANY's Board on whether or not the association should, consistent with its mission, take action on the issues, and if so, in what way and to what extent. AABANY's Issues Committee continues to seek motivated legal talent to join this committee in expanding AABANY's activity in accordance with its stated mission of advocating for the APA community.
AABANY is excited to work with the new Co-Chairs and looks forward to a collaborative year!
Summer Reception at Kenyon & Kenyon
For the last few years, AABANY's July Board meeting has taken place at Kenyon & Kenyon thanks to the graciousness of past AABANY President John Flock. John was also recently honored by AABANY's Prosecutors' Committee, along with Hon. Randall Eng and Hugh Mo, at the Third Anniversary Reception of the Prosecutors' Committee held at NYCLA on June 30.
In keeping with tradition, and to enjoy the marvelous views of New York Harbor from the 11th floor terrace of Kenyon & Kenyon, AABANY held a summer reception open to all right before the Board meeting. We also took the opportunity to invite the 2011 Joint Minority Bar Judicial Internship Program (JMB JIP) participants to pick up their stipend checks for the summer. Thanks to all the JMB JIP sponsors for making the stipends possible.
To make the party even livelier, Issues Committee Chair Joe Gim hosted a meet-and-greet for all those who were interested in joining AABANY's Issues Committee to come and hear from Joe what the Committee is about and how anyone interested in legal issues affecting the APA community could get involved. Joe collected many names and e-mail addresses from those who were in attendance. We anticipate that at least some of those people knew they were signing up for the Issues Committee. If you wish to get involved with the Issues Committee but were not able to attend the reception, you can reach Joe at firstname.lastname@example.com. He will surely be glad to hear from you.
The hour-long reception lasted a little over an hour, after which Board members and committee chairs who were present headed down to the third floor conference room for the Board meeting. Quite a few of the reception attendees decided to stay for the Board meeting, making for a very crowded conference room. It was great to see so many people interested in attending an AABANY Board meeting. We hope you found the experience instructive and not soporific. And for those who wish to attend AABANY Board meetings, they are usually held on the first Tuesdays of the month at various locations. The next one will take place on Tuesday, August 2, at Constantine Cannon, starting at 7 pm. Register your attendance at this link.


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Tiny house built to meet building codes in EUROPE | France, Germany, Denmark, England..
Hi guys, welcome to this week's video!
We are in Denmark this week and we are having a tour by Tiny House Living and
it's Michael who's a builder and he's gonna show us around in this beautiful
tiny house. It is, I think, the first and the only tiny house company in Denmark, so if there's another company out there reach out to me This house was constructed to
actually be OK by all the building codes in Denmark and the most
of Europe so let's take a tour Hi! I'm Michael and welcome to our tiny
house. I will show you the house which is 18 square metres inside and 10 square
meters to the loft. Welcome to our hall and our living room and dining area We have here a fold-out table meaning that you can have additional people come and visit
you and you will then be able to have dinner for four. We think that's very nice! Usually we use this to, what you say for two people it's it's usable for office, dinner, only for two
people you can sit and watch out the window. If you want to be four persons
there's no problem – two here – two there In the decoration of our house we valued
very much to have a large area for storage so we have put in a lot of
closets on both sides. Here we also have some hangers for shirts, if you don't
want it to have it somewhere else but there's a lot of storage. We have around 12 cabinets plus all the storage which we have in the kitchen. The dining area
is part of the hallway the other part of the hallway is the storage which we have
the cabinets for clothes etc and we have the heating pump. We have decided to go
for a heating pump because the energy consumption is less than for a wooden
stove and propane stove and according to the Building Code we definitely needed
to have as low as energy consumption as possible or whatever. That was why we went for the heating pump instead of the other possibilities. Okay Michael. So you've done this
company in Denmark with tiny houses and the rules and regulations in Denmark are
a lot different than in the States So there are a lot more things you have to
factor in when you have to get it approved So what has that process looked
like for you? When we decided to adapt the tiny house concept we realized that building codes and regulations have never been made for building tiny houses Meaning that all the rules and regulations have to fulfill the same requirements for building an ordinary house for a full-time family living with
on a foundation So as soon as it's a house that you want to live in then you have to have it sewn as a regular building – Yes!
– So they are the same.. – For full time living.. – You can't just do this an RV
– No. – Then you have to move it you
told me like every six weeks ? – Yeah in Denmark
it's like if you have it stay there for more than six weeks you
need to have a building permit the reason we want to do this because
fulfilling the full-time requirements for an ordinary house in a tiny house
means that we can have them approved for anywhere in Europe and that's nice Danish and most European building codes they don't factor in just safety and construction and stuff like that they also factor in energy consumption
so you can only have a certain amount of energy consumption if you want to follow
the rules. This is our kitchen. We prioritized very much a large kitchen, we love to cook therefore we want to have a full stove we want to have a
large refrigerator and a lot of room for storage We have a traditional good oven
full-size. A very good induction stove We have chosen to have a good vent
for air circulation for the steam to go out when we're cooking so it doesn't get steamed in here And of course a lot of drawers – everything which you need A very large desk, also for cooking and preparing
everything when we make large meals We have decided to go for two minor windows
for the start to be honest we're actually thinking of replacing one of
the windows with a large window because we think that the view would be nice to
have and it will give more light to the house – It's all a work in progress when it's a small space
– Yes! Precisely. – Every inch counts
– Yes. Our priority when we chose the fridge was to have a small consumption of
electricity and also it should be nice and it should be the largest one which
we could get and it has a freezer at the top and the refrigerator at the bottom – So what you've done is you've you've had
the outside shell approved for full-time – all year round living
– Yes – And with rules that apply to all of Europe because you've applied them to the Danish rules
and they are apparently the strictest one's. Yes very strict rules. Normally
we should use three hundred millimeters of rockwool for instance, but if you use
two times, yeah isolation. If you if you use two times three hundred
millimeters you have very little space – left in in the tiny house
– It would be like a… – It would be a real tiny house. So we decided to go for something called cool term which is used for Space Station's. Extremely expensive in Europe
but it works in the house yeah and it's fulfilling the building codes, and it's like: yes! But that also means that the tiny houses they are quite a lot more expensive than your
tiny houses in the State's probably Yeah, because of the regulations for
full time houses in Europe or Denmark and to fulfill them we use approximately, we can't use exactly the same method as in the US so we have to put on
approximately 50% to the material prices And it's: Ugh! But nevertheless we want to do it because it's a very good very good concept and we think it's very good to
go tiny. Better quality items that can do the same installation thing..
