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101 found
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  1. The Concept of “Person” in Keiji Nishitani and Max Scheler in Advance.Philip Blosser - forthcoming - International Philosophical Quarterly.
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  2. Filosofía y pensamiento contemporáneo: Sincretismo japonés.Montserrat Crespin Perales - 2020 - In Julian Fernandez (ed.), Japón, el archipiélago de la cultura, Volumen 2: Tierra de Wa - Religión. Barcelona, España: pp. 135-207.
    1. Introducción. 2. Modernización, tradicionalismo y sincretismo en el pensamiento japonés contemporáneo. 3. Liberalismo, conservatismo y primeras corrientes socialistas y feministas (1868-1912): La modernidad filosófica en el Japón Meiji. El debate en torno al término «filosofía». Imperialismo e ilustración. Contexto del liberal-conservatismo. Los reformistas de Meirokusha: liberalismo, gradualismo y evolucionismo social. Conservadurismo: reacción a los peligros de la occidentalización y a la pérdida de identidad. Los prematuros movimientos socialistas, anarquistas y feministas. 4. Subjetividad e ideología (1912-1945): Kitaro Nishida y la (...)
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  3. Disimagination and Sentiment in Nishitani’s Religious Aesthetics.Raquel Bouso - 2019 - European Journal of Japanese Philosophy 4:45-84.
    This paper discusses the notion of disimagination a translation of the German word Entbildung, which was devised by Meister Eckhart as a reinterpretation of the Neoplatonic categories of abstraction (aphairesis) and negation (apophasis)in connection with Nishitani Keiji's standpoint of emptiness. Nishitani proposes a nonsubjective, nonrepresentational, and nonconceptual type of knowledge to avoid the problem of representation implied in the modern subjective self-consciousness that prevents our access to the reality of things. It is argued that what he calls a knowing of (...)
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  4. In Search of an Aesthetics of Emptiness: Two European Thinkers.Raquel Bouso - 2017 - In Michiko Yusa (ed.), The Bloomsbury Research Handbook of Contemporary Japanese Philosophy. Londres, Reino Unido:
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  5. Thinking Through Translation : Nishitani and Ueda on Words, Concepts, and Images.Raquel Bouso - 2017 - In Frontiers of Japanese Philosophy: Philosopher la traduction / Philosophizing Translation. Nagoya: Chisokudo Publications. pp. 88-118.
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  6. Affirming Fate and Incorporating Death: The Role of Amor Fati in Nishitani's Religion and Nothingness.Flavel Sarah - 2017 - Philosophy East and West 67 (4):1248-1272.
    I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful. Amor fati: let that be my love henceforth!Death. The certain prospect of death could sweeten every life with a precious and fragrant drop of levity. …Recent scholarship has provided a useful framework for interpreting the work of the Kyoto School philosopher Keiji Nishitani, through a comparative analysis of his critical relation to Friedrich Nietzsche.1 (...)
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  7. Dialettica Del Nichilismo.Nishitani Keiji & Carlo Saviani - 2017 - Chisokudo Publications.
    Attraverso un serrato confronto con i principali pensatori occidentali, da Kierkegaard a Schopenhauer, da Dostoevskij a Nietzsche, da Stirner a Heidegger, Nishitani propone una lettura del nichilismo tesa a evidenziarne l’inaggirabilità. Un momento esemplare del dialogo interculturale che la filosofia giapponese contemporanea ha voluto stabilire con il pensiero occidentale. Il pensiero e l’opera di Nishitani Keiji, uno dei massimi esponenti della scuola filosofica di Kyoto, costituiscono un importante momento di confronto tra la metafisica occidentale e il buddhismo zen nell’epoca del (...)
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  8. La Religione E Il Nulla.Nishitani Keiji & Carlo Saviani - 2017 - Chisokudo Publications.
