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Journal articles on the topic 'Kitaro Nishida'

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Published: 4 June 2021

Last updated: 27 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

薛, 敬伊. "Nishida Kitaro and Moore: A Comparison of “Good”." Advances in Philosophy 11, no. 06 (2022): 1588–93. http://dx.doi.org/10.12677/acpp.2022.116271.

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12

Ishida, Masato. "The Sense of Symmetry: Comparative Reflections on Whitehead, Nishida, and Dōgen." Process Studies 43, no. 1 (April 1, 2014): 4–34. http://dx.doi.org/10.2307/44798091.

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Abstract In contrast to temporal asymmetry stressed in process philosophy, symmetry prevails in Mahayana Buddhism and East Asian philosophy formed under its influence. The paper clarifies the meaning of symmetry from the perspectives of Kitaro Nishida and Dogen, it explores similar or overlapping ideas in Whitehead’s philosophy of organism, and it suggests that the differences among them are much smaller than commonly believed.

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13

Skvortsova, E. L. "Nishida Kitaro’s Views on Japanese Culture." Russian Journal of Philosophical Sciences, no. 8 (November 28, 2018): 46–66. http://dx.doi.org/10.30727/0235-1188-2018-8-46-66.

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Nishida Kitaro (1870–1945) is a well-known Japanese philosopher whose work is marked by attempts to combine the world outlooks of the national spiritual tradition with elements of European philosophical thought. The article analyzes Nishida’s views on culture that are an independent part of his original philosophical theory. Religion, art, morality, science are the ideal forms of being in the historical world. The work of a scientist or artist is a manifestation of the formative activity of a person. The historical world as the “sphere of absolute nothingness” is the final point of the introspection of “nothingness,” where reality comprehends the identity of its opposites through human activity. Nothingness, or “Emptiness,” in the East Asian tradition has another, dynamic, dimension – these are the relations between people and the relations between man and the cosmos, or Nature, which are not perceived by rough human feelings and not comprehended by equally rough mind. Nishida stressed that for Japan the issue of the authenticity of the national foundations of culture, separated from Chinese and Indian influences, has a clearly positive answer in the aesthetic sphere: in the field of traditional poetics. The traditional aesthetics of Japan reflects the archetypal structure of the national culture. All world cultures have a common prototype, but each of them is a deviation, one-sidedness of this prototype. In the West, a culture of the form triumphed, beginning with Plato and Aristotle. In Japan, on the contrary, the culture was characterized by fluidity, processability, formlessness. In fact, Nishida is one of founding fathers of modern Japanese cultural studies.

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14

Maraldo, John C. "Zen and Philosophy: An Intellectual Biography of Nishida Kitaro (review)." Journal of Japanese Studies 31, no. 1 (2005): 223–27. http://dx.doi.org/10.1353/jjs.2005.0019.

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15

Kasulis, Thomas P. "Zen and Philosophy: An Intellectual Biography of Nishida Kitaro (review)." Buddhist-Christian Studies 24, no. 1 (2004): 268–71. http://dx.doi.org/10.1353/bcs.2005.0022.

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16

Kopf, Gereon. "Temporality and Personal Identity in the Thought of Nishida Kitaro." Philosophy East and West 52, no. 2 (2002): 224–45. http://dx.doi.org/10.1353/pew.2002.0028.

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17

Giacoia Junior, Oswaldo. "Angústia de consciência: maldade e redenção, estética e ética na filosofia de Arthur Schopenhauer." Sofia 7, no. 2 (February 28, 2019): 161–80. http://dx.doi.org/10.47456/sofia.v7i2.23732.

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A partir de uma aproximação com a filosofia de Kitaro Nishida, este artigo reflete sobre a relação entre ética e estética no sistema de pensamento de Arthur Schopenhauer, por meio do tratamento de uma difícil questão apresentada em sua filosofia prática: a transição da maldade extrema – a Schadenfreude (alegria maligna) – para a autonegação da vontade de viver. Trata-se de um problema que implica a distinção entre vivência estética, ética, religião e ascese, e suscita a possibilidade de uma figura radical da existência humana no mundo.

