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  1. Ontology or Ethics: The Case of Martin Heidegger and Watsuji Tetsurô.Kelly Louise Rexzy P. Agra - 2016 - Kritike 10 (1):163-191.
    The title of this paper namely ‘Ontology or Ethics: The Case of Martin Heidegger and Watsuji Tetsurô,’ in principle, if not in fact, aims at shedding light on the relation between ethics and ontology. As a thesis, this paper claims that their relation boils down to the question of the being of the human being, which consequently and necessarily serves as the departure point towards answering the problems of ontology and ethics. In trying to divulge the presuppositions underlying this claim, (...)
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  2. On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy.Tomomi Asakura - 2011 - Philosophy East and West 61 (4):647-678.
    Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's Buddhist (...)
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  3. Is Western Marxism Western? The Cases of Gramsci and Tosaka.Chino Takahiro - 2017 - Journal of World Philosophies 2 (1).
    This paper aims to show that two eminent Marxists in the 1930s, the Italian Antonio Gramsci and the Japanese Tosaka Jun, shared three important characteristics of so-called Western Marxism: the methodological development of Marxism, the focus on the superstructure, and the pessimism about the impossibility of immediate revolution. Showing that Gramsci and Tosaka shared these characteristics enables us to revisit the framework of “Western Marxism,” which confusingly consists of both theoretical characteristics and geographical criteria. Looking at Gramsci and Tosaka on (...)
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  4. Exploring Space Consciousness Other Dissociative Experiences: A Japanese Perspective.Ornella Corazza - 2010 - Journal of Consciousness Studies 17 (7-8):7-8.
    The field of consciousness studies has long benefitted from the investigation of non- ordinary states of consciousness, both spontaneous and facilitated by mind-altering agents. In the present study, I look at the implications of spontaneous near-death experiences and experiences facilitated by the dissociative anaesthetic ketamine. These experiences reputedly have similar phenomenologies, such as a feeling of dying, motion through darkness, entering another realm, visions of light, and a sense of separation from the physical body. To assess whether ketamine and near-death (...)
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  5. A Comparative Analysis of Nishida and Sartre with Special Reference to Their Respective Ontologies.Brian Douglas Elwood - 1992 - Dissertation, The University of Tennessee
    This dissertation is a study in East-West comparative philosophy. It attempts for the first time to comparatively analyze the respective phenomenological ontologies of two noteworthy twentieth-century philosophers, namely Nishida Kitaro of Japan and Jean-Paul Sartre of France, and how they respond differently to the challenge of the German philosopher, Edmund Husserl. The major foci of the study are: consciousness and the world, pre-reflective and reflective consciousness, self-consciousness and the nature of the self, being and nothingness, and theories of religious consciousness. (...)
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  6. Nishida Kitarō’s Chiasmatic Chorology: Place of Dialectic: Dialectic of Place. [REVIEW]Elizabeth McManaman Grosz - 2017 - Comparative and Continental Philosophy 10 (2):191-193.
  7. Groundwork for the Metaphysics of Deductive Reasoning.Tanabe Hajime & Timothy Burns - 2013 - Comparative and Continental Philosophy 5 (2):124-149.
    This article introduces the first English translation of one of Tanabe’s early essays on metaphysics. It questions the relation of the universal to the particular in context of logic, phenomenology, Neo-Kantian epistemology, and classical metaphysics. Tanabe provides his reflections on the nature of the concept of universality and its constitutive relation to phenomenal particulars through critical analyses of the issue as it is discussed across various schools of philosophy including: British Empiricism, the Marburg School, the Austrian School, the Kyoto School, (...)
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  8. The Indian Mind: Essentials of Indian Philosophy and Culture, And: The Chinese Mind: Essentials of Chinese Philosophy and Culture, And: The Japanese Mind: Essentials of Japanese Philosophy and Culture.Philomène Harrison - 1970 - Journal of the History of Philosophy 8 (1):115-121.
  9. Review of Sourcebook for Modern Japanese Philosophy: Selected Documents by David A. Dilworth; Valdo H. Viglielmo; Agustin Jacinto Zavala. [REVIEW]Steven Heine - 2001 - Philosophy East and West 51 (2):311-312.
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  10. Non-I and Thou: Nishida, Buber, and the Moral Consequences of Self-Actualization.James W. Heisig - 2000 - Philosophy East and West 50 (2):179-207.