– The problem is also or the challenge was that with a small space and the ordinary
electrical installation we need it to lower our energy consumption we still
have lights we still have dishwasher we still have a dryer and everything else
what you would have in an ordinary house with a foundation. But when we then
tightened it up in a small area there are very very strict regulations
that's why we also use the A++… – Yeah. For all the appliances Between our kitchen and the dining area
we have the living area. We decided to build this couch on
top of the wheel arch because then it's we have a nice place for resting closeby
to the kitchen and the living area you can read a book you can look outside and
by the way we have already decided to change this window to a large window! Adjoining to the couch we have some storage area as well. We have built it
below the stairs we have hangers for shirts or short jackets we have a few books the room for shoes beneath We also have these two
areas which we are not at using at the moment but we want to make drawers here
and here for wallets and keys and stuff like that so when you come back home you
can just open and throw it in then you always know where stuff are. This is not the sleeping loft this is a
master bedroom Welcome to the master bedroom and we
have decided to place it like this because then we have a big space here
and when I sleep over here, my wife over here She's a bit smaller so she doesn't
bunk the head in in the top and I don't either even though I'm a big
guy but it's a nice place we have four three windows up here so we can look out
and actually it's it's also very cozy This is the storage in the master
bedroom. There's one for her and one for him. In Denmark, you can't move it with
an ordinary truck we have rules in Denmark where trucks in the US which are
suitable for towing ten tons they can be used for it. First of all the
trucks are three times as expensive that's heavy and there's this crazy rule
that you can.. you're only allowed to tow three and a half tonne. So we have to use
a lorry or a farm tractor yeah to come and move it. So if you are planning on building a
tiny house in Denmark or in Europe then you're probably gonna
have to look into.. it's a movable house but you probably wouldn't move it that often. – No.
– It's so that you can have your own
space your own outer walls you don't have neighbors or people living upstairs
or downstairs, you can walk out to a yard, all the benefits of tiny house living that we love! Then we have the lounge area for relaxation This is the lounge area it's around
three square meters you can be two persons up here you can watch television
we have a large television And then let's go to the bathroom which is close
to the hallway as usual! We decided to go for a large bathroom and let me tell you
one thing I'm 2 meter so it's really spacious out here so we have an ordinary
toilet flush toilet we have the washing machine – traditional American style because we think it's the best concept. And of
course a little storage we decided to go for the traditional shower cabinet. For
the sink we chose one with a lot of storage beneath. So the vanity is
specially selected for this but it is a spacious bathroom it's a bit more than 3
square meters and let me tell you that's spacious for most Danish apartments so it's good! There is a lot of people in Denmark and
Scandinavia in Europe there's like a growing interest in all of this stuff,
and obviously it's very dense over here there are a lot of people and not that
many square kilometers like the whole continent um so tiny houses they are
definitely here to stay and it's just about getting all the politicians on
board with changing some of the laws or being willing to put these structures in
urban environments and letting people see them and test out this tiny life. We've talked a lot to some members of the Parliament and actually next week we will have a
member of the Parliament come and stay – over for a night!
– That's very nice! Thank you guys for checking out
this video this week and I hope that you'll go I'll leave a link
below to Michaels website so you can go and check them out you can go to the
Facebook or you can book this place actually on Airbnb
and I'll leave that link down below so come and check out this house if you're
in Denmark and or Scandinavia anywhere come check it out and see if tiny
living is something for you. Okay, we'll see you guys next time, bye!


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Small & Elegant Hotels International
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"I wanted to let you know that we had an incredible time in Paris, and we loved our apartment. It was just exactly what we were seeking. It's on a...


text:
Why is this Wine so Yummy?
Check out all the 🌋Lava Juice!🍇
Contrada Chiappemacine (Contrada C) is a small domain at 550 m (1,000 ft) above sea level, our lowest site for a single vineyard cru. The site produces a more full-bodied, rounder style because it lies on the last outreach of Mount Etna's lava; beneath the thinner strata of lava lies a limestone bed to which the vines penetrate. We own 1.2 hectares of vines in this contrada.
About Passopisciaro
Read all about our extensive tastings of Passopisciaro wines in our Wine Bites Mag article "Passopisciaro the Jurasic Park of Wine! Ancient Vines Revived to Create the Liquid Essence of Etna!"
The article includes a look at all the Contrade from both 2012 and 2013.
Explore Etna with our primer "Getting Your Head Around Sicily's Mount Etna"
Passopisciaro is at once both a fossil and a piece of modern art! Vines aged from 70-120 years old grow on the slopes of a volcano at altitudes that make noses bleed. Less than 20 years ago these wines were unknown, the Grandfathers of today's revolutionists made simple wine from overcropped vineyards.
Today the next generations are pushing the boundaries making wines from 100% Nerello Mascalese. Often referred to as a hybrid of the great Nebbiolo's from Barolo and Pinot Noir's from Burgundy, Nerello Mascalese is capable of making wines with real personality! They've taken something incredibly ancient, gone back to the DNA and started again. In under a decade the evolution of these wines have accelerated through a millennia.