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18

Ong, Graham Gerard. "Building an IR Theory with `Japanese Characteristics': Nishida Kitaro and `Emptiness'." Millennium: Journal of International Studies 33, no. 1 (January 2004): 35–58. http://dx.doi.org/10.1177/03058298040330010201.

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19

Sakai, Kiyoshi. "Gottfried Wilhelm Leibniz und Kitaro Nishida. Die Frage nach dem wahren Selbst." Studia Leibnitiana 40, no. 1 (2008): 92–113. http://dx.doi.org/10.25162/sl-2008-0006.

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20

Shaner, David Edward, and Robert E. Carter. "The Nothingness beyond God: An Introduction to the Philosophy of Nishida Kitaro." Philosophy East and West 41, no. 4 (October 1991): 592. http://dx.doi.org/10.2307/1399659.

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21

Jones, C. S. "A Lost Tradition: Nishida Kitaro, Henri Bergson and Intuition in Political Philosophy." Social Science Japan Journal 5, no. 1 (April 1, 2002): 55–70. http://dx.doi.org/10.1093/ssjj/05.1.55.

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22

Karelova, Liubov B. "Hegel’s Philosophyand Dialectics of the Absolute and Relativeof Nishida Kitaro and Tanabe Hajime." Voprosy Filosofii, no. 12 (2020): 189–99. http://dx.doi.org/10.21146/0042-8744-2020-11-189-199.

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23

Koshiro, Yumyo. "Pure Land Elements in the World View of the Philosophy of Nishida Kitaro." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 2 (1986): 713–16. http://dx.doi.org/10.4259/ibk.34.713.

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24

Shimizu, Kosuke. "Nishida Kitaro and Japan's interwar foreign policy: war involvement and culturalist political discourse." International Relations of the Asia-Pacific 11, no. 1 (December 5, 2010): 157–83. http://dx.doi.org/10.1093/irap/lcq021.

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25

HOJO, K. O. "The Philosophy of Kitaro Nishida and Current Concepts of the Origin of Life." Annals of the New York Academy of Sciences 988, no. 1 (May 2003): 353–58. http://dx.doi.org/10.1111/j.1749-6632.2003.tb06117.x.

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26

Segade Alonso, Carlos E. "Bases para el diálogo entre la filosofía del límite y la filosofía de la nada." Pensamiento. Revista de Investigación e Información Filosófica 77, no. 296 (January 31, 2022): 655–76. http://dx.doi.org/10.14422/pen.v77.i296.y2021.003.

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La filosofía de la nada fue la respuesta ofrecida por Kitaro Nishida a la necesidad de asentar las bases de un diálogo filosófico con Occidente. Se propone en este trabajo que ese diálogo que todavía prosigue en la Escuela de Kyoto tenga entre uno de sus referentes occidentales a la filosofía del límite de Eugenio Trías. Para ello, y tras un repaso de los conceptos principales de cada propuesta filosófica, se considerará la adecuación del método categorial de análisis histórico propuesto por Trías y se estudiarán los conceptos fundantes de «nada» y «límite», que a su vez son la base para una ética humanista capaz de entablar un diálogo entre las dos culturas.

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27

Arisaka, Yoko. "Modern Japanese Philosophy: Historical Contexts and Cultural Implications." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 3–25. http://dx.doi.org/10.1017/s1358246114000022.

