Abstract:Hung Yao-hsün is the founder of philosophical research in Taiwan. He is strongly influenced by Mutai Risaku, who is a disciple of Nishida Kitarō and the first philosophy professor at Taihoku Imperial University. I will discuss how Hung developed his thoughts and philosophical research in Taiwan, and what the role of Japanese philosophy was. In his first essay titled "Philosophical Problems Today," Hung Yao-hsün praised Heidegger's philosophy of "existence." However, Hung later criticized Heidegger's philosophy, claiming that contradiction and negativity in dialectics are not sufficiently considered. This criticism shows Hung's influence from Mutai Risaku. In "Art and Philosophy (Especially on Their Relationship to Historical Society)," Hung emphasizes the importance of a real foundation (species as substratum) in the development of literature and art. This is based on Tanabe's "logic of species." The significance of Hung Yao-hsün's thought does not lie in his understanding of Tanabe's notion of species as a mere logical mediation, but in the interpretation of the species as an "actual foundation of life" and in the idea of cultural creation based on the historical and social characteristics of Taiwan.
{"title":"Hung Yao-Hsün And Japanese Philosophy","authors":"Fujita Masakatsu, Cheung Ching-yuen","doi":"10.1353/jjp.2021.0008","DOIUrl":"https://doi.org/10.1353/jjp.2021.0008","url":null,"abstract":"Abstract:Hung Yao-hsün is the founder of philosophical research in Taiwan. He is strongly influenced by Mutai Risaku, who is a disciple of Nishida Kitarō and the first philosophy professor at Taihoku Imperial University. I will discuss how Hung developed his thoughts and philosophical research in Taiwan, and what the role of Japanese philosophy was. In his first essay titled \"Philosophical Problems Today,\" Hung Yao-hsün praised Heidegger's philosophy of \"existence.\" However, Hung later criticized Heidegger's philosophy, claiming that contradiction and negativity in dialectics are not sufficiently considered. This criticism shows Hung's influence from Mutai Risaku. In \"Art and Philosophy (Especially on Their Relationship to Historical Society),\" Hung emphasizes the importance of a real foundation (species as substratum) in the development of literature and art. This is based on Tanabe's \"logic of species.\" The significance of Hung Yao-hsün's thought does not lie in his understanding of Tanabe's notion of species as a mere logical mediation, but in the interpretation of the species as an \"actual foundation of life\" and in the idea of cultural creation based on the historical and social characteristics of Taiwan.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"308 1","pages":"21 - 3"},"PeriodicalIF":0.2,"publicationDate":"2021-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77970602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Hung Yao-hsün is one of founders of modern Taiwanese philosophy. He was educated in philosophy in Japan, the suzerain, and published several articles in Japanese. He developed his study under the influence of contemporary Japanese scholars such as Nishida Kitarō, Tanabe Hajime, Watsuji Tetsurō, Mutai Risaku, and so on. His main concern resided in the ontological relation between the individual and the world, and "existence" was a keyword throughout his life. However, he avoided using it in his articles entitled "Art and Philosophy" and "On Climatic Surroundings and Culture," written in 1936. In these papers, alluding to an idea of Tanabe, Hung discussed the role of "the specific substance" which served to mediate the individual and the world. Referring to the analysis of Watsuji on fūdo (climatic surroundings and culture), he mentioned the specific status of Taiwan in this context, but he could only find its historical peculiarities. This meant an approval of Japanese rule on Taiwan at that time. It is perhaps in order to avoid this conclusion that Hung introduced the idea of "the logic of the expressive world" by Mutai, who criticized Tanabe's logic of the specific. After these two papers, Hung returned to devote himself to the problem of existence. The development of his study reflects the contemporary discussion of Japanese scholars and provides a perspective for rethinking the "Japanese philosophy."
