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  1. Feeling, Rationality and Morality: A Transcultural Perspective.Noe Keiichi & Wing-Keung Lam (eds.) - forthcoming - New York: Bloomsbury.
  2. Shi to eisei no ronri.Sugio Jinde - 1982 - Tōkyō: Kindai Bungeisha.
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  3. Rinrigaku kenkyū.Takeo Iwasaki - 1982 - Tokyo: Shinchi Shobō.
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  4. Making a Moral Society: Ethics and the State in Meiji Japan.Richard M. Reitan - 2009 - University of Hawaii Press.
    This innovative study of ethics in Meiji Japan (1868–1912) explores the intense struggle to define a common morality for the emerging nation-state. In the Social Darwinist atmosphere of the time, the Japanese state sought to quell uprisings and overcome social disruptions so as to produce national unity and defend its sovereignty against Western encroachment. Morality became a crucial means to attain these aims. Moral prescriptions for re-ordering the population came from all segments of society, including Buddhist, Christian, and Confucian apologists; (...)
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  5. "Nichijō" no kaifuku: Edo jugaku no "jin" no shisō ni manabu.Kenjirō Tsuchida - 2012 - Tōkyō-to Shinjuku-ku: Waseda Daigaku Shuppanbu.
    壊滅した街の瓦礫の中で人びとは、前日までと同じように分けあい、助けあった。非常時にも日常の倫理を喪わない、日本人の心性の源泉を近世の儒学思想に求め、明日への生き方を確かめる。.
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  6. Inochi no shisōka Andō Shōeki: hito to shisō to, Akita no fūdo.Hiroaki Ishiwata - 2012 - Tōkyō-to Bunkyō-ku: Shizenshoku Tsūshinsha.
    「自り然る」「直ら耕す」「『対立』から『互性』へ」...いのちの営みとともに生きる共生社会のありようを新しい言葉に盛った安藤昌益。「自由であれ、つつましくあれ」未曾有の3.11災禍を経てなお、放射能下 の今を生きる私たちに昌益から届けられたメッセージ。.
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  7. Fukuoka Shin'ichi, Nishida tetsugaku o yomu: seimei o meguru shisaku no tabi: dōteki heikō to zettai mujunteki jiko dōitsu.Yoshiaki Ikeda - 2017 - Tōkyō: Akashi Shoten. Edited by Shin'ichi Fukuoka.
    生物学者と哲学者が西田哲学を共通項に生命について徹底的に考え抜く。時間論を経て知の統合に向かう碩学2人による記念碑的対話。.
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  8. Philosophy live: a perspective from Japan.Fumihiko Sueki - 2018 - Kyoto: International Research Center for Japanese Studies.
  9. The Concept of Milieu in Environmental Ethics, Individual Responsibility within and Interconnected World.Layna Droz - 2021 - Routledge.
    The Concept of Milieu in Environmental Ethics discusses how we can come together to address current environmental problems at the planetary level, such as climate change, biodiversity loss, transborder pollution and desertification. -/- The book recognises the embedded individual sociocultural and environmental contexts that impact our everyday choices. It asks, in this pluralism of worldviews, how can we build common ground to tackle environmental issues? What is our individual moral responsibility within the larger collaborative challenge? Through philosophical reasoning, this book (...)
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  10. La filosofía japonesa en sus textos.Raquel Bouso, James Heisig, Thomas P. Kasulis & John Maraldo (eds.) - 2016 - Barcelona, España: Herder.
  11. The Anonymous Subject of Life—Some Philosophical, Psychological, and Religious Considerations.David W. Johnson - 2019 - Research in Phenomenology 49 (3):385-402.
    This paper focuses on one of the mainstays of Japanese psychiatrist and philosopher Kimura Bin’s (1931–2021) philosophical approach. Kimura’s work is characterized by the intersection of therapeutic, philosophical, and intercultural dimensions in ways that enable his clinical practice and philosophical investigations to mutually inform one another. I examine how this dialectic comes together with his conversion of ordinary Japanese words into philosophical concepts. Explicating the concepts Kimura deploys in developing a phenomenology of the self allows us to make new sense (...)
