This is the collected work of the?International Symposium: Philosophy of Nature?, given in May 2016 at the University of Vienna, organized by the?Verein für Komparative Philosophie und Interdisziplinäre Bildung / KoPhil? in Vienna. The elaborated documents by the 30 authors from Europe, Russia, East Asia, Northern America and Oceania aim to create a barrier-free dialogue between philosophers, human- and natural scientists. Focusing on interaction and productive communication, the collected documents present a model of the interdisciplinary research in cross-cultural dimensions in (...) a global world. (shrink)

The subject of this report is a border region between two languages: that of the Zen kōan and that of formal logic. Firstly, I present part of a classic work of Zen Buddhism, the Hekiganroku (Biyen-lu, 碧巌録) with some additional commentary. Secondly, I put forward a possible means of translating Zen kōans into the language of formal logic. This exposition is tied to a three-fold problematic: Is it possible to say that the different logics (of the language of Zen and (...) the language of formal logic) agree in their logical essence? If so, in which aspects can we find these points of agreement? Or do they represent only different parallel logics without any points of crossing? What is the definitive difference between their respective ways of thinking? The answers to these questions may providecontemporary buddhist philosophy with a further perspective: how Zen thought can stimulate and contribute to formal logic. The transcription of Zen kōan into formal logical symbols is able to clarify what is the most important subject in the language of Zen. At the same time it will show the limitations of the language of formal logic and the language of Zen kōan. In my report I try to delineate the limits of verbal expression in formal logic and explore what is the truth expressed in nonverbal applications of Zen logic. A new way of thinking can emerge from the field between the logic of verbal and of non-verbal expression. (shrink)

The subject of this report is a border region between two languages: that of the Zen kōan and that of formal logic. Firstly, I present part of a classic work of Zen Buddhism, the Hekiganroku (Biyen-lu, 碧巌録) with some additional commentary. Secondly, I put forward a possible means of translating Zen kōans into the language of formal logic. This exposition is tied to a three-fold problematic: Is it possible to say that the different logics (of the language of Zen and (...) the language of formal logic) agree in their logical essence? If so, in which aspects can we find these points of agreement? Or do they represent only different parallel logics without any points of crossing? What is the definitive difference between their respective ways of thinking? The answers to these questions may providecontemporary buddhist philosophy with a further perspective: how Zen thought can stimulate and contribute to formal logic. The transcription of Zen kōan into formal logical symbols is able to clarify what is the most important subject in the language of Zen. At the same time it will show the limitations of the language of formal logic and the language of Zen kōan. In my report I try to delineate the limits of verbal expression in formal logic and explore what is the truth expressed in nonverbal applications of Zen logic. A new way of thinking can emerge from the field between the logic of verbal and of non-verbal expression. (shrink)

: This essay presents aspects of the philosophy of nature of Nishida Kitarō (1870–1945) (Kyoto School) and its relation to the physics of his day. Which aspects of Einstein’s Theory of Relativity are treated in Nishida’s Logic of Field? Through exact explanations of the fundamental differences between physics and philosophy this essay aims to clarify the construction of logic in philosophy and physics while considering interdisciplinary aspects.

Die Aktualität der Philosophie : Grundriss des Denkweges der Kyoto-Schule -- Was hat Zen mit Heidegger zu tun? : Das komparative Denkweg von Ost und West -- Zur Bedeutung der Erfahrung bei Heidegger und bei Nishida : eine philosophische Komparatistik zur globalen Welt.