Vines have been nurtured back to balance, tended by hand on terraced vineyards that one in every 3 years find themselves under ash clouds hurled into the sky from the very mountain they are planted on, a volcano, Mt Etna!
The 2017 Vintage
From the Winery:
The heatwaves that hit the mainland of Italy also came to Etna. With no drops in temperature that usually brighten the nights, the long, hot summer lasted until mid-September. We had to add a little water to the vines to help them through. The grapes had ripened steadily and gradually during late summer and, especially, fall. The advanced maturation in the grapes caused the harvest to begin more than a week earlier than usual and all at once, from October 20th to 29th.
The Nerello Mascalese wines of 2017 are strong in body, powerful in structure, with notes of ripe red fruits, blood orange, pomegranate, and camphor.


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Nishitani's Nietzsche: Will to Power and the Moment
This article reviews the current literature on the relationship of the Kyoto School philosopher Keiji Nishitani to Nietzsche's writings. In particular, I respond to Bret Davis's treatment of the relationship between the two thinkers in his 2011 article: "Nishitani after Nietzsche: From the Death of God to the Great Death of the Will." Through recourse to Nishitani's treatment of Nietzsche in The Self-Overcoming of Nihilism as well as his later work Religion and Nothingness, I dispute the claim that Nishitani's eventual dissatisfaction with Nietzsche's philosophy is based on a negative assessment of will to power. I then show that it is primarily on the issue of time rather than that of will that Nishitani ultimately takes issue with Nietzsche's mature philosophical standpoint. Finally, I outline a possible response to Nishitani's criticisms from the perspective of Nietzsche's thought.
Keiji Nishitani, self-overcoming of nihilism, Nietzsche and Asian thought, Zen Buddhism, time, Japanese philosophy, will to power
Nietzsche's "death of God" refers to a moment of profound upheaval within European culture. The death of God represents not only the demise of the Christian deity, but also the destruction of all absolute conceptions of reality, truth, and the good: those metaphysical values that have sustained philosophy in the West since Plato. This destabilizing event provides the focal point for Keiji Nishitani's cross-cultural examination of the problem of nihilism in the context of his critical engagement with Nietzsche's writings.
Bret Davis, in his landmark study "Zen after Zarathustra: The Problem of the Will in the Confrontation between Nietzsche and Buddhism,"1 maps out the intricate relationship between Nietzsche's thought and Buddhist philosophy. He undertakes this examination with reference to Nietzsche's arguably ill-informed critique of Buddhism. Davis then offers an overview of the converse perspective on this dialogue, by examining the Buddhist critique of the will as a means to the overcoming of nihilism and by considering how this stands in critical relation to Nietzsche's philosophy of will to power. The present article considers Davis's [End Page 12] subsequent discussion of the same issue in "Nishitani after Nietzsche: From the Death of God to the Great Death of the Will."2 The decision to focus on the later work is informed by its particular emphasis on the relationship between Nishitani and Nietzsche, offering a more appropriate foundation for close textual analysis of Nishitani's reading of Nietzsche.3
Davis's article begins with a discussion of Nietzsche's proclamation of the death of God and its significance for the possibility of dialogue between Eastern and Western thought. Much Western philosophy after Nietzsche can be characterized by a self-critical attitude, which is itself a reaction to the crisis represented by the death of God: the crisis of nihilism or the undermining of all values hitherto known. As Davis asserts, the crisis of Western value-metaphysics entails not only the destabilization of the long-established foundations of Western thinking but also the emergence of a new possibility of dialogue with non-Western thought. The newfound intellectual humility arising from this moment permits Western philosophy to open itself up to dialogue with traditions of thought that had previously been characterized only in terms of their irreducible difference, and only in negative contrast to the presumed superiority of their Western alternatives. Davis recalls Heidegger's various references to the future possibility of "planetary" thinking and the inevitability of an "eventual dialogue with the East Asian world."4 It is in this context that the work of the Kyoto School thinkers, including Keiji Nishitani, gains its distinctive status as one of the first significant attempts to engage in cross-cultural philosophy from a perspective "united beyond differences of east and west."5
Nishitani was an avid reader of Nietzsche throughout his life, and his regard for the significance of Nietzsche's contribution is vividly manifested in his writings. Davis interprets Nishitani's attitude toward Nietzsche as sympathetic but ultimately critical, and, according to Davis, it is on the issue of the will and its role in the overcoming of nihilism that Nishitani sees himself (and the Zen tradition more generally) as parting ways with Nietzsche.
It cannot be denied that Nishitani expresses certain misgivings concerning Nietzsche's thought. Whereas his earlier treatment of Nietzsche in The Self-Overcoming of Nihilism is almost entirely positive, his doubts begin to coalesce in his later work Religion and Nothingness. It seems likely that Nishitani's contact with Heidegger during the first cycle of the latter's lectures on Nietzsche significantly influenced Nishitani's own approach to Nietzsche. Davis touches on the central difference between Heidegger's and Nishitani's interpretations by pointing out that, through his focus on the notion of amor fati, Nishitani is able to give "a more nuanced and sympathetic interpretation of the depth and reach of Nietzsche's thought."6 But despite this acknowledgment, and the sensitivity of his treatment of Nietzsche, Davis's interpretation nevertheless seems to assume that Nishitani's treatment of Nietzsche on the will is continuous with Heidegger's insofar as it is the idea of will to power, as Nietzsche's essential thought, that [End Page 13] renders him unable to extricate himself from the dynamic of nihilism.7 The question then remains as to whether Nishitani is really as Heideggerian in his criticism of Nietzsche as Davis implies.
