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  1. The Second Conference Report of the Tōzai Shūkyō Kōryū Gakkai: Hisamatsu Sensei's Theory of Zen and Shin Buddhism.Hoshino Gempō & Jan Van Bragt - forthcoming - Buddhist-Christian Studies.
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  2. Ueda on Being-in-the-Twofold-World or World Amidst the Open Expanse: Reading Nishida Through Heidegger and Reading Heidegger Through Nishida.John Krummel - forthcoming - In Adam Loughnane, Raquel Bouso & Ralf Müller (eds.), Tetsugaku Companion to Japanese Philosophy: Ueda Shizuteru. New York: Springer.
    Ueda writes in his Reading Nishida Kitarō (Nishida Kitarō o yomu) that to compare Heidegger’s entire thinking up to his last period with Nishida’s thought also up to his last period, including their multiple turns, would be “one of the most valuable paths to investigating the significance, potential, and problematics of Nishidian philosophy.” In this paper I examine the philosophy of Ueda Shizuteru through the juxtaposition of those two thinkers, of West and of East, who prove to be significant for (...)
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  3. Place and Horizon.John W. M. Krummel - 2019 - In Peter D. Hershock & Roger T. Ames (eds.), Philosophies of Place: An Intercultural Conversation. Honolulu, HI, USA: University of Hawai'i Press. pp. 65-87.
    A chapter in the book, Philosophies of Place: An Intercultural Conversation, edited by Peter D. Hershock and Roger T. Ames, and published by University of Hawaii Press. In this chapter I present a phenomenological ontology of place vis-a-vis horizon and also alterity (otherness), discussing related themes in Heidegger, Kitaro Nishida, Shizuteru Ueda, Otto Bollnow, Karl Jaspers, Ed Casey, Günter Figal, Bernhard Waldenfels, and others. Wherever we are we are implaced, delimited in our being-in-the-world constituted by a horizon that implaces us, (...)
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  4. The Kyoto School Philosophy of Place: Nishida and Ueda.John Krummel - 2018 - In Erik Champion (ed.), The Phenomenology of Real and Virtual Places. London, UK: Routledge. pp. 94-122.
    Nishida Kitarō, the cofounder and central figure of the Kyoto school, once stated that to be is to be implaced. Nishida’s second generation Kyoto School descendant and current representative of the Kyoto School, Ueda Shizuteru, furthered this concept to understand both place and implacement in terms of a twofold world or twofold horizon. Nishida initially understood the self in its unobjectifiability as a kind of place wherein subject and object correlate. But this placial self came to be seen as itself (...)
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  5. Confronting Capital and Empire: Rethinking Kyoto School Philosophy.Viren Murthy, Fabian Schäfer & Max Ward (eds.) - 2017 - Brill.
    This volume inquires into the relationship between philosophy, politics and capitalism by rethinking Kyoto School philosophy in relation to capitalist modernity.
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  6. Descartes’Reception in Japanese Philosophy: Towards a Deconstruction of the Subject Within a Topology of Emptiness.Bouso Raquel - 2017 - In Pierre Bonneels & Jaime Derenne (eds.), Fortune de la philosophie cartésienne au Japon. Classiques Garnier. pp. 47-66.
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  7. The Kyoto School: An Introduction. [REVIEW]Bret W. Davis - 2016 - Journal of Buddhist Philosophy 2:301-305.
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  8. Nakai Masakazu : “La Logique des Comités”.Michael Lucken - 2016 - European Journal of Japanese Philosophy 1:289-358.
    Original source :「委員会の論理」『世界文化』[Culture du monde], n° 13, janvier 1936, 2–17 ; n° 14, février 1936, 16–33 ; n° 15, mars 1936, 12–25. Repris dans nmz 1 : 46–108. La version des œuvres complètes présente un certain nombre de variantes par rapport à la première publication en 1936. « La logique des comités » a été traduit en espagnol par Agustín J. Zavala. Je remercie vivement Saitō Takako pour sa relecture et ses précieuses remarques.
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  9. Introduction to the Philosophy of Hatano Seiichi: With a Partial Translation of Time and Eternity.Hatano Seiichi & Cody Staton - 2016 - Comparative and Continental Philosophy 8 (1):37-52.
    This article is the second translation of the preface and first chapter of Hatano Seiichi's Time and Eternity. A full translation of the text, published by Suzuki Ichiro 鈴木一郎 in 1963, is not easily accessible to most readers, while an excellent partial translation by Joseph O'Leary has recently been made accessible to a wider audience through the monumental work, Japanese Philosophy: A Sourcebook. By providing a short historical introduction to both Hatano's life and works as a great thinker and teacher, (...)
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  10. Kenosis, Dynamic Śūnyatā and Weak Thought: Abe Masao and Gianni Vattimo.Thorsten Botz-Bornstein - 2015 - Asian Philosophy 25 (4):358-383.