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AbstractThe paper provides an overview of the rise of Japanese philosophy during the period of rapid modernization in Japan after the Meiji Restoration (beginning in the 1860s). It also examines the controversy surrounding Japanese philosophy towards the end of the Pacific War (1945), and its renewal in the contemporary context. The post-Meiji thinkers engaged themselves with the questions ofuniversalityandparticularity; the former represented science, medicine, technology, and philosophy (understood as ‘Western modernity’) and the latter, the Japanese – ‘non-Western’ – tradition. Within the context, the question arose whether or not Japan, the only non-Western nation to succeed in modernization at the time, could also offer a philosophy that was universal in scope? Could Japanese philosophy offer an alternative form of modernity to the global domination of Western modernity? In this historical context, the philosophies of Kitaro Nishida and Tetsuro Watsuji, two of the tradition's most prominent thinkers, are introduced. Nishida is considered the ‘father of modern Japanese philosophy’ and his followers came to be known as the ‘Kyoto School’. The essay ends with a brief reflection on the influence of philosophy on culture, focusing on the aftermath of the tsunami catastrophe in 2011.

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28

Jones, C. S. "If not a clash, then what? Huntington, Nishida Kitaro and the politics of civilizations." International Relations of the Asia-Pacific 2, no. 2 (August 1, 2002): 223–43. http://dx.doi.org/10.1093/irap/2.2.223.

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29

Skvortsova, Elena. "On the question of the ideological foundations of traditional Japanese culture." Herald of Culturology, no. 1 (2021): 36–56. http://dx.doi.org/10.31249/hoc/2021.01.02.

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The article is devoted to the analysis of the phenomenon of the tea ceremony and its main concept of wabi, without which it is impossible to understand the ideological foundations of Japanese spiritual culture. At the same time, the basic concept in which the tea ceremony is recognized and described leads to the ultimate category of the entire Far Eastern culture – Nothingness (Emptiness, nonexistence), which is crucial for understanding Japanese religions, philosophical and aesthetic thought. The article discusses the views of the founder of the Kyoto school of philosophy Nishida Kitaro (1870–1945) and some of his students on the nature of the categories of wabi and Nothingness. Also, an analysis of these categories by researchers of the second half of the 20th century, Izutsu Toshihiko and Izutsu Toyoko is given.

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30

Hiroyuki, Horie. "Kitaro Nishida and Sergei Bulgakov on the Marxist concept of “practice”. Points of intersection and divergence." Philosophical polylogue 1, no. 1 (June 2017): 43–54. http://dx.doi.org/10.31119/phlog.2017.1.5.

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31

Karelova, Liubov. "Nishida Kitaro’s Logical Theory as a Reﬂection of the Rationality of Japanese Language and Culture." Russian Journal of Philosophical Sciences, no. 7 (November 8, 2018): 59–70. http://dx.doi.org/10.30727/0235-1188-2018-7-59-70.

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The search for the backbone of the types of rationality inherent in different cultures keeps on to be an open problem, which remains relevant to the need of closer intercultural interaction in the global world. At the same time, the analysis of the logic of language as the basis for the study of rationality types continues to occupy an important place. Meanwhile, the studies of grammatical structures and language models from the point of view of their connection to a certain type of thinking and inﬂuence on the method of philosophizing are still quantitatively inferior to the researches of lexical aspects. Expansion of this type of research with the involvement of a diverse cultural material over time will allow us to reach the level of establishing regularities of a more general nature. This article contributes to the development of this issue. The author deals with the approaches to the defnition of the paradigm of Japanese rationality proposed by researchers of grammatical features of the Japanese language, on the one hand, and the “logic of place” concept and the “absolutely contradictory identity” principle of prominent philosopher Nishida Kitaro (1870–1945), on the other hand. A special attention is drawn to the structural similarity of the grammatical form highlighted by linguists, in which the decisive role belongs to the predicate, and to Nishida’s logical model reﬂecting specifcs of subject-predicate relationship as well as perception of opposition in terms of “contradictory self-identity.” In the conclusion of the article, the author demonstrates the relationship of this model with the certain idea of subject, the type of epistemology overcoming dualism, the processual and cosmocentric comprehension of the world that can be traced in Nishida’s statements.

