Results for 'Ryosuke Nishida'

562 found
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  1. Nishida Tetsugaku Senshu.Kitaro Nishida, Keiichi Noe, Shizuteru Ueda & Ryosuke Ohashi - 1998
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  2.  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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  3.  29
    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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  4.  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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  5.  13
    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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  6.  1
    The Hedonic and Eudaimonic Motives for Activities: Measurement Invariance and Psychometric Properties in an Adult Japanese Sample.Ryosuke Asano, Tasuku Igarashi & Saori Tsukamoto - 2020 - Frontiers in Psychology 11.
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  7.  39
    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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  8. 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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  9.  78
    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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  10.  4
    Beyond Personal Identity: Dōgen, Nishida, and a Phenomenology of No-Self.Gereon Kopf - 2001 - Psychology Press.
    Beyond Personal Identity applies Dogen Kigen's religious philosophy and the philosophy of Nishida Kitaro to the philosophical problems of selfhood, otherness, and temporality. It uses phenomenology to explain Zen and applies the Zen concept of no-self to the philosophical concept of personal identity.
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  11.  16
    Nishida Kitaro’s Views on Japanese Culture.E. L. Skvortsova - 2018 - Russian Journal of Philosophical Sciences 8:46-66.
    Nishida Kitaro is a well-known Japanese philosopher whose work is marked by attempts to combine the world outlooks of the national spiritual tradition with elements of European philosophical thought. The article analyzes Nishida’s views on culture that are an independent part of his original philosophical theory. Religion, art, morality, science are the ideal forms of being in the historical world. The work of a scientist or artist is a manifestation of the formative activity of a person. The historical (...)
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  12.  4
    Nishida Kitaro.Yamamoto Seisaku & James W. Heisig (eds.) - 1991 - University of California Press.
    In recent years several books by major figures in Japan's modern philosophical tradition have appeared in English, exciting readers by their explorations of the borderlands between philosophy and religion. What has been wanting, however, is a book in a Western language to elucidate the life and thought of Nishida Kitaro, Japan's first philosopher of world stature and the originator of what has come to be called the Kyoto School. No one is more qualified to write such a book than (...)
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  13.  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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  14.  41
    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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  15. 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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  16. Nishida Kitarō.John Maraldo - forthcoming - Stanford Encyclopedia of Philosophy.
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  17.  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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  18.  17
    Harmonizing Artificial Intelligence for Social Good.Nicolas Berberich, Toyoaki Nishida & Shoko Suzuki - 2020 - Philosophy and Technology 33 (4):613-638.
    To become more broadly applicable, positions on AI ethics require perspectives from non-Western regions and cultures such as China and Japan. In this paper, we propose that the addition of the concept of harmony to the discussion on ethical AI would be highly beneficial due to its centrality in East Asian cultures and its applicability to the challenge of designing AI for social good. We first present a synopsis of different definitions of harmony in multiple contexts, such as music and (...)
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  19.  1
    Ryosuke Ohashi, Kire-Dus Schöne in Japan: Philosophisch-Aesthetische Reflexionenen Zu Geschichte Und Moderne, Trans. Rolf Elberfeld.Rudolf Arnheim - 1997 - Journal of Aesthetics and Art Criticism 55 (3):329-329.
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  20.  10
    西田哲学と天台仏教 (Nishida's philosophy and Tiantai Buddhism).Tomomi Asakura - 2015 - Nishida Tetsugakukai Nenpo 12:151-165.
    This paper attempts to show the characteristics of Tiantai’s perfect teaching (yuanjiao) in Nishida’s philosophy of basho. This is an alternative to a certain type of Nishida interpretation that emphasizes influences from Huayan Buddhism and the Awakening of Faith in Nishida’s metaphysics, especially in his later notion of absolutely contradictory identity. These Buddhist doctrines as well as Yogācāra Buddhism are classified by Tiantai Buddhism as distinctive teaching (biejiao), not perfect teaching. This paper clarifies that the characteristics of (...)
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  21. 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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  22.  15
    A Plan Recognition Method Using Prefix Computation in Web Access Log Analysis.Ryosuke Kojima & Taisuke Sato - 2014 - Transactions of the Japanese Society for Artificial Intelligence 29 (3):301-310.
  23.  1
    Nishida Kitarō's Philosophy of Life by Tatsuya Higaki.Kyle Peters - 2022 - Philosophy East and West 72 (1):1-3.
    In Nishida Kitarō's Philosophy of Life, Tatsuya Higaki offers a highly novel and compelling reading of Nishida's philosophy by placing it in dialogue with the life philosophy of Henri Bergson and Gilles Deleuze. The philosophical core of the book consists of six chapters, chronologically proceeding from Nishida's early work on "pure experience" in 1911, through middle and late-middle period concepts like "self-awareness," "place," "absolute nothingness," and "acting intuition," and finally to his late-period work on "absolute contradictory selfidentity" (...)
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  24.  10
    Vers la profondeur du sensible : La "phénoménologie de l'esprit" de Hegel et la "compassion" du bouddhisme du grand véhicule.Ôhashi Ryôsuke & Ryôsuke Ôhashi - 2011 - Revue Philosophique de la France Et de l'Etranger 136 (3):365-385.
