Academic literature on the topic 'Nishida, Kitaro, 1870-1945'
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Journal articles on the topic "Nishida, Kitaro, 1870-1945"
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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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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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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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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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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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Crespín Perales, Monserrat. "El papel del simbolismo en la filosofía de Nishida Kitarõ." Pensamiento. Revista de Investigación e Información Filosófica 77, no. 296 (January 31, 2022): 609–38. http://dx.doi.org/10.14422/pen.v77.i296.y2021.001.
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Como alternativa a los múltiples acercamientos y estudios sobre la filosofía de Nishida Kitarõ (1870-1945), en este trabajo se quiere presentar un avance de investigación sobre una cuestión normalmente obviada en las interpretaciones de la obra del filósofo. Se querrá mostrar cómo una mirada atenta a la idea de símbolo y las menciones a la poesía simbolista en la obra de Nishida ofrecen una clave plausible para una mejor comprensión de su sistema de la autoconciencia en obras como Intuición y reflexiónen la autoconciencia (1917) o Los problemas de la conciencia (1920).
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Davis, Bret W. "Conversing in Emptiness: Rethinking Cross-Cultural Dialogue with the Kyoto School." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 171–94. http://dx.doi.org/10.1017/s1358246114000058.
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AbstractAs we attempt to engender a dialogue between different philosophical traditions, one of the first – if not indeed the first – of the topics which need to be addressed is that of the very nature of dialogue. In other words, we need to engage in a dialogue about dialogue. Toward that end, this essay attempts to rethink the nature of dialogue from the perspective of two key members of the Kyoto School, namely its founder, Nishida Kitarō (1870–1945), and its current central figure, Ueda Shizuteru (b. 1926). The Kyoto School is the most prominent group of modern Japanese philosophers, whose thought emerges from the encounter between Western and Eastern traditions. This essay seeks to elucidate and further unfold the implications of rethinking of the nature of dialogue from the perspective of Nishida's and Ueda's primarily Zen Buddhist reception of and response to Western philosophy.
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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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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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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.
Dissertations / Theses on the topic "Nishida, Kitaro, 1870-1945"
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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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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 mondeNishida 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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Kuroda, Akinobu. "Enjeux, possibilités et limites d'une philosophie de la vie : Kitarô Nishida au miroir de quelques philosophes français." Université Marc Bloch (Strasbourg) (1971-2008), 2003. http://www.theses.fr/2003STR20019.
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Le présent travail se propose de donner une expression précise de la philosophie de Kitarô NISHIDA (1870-1945) dans une langue philosophique française, en développant un réseau thématique constitué par ses thèses fondamentales dans une perspective claire et harmonieuse. Il s'agit de construire une étude cohérente sur le concept phénoménologique de vie, en présentant quelques élaborations originales de Nishida autour de ce concept, et cela au miroir de la phénoménologie française. Pour méthode, nous adoptons une démarche comparative consistant à interpréter et analyser la philosophie de Nishida au miroir de quelques philosophes français comme Maine de Biran, Merleau-Ponty, Michel Henry, sous différents angles, tout en suivant le fil conducteur qu'est la notion de vie, de façon à relever des points-clés autour desquels s'ouvre un espace d'interrogation ou de dialogue où la problématique de Nishida peut s'approfondir ou éventuellement se développer, au-delà même de ce qui a été envisagé par le philosophe lui-même. Il s'agit d'appréhender la logique phénoménique de la vie qui apparaît à elle-même, c'est-à-dire saisie directement en nous dans le monde où nous vivons et que nous habitons. Avec Nishida et Maine de Biran, nous nous interrogeons sur la vie intérieure éprouvée immédiatement en notre soi corporel. Avec Nishida et Merleau-Ponty, nous thématisons la vie perceptive vécue par notre corps propre qui est à la fois voyant-visible et agissant-passible. A travers la confrontation de Nishida et Henry, nous entrons dans une question décisive pour ce projet, celle de l'auto-donation de la vie, en sondant autant la profondeur que les limites de leurs questionnements sur ce qu'il y a de plus réelThe current work proposes to offer a precise expression of the philosophy of Kitarô Nishida (1870-1945) in a French philosophical language, while developing in a clear and harmonious perspective a thematic network constituted by his fundamental theses. The author has constructed a coherent study on the phenomenological concept of life, by presenting several original elaborations of Nishida around this concept, and that reflected by French phenomenology. As for methode, a comparative procedure was adopted, consisting of interpreting and analyzing Nishida's philosophy as reflected by several French philosophers such as Maine de Biran, Merleau-Ponty, and Michel Henry, under different perspectives, all the while following the main theme, which is the notion of life, in order to raise up the key points around which a space of interrogation or dialog is opened, where the problematic of Nishida can be deepened or eventually be developed beyond the range envisaged by the philosopher himself. It is a question of apprehending the phenomenal logic of life which appears to itself, that is to say directly taken in us in the world where we live. With Nishida and Maine de Biran, we examine the interior life experienced immediately in our corporeal being. With Nishida and Merleau-Ponty, we ponder the theme of the perceptive life lived by our own bodies, which is at the same time seeing-visible and acting-passible. Through a confrontation between Nishida and Henry, we enter into a decisive question for this project, that of self-donation of life, by probing the depth as well as the limits of their questioning of which is more real
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Uehara, Mayuko. "Traduire la philosophie japonaise : formation des concepts et transformation de la langue dans l'oeuvre de Nishida Kitarô : sa traduction en français." Paris, EHESS, 2004. http://www.theses.fr/2004EHES0103.
