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Journal articles on the topic 'Nishda Kitarô'

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Published: 4 June 2021

Last updated: 3 February 2022

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1

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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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

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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4

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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5

Wirth, Jason M. "Kitarō Nishida in der Philosophie des 20. Jahrhunderts: Mit Texten Nishidas in deutscher Übersetzung." Comparative and Continental Philosophy 9, no. 2 (May 4, 2017): 195–97. http://dx.doi.org/10.1080/17570638.2017.1343707.

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6

Tremblay, Jacynthe. "La transcendance immanente chez Nishida Kitarô et Karl Rahner." Studies in Religion/Sciences Religieuses 26, no. 2 (June 1997): 199–210. http://dx.doi.org/10.1177/000842989702600204.

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Karl Rahner (1904-1984) et Nishida Kitarô (1870-1945) ont tous deux élaboré un type de logique qui permet d'articuler conjointement les termes contradictoires. On trouve, dans la philosophie de la religion de Rahner, une «logique de l'asymptote» qui permet de penser comment la transcendance immanente de Dieu et la transcendantalité immanente de l'humain coïncident totalement tout en ne s'identifiant absolument pas. La «logique de l'auto-identité absolument contradictoire» de Nishida permet de mettre en rapport les termes contradictoires que sont l'absolu et le relatif, en préservant leur caractère contradictoire dans leur identité même. La «transcendance immanente» de Rahner et celle de Nishida sont structurellement très semblables. Elles permettent de repenser ce que visaient les concepts privatifs du dogme de Chalcédoine, à savoir que les «natures» humaine et divine de Jésus sont sans confusion, sans séparation, sans division et sans changement.

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7

Tremblay, Jacinthe. "Néantisation et relationalité chez NISHIDA Kitarô et WATSUJI Tetsurô." Thème 4, no. 2 (March 16, 2009): 63–82. http://dx.doi.org/10.7202/602440ar.

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RÉSUMÉ Le néant absolu (zettai mu) a suscité divers types de discours dans la philosophie japonaise contemporaine, notamment celui de la relationalité, dont traitent principalement NISHIDA Kitarô (1870-1945) et WATSUJI Tetsurô (1889-1960). Nishida met en lumière le lien intrinsèque entre le néant absolu et la relationalité en montrant que l’individuel (kobutsu) est tel uniquement par le fait de se confronter à un autre individuel, et que cette confrontation est un processus de néantisation absolue par lequel l’individuel renvoie constamment à l’autre, ce qui permet en retour une auto-affirmation absolue. Le néant absolu est également le fondement de la structure relationnelle de Watsuji, qui fait l’originalité de son éthique. L’humain (ningen), à la fois individuel et social, comporte une négation par laquelle il nie l’ensemble de l’humanité, se constituant ainsi comme individu et comme société. Tant la philosophie de Nishida que celle de Watsuji convergent vers le néant absolu et s’articulent autour de lui.

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8

LAVELLE, Pierre. "Nishida Kitarô, l'école de Kyôto et l'ultra-nationalisme." Revue Philosophique de Louvain 92, no. 4 (November 2, 1994): 430–58. http://dx.doi.org/10.2143/rpl.92.4.556270.

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9

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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10

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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11

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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12

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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13

Yusa, Michiko, and Raquel Bouso. "Espacio interior y exterior: Raimon Panikkar y Nishida Kitarō." Theoría. Revista del Colegio de Filosofía, no. 36 (March 17, 2020): 141–59. http://dx.doi.org/10.22201/ffyl.16656415p.2019.36.1131.

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A través de las reflexiones de Raimon Panikkar acerca de la arquitectura y las de Nishida Kitarō acerca del lugar, este texto pone en cuestión la pretendida separación de lo interno y lo externo en relación con el espacio. Panikkar y Nishida comparten una comprensión similar de la espacialidad del ser, aun cuando sus estilos filosóficos más bien parecen diferir. Mientras que Panikkar sostiene que el espacio interior y el exterior son complementarios, parte de un pleno integrado, Nishida sostiene que las nociones de espacio interior y exterior surgen de la función divisoria de la conciencia egoica. Pese a ello, sus posturas coinciden en cuanto a los efectos que puede desencadenar un adecuado y positivo vínculo entre conciencia y acción, en cuanto a las acciones que impactan directamente la forma del mundo que habitamos.

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14

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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15

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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16

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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17

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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18

Brink, Dean Anthony. "Quantum Dialectics." Philosophy Today 63, no. 4 (2019): 1069–80. http://dx.doi.org/10.5840/philtoday2020128311.

