著者

石井 砂母亜

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.16, pp.22-41, 2020 (Released:2020-08-10)

---

Kitaro Nishida declared, “The emotion which drives us to philosophical thinking must be not ‘surprise’ but profound sorrow for our life.” He had regarded “the self-awareness of death” as the most important subject of philosophy consistently. The death was not other people’s affairs but “the most concrete and individual event” for him. Whenever the past is recalled with regret in “the self-awareness of death”, the meaning of our life must become questionable. Since 1930, Nishida had searched after the meaning of our life by using the expression “the self-determination of eternal now”. According to Nishida, the self-awareness which must be thought ultimately as the self-awareness of absolute nothingness contains a contradiction. It means that present passes away as it stands still. Therefore, the self-awareness should be interpreted as “the self-determination of eternal now”. In my article, I would like to clarify the structure of “the self-awareness of death” from the viewpoint of Nishida’s theory of time.

著者

石井 砂母亜

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.10, pp.172-176, 2013 (Released:2020-03-22)

著者

石井 砂母亜

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.8, pp.105-120, 2011 (Released:2020-03-23)

---

Nishida discussed the problem of love in his two philosophico-religious works, “A study of Good”(1911)and “Self-conscious Realization of Nothingness”(1932). At first Nishida considered the essence of religion as “Unity of Human with God”, and love as a “Unifying Act” in “A Study of Good”. His concept of religion seems, however, to have been radically changed and deepened in “Self-conscious Realization of Nothingness”: the essence of religion is not to be seen as an immediate unity of Human with God, but as the retrieved oneness mediated through God’s “Agape”, i.e. His self-emptying love. In this paper, I will explain why such a radical sift has happened. To this purpose, I would like to focus on Nishida’s idea of “Reality” and “the historical world” as a new theme of his later philosophy, heralding a new dimension of dialogue between Nishida’s philosophy and Christianity.

著者

石井 砂母亜

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.5, pp.129-145, 2008 (Released:2020-03-24)

---

Though Nishida’s speculation always seeks illumination from “the most direct and concrete reality”, it is in “Self- conscious Determination of Nothingness”(1932)that he began to discuss the historical world of Reality as his proper theme. This article is important, because the late Nishida’s philosophy started from here. In this paper, I attempt to explore the historical world of Reality in “Self-conscious determination of Nothingness”. I notice Nishida’s statement that Reality must be considered from “time”, and that the fact itself must be temporal and personal(6-270). Nishida explored “the world of reality”from his theory of personality and time. At first, I notice Nishida’s theory of time as “self-determination of the eternal present”. It is the present that determines the present itself. This way of self- determination explains the constitution of a personal self which realizes itself by self-negation in temporality. Then, I want to see the “continuity”and “discontinuity” of determination in the relationship between “desire”and “self-denying love”. Desire pretends to keep continuity of itself, while self-denying love denies this continuity of self absolutely. But self-denying love unites the separated selves. Nishida says that this love is “absolute love” working through the self-determination of the eternal present. The eternal present realized itself by self- denying. This negativity is “absolute love”, i.e. agape as God’s love. Agape is self-emptying love, as it is called “kenosis”, that Jesus made himself nothing(Philippians 2 : 7). Following a personal God of “kenosis”, the world of Reality denies itself and affirms itself. The personal self is, for Nishida, reality based on absolute love that surpasses the desiring self. It denies itself, and meets another personal self. This self-determination of person is made possible by “absolute love”. I and Thou meet each other in such an absolute love and create the historical world.