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Providing translations of and commentaries on primary source
materials of modern Japanese philosophy, this sourcebook centers on
the creative philosophical writings of the Kyoto School broadly
conceived, featuring the thought of Nishida Kitaro, Tanabe Hajime,
Kuki Shuzo, Watsuji Tetsuro, Miki Kiyoshi, Tosaka Jun, and
Nishitani Keiji. The 22 selections include unabridged whole works,
essays, or chapters of books. Also included is exhaustive
bio-bibliographical information as well as editorial commentary.
For most scholars, this will be the first look in English at the
thought of Kuki Shuzo, Miki Kiyoshi, and the Marxist critic Tosaka
Jun. The sourcebook will be of interest to scholars, students, and
general readers interested in Asian philosophy. The selections show
the intensely dialogic character of the philsophical writing of the
Kyoto School of the early Showa period (1926-1949) and are of
particular interest as representing philosophical strains of a
"golden age" of Japanese thought during the war years between 1935
and 1945. In the interstices of the thought of the seven authors,
the reader will find a mine of commentary on, and assimilation of,
the schools of Western thought and the world's religions,
accompanied (with the exception of the internationalist Tosaka Jun)
by very resilient affirmations of the strength of Asian traditions.
His final essay, "The Logic of the Place of Nothingness and the
Religious Worldview," completed in the last few months before his
death, is a summation of his philosophy of religion and has come to
be regarded as the foundational text of the Kyoto school. It is one
of the few places in his writings where Nishida draws openly and
freely on East Asian Buddhist sources as analogs of his own ideas.
Here Nishida argues for the existential primordiality of the
religious consciousness against Kant, while also critically
engaging the thought of such authors as Aristotle, the Christian
Neo-Platonists, Spinoza, Fichte, Hegel, Barth, and Tillich. He
makes it clear that he is also indebted to Pascal, Kierkegaard, and
Dostoievsky as well as to Nagarjuna, the Ch'an masters, Shinran,
Dogen, and other Buddhist thinkers. This book-a translation of the
most seminal work of Nishida's career-also includes a translation
of his "Last Writing" (Zeppitsu), written just two days before his
death.
The fiction of Mori Ogai, written after the death of Emperor Meiji
in 1912, secured his promiment place in modern Japanese literature.
This collection of stories, set in the Tokugawa Period, provide a
means for Ogai to deal with contemporary moral and philosophical
values and themes.
Nishida Kitaro, Japan's premier modern philosopher, was born in
1870 and grew to intellectual maturity in the final decades of the
Meiji period (1868-1912). He achieved recognition as Japan's
leading establishment philosopher during his tenure as professor of
philosophy at Kyoto University. After his retirement in 1927, and
until his death in 1945, Nishida published a continuous stream of
original essays that can best be described as intercivilizational,
a meeting point of East and West. His final essay, ""The Logic of
the Place of Nothingness and the Religious Worldview,"" completed
in the last few months before his death, is a summation of his
philosophy of religion and has come to be regarded as the
foundational text of the Kyoto school. It is one of the few places
in his writings where Nishida draws openly and freely on East Asian
Buddhist sources as analogs of his own ideas. Here Nishida argues
for the existential primordiality of the religious consciousness
against Kant, while also critically engaging the thought of such
authors as Aristotle, the Christian Neo-Platonists, Spinoza,
Fichte, Hegel, Barth, and Tillich. He makes it clear that he is
also indebted to Pascal, Kierkegaard, and Dostoievsky as well as to
Nagarjuna, the Ch'an masters, Shinran, Dogen, and other Buddhist
thinkers. This book--a translation of the most seminal work of
Nishida's career--also includes a translation of his ""Last
Writing"" (Zeppitsu), written just two days before his death.
In this original work of systematic philosophy, David Dilworth
places the major texts of Western and Oriental philosophy and
religion, both ancient and modern, into one comparative framework.
His study reveals affinities between thinkers who lived centuries
and continents apart and produces numerous insights by bringing
great philosophical texts together into a single purview. "This is
a provocative and challenging book: far-reaching in scope and
implication, worldwide in its vision, yet inescapably Aristotelian
in its grounding. It is to be hoped that it will acquaint more
Western readers with Chinese philosophy, while spurring Asian
thinkers to offer counterproposals about the crucial issues of
philosophy in their respective traditions and the best methods to
compare them."-Carl Becker, Journal of Asian Studies "The work
opens new interpretive possibilities for intra- and inter-textual
reflection on a grand scale."-Edith Wyschogrod, Queens College
"Philosophers East or West should buy and read this book."-Robert
Magnolia, Tamkang University and National Taiwan University, Taiwan
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