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  1. Heidegger ins Japanische übersetzen.Ryosuke Ohashi - 2005 - Studia Phaenomenologica 5:169-178.
    In this article, the author begins by noticing a statistical fact: from the seven Japanese translations of Being and Time, in five cases the German word Sein has been translated as sonzai, and in two cases as u. This fact invites the author to a discussion about the Japanese understanding of “Being”, which is developed on three levels: the question of language, the question of historical-cultural world, and the question of the “European”, understood as a Western principle, depictingthis “Abend-land” as (...)
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  2.  77
    Anti-Nature in Nature Itself.Ryōsuke Ōhashi - 2014 - Comparative Philosophy 5 (2).
    Nature and civilization are often regarded in opposition to each other. However, civilization employs technologies and is based on laws of nature. Also, the historical world is a result of the development of the natural world. An “anti-nature” must thus be contained somewhere within nature. The idea of “ anti-nature ” is neither alien to the Eastern nor to the Western traditional concepts of nature. The philosophy of Lao Zi never embraces mere naturalism. Lao Zi has observed that things in (...)
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  3.  9
    3. The Hermeneutic Approach to Japanese Modernity: “Art-Way,” “Iki,” and “Cut-Continuance”.Ryōsuke Ōhashi - 2002 - In Michael F. Marra (ed.), Japanese Hermeneutics: Current Debates on Aesthetics and Interpretation. University of Hawai'i Press. pp. 25--35.
  4.  21
    Kuki Shūzō and the Question of Hermeneutics.Ryōsuke Ōhashi - 2009 - Comparative and Continental Philosophy 1 (1):23-37.
    This essay is an overview of the intellectual itinerary of the Japanese philosopher Kuki Shūzō . Kuki first came to the attention of Western readers in Heidegger’s A Dialogue on Language between a Japanese and an Inquirer. After correcting the record on Kuki with regards to this famous piece, the essay turns to the work that Heidegger and the Japanese Inquirer were discussing, namely, The Structure of Iki. The essay discusses both the background and basic arguments of this work. The (...)
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  5. Kyōto Gakuha No Shisō: Shuju No Zō to Shisō No Potensharu.Ryōsuke Ōhashi (ed.) - 2004 - Jinbun Shoin.
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  6.  12
    Der Ungrund und das System.Ryôsuke Ohashi - unknown - In Der Ungrund Und Das System. pp. 235-252.
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  7.  11
    Das Problem des „Lebens“ in der Hegelschen Logik.Ryosuke Ohashi - 2015 - Hegel-Jahrbuch 2015 (1).
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  8.  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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  9. Nishida Tetsugaku Senshu.Kitaro Nishida, Keiichi Noe, Shizuteru Ueda & Ryosuke Ohashi - 1998
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  10.  6
    Eine/Die Andere Metaphysik Im Interkulturellen Denkhorizont.Ryôsuke Ôhashi - 2015 - In Andreas Speer, Wolfram Hogrebe & Markus Gabriel (eds.), Das Neue Bedürfnis Nach Metaphysik / the New Desire for Metaphysics. De Gruyter. pp. 225-234.
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  11.  4
    Die Naturschönheit als Schein.Ryosuke Ohashi - 2011 - In Wolfgang Welsch, Christian Tewes & Klaus Vieweg (eds.), Natur Und Geist: Über Ihre Evolutionäre Verhältnisbestimmung. Akademie Verlag. pp. 311.
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