    『精神現象掌』的全段階比扣、「感覺怯「契機反復芒才、「感性怯、「精神」仿現象口有仿道程的全体是構成心志「工夭。前者怯「推論」構造橙色運動的論理的拉機能守,後者怯、的運動力可考己、言古法拉形態是取毛主芒 的原本的放質料場所可怎。己的區別乙基于主芒『精神現象字』仿敘述分析寸毛主、「共通感賞」仿云統的拉理解力可大芒〈愛才月。非共通仿共通感貨主怯、絕灼的異他性老含甘共同体拉拉、仿共通感覺、己才倍、『精神現象 字』的宗教仿段階心惰熱主意志才包合非共通的共通又主深化才謊耳其弓之己。神仿死的感情,仿神色人色的、旬件又站、大秉弘教、多悲三哲竿的』乙深〈通匕言文本丐。 Dans toutes les étapes de la Phénoménologie de l' esprit, la sensibilité est répétée comme « moment », et le sensible est un « élément » qui constitue le cheminement total du processus du phénomène de I' « esprit ». La première est une fonction logique du mouvement ayant une structure « deductive ». Le second est la matière originale et le lieu lorsque ce mouvement prend ici de multiples formes. Cette distinction a pour effet de changer la compréhension (...)
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  25.  16
    Predictive and Postdictive Mechanisms Jointly Contribute to Visual Awareness☆.Ryosuke Soga, Rei Akaishi & Katsuyuki Sakai - 2009 - Consciousness and Cognition 18 (3):578-592.
    One of the fundamental issues in visual awareness is how we are able to perceive the scene in front of our eyes on time despite the delay in processing visual information. The prediction theory postulates that our visual system predicts the future to compensate for such delays. On the other hand, the postdiction theory postulates that our visual awareness is inevitably a delayed product. In the present study we used flash-lag paradigms in motion and color domains and examined how the (...)
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  26.  2
    Nishida Kitarō and Muhammad ‘Abduh on God and Reason: Towards a Theology of Place.Thorsten Botz-Bornstein - 2022 - Asian Philosophy 32 (2):105-125.
    I compare the Japanese philosopher Nishida Kitaro with the Egyptian philosopher and reformer Muhammad ‘Abduh. Both philosophies emerged within similar cultural contexts. Bot...
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  27.  4
    Introduction à l'histoire de la folie dans la musique.Ryosuke Shiina - 2010 - Nouvelle Revue D’Esthétique 5 (1):63.
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  28. Kitaro Nishida = Nishida Kitaro : Moderne Japanische Philosophie Und Die Frage Nach der Interkulturalität.Rolf Elberfeld (ed.) - 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 (...)
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  29. 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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  30. 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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  31.  14
    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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  32. 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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  33.  50
    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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  34.  24
    Translating Nishida.John Maraldo - 1989 - Philosophy East and West 39 (4):465 - 496.
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  35.  15
    Why is the Free Throw Rule Omitted in Street Basketball?Ryosuke Tsuchida, Kan Jikihara, Yoshimasa Sakamoto & Mika Aikawa - 2001 - Journal of the Philosophy of Sport and Physical Education 23 (2):17-25.
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  36.  3
    Aspects Classification on Restaurant Reviews with Pseudo Corpus擬似コーパスを用いた飲食店レビューの観点の自動分類.Ryosuke Yamanishi, Hiroko Fujioka & Yoko Nishihara - 2021 - Transactions of the Japanese Society for Artificial Intelligence 36 (1):WI2-A_1-8.
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  37. Nishida, Notable Japanese Personalist.Raymond Frank Piper - 1936 - Pacific Philosophical Quarterly 17 (1):21.
     
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  38. Seigi: Gendai Shakai No Kōkyō Tetsugaku o Motomete.Hirai Ryōsuke & Yoshiki Wakamatsu (eds.) - 2004 - Sagano Shoin.
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  39. 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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  40.  12
    Der Ungrund und das System.Ryôsuke Ohashi - unknown - In Der Ungrund Und Das System. pp. 235-252.
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  41. 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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  42.  20
    Effects of Exercise Program Requiring Attention, Memory and Imitation on Cognitive Function in Elderly Persons.Shigematsu Ryosuke, Okura Tomohiro, Nakagaichi Masaki & Nakata Yoshio - 2015 - Frontiers in Human Neuroscience 9.
  43.  2
    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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  44.  80
    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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  45.  15
    Vers la Profondeur du Sensible : La Phénoménologie de l'Esprit de Hegel Et la Compassion du Bouddhisme du Grand Véhicule.Ôhashi Ryôsuke - 2011 - Revue Philosophique de la France Et de l'Etranger 136 (3):365.
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  46.  7
    Kitaro Nishida.Hans Waldenfels - 1985 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 27 (1):199-206.
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  47.  42
    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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  48.  84
    Nishida Kitarō: “Der Geschichtliche Leib”.Leon Krings - 2016 - European Journal of Japanese Philosophy 1:217-246.
    Original title : 「歴史的身体」『西田幾多郎全集』[Nishida Kitarō Gesamtausgabe], 3. Auflage, Tokyo, Iwanami Shoten, Bd. 14: 265–92.
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  49.  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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  50.  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.
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