Relevant bibliographies by topics / Kitaro Nishida

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Academic literature on the topic 'Kitaro Nishida'

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Published: 4 June 2021
Last updated: 27 January 2023

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Journal articles on the topic "Kitaro Nishida"

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LaFleur, William R., Nishitani Keiji, Yamamoto Seisaku, James W. Heisig, and Takeuchi Yoshitomo. "Nishida Kitaro." Journal of Japanese Studies 19, no. 1 (1993): 258. http://dx.doi.org/10.2307/132894.

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Yusa, Michiko, Nishitani Keiji, Yamamoto Seisaku, and James W. Heisig. "Nishida Kitaro." Monumenta Nipponica 46, no. 4 (1991): 572. http://dx.doi.org/10.2307/2385204.

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Abe, Masao, and Lydia Brüll. "Kitaro Nishida Bibliography." International Philosophical Quarterly 28, no. 4 (1988): 373–81. http://dx.doi.org/10.5840/ipq198828430.

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Skvortsova, Elena L. "Japanese Philosophers Nishi Amane and Nishida Kitaro: between East and West." Voprosy Filosofii, no. 11 (2022): 177–87. http://dx.doi.org/10.21146/0042-8744-2022-11-177-187.

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The article suggests a brief analysis of the views of the two Japanese Thinkers Nishi Amane and Nishida Kitaro. The considerable impact of Western philosoph­ical theories on these two scientists’ views is also emphasized here. The out­standing Nishi Amane’s role in the field of creating new concepts in use even to­day conveying the meanings of Western Culture in Japan had been stressed. Doing so, Nishi used Chinese characters – and it was his true novelty. Actually Nishi’s system was aimed at the modernization of Neo-Confucian metaphysics by drawing on the experience of Western Positivism and, partly, Utilitarism. Nishida Kitaro appeared to be the most famous Japanese philosopher in the West. His works show the tendency to combine the basic installations of the national (Buddhist-Confucianism) worldview tradition and some European philosophical traits. The both thinkers demonstrated the two-vector nature of Japanese aesthet­ics in intercultural discourse. They constantly used to attract the ideas of Western thinkers, subjecting them to creative reinterpretation in the process of contruct­ing their own philosophical theories.
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Lavelle, Pierre. "The Political Thought of Nishida Kitaro." Monumenta Nipponica 49, no. 2 (1994): 139. http://dx.doi.org/10.2307/2385167.

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Arisaka, Yoko. "Beyond “East and West” Nishida's Universalism and Postcolonial Critique." Review of Politics 59, no. 3 (1997): 541–60. http://dx.doi.org/10.1017/s0034670500027716.

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During the 1930s and 1940s, many Japanese intellectuals resisted Western cultural imperialism. This theoretical movement was unfortunately complicit with wartime nationalism. Kitaro Nishida, the founder of modern Japanese philosophy and the leading figure of the Kyoto School, has been the focus of a controversy as to whether his philosophy was inherently nationalist or not. Nishida's defenders claim that his philosophical “universalism” was incompatible with the particularistic nationalism of Japan's imperialist state. From the standpoint of postcolonial critique, it is argued that this defense is insufficient. Philosophical universalism is not in itself anti-imperialist, but can in fact contribute to imperialist ideology.
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Fredericks, James. "The Kyoto School: Modern Buddhist Philosophy and the Search for a Transcultural Theology." Horizons 15, no. 2 (1988): 299–315. http://dx.doi.org/10.1017/s0360966900039177.

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AbstractThe author argues that the Kyoto school of modern Japanese Buddhist philosophy can contribute much to Christian reflection on the problem of a transcultural theology. Starting with the work of Nishida Kitaro in the early part of this century, the Kyoto school has attempted to express Mahayana Buddhist thought in Western philosophical categories. Articulating his own “logic” based on the Mahayana notions of emptiness and nothingness, Nishida went on to advance a fully developed philosophy of religion which offers a unique interpretation of Christian theism while presenting the Mahayana tradition in a critical and systematic language accessible to a Western readership. Nishida's colleagues in the School include Tanabe Hajime, Nishitani Keiji, Takeuchi Yoshinori, and Abe Masao among others. A review of the literature available in Western languages is offered, as well as a discussion of some of the salient theological problems raised by this Mahayana critique of Christian theism and its contribution to the problem of a transcultural theological standpoint.
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Hanaoka, E. "H. Asami: Dialogue between Nishida Kitaro and Christianity." THEOLOGICAL STUDIES IN JAPAN, no. 40 (2001): 209–15. http://dx.doi.org/10.5873/nihonnoshingaku.2001.209.