I do not want to suggest that Nishitani did not eventually see Nietzsche's thought as divergent from his own. However, my misgivings with Davis's account of the divide between the two thinkers stem from his emphasis on Nishitani's criticism of Nietzsche's understanding of the will. In the following sections I consider Davis's account of the subtleties of Nishitani's reception of Nietzsche—particularly the purported tension between Nishitani's standpoint of absolute emptiness and Nietzsche's philosophy of will to power. By drawing on Nishitani's earlier treatment of will to power in The Self-Overcoming of Nihilism as well as his later work Religion and Nothingness, I aim to illustrate how Nietzsche's idea is better received by Nishitani than Davis's interpretation suggests. I then show that, while the issue of will remains a pivotal one, it is on the subject of time that Nishitani ultimately takes issue with Nietzsche's mature philosophical standpoint.8
Nietzsche's Nihilism and the Will Critique
According to Nietzsche, nihilism does not begin in modernity but is already tacitly present throughout the history of the Christian tradition. One could go so far as to say that, for Nietzsche, nihilism is the defining value implication of Christian metaphysics, in which nihilism is expressed—either implicitly or explicitly—through the denial of the value of life and of the immediate world. The Christian metaphysical worldview presupposes transcendent, world-renouncing values in place of values by which one might affirm life in this world. It places all power and value in the world beyond, through the assertion of the omnipotence of the will of God above, over and outside of the immediate world. As Nietzsche succinctly puts it in Ecce Homo, "The concept 'hereafter,' 'true world' invented in order to devalue the only world there is—so as to leave no goal, no reason, no task for our earthly reality!" (EH "Destiny" 8).9 In its preferring to will toward this true world (a fabricated nothingness) over not willing at all, Christianity denies the natural reality of will to power while covertly reasserting its own will to power in sublimated form.
In the next stage of the history of nihilism, modern nihilism reveals the sublimated will of religion in its turn to atheism. Yet by failing to replace God with a suitable metaphysical alternative, the modern will forgets to will even nothingness, and thereby the radical danger of a life that can no longer posit metaphysical value for itself comes to the fore. In this modern pessimistic nihilism, which neglects to take up an active and affirmative evaluation of life, will to power appears in its weakest and sickliest form. [End Page 14]
Nietzsche's mature philosophy may be interpreted as an attempt to resolve this problem through the idea of will to power, conceived as the fundamental principle of life and even the world itself, whereby the world can be understood in its intelligible aspect as "'will to power' and nothing else" (BGE 36).10 For Nietzsche, by relocating (or rediscovering) our foundational constitution in will to power, we thereby uncover the world-affirming creative impulses that have been operating covertly for millennia. He thereby hopes to open up the possibility of creating new values in a world beyond the nihilistic values of Judeo-Christian metaphysics. In his boldest estimations, the idea of will to power as a new means of evaluation is intended to herald the true overcoming of nihilism through the possibility of value creation in a world beyond good and evil.
But, according to Davis, by focusing on the idea of will to power Nietzsche endorses a reactive affirmation of the will of the subject. This subjectivized interpretation of existence is personified in Nietzsche's figure of the Übermensch, who aggressively asserts his will in the formation of new evaluations. Nietzsche thus embraces "an active nihilism that would prepare for the overman as a figure of maximal will to power."11 The problem, however, Davis argues in line with Heidegger's Nietzsche critique, is that this assertion is only a further entanglement in the logic of nihilism. By reifying the subject perspective, and through the reactive formulation of willfulness in the idea of will to power, Nietzsche unwittingly becomes the ultimate propagator of nihilism. Nietzsche's answer to the problem of the will in nihilism is to simply relocate what was once the will of God to the perspective of the will of the human being. The idea of will to power is therefore conceived merely as the positing of human will over the world, and as humanity's misguided attempt to establish its position at the center of existence through the reification of will to power itself. According to this line of reasoning, Nietzsche fails to come to terms with the essence of the problem that nihilism presents us with, which, once again framed from a Heideggerian perspective, is understood to be constituted precisely by the striving of the will itself. To put this in Buddhist terms, the problem of nihilism is equated with the problem of karmic existence.
By having misconstrued the elemental source of nihilism, that is, the will itself, Nietzsche fails to achieve a perspective of radical nonwilling akin to that of Heidegger or Nishitani's Zen-inspired philosophy. Nietzsche's vision of reality therefore affirms a continued attachment to the infinite striving to expand the ego that is understood to be the very source of nihilism. On this basis, Davis concludes that "in the end, Nietzsche's reaffirmation is found to remain limited insofar as residues of heteronomy as well as of egocentricity inevitably remain in a philosophy of will to power."12
However, as Graham Parkes has previously stated, there is a strong case for disputing Davis's assertion that Nietzsche's idea of will to power is subject- or ego-centered.13 Parkes points to the importance of distinguishing between the [End Page 15] "small-self" or ego hypothesis on the one hand (which Nietzsche criticizes as a mere construction) and the superseding idea of the "great-self" on the other. He thereby situates Nietzsche more closely to the nonanthropocentric conception of subjectivity found in Zen Buddhism (and indeed in Nishitani's own philosophy). On this basis, Parkes suggests that the criticisms of Nietzsche's will to power offered by both Davis and Nishitani result from a lack of attention to the overcoming of the ego perspective as it appears in Nietzsche's writings.14
In order to justify my further defense of Nietzsche against Davis's will critique I now take a rather different direction by referring back to Nishitani's treatment of Nietzsche in The Self-Overcoming of Nihilism.