    A partire dalla seconda metà del 1800, dopo secoli di indifferenza e di isolamento, la cultura giapponese scopre la tradizione filosofica occidentale. Si inaugura una feconda stagione di traduzioni di classici, di viaggi in Occidente, che segnerà profondamente lo sviluppo della filosofia giapponese nel Novecento. In questo contesto di grande fermento, il pensiero di Keiji Nishitani risente profondamente dell’incontro con il Cristianesimo, con gli esistenzialisti europei e con Nietzsche, in particolare; suggestioni che si intrecciano in lui con la grande tradizione (...)
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  9. 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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  10. À propos du néant, de Heidegger à Nishitani.Bernard Stevens - 2017 - Revue Philosophique de la France Et de l'Etranger 142 (1):51.
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  11. The Concept of “Person” in Keiji Nishitani and Max Scheler.Philip Blosser - 2016 - International Philosophical Quarterly 56 (3):359-370.
    This essay compares Scheler’s view of the person in his last period with the views of Keiji Nishitani, a Buddhist representative of the Kyoto School of phenomenology. Scheler eschewed a “substantialist” concept of the person, as did Nishitani in view of the Buddhist “non-self” doctrine. Both had experienced spiritual crises in their lives. Why did Nishitani turn to the Buddhist concept of “absolute nothingness”? Why did Scheler turn from theism to pantheism? Both saw traditional Christianity and its understanding of the (...)
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  12. A Experiência Religiosa E a Superação da Modernidade Em Nishitani Keiji.Amanda Sayonara Fernandes - 2016 - In Takeshi Morisato (ed.), Critical Perspectives on Japanese Philosophy. Chisokudo Publications & Nanzan Institute for Religion and Culture. pp. 193-218.
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  13. La Nihilidad Como Preámbulo de la Vacuidad En la Filosofía de la Religión de Nishitani.Héctor Sevilla Godínez - 2016 - Hybris, Revista de Filosofí­A 7 (2):37-60.
    El artículo inicia con un análisis respecto a la posición de Nishitani en la escuela de Kioto y el peso de la misma en la filosofía occidental. Análogamente, la intención del texto es favorecer la distinción entre los conceptos de nihilidad y vacuidad, ambos presentes en Nishitani, particularmente en su concepción sobre la religión; en tal sentido, se aborda la función de la vivencia de nihilidad y la inapropiada estrategia religiosa de eludir la vivencia de la vacuidad, con lo cual (...)
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  14. Religion and Science in Dialogue: An Asian Christian View.Kim Seung Chul - 2016 - Zygon 51 (1):63-70.
    We may understand natural science as part of the attempt by human beings to understand themselves and their place in the world in which they find themselves. In this sense, as Karl Rahner has suggested, natural science flows naturally into anthropology. Consciously or unconsciously, science is always part of the drive to self-understanding. In an age of religious pluralism like ours, Christian faith in Asia is also brought face to face with the living reality of other religions, and that, too, (...)
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  15. De l'égocentrisme à l'interdépendance. Nishitani sur le Karma, le Samadhi, et la Nature.Raquel Bouso - 2015 - In Marie-Hélène Parizeau & Jacynthe Tremblay (eds.), Milieux modernes et reflets japonais. Chemins philosophiques. Laval, Quebec, Canadá: pp. 253 - 266.
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  16. Nishitani's Nietzsche. Flavel - 2015 - Journal of Nietzsche Studies 46 (1):12.
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  17. On the Possibility of Discussing Technology From the Standpoint of Nishitani Keiji’s Religious Philosophy.Katsuya Akitomi - 2014 - Journal of Japanese Philosophy 2 (1):57-73.
    Nishitani Keiji is well known as a leading representative of the Kyoto School. His main contributions are in the field of reli­gious philosophy based on Maha-ya-na Buddhism, especially Zen Buddhism, as his main works Religion and Nothingness and The Standpoint of Zen indicate. It may seem incongruous to asso­ciate Nishitani’s name with a discussion on science and technology. But it was this relationship to science, that is to say, the relationship between religion and science, to which Nishitani mostly directed his (...)
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  18. Nishitani on Emptiness and Historical Consciousness.Chen-kuo Lin - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):491-506.