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  12. The Place of God in Philosophy of Nishida Kitaro.Mohammad Asghari - 2013 - پژوهشنامه فلسفه دین 11 (1):135-149.
    This article tries to show the place of God in philosophy of Nishida Kitaro. Thus, religious aspect of philosophical thought of Nishida has been considered in four themes, namely, God as the ground of reality, absolute nothingness, divine love, and religion. Nishida interprets God in mystical vocabulary which it is similar to theory of pantheism. He explains relation between God and the creatures as manifestation of God. For him, God is the ground of reality and according this opinion, there is (...)
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  13. The appropriation of ‘enlightenment’ in modern Korea and Japan: Competing ideas of the enlightenment and the loss of the individual subject.Lee Yeaann - 2018 - Educational Philosophy and Theory 51 (9):912-923.
    In recent decades in Korea, many significant changes in political, social and cultural dimensions have been held by the citizen’s initiative, where the revitalization of citizenship and strong civic unity have played a role. Yet, in regard to the characteristic of Korean citizenship, it seems that the aspect of individual subject has not been fully matured or issued; that is, there is a dissymmetry between the strong civic unity and a weak individual subject. This paper attempts to explore a possible (...)
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  14. Self in Nature, Nature in the Lifeworld: A Reinterpretation of Watsuji's Concept of Fūdo.David W. Johnson - 2019 - Philosophy East and West 68 (4):1134-1154.
    Watsuji Tetsurō’s concept of fūdo (風土) is intended to capture the way in which nature and culture are interwoven in a setting that is partly constitutive of and partly constituted by a group of people inhabiting a particular place. This essay offers a careful examination of the sense in which the self both constitutes and is constituted by the fūdo, or geo-cultural climate, in which it is emplaced. It concludes with a brief survey of the prospects and problems posed by (...)
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  15. Eco-Phenomenology: The Japanese Original Perspective in the Thought of Nishida Kitaro.Valentina Carella - 2018 - In Daniela Verducci, Jadwiga Smith & William Smith (eds.), Eco-Phenomenology: Life, Human Life, Post-Human Life in the Harmony of the Cosmos. Cham: Springer Verlag.
    Eco-phenomenology developed from the effort of a number of continentally-oriented philosophers exploring the thought of decisive authors in the phenomenological tradition, such as Husserl, Heidegger, and Merleau-Ponty, with the purpose of offering a different insight into environmental issues than those predominant in Anglo-American philosophy. This initiative has proceeded not only from Western scholars but has had a resonance also in the distant philosophical tradition of Japan. The present contribution seeks to deepen the thought of a central figure for Japanese phenomenology: (...)
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  16. Practicing Japanese Philosophy. Mind and Activity.Toru Arakawa (ed.) - 2012
  17. A Phenomenology of Weather and Qi.Maximilian Gregor Hepach - 2017 - Journal of Japanese Philosophy 5:43-65.
    The following article aims to answer the question: “How do we experience weather and qi?” Answering this question addresses two problems: Both the phenomena of weather and qi elude classic phenomenological paradigms such as thing-perception and Dasein, brought forth by Edmund Husserl and Martin Heidegger, respectively. If phenomenology is concerned with giving an account of experience starting with the “things themselves,” weather and qi necessitate a different phenomenological paradigm, which comprehensively accounts for the experience of both. This article demonstrates that (...)
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  18. Watsuji Tetsuro's Rinrigaku: Ethics in Japan.David B. Gordon, Watsuji Tetsuro, Yamamoto Seisaku & Robert E. Carter - 1999 - Philosophy East and West 49 (2):216.
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  19. Looking for Neuroethics in Japan.Maxence Gaillard - 2017 - Neuroethics 11 (1):67-82.
    Neuroethics is a dynamic and still rather young interdisciplinary field involving neuroscience, philosophy, or bioethics, among other academic specialties. It is under a process of institutionalization on a global scale, although not at the same pace in every country. Much literature has been devoted to the discussion of the purpose and relevance of neuroethics as a field, but few attempts have been made to analyze its local conditions of development. This paper describes the advancement of neuroethics in Japan as a (...)