Nishitani's earlier reading expressly denies the claim that Nietzsche's will to power is a willful reaction against nihilism. Instead, Nishitani focuses on the idea that will to power, in Nietzsche's most refined formulation, constitutes precisely the position beyond "the very duality of will and will-lessness" that Davis denies him.15 This is clearly evident in the text itself:
Thus the world of eternal recurrence is a phenomenon of will. As Nietzsche says in the final lines of The Will to Power: "This world is will to power and nothing besides! And you also are this will to power—and nothing besides!" [WP 1067]. At this point not only knowledge as such but even the concept of will itself becomes useless, insofar as will is nothing more than a striving against things that resist it. But in the standpoint of the eternal recurrence both the resistances and the striving against them have been overcome. As Nietzsche says, the world is "divine play" (göttliches Spiel). This does not mean that whatever resists or expends effort simply disappears; if it did, there would be no "play." It is rather a standpoint where resistance is resistance and yet becomes non-resistance, where striving is striving and yet becomes not-striving.16
Nishitani further underscores this point by referring to Nietzsche's own idea of "the elimination of will" as a requisite for the true consummation of fatalism (or nihilism)—that is, for its self-overcoming. He quotes from Nietzsche's notes to that effect:
My consummation of fatalism:
1. Through eternal recurrence and pre-existence
2. Through the elimination of the concept of will
(KGW VII.2:25[214], p. 66.)17
In Nishitani's reading, Nietzsche's "elimination of the concept of will" must be understood as a transformation of what the word will designates on the cosmic level of life conceived as will to power. Otherwise, this elimination of will, in order to face the abyssal thought of thoroughgoing fatality, would become a denial of will to power rather than its ultimate formulation.
The point, for Nishitani, is that the bird's-eye view from which the self comes to encompass all that is not the self through amor fati—learning to love the self as a piece of fate—transcends the understanding of will as a striving against [End Page 16] opposing forces. At its furthest reaches, the soul becomes the summation of these opposing forces, taking on the perspective of will to power or of the world itself. But as Nishitani rightly notes, from this most extreme perspective "even the concept of will itself becomes useless, insofar as will is nothing more than a striving against things which resist it."18 Therefore the will of all that is, considered as a totality, as will to power, is not a will at all. But this is not to eliminate the infinite differentiation of the will to power and the manifold resistances of which it is entirely composed. Rather, the perspective of the whole does not negate multiplicity but is in fact constituted by it. This explains Nishitani's employment of the Zen logic of contradictory identity here in order to describe Nietzsche's ultimate intentions for the concept of will where "striving is striving and yet becomes not striving" and "will in the ordinary sense is overcome."19
The formulation of the world as will to power as an explicit middle way between will and will-lessness suggests that, through the perspective of amor fati, Nietzsche has already achieved a harmony of active and passive voice, of will and will-lessness.
Davis's account of Nishitani's reception of Nietzsche would still ring true, if Nishitani came to replace his earlier sympathetic treatment of Nietzsche's will to power with a more critical position in Religion and Nothingness. However, there Nishitani's move toward criticism of Nietzsche is not primarily a transition in his understanding of will to power, but instead expresses his misgivings over the way Nietzsche depicts time as never-ending sameness in his notion of eternal recurrence—a point that I will return to later.
Nishitani does indeed refer to will to power critically in Religion and Nothingness, but the ways in which he addresses it there can appear frustratingly underelaborated, if not contradictory. Both Parkes and Davis refer to one of the most detailed discussions of the will to power in the text, where Nishitani writes, "Insofar as what is here at issue is a 'will,' that is, something conceived of in the third person as an 'it,' it has yet to rid itself of the character of a 'being.'"20 In relation to this passage, Davis rightly asserts, contra Parkes, that the problem for Nishitani is not merely that Nietzsche casts will to power as a being; rather, that will to power is articulated in the third person means that it is conceived heterogeneously and therefore as something fundamentally separate from the self, where "it does not lose its connotation of being an other for us."21 However, Davis's recognition of this seems incongruous with his subsequent formulation of Nishitani's criticism of will to power in terms of its excessive emphasis on the subject perspective. Nishitani's claim is that the field of will to power is still conceived too much as a "transhistorical" plane rather than in its immediate existential significance within the self and within time.22
For Nishitani, even in those places where Nietzsche goes so far as to identify the self with the will, he cannot make the further and more radical claim that the will is in fact also only the self. The problem then for Nishitani is not that [End Page 17] the concept of the will to power places too much emphasis on the subject but rather that it is not subjectivized enough. Its implications on the existential level have not been incorporated to the extent that it can be encountered from a position beneath the split between subject and object or, in other words, on the field of emptiness. Until will to power is comprehended from the perspective of that common source of both self and world, it will be conceived in the third person as an it: a being with substantial independence from our own. Nishitani suggests that this is precisely what marks the fundamental distinction between Nietzsche and Zen: "Although from Nietzsche's stance, we can say that our self is, in fact, 'that,' [will to power] we cannot yet say that 'that' in itself is, in fact, our self. In other words although one can speak of a 'self that is not a self,' one cannot yet speak of a 'self that is not self.'"23 In response to Nishitani, one might follow Parkes and point to the explicit transition between the negative pole of the negated small-self or ego in Nietzsche and the active pole of a great-self that has negated even that negation.
Furthermore, we might consider Nietzsche's own suggestion that the commanding influence of will to power exceeds even those who command, who, he claims, must go so far as to "risk [life] for the sake of power" (Z II: "Self-Overcoming"). Whereas Davis depicts this thought as a reason to conclude that Nietzsche's will to power resists incorporation, we might well conclude the very opposite insofar as Nietzsche's claim can be taken to suggest that will to power, as the secret of life itself, cannot be understood merely in terms of the self-will of any individual. This is not to say that will to power is fundamentally other than the self, a being that the self stands in relation to, but that it in fact operates at a deeper level of our constitution than any individual instance of its enactment can fully express. The will commands the self, and not vice versa, even if self-willing is that process through which, on occasion, the will to power expresses itself.