This article examines contradictions between the theory and practice of comparative philosophy in a global world. Aristotle and Plato had different approaches to these “contradictions” that show a “discrepancy” between these two classical thinkers. The topic unaddressed by Plato is taken up in the topos of Nāgārjuna, the great ancient logician of ontology in Mahāyāna Buddhist philosophy (the 3rd century AD). The “contradiction” is a principle that have/had profound influence on creative thought in East Asia. Nishida, the founder of the (...) Kyoto School (20th century), established his philosophy through the principle of “Absolute Contradictory Self-Identity.” This principle may stimulate reflection upon our digitally connected contemporary global world, and the chaos it has to face. (shrink)

Since the 20th century the quantum physics has shown various phenomena, judged as “seldom and not easily understandable” by the theories of classic physics. From the beginning of the “Kopenhagener Deutung,” Einstein claimed against Heisenberg, Bohr, etc. that the particle physics lacks “physical reality.” A number of physicists have tried to clarify the labyrinth of particle as a minimal substance in the phenomena of the micro world. The entanglement of the “double particle” emitted from a π-meson in its teleportation is (...) one of those phenomena. However, a successful new thesis has also become a target for the antithesis by deputies. Even if the “uncertainty” of an emitted light quantum that is received by the detector “either as a particle or as wave” has been reduced in our time by using probability calculations and new experimental physical facilities, the principal character of particles based on the “uncertainty relation” has not been changed. Although Heisenberg’s formula of the uncertainty relation could be “renewed” by completing certain operational components substituted by some physicists, the fundamental reality of phenomena of particle physics remain: The “physical reality” manifested by Einstein based on his glorious success of the Special and General Theory of Relativity cannot be valid in the micro-world phenomena.Pietschmann, a well-known theoretical physicist in Vienna, and Hashi, a philosopher teaching and researching interdisciplinary philosophy in Vienna, highlight the essential problems of particle physics and clarify them in regards to ontological and epistemological aspects. The dialogue has its origin in the hypothesis that the particle physics needs a logical interpretation with completely new ontological principles. In addition, the fundamental ontology of Mahayana Buddhist philosophy and its further development to rational philosophy of East Asia has various indications and contributions for an ontological epistemology of particle physics. (shrink)

I. Die Kultur des "Windes" in Japan in interkultureller Perspektive -- II. Die Ästhetik des "Wassers" im Hinblick auf die Übersetzbarkeit der Kultur -- III. "Leben" aus ostasiatischer Sicht -- IV. Der Zeitbegriff beim Zen-Meister Dōgen aus philosophischer Sicht -- V. Das überschüssige "Halbe" im Dialog mit der abendländischen Ontologie der "Ganzheit.".

日本哲学の最前線。西田幾多郎に始まる日本哲学を、現代哲学のコンテクストのもとで六つのテーゼに集約し、新たな第七の「悲のテーゼ」を導き出す。.

徳川幕藩体制の創成期に生をうけた「近江聖人」こと中江藤樹は、武士として生活していた現実社会から自ら離脱撤退し、ひとり自己沈潜の道を選び、門人を教える中で「生」の意味、意義を明らかにしようと試みた江戸時 代人=近代人の一人であった。.

文学も芸術も科学技術も宗教もそのあり方が問われています。「哲学」も終焉が叫ばれて久しい。自分自身が納得した生き方を人が求める限り、それでも「哲学」は生き続けるでしょう。.

In this paper, the pragmatic functions served by ḥāshāk and its variants in colloquial Algerian Arabic (CAA) are unravelled. Literally, ḥāshāk means “You’re exalted/exempt from X/I distance you from X,” where X is a bad thing or socially/religiously unacceptable act. Its variants include ḥāsha, ḥāshākem, ḥāshāh/ḥāshāha/ḥāshāhem, maḥashākesh, and the verb ḥāsha/ḥāshi. As far as the author is aware, this is the first study on the pragmatics of ḥāshāk and its variants in colloquial (Algerian) Arabic. Two complementary data sets were collected (...) and analyzed: an online survey administered to native speakers (N= 263) and a corpus of naturally occurring examples gained using an ethnographic method (N= 172). The findings indicated that the core semantic import (exaltative/excepting/exempting meaning) is retained in CAA and further extended to perform other pragmatic functions: apologetic, appreciative, requestive, concessive, critical, defensive, and sarcastic. These intertwined functions are expected in an array of highly conventionalized contexts. These findings were discussed from an eclectic perspective (e.g., pragmatic reversal, pragmatic markers, politeness theory, and rapport management). (shrink)