Results for 'Nishida Kitar��'

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  1.  13
    The Logic of Nothingness: A Study of Nishida Kitarō.Robert Wargo - 2005 - University of Hawai'i Press.
    The writings of Nishida Kitar , whose name has become almost synonymous with Japanese philosophy, continue to attract attention around the world. Yet studies of his thought in Western languages have tended to overlook two key areas: first, the influence of the generation of Japanese philosophers who preceded Nishida; and second, the logic of basho (place), the cornerstone of Nishida's mature philosophical system. The Logic of Nothingness addresses both of these topics. Robert Wargo argues that the overriding (...)
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  2.  39
    The Confucian Roots of Zen No Kenkyū: Nishida's Debt to Wang Yang-Ming in the Search for a Philosophy of Praxis.Dermott J. Walsh - 2011 - Asian Philosophy 21 (4):361 - 372.
    This essay takes as its focus Japanese philosopher Nishida Kitar? (1870?1945) and his seminal first text, An Inquiry into the Good (or in Japanese zen no kenky?). Until now scholarship has taken for granted the predominantly Buddhist orientation of this text, centered around an analysis of the central concept of ?pure experience? (junsui keiken) as something Nishdia extrapolates from his early experience of Zen meditation. However, in this paper I will present an alternative and more accurate account of the (...)
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  3. Kitaro Nishida (1870-1945): Moderne Japanische Philosophie Und Die Frage Nach der Interkulturalität.Rolf Elberfeld - 1999 - Brill | Rodopi.
    Im Zentrum der Untersuchung steht die Philosophie des modernen japanischen Philosophen Kitar??o?? Nishida und ihr Bezug zur Frage nach der Interkulturalität. Nishidas Philosophie ist einerseits _interkulturell orientierte Philosophie_ - entstanden aus der interkulturellen Begegnung zwischen westlicher und japanischer Kultur im Rahmen des modernen Japans - und andererseits bietet sie einen Ansatz zu einer _Philosophie der Interkulturalität_. Der Ansatz gibt einen neuen Blick auf die globalen geschichtlichen Vorgänge frei - gesehen durch die Augen eines außereuropäischen Denkers. Mit Nishidas Philosophie und (...)
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  4.  51
    From the "Topos of Nothingness" to the "Space of Transparency": Kitarō Nishida's Notion Of.Jin Baek - 2008 - Philosophy East and West 58 (1).
    : In his philosophy of nothingness, Kitar Nishida illuminates the matrix of transformation of the world ‘‘from the Created to the Creating’’ (tsukuru mono kara tsukurareta mono e) through shintai, or the body. In this matrix, shintai enters into the stage of an action-sensation continuum and emerges as the immaculate iconic tool of nothingness to create new figures as extended self. This idea of shintai has resonance with the development of postwar art in Japan. The ‘‘Space of Transparency’’ put (...)
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  5.  12
    From the "Topos of Nothingness" to the "Space of Transparency": Kitarō Nishida's Notion of Shintai and Its Influence on Art and Architecture.Jin Baek - 2008 - Philosophy East and West 58 (1):83-107.
    In his philosophy of nothingness, Kitar Nishida illuminates the matrix of transformation of the world ''from the Created to the Creating'' through shintai, or the body. In this matrix, shintai enters into the stage of an action-sensation continuum and emerges as the immaculate iconic tool of nothingness to create new figures as extended self. This idea of shintai has resonance with the development of postwar art in Japan. The ''Space of Transparency'' put forth by Ufan Lee, the leader of (...)
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  6.  14
    Aesthetics and Politics of Space in Russia and Japan: A Comparative Philosophical Study.Thorsten Botz-Bornstein - 2009 - Lexington Books.
    Introduction -- The historical foundations of Russian and Japanese philosophies -- Space in NOH : plays and icons -- Models of cultural space derived from Nishida Kitar and Semën L. Frank (Basho and Sobornost) -- Space and aesthetics : a dialogue between Nishida Kitar and Mikhail Bakhtin -- From community to time, space, development : Trubetzkoy, Nishida, Watsuji -- Conclusion -- Postface: Resistance and slave nations.
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  7. 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 (...)
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  8. Nishida Tetsugaku Senshu.Kitaro Nishida, Keiichi Noe, Shizuteru Ueda & Ryosuke Ohashi - 1998
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  9.  38
    Nishida and Western Philosophy.Robert Wilkinson - 2009 - Ashgate.
    Nishida's starting point -- Radical empiricism and pure experience -- Fichte, the neo-Kantians, and Bergson -- Nishida's later philosophy: the logic of place and self-contradictory identity.
