4 found
  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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  2. Nishida on God, Barth and christianity.Curtis A. Rigsby - 2009 - Asian Philosophy 19 (2):119 – 157.
    Despite the central role that the concept of God played in Kitarō Nishida's philosophy—and more broadly, within the Kyoto School which formed around Nishida—Anglophone studies of the religious philosophy of modern Japan have not seriously considered the nature and role of God in Nishida's thought. Indeed, relevant Anglophone studies even strongly suggest that where the concept of God does appear in Nishida's writings, such a concept is to be dismissed as a 'subjective fiction', a 'penultimate designation', or a peripheral Western (...)
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  3. The Reversibility vs. Irreversibility Debate: The Legacy of Takizawa Katsumi.Curtis A. Rigsby - 2008 - In James W. Heisig & Mayuko Uehara (eds.), Frontiers of Japanese Philosophy: Origins and Possibilities. Nagoya: Nanzan Institute for Religion & Culture. pp. 93-122.
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    Three Strands of Nothingness in Chinese Philosophy and the Kyoto School: A Summary and Evaluation.Curtis A. Rigsby - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):469-489.
    The concept of Nothingness—Japanese mu or Chinese wú 無—is central both to the Kyoto School and to important strands of Chinese philosophy. The Kyoto School, which has been active since the 1930s, is arguably modern Japan’s most philosophically sophisticated challenge to Western thought. Further, as contemporary East Asia continues to rise in importance, East Asians and Westerners alike are beginning to consider anew the contemporary philosophical relevance of Confucianism, Daoism, and East-Asian Buddhism. These originally Chinese traditions were certainly important influences (...)
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