著者

水野 友晴

出版者

宗教哲学会 ; 1984-

雑誌

宗教哲学研究 = Studies in the philosophy of religion (ISSN:02897105)

巻号頁・発行日

no.38, pp.120-123, 2021

著者

水野 友晴

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.39, pp.106-109, 2022 (Released:2022-06-05)

著者

水野 友晴

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.120-123, 2021-03-31 (Released:2021-11-02)

著者

水野 友晴

出版者

西田哲学会

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.14, pp.100-114, 2017 (Released:2020-03-21)

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Nishitani Keiji understood Nishida Philosophy’s core project to be the establishment of new metaphysics. This new metaphysics is characterized by an attempt to lead to transcendental absoluteness without departing from this actual world of ours. This project stems from the modern philosophical circumstances: we are no longer able to find a way to solve the problems of our inner human life by following a path to an other world or, in Buddhist language, the“other side”or“far side”,because, in our modern life, we accept only this world, that is to say,“this side”or“the near side”as the actual and true world and we do not permit any kind of departure from this world. According to Nishitani, Nishida philosophy attempted to solve this problem by breaking through the framework of empiricism to“experience itself”.By means of this breakthrough, we can realize“experience”as the one, whole, and absolute activity. Nishitani understands Nishida’s breakthrough to experience itself as a transcendence to“this side”or“the near side”.By means of this breakthrough, our personal subjectivity will also come to be recognized as a part of the one, whole and absolute activity; and hence a path to absoluteness will be found that differs from the path that leads to a transcendence to an “other side”or“far side”.In this manner, Nishida Philosophy establishes a new metaphysics, which connects us with transcendental absoluteness without departing from our actual and daily world.

著者

水野 友晴

出版者

西田哲学会

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.13, pp.42-55, 2016 (Released:2020-03-21)

著者

水野 友晴

出版者

西田哲学会

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.9, pp.96-109, 2012 (Released:2020-03-22)

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Nishida Kitaro argued in Inquiry into the Good that only through contemplation of the eternal could a person lead a life of meaning. This view on life and morality was not unique to Nishida, but widely shared by other Japanese intellectuals of this period. In order to highlight this point, in this paper I wish to compare the religious philosophy of Nishida Kitaro with that of two other thinkers of the Meiji period, Tsunashima Ryosen and Uchimura Kanzo, who both made profound contributions to the development of Christian thought in Japan. Through this comparison I hope to shed light on the basic substratum of the Japanese religious mind and determine the relationship found therein between mortality and eternity. My hope is that this paper will assist in the establishment of a new standpoint which treats both God and Buddha as unlimited Absolutes, fostering a religious attitude that may provide a greater opportunity for dialogue between members of different religions.

著者

水野 友晴

出版者

西田哲学会

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.1, pp.67-87, 2004 (Released:2021-01-16)

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A salient doctrine of Neo-Confucianism is the unification of li (reason / principle). This doctrine must be taken into account in order to properly research many areas within the history of Japanese Philosophy. Nishi Amane himself, who coined the Japanese world tetsugaku in order to translate the conventional Western term Philosophy, started his career as a Neo-Confucian scholar. Although Nishi coined the world tetsugaku, he still was not necessarily released from a Neo-Confucian view of the world. There is no doubt that Nishi intended the term tetsugaku to refer to methodologies and doctrines different than Neo-Confucianism. However, Nishi's endeavors began as, and continued to be strongly informed by, the unification of li in the Neo-Confucian manner. To the extent that Nishi's understanding of tetsugaku did not sufficiently grasp the methods and doctrines of the Western Philosophy which he laboriously translated, he remained a Neo-Confucian scholar and did not fully attain to the title philosopher as that term came to be understood in the context of Modern Japanese Philosophy. On the other hand, Nishida Kitaro was clearly a philosopher in this sense. Nishida rejected the Neo-Confucian monism. Nishida's own tetsugaku fully maintains the autonomy of human reason. Nishida's tetsugaku further rigorously analyzes subjectivity, an analysis never really pursued by orthodox Neo-Confucianism. Nishida adheres to the action of subjective composition, which to the end constitutes the world. Nishida also distinguishes a subjective dimension and a transcendental dimension. The origin of these unique doctrines in Nishida can be located in Kant's philosophy and Buddhism.

著者

水野 友晴

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.34, pp.14-28, 2017-03-31 (Released:2017-06-01)

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D. T. Suzuki (Suzuki Daisetz)'s presentation of “Zen” should be viewed as an attempt to give a prescription for illnesses caused by our modern living. In this sense, he uses the term “Zen” from a new and modern viewpoint, and so it is necessary to draw a line between his “Zen” and traditional Zen Buddhism. In this article, I examine his early work Môzô-Roku (妄想録) in order to demonstrate that he was driven by this motive from early on in his career, that is, from the time he had his first opportunity to stay in the United States in the first decade of the twentieth century.In Môzô-Roku, Suzuki defines religion as an attempt to rediscover and return to an original unitary activity underlying our common dualistic distinctions such as subject/object and good/evil. Moreover, he maintains that “Zen” is an immediate expression of this original unitary activity.In his discussions of “Zen” and religion in Môzô-Roku, Suzuki emphasizes the importance of recovering an insight into the original unitary activity, and of our continuous efforts to keep a passage open to it in our modern lives.In this article, I demonstrate that Suzuki's late vocation, namely, to communicate an Eastern unitary way of living to those caught up in Western dualistic ways of living, was in fact a maturation of his thoughts in this early work.

著者

水野 友晴

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.18, pp.61-73, 2001 (Released:2019-03-21)

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During the Meiji period there were three types of ethics in Japan: utilitarian evolutionary theory, the theory of nationalistic self-realization, and the theory of idealistic self-realization. In this article I will elucidate the characteristics and transitions of the theory of idealistic self-realization. Advocates of the theory of idealistic self-realization were Hajime Onishi and Ryosen Tsunajima, and we can see the origin of this theory in the idealistic moral philosophy developed by Thomas Hill Green in England. Green’s ultimate aim was to harmonize the conflict between modern life and Christian doctrine, so he argued that the end of our action lies in the realization of our ideal self in our actual self. Through this process of self-realization, our personality and society are morally trained to be just. In the end, we can say that Green aimed to explain and to logically reconstruct the Christian idea of Divine Providence. Basing Green’s thought, Onishi maintained that our conscience was an expression of the evolutionary movement of the universe, and therefore a good deed meant one which participated in this movement. Onishi did not go so far as to insist that the only end of our action was self-realization, but Ryosen did. I argue that the theory of idealistic self-realization requires both doctrines to be sufficient as a theory.