    The verb κενόω means ‘to empty’ and St. Paul uses the word ἐκένωσεν writing that ‘Jesus made himself nothing’ and ‘emptied himself’. Śūnyatā is a Buddhist concept most commonly translated as emptiness, nothingness, or nonsubstantiality. An important kenosis–śūnyatā discussion was sparked by Abe Masao’s paper ‘Kenotic God and Dynamic Śūnyatā’. I confront the kenosis–śūnyatā theme with Vattimo’s kenosis-based philosophy of religion. For Vattimo, kenosis refers to ‘secularization’: when strong structures such as the essence and the fulfilment of the Christian message (...)
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  11. Philosophy as Auto-Bio-Graphy: The Example of the Kyoto School.Ryosuke Ohashi - 2015 - In . pp. 189-201.
    In the following, I would like to advance the position that it is too early to write down my own ›auto-bio-graphy.‹ For this purpose, I attempt to develop the idea of philosophy as auto-bio-graphy in three theses and to do so with the example of the philosophy of the Kyoto School so that the conception of philosophy as auto-bio-graphy can be expounded in consideration alongside some of the aspects of the philosophy of the Kyoto School.
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  12. Masao Abe's Dynamic Sunyata and Process Thought.Li Yijing - 2015 - Process Studies 44 (1):120-131.
    This article compares Masao Abe's Buddhist view of ultimate reality in terms of dynamic Sunyata with certain concepts in the process thought of Alfred North Whitehead and John Cobb.
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  13. Kyōto Gakuha to Ekorojī: Hikaku Kankyō Shisōteki Kōsatsu.Mikio Matsuoka - 2013 - Ronsōsha.
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  14. Intercambios filosóficos entre Japón y Europa.Montserrat Crespin Perales - 2013 - Departamento Arte y Humanidades- Universitat Oberta de Catalunya.
    Cuestiones alrededor de los intercambios filosóficos entre Japón y Europa.
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  15. Review Of: Sakai Naoki 酒井直樹 and Isomae Jun'ichi 磯前順一, Eds., Overcoming Modernity and the Kyoto School: Modernity, Empire, and Universality [[近代の超克] と京都学派—近代性, 帝国, 普遍性]. [REVIEW]Michiko Yusa - 2012 - Japanese Journal of Religious Studies 39 (2):391-394.
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  16. Reseña del libro "Les philosophes du néant : un essai sur l'école de Kyoto".Henri Dilberman - 2010 - Revue Philosophique de la France Et de l'Etranger 135 (3):415-416.
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  17. Nationalism, Globalism, and Cosmopolitanism: An Application of Kyoto School Philosophy.Gereon Kopf - 2009 - In Raquel Bouso & James W. Heisig (eds.), Frontiers of Japanese Philosophy 6: Confluences and Cross-Currents. Nanzan Institute for Religion & Culture. pp. 170-€“189.
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  18. Kōyama Iwao’s Philosophy of World History: Discussions with Suzuki Shigetaka.Jun Sugawara - 2009 - In Wing Keung Lam & Ching Yuen Cheung (eds.), Frontiers of Japanese Philosophy 4: Facing the 21st Century. Nagoya: Nanzan Institute for Religion & Culture. pp. 176-194.
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  19. Filozofi ništavila: Esej o Kyoto školi. [REVIEW]Ivan Andrijanić - 2008 - Filozofska Istrazivanja 28 (3):781-785.
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  20. Masao Abe.John B. Cobb Jr - 2008 - Buddhist-Christian Studies 28:119-121.
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  21. Letting Go of God for Nothing: Ueda Shizuteru’s Non-Mysticism and the Question of Ethics in Zen Buddhism.Bret W. Davis - 2008 - In Victor Sōgen Hori & Melissa Anne-Marie Curley (eds.), Frontiers of Japanese Philosophy: Neglected Themes and Hidden Variations. Nagoya: Nanzan Institute for Religion & Culture. pp. 201-220.
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  22. Masao Abe: A Bodhisattva's Vow.James Fredericks - 2008 - Buddhist-Christian Studies 28:115-117.
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  23. Is Masao Abe an Original Thinker?Steven Heine - 2008 - Buddhist-Christian Studies 28:131-134.
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  24. The Thought and Legacy of Masao Abe.Christopher Ives - 2008 - Buddhist-Christian Studies 28:103-105.
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  25. Unconventional Guest: Masao Abe's Dialogue with the American Academy.William R. LaFleur - 2008 - Buddhist-Christian Studies 28:127-130.
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  26. Masao Abe's Early Spiritual Journey and His Later Philosophy.Donald W. Mitchell - 2008 - Buddhist-Christian Studies 28:107-110.
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  27. Masao Abe and the Dialogue Breakthrough.Stephen Rowe - 2008 - Buddhist-Christian Studies 28:123-125.
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  28. Kyoto School philosophy: Jiusong眞interpretation of Zen and one pair of pioneering.Rujun Wu - 2008 - Chinese Literature and Philosophy of Communication 18 (1):107-131.
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  29. In Memoriam: Masao Abe (1915â 2006).James L. Fredericks - 2007 - Buddhist-Christian Studies 27 (1):139-140.