    Ten years after Buber published his "I and Thou," the Japanese philosopher Nishida Kitarō published a book of the same title, knowing only Buber's name but nothing of his ideas. A comparison of these two works suggests certain fundamental differences between philosophies of being and philosophies of nothingness regarding the nature of human relationships. In particular, it points to the inherent tendency of the latter to remove moral responsibility and social consciousness to high but ineffective levels of abstraction.
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  11. Mujo: The Japanese Understanding of and Engagement with Impermanence.Monte S. Hull - 1984 - Dissertation, University of Hawai'i
    The thesis of the dissertation is that the Japanese have sought to engage the impermanence of things in such a way that impermanence becomes a source, or ground, and condition for the understanding and appreciation of things, and for the realization of meaningful human existence. This thesis is established and explained through distinguishing the engagement with impermanence, and the kind of understanding which this involves, from a discursive, conceptual understanding. The engagement has been further explained in terms of its aesthetic (...)
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  12. Kotoba to Jikan Kodai Nihonjin No Shisåo.Susumu Itåo - 1990
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  13. Nihonjin No Eichi.Tomitaro Karasawa - 1966 - Jitsugyo No Nihonsha.
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  14. Nihon Yuibutsuron Shi.Tadashi Kasai - 1974 - Chobunsha.
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  15. Hiromatsu on Mach’s Philosophy and Relativity Theory.Makoto Katsumori - 2016 - European Journal of Japanese Philosophy 1:149-188.
    In his project of going beyond the “modern worldview,” Hiromatsu Wataru attached great importance to Ernst Mach’s philosophical thought and Einstein’s theory of relativity as challenging the premises of modern philosophy, which he characterized as substantialist and bound by the subject / object schema. This paper surveys Hiromatsu’s analysis of Mach’s phenomenalist element-monism, specifically his critique of Mach’s insufficient break with modern philosophy; his inquiry into Einstein’s relativity theory with a focus on its intersubjective cognitive structure; and the way he (...)
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  16. Japanese Dialectology in Historical Perspectives.Yuji Kawaguchi & Fumio Inoue - 2002 - Revue Belge de Philologie Et D’Histoire 80 (3):801-829.
  17. Review Of: Haruko Wakabayashi, The Seven Tengu Scrolls: Evil and the Rhetoric of Legitimacy in Medieval Japanese Buddhism. [REVIEW]R. Keller Kimbrough - 2013 - Japanese Journal of Religious Studies 40 (2).
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  18. Nihonjin No Shinwateki Shiko.Masakuni Kitazawa - 1979 - Kodansha.
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  19. Temporality and Personal Identity in the Thought of Nishida Kitaro.Gereon Kopf - 2002 - Philosophy East and West 52 (2):224-245.
    The Euro-American philosophical traditions offer two extreme positions to the problem of identity over time: G. W. Leibniz' essentialism and Derek Parfit's reductionism. A third alternative conception of personal identity is presented here, more appropriately named personal nonduality, which is based on Nishida Kitarō's conception of personal unity as nonrelative contradictory self-identity.
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  20. William James and Kitaro Nishida on “Pure Experience”, Consciousness, and Moral Psychology.Joel Krueger - 2007 - Dissertation, Purdue University
    The question “What is the nature of experience?” is of perennial philosophical concern. It deals not only with the nature of experience qua experience, but additionally with related questions about the experiencing subject and that which is experienced. In other words, to speak of the philosophical problem of experience, one must also address questions about mind, world, and the various relations that link them together. Both William James and Kitarō Nishida were deeply concerned with these issues. Their shared notion of (...)
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  21. The Varieties of Pure Experience: William James and Kitaro Nishida on Consciousness and Embodiment.Joel Krueger - 2006 - William James Studies 1 (1).
  22. Place and Dialectic: Two Essays by Nishida Kitaro.W. M. Krummel John & Nagatomo Shigenori (eds.) - 2012 - Oxford University Press 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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  23. Introduction to Miki Kiyoshi and His "Logic of the Imagination".John Krummel - 2016 - Social Imaginaries 2 (1):13-24.
    This is an introduction to Miki Kiyoshi and his philosophy of the imagination and to the translation of the first chapter of his Logic of Imagination, "Myth," published in the same issue of the journal.
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  24. The "Place of Nothing" in Nishida as Chiasma and Chōra.John Krummel - 2015 - Diaphany 1 (1):203-240.
