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Tomomi Asakura
University of Tokyo
  1. On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy.Tomomi Asakura - 2011 - Philosophy East and West 61 (4):647-678.
    Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's Buddhist (...)
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  2.  7
    Infinite Mind or Absolute Nothing? On the Possibility of Knowing Facts Themselves (無限心或絕對無?論認知事實本身的可能性).Tomomi Asakura - 2021 - Chung Cheng Chinese Studies 38:1-30.
    Modern East Asian philosophy faced a difficulty in endowing objective knowledge with its adequate location in the traditional Eastern view of mind. This led some philosophers to reconsider intellectual intuition and the relevant question of things themselves from an Eastern perspective, and among them most notably are Nishida Kitarō and Mou Zongsan. Although these philosophers have recently been comparatively studied, their core concepts such as "absolute nothing" and "infinite mind" have not been sufficiently discussed from the perspective of objective knowledge. (...)
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  3.  7
    西田のいう「論理」を再考する (Nishida’s logic reconsidered).Tomomi Asakura - 2021 - Tetsugakuzasshi 135 (808):24-41.
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  4.  4
    東アジア哲学とは何か、そして何であるべきか (What is East Asian Philosophy and what it should be?).Tomomi Asakura - 2021 - Gendai Shiso 49 (1):146-153.
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  5.  39
    概念と個別性:スピノザ哲学研究 (Notion and Singularity: A Study of Spinoza's Philosophy).Tomomi Asakura - 2012 - Toshindo.
    精細に読み解かれるスピノザ哲学の根幹スピノザの主著『エチカ』は万人の普遍的理解を求め、数学的明晰をめざしたいわゆる幾何学的形式で書かれている。だがその一般的概念を堅牢に積み重ねた形式的叙述は、事象の具 体的な個別性の展開を阻んではいないか? スピノザの究極の意図が、われわれにおける最高の幸福の獲得という、明確に「個」を志向したものである以上、この疑問は放置できない──叙述の中に隠れた個別性をめぐって精細に読み解かれる、スピノザ哲学の中核的 課題。.
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  6.  9
    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 the theory of (...)
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  7.  5
    意味理論の別の可能性:ドゥルーズと可能世界意味論の交錯 (Another theory of meaning: Deleuze and possible-world semantics).Tomomi Asakura - 2019 - Gaidai Ronso 70 (1):67-85.
  8.  40
    Tanabe Hajime no Fukuso-kansu-ron (Tanabe Hajime on complex analysis).Tomomi Asakura - 2018 - RIMS Kokyuroku Bessatsu 71 (B):75-92.
    Tanabe Hajime (1885-1962) in his later years explored the so-called "dialectical" interpretation of complex analysis, an important part of his philosophy of mathematics that has previously been criticized as lacking mathematical accuracy and philosophical importance. I interpret his elaboration on complex analysis as an attempt to develop Leibniz's theory of individual notion and to supplement Hegel's view of higher analysis with the development in mathematics such as the theory of analytic continuation and Riemann surface. This interpretation shows the previously underrated (...)
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  9.  35
    Interaction Between Japanese Buddhism and Confucianism.Tomomi Asakura - 2019 - In Gereon Kopf (ed.), The Dao Companion to Japanese Buddhist Philosophy. Springer. pp. 205-234.
    Buddhism has gradually reclaimed its place as the most important spiritual tradition to the extent that modern Japanese philosophers no longer even mention Confucian thought, especially since the birth of a Japanese style of philosophy represented by the Kyoto School. Against this historical background, it may seem questionable if anything like an effective interaction between Japanese Buddhist-inspired philosophy and Confucianism ever existed. This essay concentrate on the two occasions in the history of modern Japanese philosophy when the problem of morality (...)
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  10.  32
    Japanese Philosophy.Tomomi Asakura - 2018 - Oxford Bibliographies in Philosophy.
    Japanese philosophy can be viewed as consisting of three historical phases. In the first and classical phase, theoretical speculation in Japan is usually seen as a variation of East Asian intellectual tradition, which basically consists of Confucianism and Sinicized Buddhism. Some thinkers nevertheless start to depart from this framework by drawing either on the indigenous culture or on the knowledge of occidental civilization, which eventually leads to the Westernization of Japanese society. In the second, or modern, phase of Japanese philosophy, (...)
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  11.  76
    Theory of Personhood in Nishida Kitarō and Mou Zongsan: Reflections on Critical Buddhism's View of the Kyoto School.Tomomi Asakura - 2015 - Taiwan Journal of East Asian Studies 12 (1):41-63.
