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  1. Nishida on Heidegger.Curtis A. Rigsby - 2010 - Continental Philosophy Review 42 (4):511-553.
    Heidegger and East-Asian thought have traditionally been strongly correlated. However, although still largely unrecognized, significant differences between the political and metaphysical stance of Heidegger and his perceived counterparts in East-Asia most certainly exist. One of the most dramatic discontinuities between East-Asian thought and Heidegger is revealed through an investigation of Kitarō Nishida’s own vigorous criticism of Heidegger. Ironically, more than one study of Heidegger and East-Asian thought has submitted that Nishida is that representative of East-Asian thought whose philosophy most closely (...)
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  • Völkerpsychologie and the Appropriation of “Spirit” in Meiji Japan.Richard Reitan - 2010 - Modern Intellectual History 7 (3):495-522.
    Conceptions of Geist (mind/spirit) associated with German Romanticism shaped ideologies of national folk, not only in Europe but elsewhere in the world. In Meiji Japan (1868hidden essencespirit” in Meiji Japan and to a critique of present-day exclusionary ideologies of Japanese spirit and identity.
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  • Romancing Emptiness.Sor-Ching Low - 2006 - Contemporary Buddhism 7 (2):129-147.
    The John Cage that the world came to know made his dramatic entrance in 1952, a year that Cage scholars generally refer to as his landmark year. Artistically, three of his works, in particular, stand as points of arrival, Music of Changes, 4’33”, and the multi-media Black Mountain Piece, but these works could also be seen as important vehicles through which Cage conveyed his new vision shaped by Eastern philosophies and Zen, particularly as taught by the Zen scholar D. T. (...)
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  • Acts of Translation: Jane Hirshfield, Chinese Poetics and the Practice of Zen1.Patricia Sieber - 2000 - Contemporary Buddhism 1 (2):119-139.
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