During the same discussion of will to power in Religion and Nothingness, Nishitani underscores the more pressing criticisms of Nietzsche in the text as a whole. There is, for instance, Nishitani's aforementioned suggestion that will to power is conceived as a being "on a transhistorical plane," along with his subsequent account of what a plane of existence fully reverted back into the self would amount to. "If it had been completely so reverted back into the self, we should not find so much as a single strand capable of representation as a 'being' left. . . . Then the original countenance of time would be unveiled in time originating as truly bottomless time; and the original countenance of history would be unveiled in the complete and radical discharging of its historicity."24 These later claims are complex ones that are central to the overarching project of Religion and Nothingness as a whole. But this summary intimates that it is most fundamentally on the topics of time and history that Nishitani's criticism of Nietzsche comes to rest. At one point Nishitani suggests that it is only insofar as it is formulated in relation to eternal recurrence that the idea of will to power is lacking. He claims, [End Page 18] "Insofar as the Will to Power comes down in the final analysis to a worldview of Eternal Recurrence, it is my view that the meaning it gives to history as its last and final ground, on the field of ecstatic transcendence, is based only on a negative pole."25 Nishitani's criticisms of the eternal recurrence are intricate. But, in simple terms, his problem with Nietzsche's temporal model is that through the idea of sameness in recurrence Nietzsche disallows an account of lived time as the experience of perpetually new moments. The distinction that Nishitani thereby makes, between Nietzsche's understanding of time and his own, is between repetition, which he takes to exclude the possibility of genuine novelty, and an eternal process of differentiation or what Nishitani calls "truly bottomless time."26
Along the same lines Nishitani disputes the assumption that the Zen Buddhist conception of time is cyclical. His point regarding Nietzsche is that the cyclical nature of eternal recurrence indicates a conception of time in which humans cannot escape their karmic existence by coming to fully comprehend the temporal as one and the same as the eternal, in Nishitani's terms, as "samsāra-sive-nirvāna."27 In contrast, samsāra-sive-nirvāna describes the essence of lived time in its existential actuality, as the incomparable and therefore unrepeatable moment. Nishitani puts it like this: "If the Will to Power . . . only opens up a field of the Eternal Recurrence of the same world-time, then history is ultimately merely restored in such a fashion that it cannot discharge its true historicity."28 The subsequent sentence then summarizes Nishitani's main concern here: "So long as the view that something absolutely new is being created in time cannot radically be carried through, history is always deprived of its true meaning."29 As if this were not already clear, he repeats the same point once again in later discussion: "I have to repeat what was said before: Nietzsche's standpoint of Eternal Recurrence and the Will to Power was not able to fully realize the meaning of the historicity of historical things."30 In this last passage, Nishitani elaborates on his previous reference to the problem that the will to power is conceived as separate from the self. The "historicity of historical things," for Nishitani, is always connected to the immediate existential content of our direct experience within time. His criticism seems to be that in being conceived as an other, will to power cannot be the subject of our direct experience of ourselves or our own self-awareness from the perspective of a lived history: one that is understood through the lens of genuine momentariness. That is to say that it cannot be the subject of an experience of a moment that can never recur: "So long as it is regarded as an entity named will, it does not completely lose its connotation of being an other for us and thus cannot become something wherein we can truly become aware of ourselves at our elemental source."31 He further states, "Eternal Recurrence does not make time to be truly time. Nietzsche, too, speaks of the 'moment' as the twinkling of an eye (Augenblick), but it is a moment standing against a background of Eternal Recurrence and hence does not possess the bottomlessness of the true moment."32 [End Page 19]
Nietzsche, Nishitani, and the Moment
One of Nishitani's key contributions in Religion and Nothingness is his presentation of the benefits of a Zen-inspired focus on the emptiness of the immediate moment as a foundation for understanding time in general and, in fact, the world and ourselves as such. For Nishitani, temporality is equated with genuine and thoroughgoing transience, where what it is to be in time is precisely to be coming to be and always to be already passing away. The true nature of the moment resides not in its persistence or substance but in its perishing or emptiness. For Nishitani, the Zen thinker Dōgen provides the inspiration for reformulating our understanding of reality on the basis of a moment-focused conception of time. To quote from Dōgen's Uji, "Since there is nothing but just this moment, the time-being is all the time there is. Grassbeing, form-being are both time. Each moment is all being, is the entire world. Reflect now whether any being or any world is left out of the present moment."33
Nishitani argues—perhaps unfairly—that even Nietzsche's thought is incapable of freeing itself from bondage to a traditional Western conception of time wherein the moment, because of its transient nature, is relegated to the status of something that never attains full reality. He therefore sees the Zen tradition as offering fresh insights into the problem of nihilism, where lived time—the moment itself—can be understood to be radically empty and at the same time completely real.
Nishitani's further charge against the eternal recurrence is that it represents a mythological as opposed to an actual understanding of the nature of time as lived experience. In opposition to this conception, he presents the understanding of time in Zen with reference to Hakuin's commentaries on the Heart-Sutra:
Before all the kalpas [world times] past and after all the kalpas to come.
A marvellous spiritual light glints with austere chill in the sheath of a hair-splitting blade.