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La pensée traditionnelle japonaise connut une mutation lors de la première introduction massive de la philosophie occidentale à la fin du XIXe siècle. La traduction des nouveaux concepts s'effectua au moyen de mots sino-japonais composés d'idéogrammes (kango). Ceux-ci constituent les éléments fondamentaux des énoncés philosophiques japonais. Nous étudions quelques concepts-clés de Nishida Kitarô (1870-1945), connu pour l'ampleur de sa pensée éclectique et de son vocabulaire. Comment traduire en français ses expressions en kango issues de la traduction de celles d'Aristote, Kant, Fichte, ou Hegel, dans la mesure où le langage in-forme et trans-forme les concepts? Comment penser la traduisibilité des kango en français? La présente thèse consiste à traiter de la problématique de la langue philosophique de Nishida dans le cadre de la traductologieJapanese traditional thought went through significant and rapid shifts as Western philosophy was introduced in the late nineteenth century. Translations of new concepts were done usin Sino-Japanese terms composed of ideograms (kango). These constitue the fundamental elements of Japanese philosophical discourse, represented in some key concepts of Nishida Kitaro (1870-1945), the fouder of modern Japanese philosophy. How can we problematize the translation of his expressions in Kango into French, which originally derived from the translated terms of Aritote, Kant, Fitchte or Hegel, considering that the language in-form and trans-form the conceptions? How can we conceptualize the tranlability and intranslability of Kango into French? The present thesis analyses the problematics of Nishida's philosophical language in the context of translation studies
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Sekoguchi, Aya. "« Le champ (basho) dans les arts traditionnels japonais » : autour de l'union corps-esprit et de la relation entre artiste et public chez Zeami." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0156.
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Comment le champ où les individus s'insèrent est-il concrétisé dans les arts traditionnels japonais ? A partir de l'analyse de Zeami, ce travail réexamine la question à la lumière des travaux de NISHIDA Kitarô et autres auteurs, en abordant aussi des concepts tels que le kata, le ki, le ma dans les pratiques effectives comme les arts martiaux, Ia cérémonie de thé, etc. . . Le métier et l'esprit chez Zeami correspondent à la double structure du soi : le soi individuel, local, subjectal en tant que localité physique (topos), et le soi social, global, prédicatif qui se situe dans un lieu (chôra). La voie de l'art (geidô) constitue un processus où le second manifeste son importance par rapport au premier, c'est-à-dire que le soi est nié (autonégation) et absorbé dans le lieu (le non-esprit). C'est ce qui permet d'instaurer une interaction entre soi et autrui L'estime pour le champ se cristallise dans une esthétique du dépouillement qui caractérise la culture japonaise : comme le ma mis en oeuvre par la pratique respiratoire qui noue un rapport intime avec le ki. L'accès effectif à un champ plus vaste et plus profond à travers le dynamisme entre l'individuel et le social montre comment embrayer le néant promu par la pensée japonaise à l'être mis en valeur dans la pensée européenne : ce qui permettra de dépasser concrètement et véritablement l'impasse du paradigme occidental moderne sujet-objetHow is the field in which individuals fit embodied in the Japanese traditional arts ? From the analysis of Zeami, this study re-examines the issue in the light of the works of NISHIDA Kitarô and others also addressing concepts such as kata, ki, ma in effective practices such as martial arts, tea ceremony, etc. . . The art and the spirit in Zeami correspond to the dual structure of the self : the individual, local, subjectal self as a physical place (topos), and the social, global, predicate self situated in a place (chôra). The way of Art (geidô) is a process where the second indicates its importance relative to the first, that is to say that the self is denied (self-negation) and absorbed into the place (non-mind). This allows to establish an interaction between self and the other. The regard for the field crystallizes in an aesthetic of bareness that characterizes Japanese culture, as implemented by breathing practices which create an intimate relationship with the ki. Effective access to a wider and deeper field through the dynamics between the individual and the social shows how te connect the nothingness promoted by the Japanese thought with the being praised in European thought : what wil overcome concretely and effectively the impasse in the modem Western paradigm of subject and object
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Sato, Ryo. "Penser le néant, vivre libre : sur quelques thèses de Maître Eckhart et leur résonance dans la philosophie de l'École de Kyoto." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK006/document.