    This essay focuses on Nishitani Keiji’s 西谷啟治 early and late thinking, in the discourse on world history and modernity during wartime and the postwar meditation on emptiness and historicity in Religion and Nothingness. Following the first part of the analysis, I will trace Nishitani’s critical indebtedness to Heidegger’s existential-phenomenological analysis of historicity in Being and Time, and thereby analyze how Nishitani attempts to solve the aporia of modernity by recourse to the Buddhist doctrine of emptiness. The essay will conclude with (...)
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  19. Personnalité et impersonnalité dans la religion.Keiji Nishitani, Tadanori Takada & Bernard Stevens - 2014 - Revue Philosophique de la France Et de l'Etranger 139 (2):197.
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  20. A Propos Du Néant, De Heidegger À Nishitani.Bernard Stevens - 2014 - Revue Philosophique de la France Et de l'Etranger 139 (2).
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  21. Una forma de escepticismo terapéutico: Nishitani, lector de Hakuin.Raquel Bouso - 2013 - Convivium: revista de filosofía 26:165-184.
    El maestro zen Hakuin Ekaku enseñaba a sus seguidores que para lograr la liberación del sufrimiento debían poner en tela de juicio su propia capacidad de comprensión y al mismo tiempo dotarse de una gran confianza en la posibilidad del despertar a la verdad que persigue el budismo. Su método consistía en practicar una serie de kōan, una técnica meditativa basada en la resolución de unos casos aparentemente paradójicos o ilógicos, hasta que el practicante llegara a convertirse en una «gran (...)
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  22. Becoming-Religion: Re-/Thinking Religion with AN Whitehead and Keiji Nishitani.Kenneth Masong - 2013 - Budhi: A Journal of Ideas and Culture 17 (2):1-26.
    For Whitehead and Nishitani, a rethinking of religion necessitates a rethinking of the metaphysics that underlie one’s concept of religion. The dynamism of religion is unveiled only within the metaphysical grounding of an ontology that accommodates the philosophical preference of “becoming” as an ultimate category of reality. The novelty of Whitehead’s theory of religion lies in the process metaphysics that it presupposes. For him, religion, like the whole of reality, is inherently developing and evolving. What Nishitani offers is a rethinking (...)
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  23. Über den Nihilismus und die Leere - Nishitani und Heidegger.Katsuya Akitomi - 2011 - Natureza Humana 13 (2):1-18.
  24. Sobre o niilismo e o vazio - Nishitani e Heidegger.Katsuya Akitomi - 2011 - Natureza Humana 13 (2):1-18.
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  25. Življenje brez zakaj: Nishitanijev odgovor na nihilizem.Raquel Bouso - 2011 - In Maja Milcinski & Ana Bajželj Bevelacqua (eds.), Življenje, smrt in umiranje v medkulturni perspektivi. Liubliana, Eslovenia: pp. 51-63.
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  26. Review Of: Peter Suares, The Kyoto School's Takeover of Hegel: Nishida, Nishitani, and Tanabe Remake the Philosophy of Spirit. [REVIEW]Lucy Schultz - 2011 - Japanese Journal of Religious Studies 38 (1):223-226.
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  27. Nishitani: nihilisme bezien vanuit het standpunt van zen.André van der Braak - 2011 - Wijsgerig Perspectief 51 (3):22.
    Het nihilisme speelt niet alleen een rol binnen de westerse filosofie. Ook binnen de boeddhistische filosofische traditie is aandacht besteed aan deze problematiek. Het oude boeddhisme kent een heilsleer die uitmondt in nirwana, dat letterlijk ‘uitdoving’ betekent: het uitdoven van begeerte, haat en onwetendheid. In het latere mahayana-boeddhisme speelt het niets een nog grotere rol: de filosoof Nâgârjuna stelt keer op keer dat alles ‘leeg’ is : de dingen hebben geen substantie, geen eigen wezen, en bestaan niet op zichzelf. De (...)
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  28. Weg der Existenz: Zu K. Nishitani: "Was Ist Religion?" Im Blick Auf Gemeinsamkeit Und Unterschied von Heideggers Denkweg Und Zen.Johannes Ernst Seiffert - 2010 - Aign.
