Despite the recognition of the importance of philosophy-based management in recent Japanese management practices, there has been little effort to systematically examine this topic from a normative view. With a sample of 152 electrical machinery companies, this study attempts to identify the underlying value orientations incorporated in the normative statement of corporate management philosophy and furthermore examines the complex relationships between corporate value orientations and various performance indexes. The article shows that although the adoption of a corporate management philosophy (...) does not contribute to corporate financial performance directly, some value orientations might contribute to non-financial performance and long-term performance potentials. Especially, CSR environmental performance might be contributed by customer orientation and harmony; human resource management performance is associated with partner orientation and harmony; growth potential might be related with global orientation, entrepreneurship, and honesty. Furthermore, the negative relationship between increase of sales effort and CSR environmental performance also implies that it deserves careful consideration and attention for a company to balance the interests of various stakeholders. (shrink)
The Danish philosopher Kierkegaard (1813-1855) is an enigmatic thinker whose works call out for interpretation. One of the most fascinating strands of this interpretation is in terms of Japanese thought. Kierkegaard himself knew nothing of Japanese philosophy, yet the links between his own ideas and Japanese philosophers are remarkable.. This book examines Kierkegaard in terms of Shinto, Pure Land Buddhism, Zen Buddhism, the Samurai, the famous Kyoto school of Japanese philosophers, and in terms of pivotal (...) class='Hi'>Japanese thinkers who were influenced by Kierkegaard. (shrink)
Summary In Japan, the demand for the philosophy of science has recently increased, and in the last decade many changes have been brought about, among which the most remarkable is the rise of analytic philosophy.
The remarkable destiny of Japan’s philosophical adventure during the XXI century invites us, in the person of its first great actor, Nishida Kitaro (1870‐1945), to consider a spiritual unification gesture, illustrated in the first place by a stunning reading of history of Western Philosophy, meditating in return the Oriental Thought as its nurturing soil. Second, these uncommon researches had a rather underground stake: to search for the very place in which a deeper understanding of metaphysics could spread in this beginning (...) of the third Millennium. It seems that, for Nishida, the extent of such a project needs to question more radically a certain notion of « nothingness », irreducible to both Western ontologies as well as Confucians, Buddhist and Taoist philosophical speculations. (shrink)
To cooperate by giving differences a chance to show themselves because of the belief that the expression of difference is not only a right of the other persons but is a means of enriching one's life experience, is inherent in the democratic personal way of life.It was on 9 February 1919 that John Dewey, surely a principal representative of what could count as American philosophy, set foot in Japan. As the above words indicate, Dewey's idea of democracy as a way (...) of life is based upon the principle of (and faith in) the idea of mutual learning from difference. He suggests that the understanding of the inner spirit of people in different cultures, those who live in a different universe than the one we are familiar .. (shrink)
After World War II, Japanese intellectuals believed that world history was moving inexorably toward bourgeois democracy and then socialism. But who would be the agents--the active "subjects"--of that revolution in Japan? Intensely debated at the time, this question of active subjectivity influenced popular ideas about nationalism and social change that still affect Japanese political culture today. In a major contribution to modern Japanese intellectual history, J. Victor Koschmann analyzes the debate over subjectivity. He traces the arguments of (...) intellectuals from various disciplines and political viewpoints, and finds that despite their stress on individual autonomy, they all came to define subjectivity in terms of deterministic historical structures, thus ultimately deferring the possibility of radical change in Japan. Establishing a basis for historical dialogue about democratic revolution, this book will interest anyone concerned with issues of nationalism, postcolonialism, and the formation of identities. (shrink)
Does the Buddhist doctrine of no-self imply, simply put, no-other? Does this doctrine necessarily come into conflict with an ethics premised on the alterity of the other? This article explores these questions by situating Emmanuel Levinas’s ethics in the context of contemporary Japanese philosophy. The work of twentieth-century Japanese philosopher Watsuji Tetsurō provides a starting point from which to consider the ethics of the self-other relation in light of the Buddhist notion of emptiness. The philosophy of thirteenth-century Zen (...) Master Dōgen casts doubt on Watsuji’s commitment to reciprocal self-other relationality, showing that the idea of self-emptiness disrupts any conventional understanding of reciprocity and promotes instead other-oriented compassion. Despite interesting similarities between the ethics of alterity and Buddhist compassion, a Buddhist-influenced understanding of alterity differs from Levinas on important points, by making possible the claim that all others—human, animal, plant, and mineral—are ethical others. (shrink)