著者
八坂 哲弘
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.12, pp.136-150, 2015 (Released:2020-03-21)

It is widely acknowledged that, with the idea of ‘basho’, Nishida Kitaro had succeeded in establishing his original ‘Nishida philosophy’. Nishida arrived at the idea of ‘basho’ as ‘that which is predicate but never subject’ by inverting the Aristotelian concept of ‘substance’, i.e. ‘that which is subject but never predicate’. Moreover, according to Nishida, this ‘basho’ is the ‘conscious consciousness’ that underlies judgments. Nishida’s originality lies in this turn towards the predicate. However, the attempt to understand the nature of cognition through the relation between the subject and predicate of a judgment was itself not uncommon. At that time, a number of philosophers engaged with what was called ‘epistemological logic’ that emphasized the role of judgment and sought to connect cognition and logic within judgments. Indeed, in “From the Acting to Seeing”in which the essay ‘Basho’ is compiled, Nishida refers to Bernard Bosanquet who is one of such philosophers. By confronting Bosanquet’s ideas, Nishida comes to view the true subject of the judgment in the direction of the predicate and consequently, comes to understand judgments as the determination of such predicate plane. This paper examines the way Nishida formulates his ideas vis-à-vis the problematics of his contemporaries. More specifically, it attempts to clarify the influence of‘epistemological logic’ on Nishida’s idea of the ‘logic of basho’ by considering Bosanquet’s influence on Nishida.
著者
岡田 勝明
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.1-27, 2016 (Released:2020-03-21)

An dem Leib, der das Objektive ist, erscheint sich das Subjektive. Nämlich darauf wird das Selbst mit dem Ding eins, d.h. wird der Körper zur Formlierung der Seele, und zugleich handelt sich der Geist als Gegenstand. Um die reine Erfahrung, die sub-objektiv ist, einzusehen, ist es deshalb sehr wichtig, daß man vom Gesichspunkt vom Leib Überlegung über die Philosophie von Nishida anstellt. Und noch dadurch könnte man den Weg zur Religion bei Nishida erklären, weil Wissen(Philosophie)und Liebe(Religion)sich auf dem wehmütig fühlendem Leib im Unendlichen schneidet. Kommend folgende Themme zu sprechen, erörtere ich gründlich dieses Problem. 1)Ein wichtiger Punkt“Leib” 2)Das mit der Philosophie von Nishida durchdringende Thema“Wissen und Liebe” 3)“Der echte Mann”beim Zenmeister Rinzai und“Persönlichkeit”bei Augustinus 4)Leib in der Philosophie von Nishida I 5)Leib in der Philosophie von Nishida II 6)“Das schwere Leid auf dem Lebensweg”als ein philosophisches Motiv
著者
北野 大雲
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.12, pp.18-33, 2015 (Released:2020-03-21)

1)Nagaoka Zenjuku is a training dojo(hall)of Zen primarily for university students. Its second head master, Shonen Morimoto Roshi was a disciple of Kitaro Nishida. Therefore, Nagaoka Zenjuku was related to Nishida and, through him, to Daisetz Suzuki. The photographs show Morimoto Roshi sitting in front of calligraphies, one by Nishida(「心月孤円 光呑万象」)and the other one by Suzuki (「 無 事 甲 」). The calligrapher, the meaning of the calligraphy and the sitting figure of Morimoto Rohshi form a fine trinity in each of the photographs. 2)Nishida lived a life of Nothingness by practicing the way of Zen. In my opinion, the fundamental character of Nothingness is to turn freely, becoming Great Wisdom(prajñā). Regarding Nishida, the process of understanding Zen, the unfolding of the philosophical thinking and the quality of his philosophy are all none other than the free turning of Nothingness itself. For example, Nishida mentions “the development of a certain unifying reality” in An Inquiry into the Good. But why does it develop? Because the very thing of the reality is Nothingness and it turns freely. The dynamics of “history”, “poiesis”, “creativity” and the like in the later philosophy of Nishida come from the activity of Nothingness.
著者
竹村 牧男
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.12, pp.45-56, 2015 (Released:2020-03-21)

