Beyond “East and West”: Nishida's Universalism and Postcolonial Critique
| Abstract | During the 1930s and 1940s, many Japanese intellectuals resisted Western cultural imperialism. This theoretical movement was unfortunately complicit with wartime nationalism. Kitaro Nishida, the founder of modern Japanese philosophy and the leading figure of the Kyoto School, has been the focus of a controversy as to whether his philosophy was inherently nationalist or not. Nishida’s defenders claim that his philosophical “universalism” was incompatible with the particularistic nationalism of Japan’s imperialist state. From the standpoint of postcolonial critique, I argue that this defense is insufficient. Philosophical universalism is not in itself anti-imperialist, but can in fact contribute to imperialist ideology. | |||||||||
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Christopher S. Jones (2003). Ethics and Politics in the Early Nishida: Reconsidering. Philosophy East and West 53 (4).
Christopher S. Jones (2003). Ethics and Politics in the Early Nishida: Reconsidering "Zen No Kenkyū". Philosophy East and West 53 (4):514-536.
G. S. Axtell (1991). Comparative Dialectics: Nishida Kitarō's Logic of Place and Western Dialectical Thought. Philosophy East and West 41 (2):163-184.
Robert E. Carter (2009). God and Nothingness. Philosophy East and West 59 (1):pp. 1-21.
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Rein Raud (2004). 'Place' and 'Being-Time': Spatiotemporal Concepts in the Thought of Nishida Kitaro and Dogen Kigen. Philosophy East and West 54 (1):29-51.
Hisaki Hashi (2007). The Significance of Einstein's Theory of Relativity in Nishida's "Logic of Field". Philosophy East and West 57 (4):457-481.
Tao Jiang (2005). The Problematic of Continuity: Nishida Kitarō and Aristotle. Philosophy East and West 55 (3):447-460.
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