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Granted the premise that things and the world comprising them exist in some nonarbitrary and not purely subjective sense, persons are almost unavoidably taken to be relatively autonomous individuals who can enter into relations both with one another and with other similarly existing parts of the world. That is, persons are typically thought of as living in the world, as standing out from it as unique and well-defined entities or processes dwelling or at least centered at this or that location-the site from which they come into contact with or view all that is other. But if this premise is not granted and it is instead held that there is no conclusive evidence of either independently existing things or an objective ground for such existence, such a construal of personhood proves untenable. It is the purpose of what follows to sketch out an alternative understanding of persons along lines suggested by the practical and metaphysical persuasions of East Asian and particularly Ch'an Buddhism. In short, it will be argued that a person should be seen as the intimately ongoing articulation of an originally ambiguous 'nature'-a process of disambiguation that is not only both irreducibly karmic and nonlocal, but an improvisationally achieved correlate of narrative virtuosity.
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