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This brief examination of treatments of nothingness-oriented dialectics in Kyoto School philosophers Nishida Kitarō and Tanabe Hajime engages questions of space from Hegel to quantum mechanics. It begins to situate their work in light of Emmanuel Levinas’s writings on empty space and as overlooked contributions to the philosophy of science.

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19

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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20

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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21

Fredericks, James L. "Nishida Kitarō. Keiji Nishitani , Yamamoto Seisaku , James W. Heisig." Journal of Religion 73, no. 1 (January 1993): 140–42. http://dx.doi.org/10.1086/489103.

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22

Baronov, David. "Nishida Kitarō, Dialectics, and a 2010 Mozambican Food Riot." International Critical Thought 5, no. 4 (October 2, 2015): 486–500. http://dx.doi.org/10.1080/21598282.2015.1102073.

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23

Dalissier, Michel, and Daisuke Ibaragi. "Nishida Kitarô : Compréhension logique et compréhension mathématique. Présentation, texte original et traduction." Ebisu 31, no. 1 (2003): 115–59. http://dx.doi.org/10.3406/ebisu.2003.1361.

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STEVENS, BERNARD. "Recension de Nishida Kitarô, "De ce qui agit à ce qui voit"." PhaenEx 11, no. 1 (June 5, 2016): 138–40. http://dx.doi.org/10.22329/p.v11i1.4645.

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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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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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27

Unno, Mark. "The Logic of Nothingness: A Study of Nishida Kitarō (review)." Journal of Japanese Studies 33, no. 2 (2007): 554–58. http://dx.doi.org/10.1353/jjs.2007.0086.

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Yamazaki, Takashi. "Comentario. Nishida Kitarō y “El principio del nuevo orden mundial”." Geopolítica(s). Revista de estudios sobre espacio y poder 10, no. 2 (November 12, 2019): 331–40. http://dx.doi.org/10.5209/geop.66406.

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Este es un comentario sobre "El principio del nuevo orden mundial", un ensayo geopolítico escrito por el filósofo japonés Kitarō Nishida en 1944. Este ensayo ha sido en la posguerra una fuente de controversia sobre la justificación filosófica de la participación de Japón en la Segunda Guerra Mundial y la relación entre los pensamientos japoneses y la dominación colonial occidental en Asia. Como texto de geopolítica formal japonesa, el ensayo es un ejemplo histórico para ilustrar cómo los académicos japoneses situaron geopolíticamente a su país y a sí mismos dentro de la rivalidad imperial durante la Guerra. El ensayo atrajo no solo críticas que problematizaban el enfoque de Nishida sobre la política (imperialismo y nacionalismo) y la justificación de la guerra, sino también comentarios positivos que apreciaban su propuesta de una visión del mundo multicultural que contrarrestara la modernidad occidental (es decir, el mundo dominado por Occidente). La traducción del ensayo no es fácil de leer, pero contiene ideas importantes sobre cómo ver el (des)orden mundial actual bajo los poderes hegemónicos.

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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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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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Stevens, Bernard. "La Détermination du Néant Marquée par L’autoéveil by NISHIDA Kitarō." Philosophy East and West 71, no. 2 (2021): 1–2. http://dx.doi.org/10.1353/pew.2021.0037.

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Carter, Robert E. "Nishida Kitarō: Place and Dialectic: Two Essays by Nishida Kitarō Trans. By John W. M. Krummel and Shigenori Nagatomo. Introduction by John W. M. Krummel." International Journal for Philosophy of Religion 72, no. 1 (May 9, 2012): 67–70. http://dx.doi.org/10.1007/s11153-012-9352-7.

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Odin, Steve. "Illuminations of the Quotidian in Nishida, Chan/Zen Buddhism, and Sino-Japanese Philosophy." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 135–45. http://dx.doi.org/10.1163/15406253-04005012.

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Return to the ordinary as extraordinary has become the signature motif for the Emersonian perfectionism of Stanley Cavell in contemporary American philosophy. In this article I develop Cavell’s notion of “the ordinary” as an intercultural theme for exploring aspects of traditional Chinese philosophy, especially Confucianism and Chan Buddhism. I further use Cavell’s philosophy of the ordinary to examine Sino-Japanese thought as found in the Zen tradition of Japan and its reformulation by Nishida Kitarô in modern Japanese philosophy. It will be seen how for both Cavell and Sino-Japanese philosophy, perfection is achieved not by transcendence of the ordinary, but through continuous return to and affirmation of the ordinary as extraordinary. I thus endeavor to illuminate the quotidian as articulated by Cavell, Chinese philosophy, and the Sino-Japanese tradition.