A round gem, shining in dark night, is brought forth on its tray.34
Hakuin's comments allude to an understanding of the inner essence of momentariness as a perspective that resists or even transcends the reality of the sublimely large measures of time as given in the idea of repeating kalpas. Nevertheless, Nishitani insists that this way of understanding time, with reference to the bottomless moment, is closer to the presented reality of moments as we actually experience them. Nishitani's comment on Hakuin then provides further illumination: "Hakuin's words are enough to give us a glimpse of how radically actual time is in Buddhism and on what standpoint so radically realistic a view of time is able to come about . . . it is on the standpoint of sunyata [emptiness] that historicity is able to realize itself radically."35 In order to reply to Nishitani's critique of the eternal recurrence it will be necessary to [End Page 20] establish a more elaborate account of Nietzsche's idea in relation to Nishitani's understanding of temporality, and to ascertain whether Nishitani's criticism does justice to Nietzsche's formulation. This in turn demands an explanation of what precisely is intended by the idea of sameness in recurrence as Nietzsche understood it and whether eternal recurrence does in fact allow for a depiction of time (or specifically, the nature of momentariness) in affinity with Nishitani's own.
If particular configurations of entities are what Nietzsche sees as recurring eternally within the context of indefinite time, then Nishitani's criticisms may be on the mark. Nietzsche's suggestions that it is things and our encounters with them that will recur in their self-same configurations might also be taken as evidence for this. However, if what remains the same in recurrence is the moment itself, then Nietzsche is much closer to Nishitani's position, and to that of Zen more generally, than Nishitani gives him credit for. Justification for this interpretation lies in the fact that Zarathustra's encounter with the thought of eternal recurrence in "On the Vision and Riddle" takes place from the perspective of the gateway of the moment. The gateway of the moment is presented by Nietzsche as being the position from which the necessity of eternal recurrence can be apprehended: "From this gateway Moment a long eternal lane runs backward: behind us lies an eternity. Must not whatever among all things can walk have walked this lane already?" (Z III: "On the Vision and the Riddle").
Furthermore, if every moment is for Nietzsche truly distinct from every other, then the temporality of the moment is ecstatically self-alienating—that is, the moment is always different from that which it is likened to: other moments. This conception, being congruent with Nishitani's own, involves an approach to time in which the nature of temporality resides in its own utter transience—not the transience of time conceived as a whole, but of the moment itself. The temporality of momentariness is thereby understood to reside in its very passing away, in its actual and ineradicable finitude. It is not surprising then that for Zarathustra the encounter with the thought of eternal recurrence from the standpoint of the moment is represented through the empty structure of the gateway, which is, moreover, a structure that is given its function by means of a transient activity—that is, our passing through it. Thus, the gateway provides an image that represents two types of essentially nonsubstantial activity, both that of the moment itself and the coming-to-be of that which passes through it: ourselves. We can say on the basis of this that the moment is both eternally present as the structure of our temporal pathway and, with regard to any substantial content, perpetually empty. This suggests that, for Nietzsche, the ever-present moment is both eternally recurrent and yet perpetually irreducible to all other moments past and future.
The presence of the gateway of the moment on Zarathustra's path also announces a clear connection between this passage and Nietzsche's other insights into the possibility of affirming the whole with reference to [End Page 21] the moment. Interestingly, in relation to Zen, it is Nietzsche's understanding of the interdependence of all things that allows for an eternal affirmation to take place within time, where all things "are knotted together so tightly that this moment draws after it all that is to come" (Z III: "On the Vision and the Riddle").36 It is this interconnectedness of things that explains the affirmation of the eternal from the perspective of the momentary when Zarathustra says:
––if you ever wanted one time a second time, if you ever said "You please me, happiness! Quick! Moment!" then you wanted it all back!
––All anew, all eternally, all chained together, entwined, in love, oh then you loved the world—(Z IV: "The Drunken Song" 10)
In the Nachlass, Nietzsche reiterates Zarathustra's words with the claim that "[i]f we affirm one single moment, we thus affirm not only ourselves but all existence."37 We have seen from Nishitani's The Self-Overcoming of Nihilism that he offers a more sympathetic interpretation of will to power than the will critique supposes, and further that his problem with understanding will to power as a being is that such a conception is not sufficiently subjectivized, and therefore not comprehended in its immediate existential relation to the self at its most elemental level.
From what has been said, it seems that the discussion of Nishitani's relationship to Nietzsche is better served through an analysis of the questions Nishitani raises regarding temporality rather than through a primary focus on the issue of the will, even though the latter remains a pivotal issue for the ongoing discussion of Nietzsche's relationship to Buddhism. With regard to the general framework for considering Nietzsche in relation to the Buddhist position, and specifically to Mahayana, Davis's work constitutes the most significant assessment to date. However, the truly distinctive aspect of Nishitani's contribution to world philosophy may be seen to lie in his creative reappraisal of the understanding of time in Zen Buddhism. Nishitani's reevaluation is undertaken from a perspective that is also profoundly sensitive to the historically and temporally oriented context of the post-Kantian Continental tradition. Therefore the shift in focus that I have advocated in this article would have the benefit of placing the debate between the two thinkers in much closer proximity to the central project of Nishitani's Religion and Nothingness, and would also demonstrate the largely unappreciated importance of Nishitani's philosophy from the perspective of European thought. [End Page 22]
1. Bret Davis, "Zen after Zarathustra: The Problem of the Will in the Confrontation between Nietzsche and Buddhism," Journal of Nietzsche Studies 28 (2004): 89–138.
2. Bret Davis, "Nishitani after Nietzsche: From the Death of God to the Great Death of the Will," in Japanese and Continental Philosophy: Conversations with the Kyoto School, ed. Jason M. Wirth, Bret W. Davis, and Brian Schroeder (Bloomington: Indiana University Press, 2011), 82–101.
3. It might be suggested that I have misinterpreted Davis's reading on the basis of insufficient reference to his earlier work. However, I am of the view that his earlier account depends upon the same problematic emphasis on the problem of will in Nishitani's interpretation of Nietzsche, which I will here explain in more detail.