Nishida Kitaro and Suzuki Daisetsu were both born in 1870. Throughout their lives since their adolescence, they shared an intimate friendship and exchange of ideas. Daisetsu discovered in the Pure Land thought of Hōnen and Shinran a distinctive “Japanese Spirituality” characterized by the faith in being saved unconditionally through the absolute compassion of Amita- Buddha. Nishida discussed the theory of salvation in Shin Buddhism in his very last article, “The Logic of basho(Place)and the Religious World-view.” He pointed out that the Buddha in Shin Buddhist doctrine fully transcends us and at the same time embraces us. However, Daisetsu’s and Nishida’s understanding of Shin Buddhism went further than this. Both emphasized that salvation by Amita-Buddha immediately transforms itself into concrete effort to help others. Such understanding is not only a valuable contribution to contemporary doctrinal studies of Shin Buddhism, it more generally points a way to religion’s engagement with society.
著者
喜多 源典
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.12, pp.57-75, 2015 (Released:2020-03-21)

Most conventional understandings of Nishida’s philosophy locate Nishida’s later thought in the context of the “pure experience” of his early period. However, after the publication of “Self-conscious Realization of Nothingness”(1932)in his middle period, some aspects of Nishida’s thought represent clear departures from this context. The concepts of “others” and “transcendence” cannot be fully captured in the context of pure experience, which is principally concerned with the “unity of self and other” and “unity of man and god”. Namely these concepts will eventually be clarified starting from the middle period of “Self-conscious Realization of Nothingness”. This paper traces the transformation of Nishida’s thought with reference to the twin perspectives of others and transcendence. I particularly wish to problematize the relationship between the “acting self in the historical world” that appears in the late Nishida and the“absolute”discussed in his final essay“The Logic of Locus and a Religious Worldview(” 1945). I do so with the belief that understanding this particular relationship will lead to a final comprehension of the problems of others and transcendence in Nishida’s philosophy. While presenting this key discussion, the paper may also be considered an attempt to reconsider the entirety of Nishida’s philosophy from the perspectives of others and transcendence.
著者
丹木 博一
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.12, pp.76-95, 2015 (Released:2020-03-21)

Nishida has sought for the unified structure of all knowledge over the direct experience thoroughly without assuming some substantive object in the back of the experience and regarding correspondence of judgment with that object as truth. Therefore his attitude could be called “phenomenological”, because the phenomenological thinking means to describe phenomenon as they appears and elucidate the structure of phenomenon from inside of phenomenon instead of setting the principle of phenomenon outside phenomenon. As he investigated the measure of the truth over the direct experience, his philosophical viewpoint became deepened from “pure experience” to “self-consciousness”, and from “self-consciousness” to “field”. And the late Nishida’s thought starts by asking for the structure of the historical world where individuals who represent the world are born and die. The important key word he refined to research the structure of the world and the formation of the self in unified way is “expression”. So this paper will explore phenomenological features of the late Nishida’s truth- theory by paying attention to the negative structure of the word “expression” used in “Philosophical Collected Papers Vol.3”.
著者
名和 達宣
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.12, pp.96-115, 2015 (Released:2020-03-21)

In recent years there have been many studies that look at the relationship between the philosophies of Nishida Kitaro and Shinran, however, only a very small number explore this relationship from the perspective of Shinran’s Doctrinal Studies. One can see in Nishida a deep affinity with Shinran from an early age, expressed for example in his 1911 essay Gutoku Shinran. Also, in his Zen no kenkyū(“An Inquiry into the Good”), released in the same year, one can see in the fourth section, which deals with religion, a possible influence from contemporary modern Shinran’s Doctrinal Studies pioneer Kiyozawa Manshi (1863―1903). After that, Nishida very rarely directly mentions Shinran, right up until his later years. However, I believe that even if Shinran is not visible on the surface one can perceive a note in Nishida’s underlying philosophy that resonates with Shinran’s doctrine. And, I believe that note takes full form in one of his last works, 1945’s Basho-teki ronri to shūkyō-teki sekai-kan(“The Logic of Place and the Religious Worldview”). The study I present here will center itself around the philosophical concept of “Inverse Correspondence” and argue the Shinran’s Doctrine is revealed in Nishida’s discussion of the relationship between the infinite other and the finite individual self.
著者
森野 雄介
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.12, pp.116-135, 2015 (Released:2020-03-21)