    The paper will explicate the Sache or matter of the dialectic of the founder of Kyoto School philosophy, Nishida Kitarō (1870-1945), from the standpoint of his mature thought, especially from the 1930s and 40s. Rather than providing a simple exposition of his thought I will engage in a creative reading of his concept of basho (place) in terms of chiasma and chōra, or a chiasmatic chōra. I argue that Nishida’s appropriation of nineteenth century German, especially Hegelian, terminology was inadequate in (...)
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  25. Anontology and the Issue of Being and Nothing in Nishida Kitarō.John Krummel - 2014 - In JeeLoo Liu Douglas L. Berger (ed.), Nothingness in Asian Philosophy. pp. 263-283.
    This chapter will explicate what Nishida means by “nothing” (mu, 無), as well as “being” (yū, 有), through an exposition of his concept of the “place of nothing” (mu no basho). We do so through an investigation of his exposition of “the place of nothing” vis-àvis the self, the world, and God, as it shows up in his epistemology, metaphysics, theology and religious ethics during the various periods of his oeuvre – in other words, his understanding of nothingness that he (...)
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  26. World, Nothing, and Globalization in Nishida and Nancy.John Krummel - 2014 - In Leah Kalmanson James Mark Shields (ed.), Buddhist Responses to Globalization. pp. 107-129.
    The “shrinking” of the globe in the last few centuries has made explicit that the world is a tense unity of many: the many worlds are forced to contend with one another. Nishida Kitarō, the founder of the Kyoto school, once stated that to be is to be implaced. We exist by partaking in “the socio-historical world.” More recently, Jean-luc Nancy has conceived of the world in terms of sense. What is striking in both is that the world emerges out (...)
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  27. On Nothing: Heidegger and Nishida.John W. M. Krummel - 2018 - Continental Philosophy Review 51 (2):239-268.
    Two major twentieth century philosophers, of East and West, for whom the nothing is a significant concept are Nishida Kitarō and Martin Heidegger. Nishida’s basic concept is the absolute nothing upon which the being of all is predicated. Heidegger, on the other hand, thematizes the nothing as the ulterior aspect of being. Both are responding to Western metaphysics that tends to substantialize being and dichotomize the real. Ironically, however, while Nishida regarded Heidegger as still trapped within the confines of Western (...)
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  28. Chōra in Heidegger and Nishida.John W. M. Krummel - 2016 - Studia Phaenomenologica 16:489-518.
    In this article I discuss how the Greek concept of chōra inspired both Martin Heidegger and Nishida Kitarō. Not only was Plato’s concept an important source, but we can also draw connections to the pre-Platonic understanding of the term as well. I argue that chōra in general entails concretion-cum-indetermination, a space that implaces human existence into its environment and clears room for the presencing-absencing of beings. One aim is to convince Nishida scholars of the significance of chōra in Nishida’s thought (...)
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  29. Nishida Kitarō's Chiasmatic Chorology: Place of Dialectic, Dialectic of Place.John W. M. Krummel - 2015 - Indiana University Press.
    Nishida Kitarō is considered Japan's first and greatest modern philosopher. As founder of the Kyoto School, he began a rigorous philosophical engagement and dialogue with Western philosophical traditions, especially the work of G. W. F. Hegel. John W. M. Krummel explores the Buddhist roots of Nishida’s thought and places him in connection with Hegel and other philosophers of the Continental tradition. Krummel develops notions of self-awareness, will, being, place, the environment, religion, and politics in Nishida’s thought and shows how his (...)
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  30. Embodied Implacement in Kūkai and Nishida.John W. M. Krummel - 2015 - Philosophy East and West 65 (3):786-808.
    Two Japanese philosophers not often read together but both with valuable insights concerning body and place are Kūkai 空海, the founder of Shingon 真言 Buddhism, and Nishida Kitarō 西田幾多郎, the founder of Kyoto School philosophy. This essay will examine the importance of embodied implacement in correlativity with the environment in the philosophies of these two preeminent intellects of Japan. One was a medieval religionist and the other a modern philosopher, and yet similarities inherited from Mahāyāna Buddhism are to be found (...)
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  31. The Originary Wherein: Heidegger and Nishida on the Sacred and the Religious.John W. M. Krummel - 2010 - 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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  32. Tetsugaku Shisaku to Genjitsu No Sekai.Kisaku Kudåo - 1994
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  33. The Bodymind Experience in Japanese Buddhism.Nan-Nan Lee - 1987 - The Personalist Forum 3 (1):75-78.
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  34. The Individuation of the Self in Japanese History.Robert Lee - 1977 - Japanese Journal of Religious Studies 4 (1):5-39.