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Weinmayr, Elmar, John W. M. Krummel, and Douglas L. Berger. "Thinking in Transition: Nishida Kitaro and Martin Heidegger." Philosophy East and West 55, no. 2 (2005): 232–56. http://dx.doi.org/10.1353/pew.2005.0014.

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Jiang, Tao. "The Problematic of Continuity: Nishida Kitaro and Aristotle." Philosophy East and West 55, no. 3 (2005): 447–60. http://dx.doi.org/10.1353/pew.2005.0025.

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Dissertations / Theses on the topic "Kitaro Nishida"

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Bastarache, Martin J. "Nishida Kitaro and the Question of Japanese Fascism." Thesis, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/20203.

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There has been considerable debate within the field of Japanese intellectual history with respect to the influence of Nishida Kitarō (1870-1945) on the ideological foundations and philosophical justification of Japanese fascism. One of the most influential Japanese thinkers of the twentieth century and widely considered to be the father of modern Japanese philosophy, his contemporary relevance is considered to be at risk should these accusations be true. As such, contemporary scholars have attempted to show how Nishida’s philosophy was decidedly anti-fascist, and that he was in fact opposed to the actions of the wartime regime. However, as this thesis will argue, by considering Nishida’s philosophy within the larger historical context of global modernity one can see that his contemporary relevance lies in just that which allows one to consider his thought as fascist, his critique of modernity. Nishida was reacting to the transforming social and cultural landscapes that had followed the modernization of Japan initiated by the Meiji Restoration (1868). As a result, he attempted to posit a transhistorical ideal of Japanese culture, embodied concretely in the Emperor that could withstand the social abstractions of modernity. However, it was ultimately his failure to grasp his own conditions of possibility in the very modernity that he was critiquing that pushed his thought increasingly to the right, helping to fuel and legitimize the emerging fascist ideology.
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Dalissier, Michel. "Anfractuosité et unification : la philosophie de Nishida Kitarô /." Genève : Droz, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9782600011884.

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Evans, Robert A. "An Aesthetic Attitude: An East - West Comparison of Bullough and Nishida." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1274279326.

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Grosz, Elizabeth. "The Vulnerability of the Relational Self: G. W. F. Hegel, Simone de Beauvoir, and Nishida Kitarō Meet Patty Hearst." Thesis, University of Oregon, 2014. http://hdl.handle.net/1794/18428.

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This dissertation examines relational models of selfhood cross-culturally through the work of G. W. F. Hegel, Simone de Beauvoir, and Nishida Kitarō. In the master-slave section of the Phenomenology of Spirit, Hegel states that the self becomes aware of itself only through the presence of the Other. In this encounter, consciousness discovers that the Other can be a source of recognition (Anerkennung). I turn to the work of Beauvoir and Nishida because they further develop Hegel's notion of recognition through their insistence that the face-to-face relationship that incites self-knowledge is mediated by social-historical events and discourses. Fundamentally, they make Hegel's notion of recognition more concrete, thus giving the reader of the master-slave dialectic an idea of the broader implications of Hegel's view. While Nishida uses few examples to illustrate the determinacy of the historical field of relations, Beauvoir's The Second Sex is full of such descriptions, thus offering the reader of Nishida an illustration of the "historical world" that includes dimensions of constituted and constituting forces. Nishida's metaphor of the self as a place of interaction, or basho, in turn, is useful to the reader of Beauvoir who attempts to picture a self that is a project "toward the other." Moreover, their discussions of agency are weighted toward the perspective of the self in the case of Beauvoir and toward the side of the world for Nishida. Ultimately, this difference can be viewed as grounding the distinct ways in which the authors conceive of ethics. Lastly, both authors attribute ethical action to self-surpassing. However, for Beauvoir, the surpassing of one's individuality leads to the transformation of self-other relations through the mutual recognition of freedom, while Nishida's self-surpassing entails seeking a new locus of ethical action, i.e. absolute nothingness.
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Crespín, Perales Montserrat. "Experiencia, Autoconciencia y Voluntad. La conceptualización de la subjetividad en el primer periodo (1911-1923) de la filosofía de Nishida Kitarô." Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/123668.