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  20. (1 other version)The Formation of Modern Ethics in China and Japan: The Contributions of Inoue Tetsujirō and Cai Yuan-pei.Wei-fen Chen - 2009 - In Chen Wei-fen (ed.), Frontiers of Japanese Philosophy 4: Facing the 21st Century. Nanzan Institute for Religion & Culture. pp. 195-210.
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  21. (1 other version)Between Aesthetics and Ethics: The Experience of Seeing in Nicholas Cusanus and Nishida Kitarō.Marcello Ghilardi - 2008 - In Ghilardi Marcello (ed.), Frontiers of Japanese Philosophy: Origins and Possibilities. Nanzan Institute for Religion & Culture. pp. 140-154.
  22. (1 other version)Subjectivity, Rinrigaku, and Moral Metaphysics: Watsuji Tetsurō and Mou Zongsan.Wing Keung Lam - 2008 - In Lam Wing Keung (ed.), Frontiers of Japanese Philosophy: Neglected Themes and Hidden Variations. Nanzan Institute for Religion & Culture. pp. 129-144.
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  23. (1 other version)Guiding Principles of Interpretation in Watsuji Tetsurō’s History of Japanese Ethical Thought: With Particular Reference to the Tension between the Sonnō and Bushidō Traditions.David A. Dilworth - 2008 - In Dilworth David A. (ed.), Frontiers of Japanese Philosophy: Neglected Themes and Hidden Variations. Nanzan Institute for Religion & Culture. pp. 101-112.
  24. Watsuji Tetsurō’s Ethics of Milieu.Pauline Coteau - 2006 - In W. Heisig James (ed.), Frontiers of Japanese Philosophy Vol.1. Nanzan Institute for Religion & Culture. pp. 269-290.
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  25. Japanese Philosophy: A Sourcebook.James W. Heisig, Thomas P. Kasulis & John C. Maraldo - 2011 - University of Hawaiʻi Press.
    This is a set of essays and translations that covers comprehensively all of Japanese philosophy.
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  26. Body-Mind and Buddha Nature: Dōgen’s Deeper Ecology.Parkes Graham - 2010 - In W. Heisig James & Raud Rein (eds.), Frontiers of Japanese Philosophy 7: Classical Japanese Philosophy. Nagoya: Nanzan Institute for Religion & Culture. pp. 122-€“147.
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  27. (1 other version)The Formation of Modern Ethics in China and Japan: The Contributions of Inoue Tetsujirō and Cai Yuan-pei.Chen Wei-fen - 2009 - In Lam Wing Keung & Cheung Ching Yuen (eds.), Frontiers of Japanese Philosophy 4: Facing the 21st Century. Nanzan Institute for Religion & Culture. pp. 195-210.
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  28. Fūdo as the Disclosure of Nature: Rereading Watsuji with Heidegger.David W. Johnson - 2016 - In Takeshi Morisato (ed.), Frontiers of Japanese Philosophy 8: Critical Perspectives on Japanese Philosophy. Nagoya: Chisokudo Publications. pp. 299-326.
  29. Homo Naturalis: Andō Shōeki’s Understanding of the Human Being.Roman Paşca - 2016 - In Takeshi Morisato (ed.), Frontiers of Japanese Philosophy 8: Critical Perspectives on Japanese Philosophy. Nagoya: Chisokudo Publications. pp. 78-99.
  30. Review of Erfahrungen des ki. Leibessphäre, Atmosphäre, Pansphäre. [REVIEW]Leon Krings - 2017 - European Journal of Japanese Philosophy 2:333-336.
  31. Review of 『ブッディスト・エコロジー:共生・環境・いのちの思想学』. [REVIEW]Yū Inutsuka - 2017 - European Journal of Japanese Philosophy 2:327-329.
  32. Le statut du végétal dans Fūdo de Watsuji.Quentin Hiernaux - 2017 - European Journal of Japanese Philosophy 2:159-177.
    Apres avoir introduit les concepts de base de Fūdo, je propose une interpretation du texte problematisee autour du statut de la vegetation. Il s’agira de montrer pourquoi et comment la place que tient la vegetation joue un role mediateur fondamental en tant que principe de premiere importance, y compris et surtout ici pour la vie humaine decrite par Watsuji. Ce faisant, l’objectif est double. D’une part, montrer, a la suite d’Augustin Berque, la coherence de la visee mesologique initiale de l’auteur (...)