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  35. Japanese Postmodern Philosophy’s Turn to Historicity.Shaoyang Lin - 2013 - Journal of Japanese Philosophy 1 (1):111-135.
    In this paper, I will outline and categorize the history of postmodern­ism in the Japanese context. I will also critically analyze its changes from the perspective of postwar Japanese intellectual history as well as the postwar history of Japanese political philosophy. I will position this new intellectual and philosophical tendency, which has been around for nearly forty years since the late 1970s, in a global context, and I will especially position it within an East Asian perspective, which from my point (...)
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  36. Original Emergence in Heidegger and Nishida.Arthur R. Luther - 1982 - Philosophy Today 26 (4):345-356.
  37. Teikoku No Keijijōgaku: Miki Kiyoshi No Rekishi Tetsugaku.Tetsuo Machiguchi - 2004 - Sakuhinsha.
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  38. Individual and Social Morality in Japan and the United States: Rival Conceptions of the Self.Alasdair MacIntyre - 1990 - Philosophy East and West 40 (4):489-497.
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  39. La Mediación Absoluta y El Camino: De la Transformación Religiosa En Tanabe Hajime.Rebeca Maldonado - 2016 - European Journal of Japanese Philosophy 1:107-124.
    This essay deals with the problem of religious transformation in Tanabe Hajime. In his Philosophy as Metanoetics, Tanabe examines this transformation through the relationship between vows of the Buddhas as described in the writings of the Pure Land Buddhist thinker Shinran. For Tanabe, each vow expresses a moment of the religious transformation. Furthermore,he argues against all possibility of immediacy in human existence and sets out to demonstrate that the meaning of existence is mediated by the transformation of self-power into Other-power, (...)
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  40. On Japanese Things and Words: An Answer to Heidegger's Question.Michael F. Marra - 2004 - Philosophy East and West 54 (4):555-568.
  41. Japanese Aesthetics: The Construction of Meaning.Michele Marra - 1995 - Philosophy East and West 45 (3):367-386.
    Two major hermeneutical practices in the history of interpretation in premodern Japan are located. The first--a deconstructive practice followed by medieval thinkers (Dōgen) and poets (Fujiwara Shunzei and Fujiwara Teika)--interprets reality by deferring and dispersing it in its representations. The analogies of this methodology are highlighted with what the Italian philosopher Gianni Vattimo has called "pensiero debole" (weak thought). The latter recuperates the centrality of the concept of presence whose disclosure becomes the major task of the interpreter. Examples of this (...)
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  42. The History of the Japanese Reception of The Concept of Anxiety.Kinya Masugata - 2001 - Kierkegaard Studies Yearbook 2001:378-395.
  43. Kindai Nihon Shisoshi Josetsu "Shizen" to "Shakai" No Ronri.Kazutsura Mori - 1984
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  44. Manga and Philosophy: Why Was the Book “Manga Introduction to Philosophy” Written?Masahiro Morioka - 2015 - The Review of Life Studies 6:1-28.
    Slightly modified PowerPoint slides in the PDF format presented at the first conference of the European Network of Japanese Philosophy, Barcelona, Spain. (December 4th, 2015).
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  45. The Structure of the Inner Life of a Philosopher: The Multi-Layered Aspects of Speech.Masahiro Morioka - 1998 - In Tetsuo Yamaori (ed.), Nihonjin no Shisô no Jusôsei: Watashi no Shiza kara Kangaeru. pp. 77-100.
    We are born of the nothingness incomprehensible to each of us individuals and find death in the midst of the limitlessness. I have absolutely no idea why I am living here and now. I don’t know why the world is the way it is. I have been thrust into existence and am coldly surrounded by the limitless space. When humans cannot fully grasp the foundations of existence, we become encumbered by the feeling known as “fear.” I was a young boy (...)
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  46. Review of 偶然と運命 : 九鬼周造の倫理学. [REVIEW]Takeshi Morisato - 2016 - European Journal of Japanese Philosophy 1:365-368.
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  47. Kierkegaard Made in Japan / Finn Hauberg Mortensen.Finn Hauberg Mortensen - 1996
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  48. The Ontological Foundation in Tetsurō Watsuji's Philosophy: Kū and Human Existence.Isamu Nagami - 1981 - Philosophy East and West 31 (3):279-296.
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  49. Nihonjin No Nihirizumu.Hiroshi Nagasaki - 1992
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  50. Nihon Yuibutsuron Shi.Hiroshi Nagata - 1969 - Hosei Daigaku Shuppankyku.
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