As is always the case, however, there are issues that remain which might have been dealt with, and interpretive differences to be noted. It would be misleading, however, if we were to think of the Kyoto School as merely putting a Western rational mask over Eastern intuitive wisdom.
There are no footnotes per se, but instead a bibliographical essay is provided for each of the sixty-six sections of the book. Insofar as we do not close in on ourselves and rigidify our linguistic delimitations of the world, we can open ourselves up to the silence of this surrounding expanse of unlimited openness, which in turn allows us to speak and act more freely and responsibly in the world of linguistic significance see Ueda b; Davis forthcoming.
In the following section, I will consider the preliminary issues of how to define the Kyoto School and who to include as its members. Among Western scholars, John Maraldo has most thoroughly probed the question of Kyoto School identity and membership.
This he began to do in his maiden work, An Inquiry into the Good, published in Nishida In this sense, according to Fujita, an acceptance of mutual criticism could well be considered one of the defining characteristics of the School.
With regard to the assumptions of certain multi-culturalist or postmodern movements, or of certain Japanese culture enthusiasts Beyond this, Heisig brings the Kyoto School into the forum of "world philosophy" pp. I think we can do this by dividing them into that [i.
What, then, is the ultimate place wherein the encounter between subjects and objects takes place, wherein persons and things coexist? On the one hand, there is the case of the well-known Zen figure, D.
Carter bio Philosophers of Nothingness: Notwithstanding the rich variety of thought produced by the School, Heisig follows Sueki Takehiro and Ueda Shizuteru in characterizing its central, unique feature as "self-awareness" jikakuwhich Heisig also calls "the transformation of awareness" pp.
The self finds its most originary freedom, and its most open engagement with others, through a radical self-negation which returns it, not to a higher Will or encompassing Being, but to an essentially self-negating absolute nothingness that, in turn, finds expression only in the interaction of truly self-determining individuals.
Yet it is das Sein or das Nichts which grants an open place, a clearing Lichtungfor beings to show themselves in the first place. Yet we appear to be at a turning point in the history of the Kyoto School, as is reflected in current retrospective attempts to define it.
Heisig succeeds in indicating the importance of each of these philosophers both within the Japanese context and beyond. Nor would it be entirely accurate to think of them as simply using Western philosophical idioms and modes of thought to give modern expression to East Asian Buddhist thought.
Yet, on the other hand, his criticisms were frequently not without their point, and his provocations certainly did serve as counter-impetuses that spurred Nishida on, not just to clarify, but also to further develop his philosophy of absolute nothingness see Sugimoto ; Kopf Fujita Masakatsu suggests that the question of defining the identity of the Kyoto School has often been a more pressing issue for Western scholars than for the Japanese themselves.
Nishitani, on the other hand, began his study of Western thought by focusing on Bergson, Schelling, Nietzsche and the German Mystics. First of all, even if, for most of the Kyoto School thinkers, a philosophy of religion is the ultimate arche and telos of their thought, it is hardly their sole concern.Philosophers of Nothingness examines the three principal figures of what has come to be known as the "Kyoto school" -- Nishida Kitarō, Tanabe Hajime, and Nishitani Keiji -- and shows how this original current of twentieth-century Japanese thought challenges traditional philosophy to break out of 4/5.
Philosophers of Nothingness: An Essay on the Kyoto School - Ebook written by James W. Heisig. Read this book using Google Play Books app on your PC, android, iOS devices.
Download for offline reading, highlight, bookmark or take notes while you read Philosophers of Nothingness: An Essay on the Kyoto School. The past twenty years have seen the publication of numerous translations and commentaries on the principal philosophers of the Kyoto School, but so far no general overview and evaluation of their thought has been available, either in Japanese or in Western languages.
This development of a hybrid philosophical language was no accident. come to be an indispensible guide for those interested in comparative philosophy. James Heisig’s book Philosophers of Nothingness: An Essay on the Kyoto School is not only a cross-cultural examination of the Kyoto School philosophers.
Philosophers of Nothingness: An Essay on the Kyoto School by James W. Heisig is the first major work in English to offer such a complete introduction to. Philosophers of Nothingness supersedes in nearly every respect every other critical study of the Kyoto School.
Heisig writes with exemplary clarity about topics that have traditionally reveled in obscurity.Download