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  10.  21
    Nishida and Merleau-Ponty: Art, “Depth,” and “Seeing Without a Seer”.Adam Loughnane - 2016 - European Journal of Japanese Philosophy 1:47-74.
    This paper sets Maurice Merleau-Ponty and Nishida Kitarō in dialogue and explore the interpretations of artistic expression, which inform their similar phenomenological accounts of perception. I discuss how both philosophers look to artistic practice to reveal multi-perspectival aspects of vision. They do so, I argue, by going beyond a “positivist” representational under-standing of perception and by including negative aspects of visual experience as constitutive of vision. Following this account, I interpret artworks by Cézanne, Guo Xi, Rodin, and Hasegawa according (...)
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  11.  40
    Nishida Kitarō’s Philosophy of Body.Ching-Yuen Cheung - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):507-523.
    In this paper, I shall discuss Nishida’s 西田 philosophy of body from the aspects of acting intuition, rhythm, and situatedness. Pure experience used to be the starting point of Nishida’s early philosophy. In his later philosophy, however, the keyword in Nishida’s philosophy is no longer “experience” but “acting.” It is neither “I think therefore I am” nor “I will therefore I am,” but “I act therefore I am.” As the organ of acting intuition, body is one of (...)
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  12.  60
    Nishida Kitarō.John Maraldo - unknown
    Nishida Kitarō was the most significant and influential Japanese philosopher of the twentieth century. His work is pathbreaking in several respects: it established in Japan the creative discipline of philosophy as practiced in Europe and the Americas; it enriched that discipline by infusing Anglo European philosophy with Asian sources of thought; it provided a new basis for philosophical treatments of East Asian Buddhist thought; and it produced novel theories of self and world with rich implications for contemporary philosophizing. (...)'s work is also frustrating for its repetitive and often obscure style, exceedingly abstract formulations, and detailed but frequently dead end investigations. Nishida once said of his work, “I have always been a miner of ore; I have never managed to refine it” (Nishida 1958, Preface). A concise presentation of his achievements therefore will require extensive selection, interpretation and clarification. (shrink)
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  13.  28
    Nishida Kitarō's Chiasmatic Chorology: Place of Dialectic, Dialectic of Place.John W. M. Krummel - 2015 - Indiana University Press.
    Nishida Kitarō is considered Japan's first and greatest modern philosopher. As founder of the Kyoto School, he began a rigorous philosophical engagement and dialogue with Western philosophical traditions, especially the work of G. W. F. Hegel. John W. M. Krummel explores the Buddhist roots of Nishida’s thought and places him in connection with Hegel and other philosophers of the Continental tradition. Krummel develops notions of self-awareness, will, being, place, the environment, religion, and politics in Nishida’s thought and (...)
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  14.  2
    Place and Dialectic: Two Essays by Kitarō Nishida ; Translated by John W.M. Krummel and Shigenori Nagatomo.Kitarō Nishida - 2011 - Oxford University Press.
    Place and Dialectic presents two essays by Nishida Kitaro, translated into English for the first time by John W.M. Krummel and Shigenori Nagatomo. Nishida is widely regarded as one of the father figures of modern Japanese philosophy and as the founder of the first distinctly Japanese school of philosophy, the Kyoto school, known for its synthesis of western philosophy, Christian theology, and Buddhist thought. The two essays included here are ''Basho'' from 1926/27 and ''Logic and Life'' from 1936/37. (...)
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  15. Thinking in Transition: Nishida Kitaro and Martin Heidegger.Elmar Weinmayr, tr Krummel, John W. M. & Douglas Ltr Berger - 2005 - Philosophy East and West 55 (2):232-256.
    : Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitarō are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation (...)
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  16.  48
    Political Philosophy in Japan: Nishida, the Kyoto School and Co-Prosperity.Christopher S. Goto-Jones - 2005 - Routledge.
    Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism. Political Philosophy in Japan challenges the view that a neat distinction can be drawn between Nishida's apolitical 'pre-turn' writings and the apparently ideological tracts he produced during the war years. In the context of Japanese intellectual traditions, this book suggests that Nishida was a political (...)
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  17.  5
    An Inquiry Into the Good.Kitaro Nishida - 1992 - Yale University Press.
    _An Inquiry into the Good_ represented the foundation of Nishida’s philosophy—reflecting both his deep study of Zen Buddhism and his thorough analysis of Western philosophy—and established its author as the foremost Japanese philosopher of this century. In this important new translation, two scholars—one Japanese and one American—have worked together to present a lucid and accurate rendition of Nishida’s ideas. "The translators do an admirable job of adhering to the cadence of the original while avoiding unidiomatic, verbatim constructions."—John C. (...)