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32

Mayeda, Graham. "Reflections on Time, Space and Ethics in the Philosophy of Nishida Kitaro and Watsuji Tetsuro." International Studies in Philosophy 32, no. 1 (2000): 147–55. http://dx.doi.org/10.5840/intstudphil20003219.

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33

Raud, Rein. "'Place' and 'Being-time': Spatiotemporal Concepts in the Thought of Nishida Kitaro and Dogen Kigen." Philosophy East and West 54, no. 1 (2004): 29–51. http://dx.doi.org/10.1353/pew.2003.0057.

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34

Kruger, Matthew. "High on God: Religious Experience and Counter-Experience in Light of the Study of Religion." Religions 11, no. 8 (July 28, 2020): 388. http://dx.doi.org/10.3390/rel11080388.

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Taking as its foundation a religious experience of my own, this paper explores the impact of the study of religion on the interpretation and significance of experience. My experience will be analyzed in relation to the work of William James, followed by a movement into neuroscientific research on null experiences, before turning to philosophic and theological treatments of experience in Nishida Kitaro and Meister Eckhart especially. These accounts of religious experience are then explored in terms of the potential connection they suggest with drug use in and out of religious settings. Finally, I will turn to a fundamental questioning of experience as seen in the work of Martin Heidegger and Jean-Luc Marion, all of which sets up a tentative conclusion regarding our approach to religious experience, whether as an object of study or our own.

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35

王, 毅鹏. "On the “Goodness” of Kitaro Nishida and Lotze, and on How the “Good Will” is Possible?" Advances in Philosophy 11, no. 05 (2022): 1098–107. http://dx.doi.org/10.12677/acpp.2022.115188.

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36

Skvortsova, Elena L. "Traditional Motives in the Aesthetic Views of the 20th Century Japanese PhilosophersKuki Shuzo, Karaki Junzo, Kato Shinro." Voprosy Filosofii, no. 2 (2021): 175–86. http://dx.doi.org/10.21146/0042-8744-2021-2-175-186.

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The article is devoted to the views of three Japanese philosophers of the 20th century with their example we are convinced the relevance of the traditional worldview in contemporary Japan. Since the Meiji period, Western philosophy and aesthetic theories have constantly influenced the views of Japanese thinkers, but up to this day, traditionalism plays an important role in Japanese thought. This also applies to the emphasis on corporality, human incarnation – the Buddhist position on “the unity of flesh and mind” (shin-jin – itchinyo) and the uncertainty fluidity of all forms of existence of things (mujo), relations, the ephemerality of life itself. This is also true for acceptance of Nothingness (mu) as a metacategory of philosophy which Nishida Kitaro put at the foundation of his system, explaining the historical world and the position in it of a person through the identity of absolute contradictions resolved in the field (basho) of Nothingness. This philosophical position, Buddhist-Taoist in essence, is especially vividly present in the works of Japanese thinkers who study the traditional culture of their homeland and try to give a modern interpretation to its categories.

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37

Chiba, Miwa. "Comparison of self-reflection in Humboldtian Bildung and the Kyoto School." Nordic Journal of Comparative and International Education (NJCIE) 5, no. 2 (May 31, 2021): 8–21. http://dx.doi.org/10.7577/njcie.4150.

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This article focuses on the importance of reflective experiences in education. It firstly reviews and compares the Humboldtian Bildung and the Kyoto School, represented by Nishida Kitaro. Both philosophies emphasize the importance of reflective experiences in education, criticising the specific knowledge-skill-based instruction approach. In this sense, the two views are similar. However, this article further explains the significant difference in how the self is considered in relation to the world within each thought, and therefore, how each educational approach is different, namely as seen in the idea of negative education from the Kyoto School. In the latter section, this article develops the discussion of reflection in the process of learning provided in the OECD Education 2030 framework, which was initiated in 2015 and that is still ongoing. Criticising didactic learning as the sole approach for knowledge and skill acquisition, the OECD Education framework advocates instead for the importance of student self-reflection in relation to society to support a broader development of necessary competencies. By comparing the two schools of thought, the article reveals the underlying assumption of self in Western mainstream educational philosophy, and it argues for the importance of open-mindedness toward the other worldview.