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La investigación se ciñe en el análisis del primer periodo de producción filosófica del filósofo japonés NISHIDA Kitarô (1870-1945) y, con tal motivo, se ciñe al estudio de tres de sus obras: Estudio sobre el Bien (1911), Intuición y Reflexión en la Autoconciencia (1917) y Arte y Moral (1923). Con ello, se trata de responder a la necesidad de presentar una aproximación factible y plausible cuyo objetivo es arrojar luz sobre las consecuencias que resultan del enfoque psicologista y voluntarista que marca la primera etapa de la filosofía de Nishida. Con ello se quiere clarificar hasta qué punto, bajo qué condiciones y cómo, Nishida maneja determinada idea de subjetividad y, específicamente, cómo con ello pone sobre la mesa todo un conjunto de interrogantes comunes a la modernidad que permean en los presupuestos epistemológicos, éticos y en el estudio de la creación y apreciación artísticas.
The research presents an analysis of the first period of philosophical production of the Japanese philosopher NISHIDA Kitarô (1870-1945). For that reason, it presents the inquiry around three of his major works: Inquiry into the Good (1911), Intuition and Reflection in Self-consciousness (1917), and Art and Morality (1923). The aim is to respond to the necessity of introduce a feasible and plausible approximation that wants to throw light about the consequences resulting from a psychologist and voluntarist point of view typical of the first period of Nishida's works. It wants to clarify the conditions and how Nishida uses certain idea about subjectivity and, especially, how is conduced his asking about some epistemological, ethical as well as artistic schemes shared and common to philosophical modernity.
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Henares, Joseph Alambra. "Reluctant Complicity in a Fascist Age: Nishida Kitarō’s The Problem of Japanese Culture and Iwanami Culture, 1938-1941." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1556903910811186.

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Bove, Frank John. "SOCIAL SELF AND RELIGIOUS SELF: AN INQUIRY INTO COMPASSION AND THE SELF-OTHER DIALECTIC." [Kent, Ohio] : Kent State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1195568243.

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Thesis (M.A.)--Kent State University, 2007.
Title from PDF t.p. (viewed July 3, 2008). Advisor: Jeffrey Wattles. Keywords: social self; self-other dialectic; pure experience; I-Me; I-Thou; sunyata; kenosis; basho; absolute nothingness; George H. Mead; Nishida Kitaro; Steve Odin. Includes bibliographical references (p. 65).
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Dalissier, Michel. "Nishida kitarô: une philosophie de l'unification." Paris, EPHE, 2005. http://www.theses.fr/2005EPHE4050.

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La philosophie de Nishida Kitarô propose une méditation originale sur la notion d'unification (tôitsusuru), qui permet d'une part de relire sous un éclairage nouveau et singulier une certaine histoire de la philosophie occidentale, de l'autre d'apporter une réponse neuve à la problématique des rapports de l'un et du multiple, consistant à critiquer l'idée d'une unification conçue comme un processus fini d'union, ramenant le divers à l'unité. Au sein de son premier ouvrage de 1911, la Recherche sur le bien, l'unification est présentée comme une dialectique cosmique infinie de l'unité et de la différence, dont la conscience humaine reproduit dans sa soif de synthèse une expression insigne aux niveaux psychologique et épistémique. Cette théorie s'approfondit dans un second ouvrage de 1917, Intuition et réflexion dans l'éveil à soi, à la faveur d'investigations de nature épistémologique, phénoménologique, et métaphysique ; l'unité sans cesse relancée à la recherche de son fondement, risque à chaque moment de sa course unificatrice une pétrification en unité dernière, et l'unification qui l'anime une transfiguration fallacieuse en processus d'union finie. Cette théorie ne trouve pourtant sa justification philosophique la plus essentielle que dans la " logique du lieu ", selon l'esquisse qu'en propose l'auteur en 1926 dans l'essai " le lieu ". Car une unification infinie ne peut survenir que dans le lieu d'un néant absolu qui, dans sa dynamique propre, relance toujours l'unité dans cette perpétuelle construction d'elle-même. Il appartiendra à la philosophie tardive de Nishida de tirer les conséquences de cette théorie quand à la praxis et la poiesis de l'homme dans le monde
Nishida Kitaro's philosophy intends an original meditation about the notion of unification (tôitsusuru), which allows us from one part to read again, into a new and remarkable light, one history of occidental philosophy, and from the other to provide a new answer to the problem of the relations of the one and the many, which consists in criticising the idea of a unification conceived as a finite process of union, bringing back the diverse to unity. Inside his first piece of work in 1911, An Inquiry into the Good, the unification is introduced as an infinite cosmic first dialectic of unity and difference, of which the human consciousness reproduces, in its thirst for synthesis, a fundamental expression, at a psychological and epistemical level. This theory is deepened in a second work of 1917, Intuition and Reflexion in Self-Consciousness, through epistemological, phenomenological and metaphysical investigations; the unity, constinuously restarted and seeking for his foundation, incurs a risk at each moment of its unificational running, a petrification into a last unity, and the unification which animates it a fallacious transfiguration into a finite process of union. This theory through only finds its most essential philosophical justification in the “logic of place”, according to the exposition proposed by the author in 1926 into the essay “the place”. For an infinite unification can only occur in the place of an absolute nothingness, which, according to its own dynamic, always restarts the unity in this undated engineering of itself. It will belong to the late philosophy of Nishida to apply this theory as regards to the praxis and poiesis of man in the world
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Hirayama, Yō. "Nishida tetsugaku no saikōchiku sono seiritsu katei to hikaku shisō /." Kyōto-shi : Mineruva Shobō, 1997. http://catalog.hathitrust.org/api/volumes/oclc/38916114.html.

