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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.
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.
Ontology of Production presents three essays by the influential
Japanese philosopher Nishida Kitaro (1870-1945), translated for the
first time into English by William Haver. While previous
translations of his writings have framed Nishida within Asian or
Oriental philosophical traditions, Haver's introduction and
approach to the texts rightly situate the work within Nishida's own
commitment to Western philosophy. In particular, Haver focuses on
Nishida's sustained and rigorous engagement with Marx's conception
of production. Agreeing with Marx that ontology is production and
production is ontology, Nishida in these three essays-"Expressive
Activity" (1925), "The Standpoint of Active Intuition" (1935), and
"Human Being" (1938)-addresses sense and reason, language and
thought, intuition and appropriation, ultimately arguing that in
this concept of production, ideality and materiality are neither
mutually exclusive nor oppositional but, rather, coimmanent.
Nishida's forceful articulation of the radical nature of Marx's
theory of production is, Haver contends, particularly timely in
today's speculation-driven global economy. Nishida's reading of
Marx, which points to the inseparability of immaterial intellectual
labor and material manual labor, provokes a reconsideration of
Marxism's utility for making sense of-and resisting-the logic of
contemporary capitalism.
Ontology of Production presents three essays by the influential
Japanese philosopher Nishida Kitaro (1870-1945), translated for the
first time into English by William Haver. While previous
translations of his writings have framed Nishida within Asian or
Oriental philosophical traditions, Haver's introduction and
approach to the texts rightly situate the work within Nishida's own
commitment to Western philosophy. In particular, Haver focuses on
Nishida's sustained and rigorous engagement with Marx's conception
of production. Agreeing with Marx that ontology is production and
production is ontology, Nishida in these three essays-"Expressive
Activity" (1925), "The Standpoint of Active Intuition" (1935), and
"Human Being" (1938)-addresses sense and reason, language and
thought, intuition and appropriation, ultimately arguing that in
this concept of production, ideality and materiality are neither
mutually exclusive nor oppositional but, rather, coimmanent.
Nishida's forceful articulation of the radical nature of Marx's
theory of production is, Haver contends, particularly timely in
today's speculation-driven global economy. Nishida's reading of
Marx, which points to the inseparability of immaterial intellectual
labor and material manual labor, provokes a reconsideration of
Marxism's utility for making sense of-and resisting-the logic of
contemporary capitalism.
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