著者

太田 裕信

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.150-153, 2016 (Released:2020-03-21)

著者

熊谷 征一郎

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.13, pp.154-157, 2016 (Released:2020-03-21)

著者

村井 則夫

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.51-71, 2017 (Released:2020-03-21)

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Provided that philosophy is fundamental knowledge of the relation between world and spirit, it must be a radical reflection that includes not only the object of inquiry, but also the knowledge itself and its origin, which is transcendental thinking. Both Heidegger and Nishida, facing critical change in the traditional European sciences in general, were engaged in the rethinking and revival of the possibilities for the philosophical foundation of knowledge, the former based on the existential activities of life, and the latter on the ‘pure experience’ as base of all realities. In contemporary philosophy, these two insights are realized to have affinity with each other in the aspect of phenomenology. Hence, for the purpose of comparing the two creative philosophers, it is indispensable to take the problem of phenomenology into consideration, especially its thier deep investigation of the ‘medium’, through which phenomena show themselves. What is called ‘Dasein’ by Heidegger, ‘pure experience’ by Nishida, is nothing but the central sphere that conceives the whole reality and pure knowledge about it. The proximity of their modes of thinking, furthermore, extends to the dimension of fundamental and transcendental reflection on the occurrence of the unity of reality and spirit. Indicating such a thinking process, which would finally lead to the formation of transcendental speculation as ‘image’, is the aim of this article.

著者

大橋 良介

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.14, pp.1-16, 2017 (Released:2020-03-21)

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Zwar redet man seit alters her oft von der „großen Erde‟, aber in Wahrheit ist unsere Erde nur ein der zahllosen Himmelskörper in der Galaxis, die wiederum nur eine der ebenfalls zahllosen, mindestens mehrere Billionen Insel-Universen ist. Diese kleine Erde wird als Folge der Entwicklung der Verkehrs- und Kommunikationsmittel durch die moderne Technik immer kleiner. Der Mensch als das „Auf-der-Welt-Sein‟ ist das Wesen, das in sich sowohl die Größe wie auch die Kleinheit der Erde in sich spiegelt. Es gibt viele literarisch-philosophischen Zeuge dieser Anschauung. Um nur wenige Beispiele dafür anzugeben: „The Good Earth“ von Paul Back, „Die Brüder Karamasow‟ sowie „Schuld und Sühne“ von Dostojewski. Eine phänomenologische Betrachtung der Seinsweise der Erde ist in Husserls „Umsturz der kopernikanischen Lehre‟ zu finden, dessen Untertitel lautet: „Die Ur-Arche Erde bewegt sich nicht. Grundlegende Untersuchungen zum phänomenologischen Ursprung der Körperlichkeit der Räumlichkeit der Natur im ersten naturwissenschaftlichen Sinne‟. Heidegger legt eine andere, bis jetzt noch nicht erschöpfte Einsicht vor, indem er das „Geviert‟ von Himmel und Erde, Göttlichen und Sterblichen, denkt. Die heute dringende philosophische Frage, was die Erde für uns sei, kann mit Daisetsu ein Stück weiter entwickelt und vertieft werden. Daisetsu äußerte gegen Ende und nach dem Ende des Zweiten Weltkriegs einige Gedanke über die Bedeutung der Erde, die er später religionsphilosophisch vertiefte, indem er die genuine große Erde in der Grundgesinnung der „Compassion‟ im buddhistischen Sinne findet.

著者

Jacinto Z. Agustín

出版者

Nishida Philosophy Association

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.13, pp.191-171, 2016 (Released:2020-03-21)

著者

田中 裕

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.158-162, 2016 (Released:2020-03-21)

著者

井上 克人

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.163-166, 2016 (Released:2020-03-21)

著者

西田 幾多郎 秋富 克哉

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.139-140, 2016 (Released:2020-03-21)

著者

石田 正人

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.141-145, 2016 (Released:2020-03-21)

著者

小林 信之

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.56-71, 2016 (Released:2020-03-21)

著者

服部 圭祐

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.86-100, 2016 (Released:2020-03-21)