    This paper attempts to interpret the theory of personhood in the works of Nishida Kitarō (1870-1945) in a way that refutes a certain type of Nishida interpretation that Critical Buddhism offers. According to this type of interpretation, the logic of basho is a modern version of the Qixinlun system. Based on this interpretation, Critical Buddhism denounces Kyoto School philosophy as "topical Buddhism." This paper shows how Nishida himself consciously differentiates his philosophy from the idealistic and monistic system with which the (...)
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  12.  24
    从"即"的概念探询"差异性" 以西田几多郎与牟宗三的思想比较为切入点 (The Notion of “Difference” in Terms of Ji/Soku——Nishida Kitarō and Mou Zongsan).Tomomi Asakura - 2016 - Academic Monthly 48 (3):13 - 20.
    This paper tries to clarify the theory of difference in terms of ji or soku ("即") that is developed by Nishida Kitarō and Mou Zongsan, comparing it with contemporary occidental Metaphysics of difference. It is known that Nishida's argument for basho or place shows a kind of hesitation between identity and difference; several Kyoto philosophers, along with recent researchers, interpret Nishida's philosophy of "absolutely contradictory identity" in terms of soku as an ontology of not identity but of difference. A similar (...)
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  13.  20
    Engaging Japanese Philosophy: A Short History By Thomas Kasulis. [REVIEW]Tomomi Asakura - 2019 - International Journal of Asian Studies 16:158-160.
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  14.  52
    On the Principle of Comparative East Asian Philosophy: Nishida Kitarō and Mou Zongsan.Tomomi Asakura - 2013 - National Central University Journal of Humanities 54:1-25.
    Recent research both on the Kyoto School and on the contemporary New Confucians suggests significant similarities between these two modern East Asian philosophies. Still missing is, however, an explanation of the shared philosophical ideas that serve as the foundation for comparative studies. For this reason, I analyze the basic theories of the two distinctly East Asian philosophies of Nishida Kitarō (1870-1945) and Mou Zongsan (1909-95) so as to identify and extract the same type of argument. This is an alternative to (...)
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  15.  62
    Philosophy of Doctrinal Classification: Kōyama Iwao and Mou Zongsan.Tomomi Asakura - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):453-468.
    Doctrinal classification or the panjiao 判教 system of Chinese Buddhism has been rediscovered and renewed in modern East Asian philosophy since both the Kyoto School and New Confucianism clarified the philosophical meaning of this intellectual tradition. The theoretical relation between these two modern reconsiderations, however, has not yet been studied. I analyze the theory of panjiao in Kōyama Iwao 高山岩男 and Mou Zongsan 牟宗三 so as to identify and extract, despite their apparent irrelevance, the same type of philosophical argument concerning (...)
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  16.  61
    「東アジアに哲学はない」のか:京都学派と新儒家 (The Problem of East Asian Philosophy: the Kyoto School and New Confucianism).Tomomi Asakura - 2014 - Tokyo: Iwanami Shoten.
    アジアは古代ギリシアの哲学と同様に、仏教や儒学のような優れた思索の伝統を生み出しながら、なぜ西洋の近代哲学のような、現代世界の思想文化に多大な影響を与える「哲学」をもたないように見えるのだろうか。西洋 の近代哲学と向き合いつつ東アジアからの哲学的貢献を目指した京都学派と、中国思想を西洋哲学と対等な思想体系として再構築しようとした新儒家をとりあげ、東アジアの「哲学」がもつ新たな展開の可能性を考察する。 .
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  17.  41
    The Status of Idea Rei Singularis : The Foundation for Spinoza's Account of Death and Life.Tomomi Asakura - 2011 - Bulletin of Death and Life Studies 7:119-137.
    In this paper, I show how the notion of idea rei singularis is at the heart of Spinoza's criticism against the Cartesian metaphysics.
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  18.  20
    Ichidomo tsukawarenai kouri wa naniwo imisuruka: Echika daiichibu kouri 2 ni tsuite no kousatsu (What does the "unused" axiom mean in Spinoza's Ethics?: A study of Axiom 2 in Part 1 of Ethica).Tomomi Asakura - 2005 - Spinozana (Spinoza Kyokai Nempo) 6:45-65.
    This work explores the hidden role of the Axiom 2 in Part 1 of Spinoza's Ethics, which is known for never being used or referred in the book from the perspective of the development of Spinoza's metaphysical system.
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