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  33. Watsuji’s Ethics from the Perspective of Kata as a Technology of the Self.Jordančo Sekulovski - 2017 - European Journal of Japanese Philosophy 2:199-208.
    This paper investigates the history of systems of thought different from those of the West. A closer look at Japan’s long philosophical tradition draws attention to the presence of uniquely designed acculturation and training techniques designed as kata or shikata, shedding light on kata as a generic technique of self-perfection and self-transformation. By seeing kata as foundational to the Japanese mind and comparing it to Michel Foucault’s research on technologies of the self, the groundwork is laid for a comparative analysis (...)
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  34. The Aesthetization of Nature: How Buddhist is the Japanese Idea of 'Nature'?Marzenna Jakubczak - 2012 - In Wilkoszews Krystyna (ed.), Aesthetics and Cultures. Universitas. pp. 131-142.
  35. Educational Reform for Immigrant Youth in Japan.J. A. Gordon - unknown
    © 2014, Springer Science+Business Media Dordrecht.Transnational migration is seldom associated with Japan even though Japan has been dependent on immigrants for several generations. The research presented in this article explores a reform effort viewed as radical within the Japanese context that took place in a metropolitan school known for having one of the largest number of immigrant students in Japan, most of whom hail from Latin America, Southeast Asia, and China. While many of these “Newcomers” are of Japanese ancestry, absence (...)
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  36. (1 other version)Ecological Imagination In Moral Education, East And West.Steven Fesmire - 2011 - Annales Philosophici 2:20-34.
    Relational philosophies developed in classical American pragmatism and the Kyoto School of modern Japanese philosophy suggest aims for greater ecological responsiveness in moral education. To better guide education, we need to know how ecological perception becomes relevant to our deliberations. Our deliberations enlist imagination of a specifically ecological sort when the imaginative structures we use to understand ecosystemic relationships shape our mental simulations and rehearsals. Enriched through crosscultural dialogue, a finely aware ecological imagination can make the deliberations of the coming (...)
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  37. Sourcebook for Modern Japanese Philosophy: Selected Documents (review). [REVIEW]Steven Heine - 2001 - Philosophy East and West 51 (2):311-312.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Sourcebook for Modern Japanese Philosophy: Selected DocumentsSteven HeineSourcebook for Modern Japanese Philosophy: Selected Documents. Translated and edited by David A. Dilworth and Valdo H. Viglielmo, with Agustin Jacinto Zavala. Westport, Connecticut: Greenwood Press, 1998. Pp. xx + 420.Sourcebook for Modern Japanese Philosophy: Selected Documents, translated and edited by David H. Dilworth and Valdo H. Viglielmo, with Agustin Jacinto Zavala, is a new translation of twentieth-century Japanese philosophers and (...)
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  38. Moral Education in Japan.Klaus Luhmer - 1990 - Journal of Moral Education 19 (3):172-181.
    In spite of the officially secular character of public institutional life, including education, religion is a pervasive undercurrent which affects moral education, both at home and in school. In different ways Buddhism, Shinto, Confucian traditions and new religious movements are all influential. The nationalist emphasis, which became prominent in the period 1872-1945, was replaced by a deliberately secular social studies or citizenship in keeping with the spirit of the war settlement. Latterly patriotic features have been re-introduced alongside a stated priority (...)
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  39. (1 other version)The Japanese Concept of Nature in Relation to the Environmental Ethics and Conservation Aesthetics of Aldo Leopold.Steve Odin - 1991 - Environmental Ethics 13 (4):345-360.
    I focus on the religio-aesthetic concept of nature in Japanese Buddhism as a valuable complement to environmental philosophy in the West and develop an explicit comparison of the Japanese Buddhist concept of nature and the ecological world view of Aldo Leopold. I discuss the profound current of ecological thought running through the Kegon, Tendai, Shingon, Zen, Pure Land, and Nichiren Buddhist traditions as weIl as modem Japanese philosophy as represented by Nishida Kitarö and Watsuji Tetsurö. In this context, I present (...)