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38

Jacinto Zavala, Agustin. "Temas aristotélicos en La determinación autoperceptiva de la Nada (1932), de Nishida Kitarô." EDUCAÇÃO E FILOSOFIA 33, no. 69 (December 30, 2020): 1139–87. http://dx.doi.org/10.14393/revedfil.v33n69a2019-56384.

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Temas aristotélicos en La determinación autoperceptiva de la Nada (1932), de Nishida Kitarô Resumen: El texto que ahora presento es un examen del diálogo continuado de Nishida con Aristóteles según lo podemos ver en el volumen VI de las Obras completas de Nishida Kitarô. El resultado nos permite ver la especial atención que en 1932 Nishida presta a cinco temas básicos que se desarrollan en 16 puntos de la siguiente manera: la expresión (1-3), la autopercepción (4-7), la base del conocimiento (8-11), los universales (12-14) y dos importantes aspectos de la intuición (15-16). En este sentido, los contenidos del diálogo nishidiano con Aristóteles en el volumen VI de las Obras completas de Nishida Kitarô, nos remiten al tema del conocimiento. Palabras clave: Aristóteles. Nishida. Diálogo. Autopercepción. Conocimiento. Universal. Some aspects of Nishida’s dialogue with Aristotle Abstract: My present text is a study of the continuous dialogue of Nishida with Aristotle as can be seen in volume VI of his Complete Works. As a result, we can see the special attention that in 1932 Nishida gave to five basic themes. I have presented their content under sixteen headings as follows, expression (1-3), self-perception (4-7), the basis of knowledge (8-11), universals (12-14), and two important aspects of intuition (15-16).As a result, we can see that the contents of Nishida’s dialogue with Aristotle in volume VI of his Complete Works, primarily touches on the theme of knowledge. Keywords: Aristotle. Nishida. Dialogue. Self perception. Knowledge. Universal. Temas aristotélicos em A determinação autoperceptiva do nada (1932), de Nishida Kitarô Resumo: O texto que apresento agora é um exame do diálogo contínuo de Nishida com Aristóteles, como podemos ver no Volume VI das Obras Completas de Nishida Kitarô. O resultado nos permite ver a atenção especial que em 1932 Nishida presta a cinco temas básicos que são desenvolvidos em 16 pontos da seguinte forma: expressão (1-3), autopercepção (4-7), base de conhecimento (8). -11), os universais (12-14) e dois aspectos importantes da intuição (15-16). Nesse sentido, o conteúdo do diálogo nishidiano com Aristóteles, no volume VI das obras completas de Nishida Kitarô, remete-nos à questão do conhecimento. Palavras-chave: Aristótles. Nishida. Diálogo. Autopercepção. Conhecimento.Universal. Data de registro: 29/07/2020 Data de aceito: 21/10/2020

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39

McStay, Andrew. "Emotional AI, Ethics, and Japanese Spice: Contributing Community, Wholeness, Sincerity, and Heart." Philosophy & Technology 34, no. 4 (October 13, 2021): 1781–802. http://dx.doi.org/10.1007/s13347-021-00487-y.

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Abstract This paper assesses leading Japanese philosophical thought since the onset of Japan’s modernity: namely, from the Meiji Restoration (1868) onwards. It argues that there are lessons of global value for AI ethics to be found from examining leading Japanese philosophers of modernity and ethics (Yukichi Fukuzawa, Nishida Kitaro, Nishi Amane, and Watsuji Tetsurō), each of whom engaged closely with Western philosophical traditions. Turning to these philosophers allows us to advance from what are broadly individualistically and Western-oriented ethical debates regarding emergent technologies that function in relation to AI, by introducing notions of community, wholeness, sincerity, and heart. With reference to AI that pertains to profile, judge, learn, and interact with human emotion (emotional AI), this paper contends that (a) Japan itself may internally make better use of historic indigenous ethical thought, especially as it applies to question of data and relationships with technology; but also (b) that externally Western and global ethical discussion regarding emerging technologies will find valuable insights from Japan. The paper concludes by distilling from Japanese philosophers of modernity four ethical suggestions, or spices, in relation to emerging technological contexts for Japan’s national AI policies and international fora, such as standards development and global AI ethics policymaking.

