著者

湯浅 泰雄

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1969, no.19, pp.108-146, 1969-03-31 (Released:2010-01-20)

参考文献数

37

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It seems that the modern philosophers in Japan, Nishida, Tanabe, Watsuji and Miki, are not so interested in Confusiasm in proportion to Buddhism. They have been bred in Confusiastic education in their boyhood, and in their youth they were strongly influenced by modern European philosophy which made them critical to the feudal Confu-siastic moral in their beyhood. I think, however, the framework of their philosophical thought are based upon the Confusiastic tradition unconsciously. Unfamiliarity with the Western thought, which grew by degrees, led them back to the Eastern tradition and Buddhism. Confusiastic education in their boyhood had survived here uncon-scionsly. For, the orthodox Confusiastic school in Tokugawa Era (Sogaku) had been established from the first under the strong influ-ence of the medieval Cninese Buddhism, Zen and Kegon sect, so buddhistic and confusiastic ways of thinking are inseparable in their philosophies.They seek the unified or undivided horizont of theoretical and practical philosophies. In the tradition of western philosophy, the unity between “theoria” and “praxis” may be a metaphysical ideal that can be never possible in our dayly experiences in this world. They insist, on the contrary, that this unity is the most immediate experience in human life. For instance, Nishida's “Pure Experience” means the fundamental unity of Good and Reality. This way of thinking, I think, has its origin in “Kakubutsu-Chichi” (Intuition through things) in modern Confusiasm (Sogaku).Then, they divided two kinds or directions in practice: introverted and extroverted. Extroverted practice means social and ethical activities, and the introverted practice means the religious and metaphysical “inner way”, through which man can ascend to the height of “hierophany”. This “inner way” to the great religious awakening, which has its origin in the fundamental spirit of Mahayana Buddhism, Sunya, bring the true human personality to its perfect realization and also make possible the unity of theoretical and extroverted practical human activities in this world.By the way, their ways of thinking have been influenced not only by Buddhism but also by the traditional culture in Japan. For, the Chinese culture does not like the mystical “inner way”, so the Zen and Kegon sects in medieval China attach more importance to the moral custom in the dayly-life in this world, compared with the same sects in Japan. In the tradition of Japanese culture, I think it is possible to find the powerful tendencies to seek the dialectical unity between the “inner way” and the daily ethics, for instance as in Kukai's Mystical-esoteric Buddhism.

著者

湯浅泰雄著

出版者

創文社

巻号頁・発行日

1977

著者

湯浅泰雄 竹本忠雄編

出版者

青土社

著者

湯浅 泰雄

出版者

一般社団法人 日本体育・スポーツ・健康学会

雑誌

体育学研究 (ISSN:04846710)

巻号頁・発行日

vol.32, no.1, pp.1-10, 1987-06-01 (Released:2017-09-27)

被引用文献数

3 1

著者

金沢誠, 川北洋太郎, 湯浅泰雄 編

出版者

講談社

巻号頁・発行日

1968