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  18.  11
    Nishida Kitaro’s Logical Theory as a Reflection of the Rationality of Japanese Language and Culture.Liubov Karelova - 2018 - Russian Journal of Philosophical Sciences 7:59-70.
    The search for the backbone of the types of rationality inherent in different cultures keeps on to be an open problem, which remains relevant to the need of closer intercultural interaction in the global world. At the same time, the analysis of the logic of language as the basis for the study of rationality types continues to occupy an important place. Meanwhile, the studies of grammatical structures and language models from the point of view of their connection to a certain (...)
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  19.  24
    Translating Nishida.John Maraldo - 1989 - Philosophy East and West 39 (4):465 - 496.
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  20.  25
    Nishida and the Historical World: An Examination of Active Intuition, the Body, and Time.Elizabeth McManaman Grosz - 2014 - Comparative and Continental Philosophy 6 (2):143-157.
    This article will examine the phase of Nishida’s thought in which he turns to the historical world and present the benefits of this turn to his overall philosophical project. In “The Philosophy of History in the ‘Later’ Nishida,” Woo-Sung Huh claims that Nishida Kitaro’s attempt to integrate history into his earlier writings on self-consciousness is a “wrong turn.” I will demonstrate how Huh’s criticism of Nishida’s writings on history stems from Huh’s own ontological assumption that consciousness (...)
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  21. Nishida, Agency, and the 'Self-Contradictory' Body.Joel W. Krueger - 2008 - Asian Philosophy 18 (3):213 – 229.
    In this essay, I investigate Kitarō Nishida's characterization of what he refers to as the 'self-contradictory' body. First, I clarify the conceptual relation between the self-contradictory body and Nishida's notion of 'acting-intuition'. I next look at Nishida's analysis of acting-intuition and the self-contradictory body as it pertains to our personal, sensorimotor engagement with the world and things in it, as well as to our bodily immersion within the intersubjective and social world. Along the way, I argue that (...)
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  22. The Unsolved Issue of Consciousness.Nishida Kitarō & John W. M. Krummel - 2012 - Philosophy East and West 62 (1):44-51.
    This essay by Nishida Kitarō from 1927, translated into English here for the first time, is from the initial period of what has come to be called “Nishida philosophy” (Nishida tetsugaku), when Nishida was first developing his conception of “place” (basho). Nishida here inquires into the relationship between logic and consciousness in terms of place and implacement in order to overcome the shortcomings of previous philosophical attempts—from the ancient Greeks to the moderns—to dualistically conceive the (...)
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  23.  77
    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', (...)
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  24.  41
    Nishida Kitarō, G.W.F. Hegel, and the Pursuit of the Concrete: A Dialectic of Dialectics.Lucy Schultz - 2012 - Philosophy East and West 62 (3):319-338.
    A comparison of the dialectical worldviews of Nishida and Hegel is made by developing the notion of dialectical ontology as concrete philosophy in which logic is understood to extend beyond the level of discourse to the point where knowledge and experience cease to be opposed. The differences between their dialectical methods are outlined, highlighting Hegel's emphasis on the actualization of self-consciousness and historical progress in contrast to Nishida's concepts of the dialectal universal "place," the external now, and the (...)
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  25.  42
    Nishida and Wittgenstein: From 'Pure Experience' to Lebensform or New Perspectives for a Philosophy of Intercultural Communication.Thorsten Botz-Bornstein - 2003 - Asian Philosophy 13 (1):53 – 70.
  26. Merleau-Ponty and Nishida: "Interexpression" as Motor-Perceptual Faith.Adam Loughnane - 2017 - Philosophy East and West 67 (3):710-737.
    This essay places Nishida Kitarō in dialogue with Maurice Merleau-Ponty regarding motor-perceptual aspects underlying their theories of artistic expression. The analysis begins by comparing their interpretations of negation as articulated in their later works and seeks to understand their poetic renderings of artistic practice as proposing a mutual and reciprocal form of negation. By analyzing their conceptions of negation as implicit to their depictions of artistic expression, this essay looks to expand their concepts of negation from a perceptual to (...)
     
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  27.  1
    Kitarō Nishida in der Philosophie des 20. Jahrhunderts: Mit Texten Nishidas in Deutscher Übersetzung.Rolf Elberfeld & Yoko Arisaka (eds.) - 2014
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  28. An Inquiry Into the Good.Kitaro Nishida, Masao Abe & Christopher Ives - 1993 - International Journal for Philosophy of Religion 34 (2):121-123.