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Originally presented as the authorʼs thesis (doctoral--Tōhoku Daigaku) under title: Nishida "zenki" tetsugaku no kenkyū.
Errata slip inserted. Includes bibliographical references (p. 273-285) and indexes.
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Cunningham, Eric Paul. "Visions of a place beyong time : Nishida Kitaro's historical world and the problems of overcoming modernity /." view abstract or download file of text, 2004. http://wwwlib.umi.com/cr/uoregon/fullcit?p3120617.

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Thesis (Ph. D.)--University of Oregon, 2004.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 456-480). Also available for download via the World Wide Web; free to University of Oregon users.
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Books on the topic "Kitaro Nishida"

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Robert, Wilkinson. Nishida and Western Philosophy. Farnham: Ashgate Pub., 2009.

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Nishida Kitarō. Berkeley: University of California Press, 1991.

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Nishida and Western philosophy. Aldershot, Hants, England: Ashgate, 2009.

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Zen & philosophy: An intellectual biography of Nishida Kitarō. Honolulu, HI: University of Hawai'i Press, 2002.

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Mondes du soi et lieu des mondes chez Nishida Kitarō. Bern: P. Lang, 2008.

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Denken des Fremden: Am Beispiel Kitaro Nishida. Basel: Stroemfeld / Nexus, 2002.

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The nothingness beyond God: An introduction to the philosophy of Nishida Kitaro. New York, NY: Paragon House, 1989.

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Carter, Robert Edgar. The nothingness beyond God: An introduction to the philosophy of Nishida Kitarō. 2nd ed. St. Paul, Minn: Paragon House, 1997.

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Nishida Kitarō: Sono hito to shisō. Tōkyō: Chikuma Shobō, 1985.

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1947-, Haver William Wendell, ed. Ontology of production: Three essays. Durham, NC: Duke University Press, 2012.

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Book chapters on the topic "Kitaro Nishida"

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Susumu, Kanata. "NISHIDA Kitaro (1870–1945)." In Handbook of Phenomenological Aesthetics, 241–44. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-2471-8_47.

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Shimizu, Kosuke. "Nishida Kitaro and Tanbae Hajime." In The Kyoto School and International Relations, 42–58. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429460302-4.

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Kim, Chae Young. "William James, Kitaro Nishida, and Religion." In Education and the Kyoto School of Philosophy, 91–107. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4047-1_8.

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Inagaki, B. Ryosuke. "The concept of creation in the philosophy of Kitaro Nishida." In Asian philosophy, 291–301. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-2510-9_17.

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Chin-ping, Liao. "On the Cultural Discourses of Nishida Kitaro¯ and Suzuki Daisetsu." In Globalizing Japanese Philosophy as an Academic Discipline, 173–80. Göttingen: V&R unipress, 2017. http://dx.doi.org/10.14220/9783737006903.173.

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Carella, Valentina. "Eco-Phenomenology: The Japanese Original Perspective in the Thought of Nishida Kitaro." In Eco-Phenomenology: Life, Human Life, Post-Human Life in the Harmony of the Cosmos, 309–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-77516-6_24.

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Sakakibara, Tetsuya. "Kitarōo Nishida." In Husserl-Handbuch, 244–46. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-05417-3_32.

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Ogawa, Tadashi. "Kitarō Nishida." In Contributions to Phenomenology, 490–94. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_110.

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Schuhmann, Karl. "Kitarô Nishida." In Edmund Husserl: Briefwechsel, 2061–63. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0745-7_132.

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Ziemann, Andreas. "Kitarō Nishida: Ort (1926)." In Grundlagentexte der Medienkultur, 23–35. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-15787-6_4.

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