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  1.  24
    Introduction to the Philosophy of Tanabe: According to the English Translation of the Seventh Chapter of the Demonstratio of Christianity.Makoto Ozaki - 1990 - Rodopi.
    Translated text is chapt. 7, pt. 2 of Kirisutokyō no benshō.
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  2.  1
    Tanabe’s Philosophy in the Comparative Contexts.Makoto Ozaki - 2014 - Eubios Journal of Asian and International Bioethics 24 (1):10-11.
    As Hegel suggests, there is no philosophy apart from the history of philosophy. Each philosophy represents the spirit peculiar to its own period. Heidegger, too, holds that every philosophy is the sound of Being, and the history of philosophy is the history of Being. This is true for the Kyoto School philosophy of modern Japan represented by Kitaro Nishida, Hajime Tanabe, and Tetsuro Watsuji, who made to endeavor to construct a new synthesis of Western and Eastern philosophy in the critical, (...)
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  3.  25
    Individuum, Society, Humankind: The Triadic Logic of Species According to Hajime Tanabe.Makoto Ozaki - 2001 - Brill.
    In this collection on the Kyoto School of Philosophy, the author offers the reader Tanabe's religious philosophy, but also, and for the first time, his ...
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  4.  2
    On Tanabe’s Logic of Species.Makoto Ozaki - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 5:97-101.
    Tanabe Hajime, another pole of the so-called Kyoto-School of Philosophy of modern Japan, attempts to construct a dialectical, triadic logic of genus, species and individual as a creative synthesis between Eastern and Western philosophy. Although the formal pattern of his method is influenced by the Hegelian dialectic, the way of his thinking is rather prevailed by Kantian dualism. This makes a sharp contrast to his mentor Nishida Kitaro, whose logic of Topos or Place qua Absolute Nothingness is criticized as all-embracing (...)
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  5. Kartenspiel, Oder, Kommentar Zu den "Meditationen" des Herrn Descartes.Makoto Ozaki - 1991
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  6. Nature, Eternity, and Art.Makoto Ozaki - 1997 - Dialogue and Universalism 7 (3):83-89.
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  7.  44
    On the Essence of Substance as the Individual.Makoto Ozaki - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:185-189.
    Hajime Tanabe (1885-1962), the Kyoto- School philosopher of modern Japan, attempts to interpret Aristotle's ontology as being involved in the logic of self-identical being without self-negative conversion in action from his own dialectical perspective. For Tanabe, the eternal essence or Form is to be mediated by the dynamic character of matter, i.e., the temporality pertinent to the changing movement. For Aristotle, however, the essence or pure activity as the principle of being is devoid of such a dynamic mediation, but is (...)
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  8.  13
    On the Essence of Substance as the Individual: Aristotle and Tanabe.Makoto Ozaki - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:185-189.
    Hajime Tanabe, the Kyoto- School philosopher of modern Japan, attempts to interpret Aristotle's ontology as being involved in the logic of self-identical being without self-negative conversion in action from his own dialectical perspective. For Tanabe, the eternal essence or Form is to be mediated by the dynamic character of matter, i.e., the temporality pertinent to the changing movement. For Aristotle, however, the essence or pure activity as the principle of being is devoid of such a dynamic mediation, but is rather (...)
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  9.  1
    Religion and the State From Tanabe’s Dialectical Perspective.Makoto Ozaki - 2018 - Proceedings of the XXIII World Congress of Philosophy 61:129-133.
    Tanabe Hajime, the Kyoto School philosopher of modern Japan, proposes a new idea of the relationship between religion and politics in terms of the triadic logic of species that is motivated by the religious moment of repentance. Even the state existence has the inherently radical evil as in the case of the individual person, due to its duality of the species level of being. This means that the state existence is on the way of actualization of the genus like universality, (...)
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  10.  22
    The Historical Origins of the Philosophies of Nishida and Tanabe.Makoto Ozaki - 2008 - Proceedings of the Xxii World Congress of Philosophy 8:201-207.
    The historical origins of the Kyoto School of Philosophy of modern Japan, represented by Kitaro Nishida and Hajime Tanabe, may be derived from both the ancient Chinese idea of Change and the ancient Indian Upanishadic idea of the mutual identity of Brahman and Atman. The ancient Chinese idea of Change signifies change as well as non-change, and even their dialectical unification. Both origins are structured by the self-identity of the opposed in logic, and these historical prototypes have been developed into (...)
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  11.  28
    The Historical Structure of the Eternal: Nichiren's Eschatology.Makoto Ozaki - 1979 - Philosophy East and West 29 (3):295-306.
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  12. Whitehead and Nichiren on Process the Actuality of the Past.Makoto Ozaki - 1986 - [S.N.].
  13.  1
    Whitehead’s Concept of the Past as Objective Immortality with Special Reference to Tanabe’s Idea of World Religion.Makoto Ozaki - 2016 - Eubios Journal of Asian and International Bioethics 26 (6):223-225.
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