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  40. Rinrigaku: Ethics in Japan.Tetsuro Watsuji - 1996
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  41. Encounter with Enlightenment: A Study of Japanese Ethics.Robert E. Carter - 2001 - Albany: SUNY Press.
    Encounter With Enlightenment: A Study of Japanese Ethics -/- This study attempts to lay out some of the main influences in the development of ethical sensitivities in Japan. Daoism, Shintoism, Confucianism, Buddhism and Zen Buddhism all play a role. There are also individual thinkers who have made significant contributions to the way the Japanese think about ethics: Dogen, Shinran, Rikyu, Nishida Kitaro, Nishitani Keiji, Watsuji Tetsuro and many others. But ethics in Japan is, more often than not, taught through practice: (...)
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  42. Ethics Embodied: Rethinking Selfhood through Continental, Japanese, and Feminist Philosophies. [REVIEW]Leah Kalmanson - 2013 - Journal of Japanese Philosophy 1 (1):137-142.
  43. The Buddhist Roots of Watsuji Tetsurô's Ethics of Emptiness.Anton Luis Sevilla - 2016 - Journal of Religious Ethics 44 (4):606-635.
    Watsuji Tetsurô is famous for having constructed a systematic socio-political ethics on the basis of the idea of emptiness. This essay examines his 1938 essay “The Concept of ‘Dharma’ and the Dialectics of Emptiness in Buddhist Philosophy” and the posthumously published The History of Buddhist Ethical Thought, in order to clarify the Buddhist roots of his ethics. It aims to answer two main questions which are fundamentally linked: “Which way does Watsuji's legacy turn: toward totalitarianism or toward a balanced theory (...)
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  44. Japanese Archery: Zen in Action.Chauncey S. Goodrich, André Sollier, Zsolt Györbiró, Andre Sollier & Zsolt Gyorbiro - 1971 - Journal of the American Oriental Society 91 (4):518.
  45. Notes on the Japanese Kinship System.Robert F. Spencer & Kanmo Imamura - 1950 - Journal of the American Oriental Society 70 (3):165.
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  46. Watsuji’s topology of the self.David W. Johnson - 2016 - Asian Philosophy 26 (3):216-240.
    This essay critically develops Watsuji’s nondual ontology of the self. Watsuji shows that the self is constituted by its relational contact with others and by its immersion in a wider geo-cultural environment. Yet Watsuji himself had difficulty in smoothly bringing together and integrating these notions. By showing how these domains work together to constitute the self, I bring into view the unity at the ground of Watsuji’s thought and the implications of this account for key ideas in Heidegger’s philosophy and (...)
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  47. Japanese Frames of Mind: Cultural Perspectives on Human Development.Hidetada Shimizu & Robert A. LeVine (eds.) - 2002 - Cambridge University Press.
    Japanese Frames of Mind addresses two main questions in light of a collection of research conducted by both Japanese and American researchers at Harvard University: What challenge does Japanese psychology offer to Western psychology? Will the presumed universals of human nature discovered by Western psychology be reduced to a set of 'local psychology' among many in a world of unpredicted variations? The chapters provide a wealth of new data and perspectives related to aspects of Japanese child development, moral reasoning and (...)
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  48. (1 other version)Business Ethics: A Japanese View.Iwao Taka - 1994 - Business Ethics Quarterly 4 (1):53-78.
    Although “fairness” and “social responsibilities” form part of the business ethics agenda of Japanese corporations, the meaning of these terms must be understood in the context of the distinctive Japanese approach to ethics. In Japan, ethics is inextricably bound up with religious dimension and social dimension. The normative environments, influenced by Confucianism, Buddhism, and other traditional and modern Japanese religions, emphasize that not only individuals but also groups have their own spirit which is connected to the ultimate reality. The framework (...)
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  49. (9 other versions)Takeda Hiromiti and Abe Keigo. Ronrigaku nyûmon. Ronrigaku to ronrizan. Minerva, Kyoto 1949, iv + 172 pp. [REVIEW]Takeo Sugihara - 1954 - Journal of Symbolic Logic 19 (2):148-148.
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  50. Kyoto and the Ethics of Flexibility.F. W. J. Keulartz - unknown
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1 — 50 / 282