4. Davis, "Nishitani after Nietzsche," 82. See also Martin Heidegger, Wegmarken (Gesamtausgabe 9), ed. Vittorio Klostermann (Frankfurt am Main, 1985), 424; Heidegger, Pathmarks, trans. William McNeill (Cambridge: Cambridge University Press, 1998), 321; Martin Heidegger, Vorträge Und Aufsätze, 7th ed., ed. Günther Neske (Pfullingen, 1994), 43; Heidegger, The Question Concerning Technology and Other Essays, trans. William Lovitt (New York: Harper & Row, 1977), 158.
5. K. Nishitani, quoted by Jan Van Bragt in the 'translator's introduction to Keiji Nishitani, Religion and Nothingness, trans. Jan Van Bragt (Berkeley: University of California Press, 1983), xxviii. Original source: Keiji Nishitani, ed., Gendai Nippon no tetsugaku [Philosophy in contemporary Japan] (Kyoto: Yukonsha, 1967), 2–4.
6. Davis, "Nishitani after Nietzsche," 84.
7. Davis does refer to the fact that Nishitani's treatment of Nietzsche cannot be reduced to the influence of Heidegger, and has also made profound contributions to the critical understanding of Heidegger's own dealings with Nietzsche on the issue of will in his own previous work, but I would still suggest that he does not pay sufficient attention to the distinction between the line of criticism offered within Heidegger's interpretation of Nietzsche as the "last metaphysician" and Nishitani's own treatment.
8. My reading expands on Graham Parkes's suggestion that Nietzsche and Nishitani "ultimately diverge on the problem of temporality" (see Graham Parkes, "Nietzsche and Nishitani on the Self through Time," Eastern Buddhist, New Series 17.2 (1984): 55–74).
9. I refer to Duncan Large's translation of EH and Graham Parkes's translation of Z. For every other Nietzsche text referenced in this article I have preferred to make use of Kaufmann's translations. I follow Bernard Reginster's argument for the justifiability of reference to Nietzsche's unpublished writings in The Affirmation of Life: Nietzsche on Overcoming Nihilism (Cambridge, MA: Harvard University Press, 2006), 16–20. The materials available there are particularly significant in relation to the theme of nihilism, since explicit references to nihilism are much less frequent in the published works—though undoubtedly the issue of nihilism remains implicit throughout Nietzsche's mature writings. The Nachlass material is also crucial for understanding Nishitani's perspective on Nietzsche since he understood the relationship between the published and unpublished materials to be broadly harmonious.
10. See also KSA 11, p. 667; translated as The Will to Power 1067. I fully acknowledge the complexity and importance of the debate that surrounds this claim of Nietzsche's. However, further discussion of this would go well beyond the scope of the present analysis.
11. Davis, "Nishitani after Nietzsche," 96.
12. Davis, "Nishitani after Nietzsche," 97.
13. The first published account of Parkes's position appears in the present volume. [End Page 23]
14. I am indebted to Parkes's Nietzsche reading as well as his interpretation of Nishitani on this issue. I also owe thanks to Dr. Julia Jansen for her kind advice in the development of this article.
15. Davis, "Zen after Zarathustra," 90. Davis repeats the same point in "Nishitani after Nietzsche," 86: "It may be the case that Nietzsche's critique—for all its effectiveness in revealing existing hypocrisies and degenerate forms within these traditions—fails to take account of their most radical message. In particular, it fails to follow their indications of a radical step back from (or 'trans-descendence' of) 'the life of will to power,' a path that would lead not to a hypocritical 'covert will' or a pessimistic 'renunciation of the will to live,' but rather to a genuinely alternative way of life, a way of being in this world that is other than willful or will-less."
16. Keiji Nishitani, The Self-Overcoming of Nihilism, trans. Graham Parkes and Setsuko Aihara (New York: State University of New York Press, 1990), 61.
17. Nishitani, Self-Overcoming of Nihilism, 61.
18. Nishitani, Self-Overcoming of Nihilism, 61.
19. Nishitani, Religion and Nothingness, 216.
20. Nishitani, Religion and Nothingness.
21. Nishitani, Religion and Nothingness, 234.
22. Nishitani, Religion and Nothingness.
23. Nishitani, Religion and Nothingness, 216.
24. Nishitani, Religion and Nothingness.
25. Nishitani, Religion and Nothingness, 212.
26. Nishitani, Religion and Nothingness, 216.
27. Nishitani, Religion and Nothingness.
28. Nishitani, Religion and Nothingness, 212.
29. Nishitani, Religion and Nothingness.
30. Nishitani, Religion and Nothingness, 234.
31. Nishitani, Religion and Nothingness.
32. Nishitani, Religion and Nothingness.
33. Eihei Dōgen, Moon in a Dewdrop: Writings of Zen Master Dogen, ed. and trans. K. Tanahashi (San Francisco: North Point Press, 1985), 77. For further discussion of Dōgen's understanding of time see, e.g., Rein Raud, "The Existential Moment: Rereading Dogen's Theory of Time," Philosophy East and West 62.2 (April 2012): 153–73. Raud's "momentary mode" of reading Dōgen fits particularly well with Nishitani's moment-centered existential approach, further underscoring the significance of Dōgen's influence on Nishitani in this regard.
34. Quoted in Nishitani, Religion and Nothingness, 217.
35. Ibid.
36. The doctrine of codependent origination/arising (that all things come to be in relation to other things) forms one of the central principles of the Buddhist understanding of reality from the early Indian tradition onward. It is of particular philosophical importance to the various schools of thought within the Mahayana tradition, including Zen. For Mahayana the doctrine is emphasized in its association with the idea of emptiness/Śūnyatā, where relational existence precludes substantial existence.
37. Translated as The Will to Power 1067. [End Page 24]


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