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Tremblay, Jacynthe. "Présent absolu et avenir absolu." Hors-thème 17, no. 2 (July 6, 2010): 245–63. http://dx.doi.org/10.7202/044071ar.

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RésuméDe nombreux points de comparaison sont possibles entre la philosophie de Nishida Kitarō (1870-1945) et la philosophie de la religion de Karl Rahner (1904-1984), notamment concernant la temporalité, thème à propos duquel ces deux auteurs réfléchirent radicalement. En réexaminant la notion rahnérienne d’avenir absolu à la lumière de la notion nishidienne de présent absolu, il est possible d’apporter une solution au problème suivant : rejoint-on Dieu (Rahner) ou l’absolu (Nishida) dans un avenir situé au-delà de la temporalité ou bien dans l’instant présent, compris comme le lieu même du jaillissement de la temporalité ? Dans la mesure où elle s’appuie sur une philosophie du néant absolu, la pensée de Nishida permet de dégager la philosophie de la religion de Rahner des cloisons de l’onto-théo-téléologie qui l’enserrent et, la plaçant ainsi sur un horizon plus vaste, la rend apte à exprimer, d’une manière qu’on espère nouvelle, les nombreuses potentialités qu’elle recèle encore. En retour, une lecture de la temporalité nishidienne à travers le regard de Rahner permet de l’approfondir et de faire ressortir des éléments inédits.

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Tremblay, Jacynthe. "Présent absolu et avenir absolu." Hors-thème 17, no. 1 (March 23, 2010): 203–28. http://dx.doi.org/10.7202/039505ar.

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RésuméDe nombreux points de comparaison sont possibles entre la philosophie de Nishida Kitarō (1870-1945) et la philosophie de la religion de Karl Rahner (1904-1984), notamment concernant la temporalité, thème à propos duquel ces deux auteurs réfléchirent radicalement. En réexaminant la notion rahnérienne d’avenir absolu à la lumière de la notion nishidienne de présent absolu, il est possible d’apporter une solution au problème suivant : rejoint-on Dieu (Rahner) ou l’absolu (Nishida) dans un avenir situé au-delà de la temporalité ou bien dans l’instant présent, compris comme le lieu même du jaillissement de la temporalité ? Dans la mesure où elle s’appuie sur une philosophie du néant absolu, la pensée de Nishida permet de dégager la philosophie de la religion de Rahner des cloisons de l’onto-théo-téléologie qui l’enserrent et, la plaçant ainsi sur un horizon plus vaste, la rend apte à exprimer, d’une manière qu’on espère nouvelle, les nombreuses potentialités qu’elle recèle encore. En retour, une lecture de la temporalité nishidienne à travers le regard de Rahner permet de l’approfondir et de faire ressortir des éléments inédits.

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36

Tosolini, Tiziano. "Infinity or Nothingness? An Encounter between Nishida Kitarō and Emmanuel Levinas." Social Identities 11, no. 3 (May 2005): 209–28. http://dx.doi.org/10.1080/13504630500257009.

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37

Yamazaki, Takashi. "Commentary. Nishida Kitarō and ‘The Principle of the New World Order’." Geopolítica(s). Revista de estudios sobre espacio y poder 10, no. 2 (November 12, 2019): 313–22. http://dx.doi.org/10.5209/geop.66404.

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This is a commentary on ‘The Principle of the New World Order’, a geopolitical essay written by Japanese Philosopher, Kitarō Nishida in 1944. This essay has been a source of postwar controversy over the philosophical justification of Japan’s involvement in the Second World War and the relationship between Japanese thoughts and Western colonial domination in Asia. As a text of Japanese formal geopolitics, the essay is a historical example to illustrate how Japanese academics geopolitically situated their country and themselves within the imperial rivalry during the War. The essay attracted not only criticisms that problematized Nishida’s approach to politics (imperialism and nationalism) and justification of the War, but also positive reviews that appreciated his proposal of a multicultural worldview countering Western modernity (i.e. the world dominated by the West). The translation of the essay is not easy to read but contains important insights into how to see the current world (dis)order under hegemonic powers.

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Müller, Ralf. "Anfractuosité et unification: La philosophie de Nishida Kitarō by Michel Dalissier." Philosophy East and West 64, no. 1 (2014): 249–53. http://dx.doi.org/10.1353/pew.2014.0005.

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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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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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Tremblay, Jacynthe. "Humanimalités." Théologiques 23, no. 1 (August 15, 2017): 139–65. http://dx.doi.org/10.7202/1040869ar.