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This paper contrasts Tanabe Hajime’s‘Logic of Shu’and Watsuji Tetsuro’s‘Ethics of Aidagara’in order to understand their common theoretical underpinning. Whilst they are considered as typical philosophers of the Kyoto school, how their respective thinking can be connected in a philosophical discussion remains to be made explicit. The task of connecting Tanabe’s‘Logic’and Watsuji’s‘Ethics’is a task I shall attempt in this paper. I shall begin with a discussion of Tanabe’s November 1934 paper“The Logic of social being”, in which he firstly defines his theoretical basis ‘Logic of Shu’. In his‘Logic’, he criticized not just Nishida Kitaro but also Watsuji Tetsuro and the latter’s“The Ethics as the theory of human being” published in March of the same year. The first section of this paper clarifies the structure of‘Logic of Shu’and how its criticism relates to Watsuji thinking. Next I shall offer a discussion of Watsuji’s magnum opus“Ethics” published in April 1937. He didn’t offer counterarguments to Tanabe directly, but formulated an‘Ethics of Aidagara’as a‘pre-logical’principle and idea that appears to be incompatible with Tanabe’s‘Logic’. The second section demonstrates that Watsuji countered Tanabe’s‘Logic’with the views expressed in his“Ethics”. Finally I shall view Tanabe’s‘Logic’and Watsuji’s‘Ethics’as two theories that arose from a common issue shared by both philosophers. Their different views as to how the society could be and should be, seems to be in conflict. If we re-evaluate their discussion on this issue, we shall realize that they should be considered as theories which complement each other.

著者

寺尾 寿芳

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.72-85, 2016 (Released:2020-03-21)

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The theory of Creation in Christianity has recently displaced its formerly established key concept of“Creation from Nothing”in the ontological form to the periphery and found its most central aspect in the experimental narrative of us who live in this world. The Creation in Holy Spirit indicates the intention of Creation in the future. In modern Japanese Catholicism, Onodera Isao has contributed much to its research and Oshida Shigeto has discerned it in the depth of the daily life world. Oshida’s spiritual journey was indispensable with the indigenous nature of the earth. He found the most primal word(koto-kotoba in Japanese)coming from the hole (ana in Japanese)as radical nothingness and showed himself as a shaman who was possessed with such words. This vision to the depth can be shared with the radical anthropologist Iwata Keiji who critically deconstructed the academically defined concept of“animism”and reconstructed it positively as a pre-interpreted encounter with the invisible“something great.”This intention can be linked with Miyamoto Hisao who sympathizes with the mourning thought of Ishimure Michiko as a spiritual companion with the deeply damaged casualties and patients in Minamata disease. Jürgen Moltmann also collaborates effectively in this stream with his unique idea of the non-created Sabbath. Silent Pentecostal will be expansively seen as an extension of such thoughts.

著者

林 永強

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.146-149, 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.13, pp.42-55, 2016 (Released:2020-03-21)

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)

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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

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.12, pp.170-174, 2015 (Released:2020-03-21)

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)

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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

中嶋 優太

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.166-169, 2015 (Released:2020-03-21)

著者

John C. Maraldo

出版者

Nishida Philosophy Association

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.12, pp.207-189, 2015 (Released:2020-03-21)

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This article contrasts the meaning of “one world” as it is represented in current discussions of the environmental crisis, with the sense of “one world” in writings of Nishida and Heidegger from the 1930s. A review of the current geopolitical situation and the environmental crisis shows not only that the world has changed and that our view of the world has changed, but also that the very concept of one world has changed. This new concept, as it is assumed by scientists and philosophers like Peter Singer, remains bound to naturalism, the predominant worldview that ultimately all things can be explained by scientifically discovered laws of nature and are subject to human control. Nishida’s “Logic and Life”(論理と生命)and Heidegger’s Contributions to Philosophy(Beiträge zur Philosophie)show that the world envisioned by naturalism is an abstraction and a curtailment of creativity. World as creative source expresses Nishida’s notion of the one “historical world” in its productive interplay with our many individual, bodily selves, as well as Heidegger’s notion of “world” in tension with “earth.” Today we may be facing not simply an environmental crisis, but an historical crisis, jeopardizing our very ability to conceive of the one world as creative but deeply vulnerable.

著者

守津 隆

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.179-182, 2015 (Released:2020-03-21)