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40

Stromback, Dennis. "Philosophy of Science and the Kyoto School: An Introduction to Nishida Kitaro, Tanabe Hajime and Tosaka Jun by Dean Anthony Brink." Philosophy East and West 72, no. 1 (2022): 1–4. http://dx.doi.org/10.1353/pew.2022.0023.

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41

Northcott, Michael. "Book Review: A philosophy of life: John W.M. Krummel & Shigenori Nagatomo (trans.), Place & Dialectic: Two Essays by Nishida Kitaro." Expository Times 124, no. 12 (July 18, 2013): 613–14. http://dx.doi.org/10.1177/0014524613494546j.

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42

Gunskii, Aleksei Yu. "The doctrine of kenosis as the basis of Buddhist-Christian dialogue in the works of the philosophers of the Kyoto school." Issues of Theology 4, no. 4 (2022): 652–72. http://dx.doi.org/10.21638/spbu28.2022.407.

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The article is devoted to the consideration of one of the episodes of the Buddhist-Christian dialogue, which was actively held in the last decades of the 20th century. The immediate cause of the discussion was the work of the Japanese thinker Abe Masao (1915–2006) “Kenotic God and Dynamic Sunyata”, where Abe compared the Buddhist concept of emptiness and the Christian idea of kenosis, “the self-emptying of God”. Abe Masao was one of the representatives of the Kyoto School of Philosophy, which existed in Japan since the beginning of the 20th century, and the idea of comparing the concepts of emptiness and kenosis was also considered by other members of this philosophical community. The philosophers of the Kyoto School developed methods of interpreting kenosis using the paradoxical Mahayana logic of “simultaneous identification and differentiation” (soku-hi). This logic can be described by the formulas: “A is not A, and therefore A” or “A is if and only if A is not A”. The first paradoxical logic of soku-hi was formulated by D. T. Suzuki (1870–1966). Nishida Kitaro (1870–1945), the founder of the Kyoto School of Philosophy, and his followers used this idea in comparative studies of the basic concepts of Buddhism and Christianity. In conclusion, one of the ways of perception of Christianity by Japanese thinkers through the prism of Buddhist philosophical approaches is shown.

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Jacinto Zavala, Agustín. "The Philosophy of Religion in Nishida Kitarō : 1901-1914." Thème 20, no. 1-2 (October 16, 2013): 39–60. http://dx.doi.org/10.7202/1018853ar.

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The Study of Religion (Shūkyō-gaku) is an early text from a one-year course, 1913-1914, which Nishida Kitarō imparted only once in his academic career. In this text, apart from references to mystics and to early and medieval Christian thinkers, Nishida tries to point out the basic elements of Eastern and Western religions through the writings of xviii-xxth century authors, among them participants in the Gifford Lectures, the Bampton Lectures and Hibbert Lectures. On the other hand, Nishida tries to find the corresponding characteristics of religion in Zen and True Pure Land Buddhism. In short, Nishida’s approach to a philosophy of religion gives us an overview of the problems concerning a Buddhist-Christian dialogue.

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Habito, Ruben L. F. "The Nothingness Beyond God: An Introduction to the Philosophy of Nishida Kitaro Robert E. Carter New York: Paragon House, 1989. xxx + 191 p." Studies in Religion/Sciences Religieuses 20, no. 3 (September 1991): 392. http://dx.doi.org/10.1177/000842989102000342.