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  29. Ethics of Emptiness East and West: Examining Nishitani, Watsuji and Berdyaev.Anton Luis Sevilla - 2010 - In Shigemi Inaga (ed.), Questioning Oriental Aesthetics and Thinking: Conflicting Visions of "Asia" under the Colonial Empires. International Research Center for Japanese Studies. pp. 237-261.
    This paper hopes to contribute to the contemporary East-West and Buddhist-Christian dialogues through a comparative examination of how ethics is founded upon the notion of emptiness and its analogues in the thought of two Japanese thinkers, Nishitani Keiji (1900-1990) of the Kyoto School of Philosophy, Watsuji Tetsuro (1889-1960), and the Russian Christian existentialist Ni-kolai Berdyaev (1874-1948). By comparing and contrasting Nishitani's notion of double-negation (from the standpoint of being to the standpoint of nihility and to the standpoint of emptiness) and (...)
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  30. The Kyoto School's Takeover of Hegel: Nishida, Nishitani, and Tanabe Remake the Philosophy of Spirit.Peter Suares (ed.) - 2010 - Lexington Books, a Division of Rowman & Littlefield Publishers.
    Introduction -- Nishida -- Nishitani -- Tanabe -- The Danish parallel -- Conclusion.
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  31. Frontiers of Japanese Philosophy 6: Confluences and Cross-Currents.James W. Heisig Raquel Bouso & James W. Heisig (eds.) - 2009 - Nagoya: Nanzan.
    The list of publications having to do with Japanese intellectual history in general and Kyoto School philosophy in particular has grown steadily over the past years, both inside and outside of Japan. This is due in no small part to the important contributions made by those whose papers are included in this volume, the proceedings of an international conference held in June 2009 at the Universitat Pompeu Fabra in Barcelona. Although much remains to be done if Japanese philosophy is to (...)
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  32. The Kyoto School and Self-Awareness in the Field of the Absolute Nothingness. A Comparison with Whitehead's PhHosophy.Eiko Hanaoka - 2009 - In G. Derfer, Z. Wang & M. Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews. Ontos Verlag. pp. 20--145.
  33. Nishitani Keiji and the Overcoming of Modernity (1940–1945).James W. Heisig - 2009 - In Raquel Bouso & James W. Heisig (eds.), Frontiers of Japanese Philosophy 6: Confluences and Cross-Currents. Nanzan Institute for Religion & Culture. pp. 297-329.
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  34. La Philosophie Japonaise En Question, Suivi de «La Philosophie Japonaise» Par Nishitani Keiji.Sylvain Isaac - 2009 - Revue Philosophique De Louvain 107 (1):71-99.
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  35. Frontiers of Japanese Philosophy 5: Nove Granice Japanske Filozofije.Kahteran Nevad & W. Heisig James (eds.) - 2009 - Nagoya: Nanzan Institute for Religion & Culture.
    Monolitna kulturološka označenja kao što je Zapad ili Istok postala su sumnjiva i puki izraz parokijalizma u eri globalizacijskih procesa. Otuda, trebalo bi biti očito da svjetska filozofija nije nešto što se može ograničavati isključivo na jednu tradiciju koja započinje sa Talesom. Ona mora biti dostatno široka da obuhvati svaki čin filozofiranja, svaki oblik traganja za mudrošću, budući da ne moramo svi biti Zapadnjaci da bismo filozofirali. -/- Kako bi dali svoj doprinos prevladavanju općenite kulture ksenofobije na pragu 21. stoljeća (...)
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  36. Nishitani Keiji-jeva teorija imaginacije: Teorija imaginacije u „praznini i neposrednosti“.Makoto Ono - 2009 - In Nevad Kahteran & James W. Heisig (eds.), Frontiers of Japanese Philosophy: Japanese Philosophy Abroad. Nanzan Institute for Religion & Culture. pp. 212-€“230.
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  37. Sensation and Image in Nishitani’s Philosophy.Masashi Hosoya - 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. 177-200.
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  38. Pour Une Philosophie Qui Transcende les Frontières: La “Philosophie Japonaise” Selon Nishitani Keiji.Sylvain Isaac - 2008 - In James W. Heisig & Mayuko Uehara (eds.), Frontiers of Japanese Philosophy: Origins and Possibilities. Nagoya: Nanzan Institute for Religion & Culture. pp. 255-276.
