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John W. M. Krummel [10]John W. M. Krummel [1]
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Profile: John Krummel (Hobart and William Smith Colleges)
  1. Peter D. Hershock, Carolyn M. Jones Medine, Ugo Dessi, Melanie L. Harris, John W. M. Krummel & Erin McCarthy (2014). Buddhist Responses to Globalization. Lexington Books.
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  2. Nishida Kitarō & John W. M. Krummel (2012). The Unsolved Issue of ConsciousnessThe Unsolved Issue of Consciousness. Philosophy East and West 62 (1).
    The following essay, “The Unsolved Issue of Consciousness” (Torinokosaretaru ishiki no mondai 取残されたる意識の問題), by Nishida Kitarō 西田幾多郎 from 1927 is significant in regard to the development of what has come to be called “Nishida philosophy” (Nishida tetsugaku 西田哲学). In what follows, in addition to providing some commentary on the important points of his essay, I would like to show its relevance or significance not only for those who would like to study Nishida’s thought but also for philosophy in general, especially (...)
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  3. Nishida Kitarō & John W. M. Krummel (2012). The Unsolved Issue of Consciousness. Philosophy East and West 62 (1):44-51.
    This essay by Nishida Kitarō from 1927, translated into English here for the first time, is from the initial period of what has come to be called “Nishida philosophy” (Nishida tetsugaku), when Nishida was first developing his conception of “place” (basho). Nishida here inquires into the relationship between logic and consciousness in terms of place and implacement in order to overcome the shortcomings of previous philosophical attempts—from the ancient Greeks to the moderns—to dualistically conceive the relationship between being and knowing (...)
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  4. John W. M. Krummel (2012). Neglected Themes and Hidden Variations (Review). Philosophy East and West 62 (2):297-300.
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  5. John W. M. Krummel & Shigenori Nagatomo (eds.) (2012). Place and Dialectic: Two Essays by Nishida Kitaro. OUP USA.
    This book presents two essays by Nishida Kitaro, translated into English for the first time by John Krummel and Shigenori Nagatomo. Nishida is widely regarded as one of the father figures of modern Japanese philosophy and as the founder of the first distinctly Japanese school of philosophy, the Kyoto school, known for its synthesis of western philosophy, Christian theology, and Buddhist thought. The two essays included here are ''Basho'' from 1926/27 and ''Logic and Life'' from 1936/37. Each essay is divided (...)
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  6. John W. M. Krummel (2011). The Originary Wherein: Heidegger and Nishida on the Sacred and the Religious. Research in Phenomenology 40 (3):378-407.
    In this paper, I explore a possible convergence between two great twentieth century thinkers, Nishida Kitarō of Japan and Martin Heidegger of Germany. The focus is on the quasi-religious language they employ in discussing the grounding of human existence in terms of an encompassing Wherein for our being. Heidegger speaks of “the sacred” and “the passing of the last god” that mark an empty clearing wherein all metaphysical absolutes or gods have withdrawn but are simultaneously indicative of an opening wherein (...)
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  7. John W. M. Krummel (2010). Transcendent or Immanent? Significance and History of Li in Confucianism. Journal of Chinese Philosophy 37 (3):417-437.
    This paper investigates the meaning of the neo-Confucian concept of 'li'. From early on, it has the sense of a pattern designating how things are and ought to be. But it takes on the appearance of something transcendent to the world only at a certain point in history, when it becomes juxtaposed to 'qi'. Zhu Xi has been criticized for this 'li-qi' dichotomization and the transcendentalization of 'li'. The paper re-examines this putative dualism and transcendentalism, looking into both Zhu's discussions (...)
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  8. John W. M. Krummel (2005). Praxis of the Middle. International Philosophical Quarterly 45 (4):517-535.
    This paper considers the controversy surrounding the Buddhist doctrine of “no-self” (anattā, anātman), and especially the question of whether the Buddha himself meant by it unequivocally the ontological denial of the self. The emergence of this doctrine is connected with the Buddha’s attempt to forge a “middle way” that avoids the extreme views of “eternalism” in regards to the soul and “annihilationism” of the soul at bodily death. By looking at the earliest works of the Pāli canon, three of the (...)
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  9. John W. M. Krummel & Douglas L. Berger (2005). Thinking in Transition: Nishida Kitaro and Martin Heidegger Elmar Weinmayr. Philosophy East and West 55:232-256.
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  10. Elmar Weinmayr, tr Krummel, John W. M. & Douglas Ltr Berger (2005). Thinking in Transition: Nishida Kitaro and Martin Heidegger. Philosophy East and West 55 (2):232-256.
    : Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitarō are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation to (...)
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  11. John W. M. Krummel (2004). Emptiness and Experience: Pure and Impure. Dao: A Journal of Comparative Philosophy 4 (1):57-76.
    This paper discusses the idea of "pure experience" within the context of the Buddhist tradition and in connection with the notions of emptiness and dependent origination via a reading of Dale Wright's reading of 'Huangbo' in his 'Philosophical Meditations on Zen Buddhism'. The purpose is to appropriate Wright's text in order to engender a response to Steven Katz's contextualist-constructivist thesis that there are no "pure" (i.e., unmediated) experiences. In light of the Mahayana claim that everything is empty of substance, i.e., (...)
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