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Keiji Nishitani, philosophe de l’École de Kyoto, a développé sa philosophie de la religion en étudiant les sermons allemands de Maître Eckhart à la lumière de la notion du « néant absolu » de Kitarô Nishida. Nishitani applique cette dernière à la « Déité » (Gotheit) exposée dans la prédication d’Eckhart, où il découvre l’idée d’un éveil à la subjectivité originaire dans l’âme humaine. Cet éveil ouvre à l’âme une liberté « en Dieu sans Dieu », accessible à la vraie intelligence religieuse, détachée de tout dualisme. Dans cette perspective, comment pouvons-nous intégrer la métaphysique que Maître Eckhart expose dans ses œuvres latines ? Dans le Commentaire de l’Évangile selon Jean, Eckhart déploie sa vision sur Dieu, Être-Un, « Principe sans principe », et il enseigne à « vivre » l’unité entre « être » et « connaître », en laquelle consiste la béatitude. Notre réflexion s’articule autour de l’idée de « vivre la vie ». Nous essayons d’unifier le détachement dans le « néant de la Déité » selon Nishitani et l’« Être illimité » selon le commentaire biblique, de manière à représenter la pensée eckhartienne comme une synergie de la spéculation métaphysique et de la pratique existentielle pour expérimenter le Transcendant dans notre vie immanenteKeiji Nishitani, philosopher of the Kyoto School, developed his philosophy of religion, studying the German sermons of Meister Eckhart, in the light of the notion of “absolute nothingness” of Kitarô Nishida. He applies that notion to the “Godhead” (Gotheit) outlined in Eckhart’s preaching, where he discovers the idea of awakening to the elemental subjectivity in human soul. This awakening opens up to the soul a liberty “in Godwithout God”, accessible to the religious intelligence detached from all dualism. In this perspective, how can we integrate the metaphysics exposed by Eckhart in his Latin works ? In the Commentary on the Gospel of John, Eckhart explains his vision of God, Being-One, “Principle without principle”, and he teaches to “live” the unity between “being” and “knowing”, of which the beatitude consists. Our study revolves around the thinking on “live the life”. We try to unify the detachment in the “nothingness of the Godhead” according to Nishitani and the “unlimited Being” according to the biblical commentary, so as to show the Eckhartian thought as a synergy between metaphysic speculation and existential practice to experience the Transcendent in our immanent life
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Kawamura, Satofumi. "Nishida Kitar{u014D}'s political philosophy : war-time Japan and the empire of governmentality." Phd thesis, 2012. http://hdl.handle.net/1885/150938.