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  39. Le problème de l’être et la question ontologique.Nishitani Keiji - 2008 - Laval Théologique et Philosophique 64 (2):305-325.
    Prenant acte de la fondation aristotélicienne de la métaphysique comme science de l’être en tant qu’être, Nishitani interroge la posture philosophique qui, sous-jacente à ce geste initial, le détermine de l’intérieur. En fait, c’est la conception même de la philosophie, comprise comme pensée objectivante et analytique, que remet en question Nishitani en retraçant la genèse de la question de l’être chez les prédécesseurs d’Aristote. Et c’est à l’aune de cette question de l’être qu’il réévalue l’héritage aristotélicien de l’ousia, et plus (...)
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  40. Mon point de départ philosophique.Nishitani Keiji - 2008 - Laval Théologique et Philosophique 64 (2):295-303.
    Dans cet article publié deux ans après la parution de son maître ouvrage, Qu’est-ce que la religion? , auquel il est fait allusion dans les dernières lignes, Nishitani jette un regard rétrospectif sur son parcours philosophique. Plutôt que de rédiger un essai autobiographique, l’auteur y adopte une perspective analytique sur sa propre démarche et s’efforce d’expliciter la position philosophique qui est la sienne, qu’il a forgée très tôt dans sa carrière et à partir de laquelle il faut comprendre sa pratique (...)
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  41. Emptiness and Fundamental Imagination: Nishitani Keiji’s “Emptiness and Immediacy”.Masako Keta - 2008 - In James W. Heisig & Mayuko Uehara (eds.), Frontiers of Japanese Philosophy: Origins and Possibilities. Nagoya: Nanzan Institute for Religion & Culture. pp. 9-40.
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  42. Nishitani Keiji’s Theory of Imagination: The Theory of Imagination in “Emptiness and Immediacy”.Makoto Ono - 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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  43. Keiji Nishitani and Karl Rahner: A Response to Nihility.Heidi Ann Russell - 2008 - Buddhist-Christian Studies 28:27-41.
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  44. Frontiers of Japanese Philosophy: Origins and Possibilities.Stevens Bernard - 2008 - Nanzan Institute for Religion & Culture.
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  45. The Comparative Philosophies of Mou Zongsan and Nishitani Keiji.Tu Xiaofei - 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. 145-159.
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  46. Frontiers of Japanese Philosophy: Japanese Philosophy Abroad.James W. Heisig (ed.) - 2004 - Nanzan Institute for Religion & Culture.
    The twelfth bi-annual symposium of the Nanzan Institute took up the problem of the philosophical tradition of Japan and how it has fared abroad. There were two principal foci of the meetings: the history and future prospects of the study and teaching of Japanese philosophy outside of Japan, and the preparation of a Sourcebook of Japanese Philosophy aimed at providing a solid anthology of Japanese philospohical resources from the earliest times up to the present. To address these two questions, 16 (...)
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  47. Keiji Nishitani: la filosofia buddista del "vuoto" a confronto con il cristianesimo.M. Kumagai - 2004 - Aquinas 47 (1):203.
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  48. 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.
  49. Through Negativity to Freedom: Nishitani Keiji's Discourse on Enhancement of Consciousness in Light of the Hegelian Theory of Cognitive Development.Peter Suares - 2004 - Dissertation, Graduate Theological Union
    Nishitani Keiji, a religious philosopher of the Japanese Kyoto School, defines emptiness as an existential position from which to overcome the negativity embodied in modern nihilism. While drawing upon Zen Buddhism for his fundamental insights, he reformulates them in the language of Western philosophy. The pursuit of this eclectic approach leads Nishitani into a number of contradictions, which he ascribes to the inherent limitations of rational thought. While this ascription is generally accepted, a rational explanation for the contradictions is sought (...)
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  50. 二人称の死:西田・大拙・西谷の思想をめぐって.Hiroshi Asami - 2003 - Yokohama: Shunpusha.
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