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Murthy, Viren. "Book review: Ontology of Production: Three Essays, written by Nishida Kitarō." Historical Materialism 22, no. 2 (September 25, 2014): 219–36. http://dx.doi.org/10.1163/1569206x-12341357.

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This is a review-essay on William Haver’s recent translation of three essays by Nishida Kitarō in a volume entitled Ontologies of Production. Nishida is one of the founders of the famous Kyoto School of philosophy and, while his philosophy is not really Marxist, Haver attempts to bring Nishida into dialogue with Marx in his Introduction and through his selection of essays to translate. I attempt to situate Haver’s translation in a brief discussion of a recent debate on how to write modern Japanese intellectual history and, through this examination, I suggest a framework for analysing modern intellectual history drawing on the work of Harry Harootunian, Moishe Postone and Jacques Bidet. In short, this framework attempts to relate the production of ideas to the temporal dynamic associated with capital, the commodity-form and other related mediations that make up the modern global capitalist system. Then I turn to Haver’s Introduction and translations and both explain some of the key concepts of Nishida and show how, using the framework that I outlined, Nishida’s work can be conceived of as failing to understand its own conditions of possibility in the multiple mediations of capitalism. For this reason, Nishida’s work, like many other romantic critiques of capitalism, criticises the abstractions of modernity at an abstract level, failing to account for the mediations of capitalism such as class and the commodity.

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Okano, Ritsuko. "Nishida and Plotinus." International Journal of the Platonic Tradition 9, no. 1 (March 10, 2015): 1–26. http://dx.doi.org/10.1163/18725473-12341299.

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Kitarō Nishida is the most important and representative philosopher in modern Japan, who now attracts increasing attention internationally. He endeavored to give a logical foundation to the Eastern way of thinking through his confrontation with Western philosophers. The aim of this paper is to recover the modern and intercultural significance of Plotinus’ philosophy in the light of Nishida’s philosophy. Nishida refers to Plotinus repeatedly, expressing his deep empathy, though his philosophy, which professes itself to be highly critical, is not mysticism. When we compare him with Plotinus, we can find a great affinity in their fundamental structure. ‘Absolute nothingness (zettai mu)’, the basis of all reality in Nishida’s philosophy, is prior to both subjectivity and objectivity, and corresponds to the Plotinian One, which transcends both thinking and being. The correspondence between their logical structures consists in regarding subjectivity and objectivity as developments of an indefinite principle that transcends and precedes the discrimination of the two, and determination as determination of what is indeterminate. However, differing from Plotinus, Nishida lays stress on corporality, ordinariness and individuality. Though Plotinus was never pessimistic about this world, the experience emphasized in the Enneads was not earthly, while Nishida’s ‘radical ordinariness’ was the standpoint to which we should attain in a mundane life. When we compare Plotinus with Nishida, we encounter the intersection of the West and the East, antiquity and modernity, and mysticity and ordinariness.

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CANTIN-BRAULT, ANTOINE. "Finding a Common Ground: Löwith and Nishida." Dialogue 57, no. 2 (April 20, 2018): 251–75. http://dx.doi.org/10.1017/s0012217317001081.

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Karl Löwith moved to Japan in 1936 where he became acquainted with the founder of the School of Kyôto, Nishida Kitarô. Löwith was unable to appreciate the meaning of Nishida’s philosophy and maintained, until the late 1940s, a Eurocentric point of view regarding Japanese culture. Nonetheless, beyond this missed historical encounter between Löwith and Nishida lies a space of philosophical common ground located in a shared understanding of time and history that puts much emphasis on the eternal present and the impossibility of thinking history as a linear progression bringing salvation, as some philosophies of history have attempted to prove.

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Baronov, David. "Nishida Kitarō on Social Contradiction: A Critical Lens for Analyzing Community-Supported Agriculture." Critical Sociology 44, no. 1 (February 29, 2016): 89–106. http://dx.doi.org/10.1177/0896920516633277.