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The main concern of this dissertation is the ambivalence, or duality, of Nishida Kitaro's political (and cultural) philosophy. Nishida's political stance during the Asia Pacific War from the 1930s to 1940s has been highly controversial, because his former students argued the justice of the war waged by Japan in several symposiums, such as "Overcoming Modernity" (Kindai no ch{u014D}koku), and Nishida himself also wrote the essay "The Principle of the World New Order" (Sekai shin-chitsujo no genri) as a draft for the "Joint Declaration of the Greater East Asia Conference" (Dai-t{u014D}a ky{u014D}d{u014D} sengen) at the request of the Japanese Army. Hitherto, this controversy has been dominated by the dichotomy between defenders and critics, and the point at stake in it is whether Nishida was supportive or not of war-time politics and ideology. The project of this dissertation is to shed new light beyond this existing controversy. It is true that Nishida's politico-cultural philosophy can be understood as a counter discourse against the political trend promoted by the militarists and ideologues, because Nishida tried to advocate a universal and immanent principle in terms of which individual freedom must be respected. However, at the same time, Nishida's critique could not be a fundamental criticism against the ideology of the political trend, because his logic could vindicate the exercise of power which led to the reinforcement of the National Polity (Kokutai) and the Greater East Asia Co-prosperity Sphere (Dai-t{u014D}a ky{u014D}ei-ken), which were core concepts of the ideology. To evince this proposition, this dissertation refers to Michel Foucault's analysis of governmentality. This is because Foucauldian governmentality analysis can provide the angle from which the exercise of power underpinned by the universal immanent principle can be elucidated. In other words, Foucauldian govemmentality analysis makes it possible to understand how the principle to respect individual freedom can be the principle to regulate individual action. Through the enhancement of individual freedom, the universal principle immanent to society can form the subject who is directed to the reinforcement of government and dominance of a political regime. Therefore, by referring to Foucauldian govemmentality analysis, we can understood that Nishida's politico-cultural philosophy based on the immanent principle also can work as the principle to form the subject (shutai) directed to the National Polity and the Co{u00AD} prosperity Sphere. Finally, this dissertation will elucidate that Nishida's politico-cultural philosophy vindicated the Japanese Empire as a postimperial "Empire" in Michael Hardt and Antonio Negri's sense, which is underpinned by the principle which respects "freedom" "rationality" and "universality." In addition to research on Nishida's political philosophy, this dissertation looks at his disciples' war-time discourse: Odaka Tomoo, Miki Kiyoshi, and the participants of the symposium of "The World Historical Standpoint and Japan" (Sekai-shi-teki tachiba to nippon), such as K{u014D}saka Masaaki, Nishitani Keiji, K{u014D}yama Iwao, and Suzuki Shigetaka, who were the so-called Kyoto School (Kyoto-gakuha) philosophers. Through the examination of their discourse, this dissertation elucidates the similarity and difference between Nishida and them, and thereby locates their ideas in a wider context.
Books on the topic "Nishida, Kitaro, 1870-1945"
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Zen & philosophy: An intellectual biography of Nishida Kitarō. Honolulu, HI: University of Hawai'i Press, 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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1947-, Haver William Wendell, ed. Ontology of production: Three essays. Durham, NC: Duke University Press, 2012.
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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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The Kyoto school: An introduction. Albany: State University of New York Press, 2013.
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Zen and the modern world: A third sequel to zen and Western thought. Honolulu, HI: University of Hawaii Press, 2003.
Find full textBook chapters on the topic "Nishida, Kitaro, 1870-1945"
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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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"Kitaro Nishida (1870–1945):." In Buddhist-Christian Dialogue as Theological Exchange, 103–17. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf201.10.
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"Interkulturalität im Spannungsfeld der Moderne." In Kitaro Nishida (1870-1945), 239–86. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_007.
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"Welt(en)-Verhältnisse Ansatz zu einer Philosophie der Interkulturalität." In Kitaro Nishida (1870-1945), 135–238. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_006.
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"Von der europäischen Expansion zur Philosophie Nishidas." In Kitaro Nishida (1870-1945), 21–73. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_004.
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"Selbst-Verhältnisse Nishida als interkulturell orientierter Denker." In Kitaro Nishida (1870-1945), 74–134. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_005.
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Elberfeld, Rolf. "Einleitung." In Kitaro Nishida (1870-1945), 9–19. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_003.
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Elberfeld, Rolf. "Vorwort." In Kitaro Nishida (1870-1945), 5–6. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_002.
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Elberfeld, Rolf. "Preliminary Material." In Kitaro Nishida (1870-1945), 1–8. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_001.
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Elberfeld, Rolf. "Anhang." In Kitaro Nishida (1870-1945), 288–314. BRILL, 1999. http://dx.doi.org/10.1163/9789004457942_008.
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