     
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  29.  1
    Ontology of Production: Three Essays.Kitarō Nishida - 2012 - Duke University Press.
    Expressive activity (1925) -- The standpoint of active intuition (1935) -- Human being (1938).
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  30.  24
    Nishida Kitaro: Nothingness as the Negative Space of Experiential Immediacy.David A. Dilworth - 1973 - International Philosophical Quarterly 13 (4):463-483.
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  31. Experience and Culture: Nishida's Path "to the Things Themselves".Andrew Feenberg - 1999 - Philosophy East and West 49 (1):28-44.
    The word "experience" refers to at least four different concepts: empirical experience, lived experience, experience as Bildung, and the domain of pure consciousness prior to the division of subject and object. All these concepts of experience are at work in the thought of Nishida Kitarō, where they take on a specific historical and political character in response to the situation of Japan in the world system.
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  32.  68
    Nishida’s Philosophy of “Place”.Masao Abe - 1988 - International Philosophical Quarterly 28 (4):355-371.
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  33. Fundamental Problems of Philosophy.Kitarō Nishida - 1970 - Tokyo, Sophia University.
     
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  34.  43
    Intuition and Reflection in Self-Consciousness.Kitaro Nishida - 1987 - State University of New York Press.
    This English translation of Intuition and Reflection in Self-Consciousness evokes the movement and flavor of the original, clarifies its obscurities, and eliminates the repetitions.
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  35. Nishida Kitarō and Chinese Philosophy. 2: Debt and Distance.Michel Dalissier - 2010 - Japan Review 22:137-170.
    Th is paper is the second part of a general study on the relationship between Nishida and Chinese philosophy. In the fi rst, I explored the extent to which Nishida’s philosophy was infl uenced, directly and indirectly, explicitly and implicitly, historically and conceptually, by materials coming from the intellectual horizon of Chinese thought. I concentrate here on Nishida’s own position toward what he understood by “Chinese philosophy.” Is this philosophy, so suggestive for Nishida, promoted to a (...)
     
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  36. Logic and Life.K. Nishida - 2012 - In John W. M. Krummel & Shigenori Nagatomo (eds.), Place and Dialectic: Two Essays by Nishida Kitaro. Oup Usa. pp. 103--74.
  37.  6
    Nishida’s Bow: Evaluating Nishida’s Wartime Actions.Elizabeth McManaman Tyler - 2019 - Comparative and Continental Philosophy 11 (1):19-33.
    ABSTRACTThis paper examines Nishida’s later work on the historical world and religious transformation in an effort to clarify his political writings during the Pacific War. It sheds new light on the debate over the interpretation of Nishida’s wartime actions through reflection on a brief interaction Nishida had with the student Kiyoshi Kato during World War II. Shinran’s influence on Nishida will also be analyzed to reveal that the moral and religious insufficiency of the practitioner is a (...)
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  38.  60
    Socializing Artifacts as a Half Mirror of the Mind.Toyoaki Nishida & Ryosuke Nishida - 2007 - AI and Society 21 (4):549-566.
    In the near future, our life will normally be surrounded with fairly complicated artifacts, enabled by the autonomous robot and brain–machine interface technologies. In this paper, we argue that what we call the responsibility flaw problem and the inappropriate use problem need to be overcome in order for us to benefit from complicated artifacts. In order to solve these problems, we propose an approach to endowing artifacts with an ability of socially communicating with other agents based on the artifact-as-a-half-mirror metaphor. (...)
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  39. The Historical Body.Kitarō Nishida - 1998 - In David A. Dilworth, V. H. Viglielmo & Agustín Jacinto Zavala (eds.), Sourcebook for Modern Japanese Philosophy: Selected Documents. Greenwood Press. pp. 37--53.
  40.  19
    L’autodétermination du maintenant éternel.Nishida Kitarō - 2008 - Laval Théologique et Philosophique 64 (2):245-276.
    « L’autodétermination du maintenant éternel» est un essai central portant sur une question qui ne cessa de préoccuper Nishida tout au long de sa carrière, celle du temps et, corrélativement, celle du soi véritable. L’analyse de la temporalité à laquelle il procède constitue l’un des apports majeurs de sa philosophie sur la scène de la philosophie contemporaine. L’inspiration platonicienne et le rapport constant à Augustin sur ce sujet conduisirent Nishida à approfondir considérablement sa «logique du basho» ou du (...)
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  41.  35
    Understanding Mediated Communication: The Social Intelligence Design (SID) Approach. [REVIEW]R. Fruchter, T. Nishida & D. Rosenberg - 2005 - AI and Society 19 (1):1-7.