The main purpose of this article is to clarify the relation of “body(身体)” and “impulsion(衝動)” in Nishida Kitarō’s middle work “Determinations as Self-awareness of Nothingness”(1932). The reason is that many researches about Nishida’s body theory have only focused on the concept of the “historical body” discussed in Nishida’s later philosophy. However, concerning the body theory of Nishida, the connection from his middle philosophy to the later one still remains unknown to this research. In this condition, this article is going to attempt to establish a way to create his later act and body theory with his middle philosophy. Especially, the focus point of this article is the relationship between the body and the materiality in “Determinations and Self-awareness of Nothingness”. Nishida shows us that the personal experience is induced by the act of the materiality of the body and an impulsion from “Absolute Nothingness(絶対無)” in this work and this point is different from his earlier writings. This article is going to reveal what could emerge from this change of focus and how this discussion could be related to his later philosophy.
著者
石原 悠子
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.11, pp.76-92, 2014 (Released:2020-03-22)

While Nishida critically engaged with the neo-Kantians (especially Cohen, Windelband and Rickert) in his earlier works, it was only later—in his 1926 essays, “Basho” and “The Neglected Problem of Consciousness”— that he engaged with Emil Lask’s philosophy. This article attempts to explicate the reason why Nishida referred to Lask during this period, viz. the period when the idea of “basho” was developed, and to clarify the nature of Lask’s influence on Nishida. The article begins with a general overview of the “last neo-Kantian”, Emil Lask’s philosophy, the focus being on the objectivist tendencies in his thought. Then, Nishida’s explicit references to Lask’s ideas—“transoppositional object”, the objectivism regarding form and the “domain category”—are analyzed. The article argues that Lask’s main influence on Nishida was not his idea of the “domain category” as such, as others have argued, but Lask’s logical objectivism, i.e. the anti-subjectivist tendencies in Lask’s thought. Finally, it is argued that Nishida appealed to Lask during this period because it resonated with one of the implications of the idea of basho—a complete turn away from the subjectivist tendencies of (neo-)Kantian philosophy.
著者
玉田 龍太郎
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.11, pp.92-107, 2014 (Released:2020-03-22)

Das Problem, als was für Zeit das gegenwärtige Zeitalter erkannt werden sollte, ist immer ernst für viele Denker. Während Japan in einer turbulenten Zeit zum Kriegsfeuer geworden ist, wird Kiyoshi Miki als einer der Philosophen erwähnt, die das Problem dieser Wahrnehmung der Zeiten ernsthaft angriffen. Es ist sicher, dass diese Fragestellung eine der ernstesten Sorgen von Miki, der auch die Philosophie der Geschichte mit der Logos-Pathos-Theorie und der Logik der Einbildungskraft befürwortet, war. Wenn Miki dieses Problem erwägt, benutzt er es als die Basis der Kritik an der Sicht von den fünf Einteilungen der Zeitwahrnehmung Fichtes und er entwickelt sein Argument. Fichte beschrieb diese fünf Einteilungen in dem Vortrag, den »Die Grundzüge des gegenwärtigen Zeitalters« von 1804 bis 1805 Winterperiode aufführte. Miki spricht in seiner Argumentation, die in seinem ganzen Leben geschrieben wurden, diesen Vortrag von Fichte viermal an. In dieser Arbeit untersuche ich diese vier Dokumente von Miki, beziehungsweise die Meinung über den Glauben vom Rückgang des Buddhismus, den Miki mit posthumen Werken »Shinran« erwog, und verifiziere die vorhandene Verbindung zwischen diesen Thesen mit einer Folge von Argumenten.
著者
大家 慎也
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.11, pp.108-126, 2014 (Released:2020-03-22)

This paper discusses Nisida’s thought in the context of the relationship between technology and culture, in order to consider the techno-cultural dominance in a global world. We will refer to a critical consideration on Nishida presented by Andrew Feenberg, one of the representative philosophers of technology today. In “Technology in a Global World”(in Between Reason and Experience, The MIT Press, 2010), Feenberg proposes a new perspective in which he intertwines Nisida’s “theory of the global world(世界的世界論)”(one that considers cultural globalization), with the philosophy of technology. His sensitivity towards culture, ideology, and politics will be helpful in order to understand and clarify the questions of technology and culture in Nishida. His remarks, however, will need to be reconsidered and developed further.