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The central concern of this paper is the linkages between contradiction and social change, as developed in the work of Nishida Kitarō, a critical social philosopher who explored the nature of social contradiction vis-à-vis local agency, global structures, and social change. Building on Nishida’s conceptual framework, I trace social change to the ontological nature of social contradiction as manifest in myriad social phenomena. This then provides a critical lens for analyzing the contemporary development of community-supported agriculture (CSA). Indeed, the growing popularity of CSAs across the USA makes visible a host of social contradictions, including those between local and global food production and between local consumption and global distribution. Invoking Nishida to peel back the layers of contradiction and assess the potential social impact of CSAs, we address two broad questions. First, what is the nature of contradiction as a fundamental aspect of social life? Second, how can the notion of contradiction help us frame the role of CSAs as a force for social change? In this manner, Nishida’s interpretation of social contradiction shapes our understanding of CSAs, while our understanding of CSAs further refines our assessment of Nishida.

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Karelova, Liubov B. "On the Problem of the Universality of Modern Western Philosophy Conceptual Framework: The Japanese Case." Russian Journal of Philosophical Sciences 62, no. 6 (September 29, 2019): 100–113. http://dx.doi.org/10.30727/0235-1188-2019-62-6-100-113.

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Many years the academic community has been discussing issues of a universal metalanguage as the general conceptual framework of modern social and humanitarian research, especially of philosophy. The article questions the claim that the language of Western philosophy was already accepted as a unified tool in the 20th century. The peculiarities of perception and further application of Western philosophical terminology in Japan in late 19th – first half of the 20th centuries are investigated here as a factual evidence base of argumentation. Special attention is given to examples of translation and interpretation of some concepts of Western origin, such as metaphysics, ethics, logic, substance, subject, etc., as observed in the works of eminent thinkers Nishi Amane, Inoue Tetsujiro, Nishida Kitaro, and Watsuji Tetsuro. The paper provides examples of new original concepts (as they did not have Western equivalents) developed by modern Japanese philosophers, such as Kimura Bin, Hiromatsu Wataru et al. The author concludes that the general conceptual framework that modern philosophy operates with is a very dynamic and open system, capable of transforming in different cultural contexts and in keeping with newly emerging issues that require analysis. The article identifies factors that provide philosophical communication between different cultures at the conceptual level, that is, the presence of a common circle of problems and presence of partial overlap between the key concepts. The author poses the problem of the emergence of new approaches and ideas in a situation of “conflicting interpretations,” or incomplete equivalence of similar notions when used by the parties in a dialogue, casting doubt on possibility, necessity and reasonability of exact reproduction of meanings and “complete domestication” in other cultures.

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Agustín Jacinto, Z. "LEIBNIZ Y LA FILOSOFÍA DE LA RELIGIÓN EN NISHIDA KITARÔ." Kriterion: Revista de Filosofia 57, no. 133 (April 2016): 207–32. http://dx.doi.org/10.1590/0100-512x2016n13310ajz.

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ABSTRACT This paper is an analysis of the manner Nishida Kitarô (1870-1945), in the process of construction of his own philosophy of religion, enters into dialogue with Leibniz's thought concerning Pre-established Harmony. Although the philosophy of religion is an important theme and Nishida goes back to Leibniz at some points in his textual career, there are relatively few studies that touch on the relationship between these two thinkers. I study Nishida's approach under three headings. The first section concerns ten main aspects of the world of pre-established harmony. The second tries to show the manner in which such a world becomes a guide towards a philosophy of religion, placing the emphasis on three characteristically Christian aspects: a created, fallen, and Trinitarian world. The third section includes some elements such as the entrance into religion, metanoia, satori and a comparison between Christian agape and Buddhist maha-kruna. These are themes on which Nishida elaborates in his 1945 masterpiece, The Logic of Basho and a Religious Worldview.

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