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  30. A Critical Study Of Masao Abe's Theory On Interfaith Dialogue.Yi-Jing Li - 2007 - Modern Philosophy 3:133-138.
    This paper briefly introduces and analyzes Masao Abe of contemporary religious dialogue Theoretical Issues. First of all, the world's various religions for the contemporary situation, Abe pointed out that at present the most fundamental goal of interreligious dialogue is mutual creative transformation of inter-religious, the only way religion as a whole to respond effectively to the challenges of contemporary anti-religious ideology; Second, for intra-religious diversity issues, Abe made ​​a Buddhist "three Shenfo" theory as an integration of various religions of the (...)
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  31. Philosophy of the Kyoto School in the light of the critique of the views of the Brahmajāla Sutta.Robert Szuksztul - 2007 - Diametros:94-111.
    The aim of the present article is to examine the problem connected with treating the philosophy of the Kyoto School as Buddhist philosophy, which is a serious trend among scholars concerned with this issue. This is a serious problem, since, in my opinion, it leads to a misinterpretation of both Buddhism and the position of this school, regardless of the fact that its representatives regularly refer to Buddhist ideas. Several such references are presented in the first section. Further considerations concern (...)
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  32. Philosophy of Religion and Religious Dialogue: Mr. Masao Abe memorial.Rujun Wu - 2007 - Chinese Literature and Philosophy of Communication 17 (2):171-194.
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  33. Kyôto goes Bultmann: Transreligiöse Studien und existentiale Interpretation.Karl Baier - 2005 - Polylog.
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  34. Emptiness, Kenosis, History, and Dialogue: The Christian Response to Masao Abe's Notion of "Dynamic Sunyata " in the Early Years of the Abe-Cobb Buddhist-Christian Dialogue.Charles Brewer Jones - 2005 - Buddhist-Christian Studies 24 (1):117-133.
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  35. Review of Philosophers of Nothingness: An Essay on the Kyoto School by James W. Heisig. [REVIEW]Robert Edgar Carter - 2004 - Philosophy East and West 54 (2):273-276.
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  36. Die Linken der Kyoto-Schule und ihre Rezeptionsweise des Marxismus.Kenji Hattori - 2004 - Synthesis Philosophica 19 (1):129-138.
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  37. Review Of: Abe, Masao. Zen and the Modern World: A Sequel to Zen and Western Thought. Edited by Steven Heine. [REVIEW]Gereon Kopf - 2004 - Japanese Journal of Religious Studies 31 (1):194-199.
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  38. God, Emptiness, and the True Self.Abe Masao - 2004 - In Frederick Franck (ed.), The Buddha Eye: An Anthology of the Kyoto School and its Contemporaries. World Wisdom. pp. 55--69.
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  39. 京都学派の思想:種々の像と思想のポテンシャル.Ohashi Ryosuke - 2004 - Kyoto: Jinbunshoin.
  40. Review of Philosophers of Nothingness: An Essay on the Kyoto School by James W. Heisig. [REVIEW]Curtis Rigsby - 2003 - Philosophy East and West 53 (4):605-612.
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  41. L'attrait de la phénoménologie auprès des philosophes de l'école de Kyôto.Bernard Stevens - 2003 - Philosophie 79 (4):25.
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  42. La visée universaliste de l'école de Kyoto.Sylvain Isaac - 2002 - Revue Philosophique De Louvain 100 (1):229-241.
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  43. Études critiques - la visée universaliste de l'école de kyoto. Fondements ontologiques -- implications politiques.Sylvain Isaac - 2002 - Revue Philosophique De Louvain 100 (1):229-241.
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  44. 3. The Hermeneutic Approach to Japanese Modernity: “Art-Way,” “Iki,” and “Cut-Continuance”.Ryōsuke Ōhashi - 2002 - In Michael F. Marra (ed.), Japanese Hermeneutics: Current Debates on Aesthetics and Interpretation. University of Hawai'i Press. pp. 25--35.
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  45. Masao Abe: A Zen Life of Dialogue. Edited by Donald Mitchell.Sylvain Isaac - 2001 - Revue Philosophique De Louvain 99 (1):125-132.
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  46. Divine Emptiness and Historical Fullness: A Buddhist-Jewish-Christian Conversation with Masao Abe (Review).Edward L. Shirley - 1999 - Buddhist-Christian Studies 19 (1):207-210.
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  47. The Self in Jung and Zen.Masao Abe - 1998 - In Anthony Molino (ed.), The Couch and the Tree: Dialogues in Psychoanalysis and Buddhism. North Point Press. pp. 183--194.
  48. Interpretation as Interlocution.William LaFlcur - 1998 - In Donald W. Mitchell (ed.), Masao Abe: A Zen Life of Dialogue. C.E. Tuttle. pp. 75--88.
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  49. Masao Abe: Buddhism and Interfaith Dialogue.Yukio Matsudo & Steven Heine - 1998 - Buddhist-Christian Studies 18:257.
  50. Masao Abe: A Zen Life of Dialogue.Donald W. Mitchell (ed.) - 1998 - C.E. Tuttle.
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1 — 50 / 88