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Les recherches scientifiques de l’époque de Nishida Kitarō (1870-1945) ont clairement établi que l’émergence de l’être humain, comparée à l’animal, n’est pas une différence de nature mais de degré, et que toutes les fonctions cognitives ont une assise biologique déterminée. S’appuyant sur ces recherches innovatrices, Nishida s’efforça de mettre à jour les continuités et les discontinuités dans la transition de l’animal à l’être humain. En particulier, il mit l’accent sur l’aspect conscient de l’animal, ainsi que sur l’aspect corporel de l’humain. À cet égard, il fut un pionnier dans le développement d’une question très importante, à savoir celle de l’animalité de l’être humain. Ce faisant, il montra que le centre de gravité de l’existence humaine n’est pas la raison mais le corps. Ainsi considérées, les réflexions de Nishida concernant l’animal peuvent aider à effacer les différences radicales établies dans l’histoire de la philosophie et de la religion entre la partie spirituelle de l’être humain et sa partie animale, et par extension, l’ensemble du règne animal. Elles conduisent à aborder de manière positive ce que l’humain partage avec le monde animal, à savoir son propre corps et sa propre animalité.

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Ghilardi, Marcello. "Des images (et) de Dieu." Thème 20, no. 1-2 (October 16, 2013): 61–81. http://dx.doi.org/10.7202/1018854ar.

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Cet article porte sur l’affinité de pensée entre le maître dominicain Johannes Eckhart (1260-1327) et le philosophe japonais Nishida Kitarō (1870-1945) à propos de la dimension de l’image par rapport au questionnement de ce qui se trouve au-delà de la parole, mais qui demeure comme l’objet central de la recherche théologique et philosophique pour les deux penseurs. L’attitude qui soutient une rencontre entre les pensées de Eckhart et Nishida peut réduire les prétentions absolutistes et identitaires qui empêchent un renouvellement de la philosophie et de la théologie. La vérité qui apparaît dans la rencontre de deux penseurs est une vérité qui reste une, mais pluraliste, puisqu’elle sait respecter la différence des identifications religieuses et philosophiques — il ne s’agit pas de les nier en mêlant tout dans un même système indifférencié — et à la fois elle sait garder un fond qui résiste au-delà ou en deçà des différences.

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Krummel, John W. M. "The Originary Wherein: Heidegger and Nishida on “the Sacred” and “the Religious”." Research in Phenomenology 40, no. 3 (2010): 378–407. http://dx.doi.org/10.1163/156916410x524466.

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AbstractIn this paper, I explore a possible convergence between two great twentieth century thinkers, Nishida Kitarō of Japan and Martin Heidegger of Germany. The focus is on the quasi-religious language they employ in discussing the grounding of human existence in terms of an encompassing Wherein for our being. Heidegger speaks of “the sacred” and “the passing of the last god” that mark an empty clearing wherein all metaphysical absolutes or gods have withdrawn but are simultaneously indicative of an opening wherein beings are given. Nishida speaks of “the religious” dimension in the depths of one’s being, that he calls “place,” and that somehow envelops the world through its kenotic self-negation. In both we find reference to a kind of originary space—the open or place—associated with quasireligious themes. I also point to their distinct approaches to metaphysical language in their attempts to give voice to that abysmal thought.

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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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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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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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GOTO-JONES, C. S. "Transcending Boundaries: Nishida Kitarō K'ang Yu-Wei, and the Politics of Unity." Modern Asian Studies 39, no. 4 (October 2005): 793–816. http://dx.doi.org/10.1017/s0026749x05001757.

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Boundaries were smashed and broken as modernity struck its first blows in Asia in the nineteenth century. The British and the French chipped away at the borders of China, and the USA ripped open the seal that enveloped Japan in sakoku. Imperialism, or neo-imperialism, represented a way of overcoming boundaries, of decreasing the salience of other territorial units. However, it was also a way of expanding boundaries, of projecting one's own territory and sustaining the priority of these new (modern) borders over the claims of (allegedly pre-modern) indigenous peoples. Boundaries themselves began to take on a distinctly modern persona–and they were the property of the modern, Western powers.

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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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Fredericks, James. "Last Writings: Nothingness and the Religious Worldview. Kitarō Nishida , David A. Dilworth." Journal of Religion 68, no. 4 (October 1988): 631–32. http://dx.doi.org/10.1086/487975.

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Unno, Mark T. "Inverse Correlation: Comparative Philosophy in an Upside Down World." European Journal for Philosophy of Religion 8, no. 1 (March 21, 2016): 79–116. http://dx.doi.org/10.24204/ejpr.v8i1.71.

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Kitarō Nishida introduces the concept of “inverse correlation” (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as well as broader ramifications for contemporary philosophy of religion.

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