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  42. Comparative Dialectics: Nishida Kitarō's Logic of Place and Western Dialectical Thought.G. S. Axtell - 1991 - Philosophy East and West 41 (2):163-184.
    Philosophical anthropologist Mircea Eliade once said that "the union of opposites" is a basic category of archaic ontology and comparative world religions. In this paper I develop the theory of contrariety or opposition as a prime focus for East/West comparative philosophy. The paper considers especially Nishida Kitaro's later works and the complex phrase "zettai mujuntekijikodbitsu," variously translated by Schinzinger as "absolute contradictory self-identity," "the self-identity of absolute contradictories," or more simply as "oneness" or "unity" of opposites.
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  43.  23
    Japanese Philosophy in the Making 1: Crossing Paths with Nishida.John C. Maraldo - 2017 - Chisokudo Publications.
    The first of 3 volumes of essays on Japanese philosophy, this work brings together essays that clarify its heritage and its practice, above all in the dynamic thought of Nishida Kitaro. Showing how philosophy takes shape through the translation of language and culture, the author examines the frameworks that have defined and confined Nishida’s thought and then charts new avenues of questioning Nishida and letting him question us. How should we envision the world at a time of environmental (...)
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  44.  6
    Self-Accommodation of B19′ Martensite in Ti–Ni Shape Memory Alloys – Part I. Morphological and Crystallographic Studies of the Variant Selection Rule.M. Nishida, T. Nishiura, H. Kawano & T. Inamura - 2012 - Philosophical Magazine 92 (17):2215-2233.
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  45. Affective Feeling.Nishida Kitaro - 1978 - Analecta Husserliana 7:223.
  46.  10
    Nishida Kitarô et la Philosophie du Japon.Michel Dalissier - 2008 - Proceedings of the Xxii World Congress of Philosophy 29:171-181.
    le destin singulier de l’aventure philosophique japonaise du XXème siècle nous invite, avec son premier grand représentant, Nishida Kitarô (1870-1945), à un geste d’ « unification » spirituelle, s’illustrant tout d’abord par une lecture stupéfiante de l’histoire de la philosophie occidentale, méditant et critiquant tout à la fois la pensée orientale au sein de laquelle elle s’enracine. Mais ensuite, ces recherches singulières ont pour enjeu plus souterrain de s’enquêter du « lieu » même, au sein duquel une acception plus (...)
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  47.  3
    Zen and Philosophy: An Intellectual Biography of Nishida Kitarō.Michiko Yusa - 2002 - University of Hawaii Press.
    This is the definitive work on the first and greatest of Japan's twentieth-century philosophers, Nishida Kitaro. Interspersed throughout the narrative of Nishida's life and thought is a generous selection of the philosopher's own essays, letters, and short presentations, newly translated into English.
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  48.  9
    Nishida on the Beautiful and the Good.Robert Wilkinson - unknown
    Nishida analyses the relations of the ethical and aesthetic areas of life not in terms of types of concept or object but in terms of two types of consciousness. He holds that aesthetic and moral consciousness are radically different in kind, and both different from religious consciousness. Moral consciousness is the most superficial of the three, since it presupposes a duality not present in reality itself. Aesthetic consciousness has a tendency to unity, but is intermittent.
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  49.  85
    The Idea of the Mirror in Dōgen and Nishida.Michel Dalissier - 2006 - In James W. Heisig (ed.), Frontiers of Japanese Philosophy Vol.1. Nagoya: Nanzan Institute for Religion & Culture. pp. 99-142.
    The image of the “mirror” (鏡kagami) appears frequently in the philosophical texts of Nishida Kitaro (西田幾多郎1870-1945), where it assumes various functions. Mirror references first occur in meditations on the philosophies of Josiah Royce (1855-1916) and Henri Bergson (1859-1941). The most fascinating evocation here corresponds to the idea of a “self-enlightening mirror”, used to probe the philosophical ground for self-illumination. This idea seems to point back to Buddhist meaning that intervenes in Japanese intellectual history. We take this as our warrant (...)
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  50.  1
    Nishida Kitarô’s Studies of the Good and the Debate Concerning Universal Truth in Early Twentieth-Century Japan.Robert W. Adams - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 24:1-6.
    When Nishida Kitarô wrote Studies of the Good, he was a high school teacher in Kanazawa far from Tokyo, the center of Japanese scholarship. While he was praised for his intellectual effort, there was no substantive agreement about the content of his ideas. Critics disagreed with the way he conceived of reality and of truth as contained in reality. Taken together, I believe that the responses to Nishida's early work give us a window on the state of Japanese (...)
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