{"title":"Hung Yao-Hsün and the Kyoto School: Philosophical Exchange in the Japanese Colonial Period","authors":"Yoshinobu Shino","doi":"10.1353/jjp.2021.0001","DOIUrl":"https://doi.org/10.1353/jjp.2021.0001","url":null,"abstract":"Abstract:Hung Yao-hsün is one of founders of modern Taiwanese philosophy. He was educated in philosophy in Japan, the suzerain, and published several articles in Japanese. He developed his study under the influence of contemporary Japanese scholars such as Nishida Kitarō, Tanabe Hajime, Watsuji Tetsurō, Mutai Risaku, and so on. His main concern resided in the ontological relation between the individual and the world, and \"existence\" was a keyword throughout his life. However, he avoided using it in his articles entitled \"Art and Philosophy\" and \"On Climatic Surroundings and Culture,\" written in 1936. In these papers, alluding to an idea of Tanabe, Hung discussed the role of \"the specific substance\" which served to mediate the individual and the world. Referring to the analysis of Watsuji on fūdo (climatic surroundings and culture), he mentioned the specific status of Taiwan in this context, but he could only find its historical peculiarities. This meant an approval of Japanese rule on Taiwan at that time. It is perhaps in order to avoid this conclusion that Hung introduced the idea of \"the logic of the expressive world\" by Mutai, who criticized Tanabe's logic of the specific. After these two papers, Hung returned to devote himself to the problem of existence. The development of his study reflects the contemporary discussion of Japanese scholars and provides a perspective for rethinking the \"Japanese philosophy.\"","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"7 1","pages":"39 - 57"},"PeriodicalIF":0.2,"publicationDate":"2021-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41923338","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Hung Yao-hsün (1903–1986) is one of the most creative, albeit long overlooked, thinkers in Japanese-ruled Taiwan (1895–1945). This paper's aim is threefold. It first argues that while Hung's early philosophy was rooted in the Kyoto school, he is a key founder of the Sit-chûn movement of Taiwanese philosophy. It next shows that during Taiwan's martial law (1949–1987), Hung's thought features a "Buddhist turn," in which Zen is incorporated within existentialism. Third, while this turn is a sharp contrast to his prewar philosophical activism, Hung's last work stressed Abraham Kaplan's (1918–1993) view that philosophy should be connected to one's life experience, echoing Hung's prewar usage of fūdo in justifying Taiwan's cultural subjectivity. In other words, there is an implicit continuity between his early and late philosophy.
{"title":"The Continuity Between Hung Yao-Hsün's Early And Late Philosophy","authors":"Tzu-wei Hung","doi":"10.1353/jjp.2021.0002","DOIUrl":"https://doi.org/10.1353/jjp.2021.0002","url":null,"abstract":"Abstract:Hung Yao-hsün (1903–1986) is one of the most creative, albeit long overlooked, thinkers in Japanese-ruled Taiwan (1895–1945). This paper's aim is threefold. It first argues that while Hung's early philosophy was rooted in the Kyoto school, he is a key founder of the Sit-chûn movement of Taiwanese philosophy. It next shows that during Taiwan's martial law (1949–1987), Hung's thought features a \"Buddhist turn,\" in which Zen is incorporated within existentialism. Third, while this turn is a sharp contrast to his prewar philosophical activism, Hung's last work stressed Abraham Kaplan's (1918–1993) view that philosophy should be connected to one's life experience, echoing Hung's prewar usage of fūdo in justifying Taiwan's cultural subjectivity. In other words, there is an implicit continuity between his early and late philosophy.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"7 1","pages":"59 - 80"},"PeriodicalIF":0.2,"publicationDate":"2021-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48317788","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Kyōto In Davos. The Question Of The Human From A Cross-Cultural Vantage Point","authors":"Ralf Müller","doi":"10.1353/jjp.2021.0006","DOIUrl":"https://doi.org/10.1353/jjp.2021.0006","url":null,"abstract":"","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"7 1","pages":"117 - 124"},"PeriodicalIF":0.2,"publicationDate":"2021-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48719195","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Existential Engagement: Philosophy in Taiwan, the Japanese Era ed. by Hung Tzu-wei (review)","authors":"Fengjuan Wu","doi":"10.1353/jjp.2021.0004","DOIUrl":"https://doi.org/10.1353/jjp.2021.0004","url":null,"abstract":"","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"7 1","pages":"103 - 99"},"PeriodicalIF":0.2,"publicationDate":"2021-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46225289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:There is no arguing the impact of Inoue Tetsujirō on the development of philosophy in Japan from the Meiji Restoration through the end of the Pacific War. He was the first Japanese to receive a doctorate in philosophy from Germany and the first native-born chair of the philosophy department at Tokyo Imperial University, the training center for almost all the major Japanese philosophers who graduated before 1915. Inoue was instrumental in making German idealism the Western philosophy of choice for Japan, but he also appreciated Asian traditions as well, having no qualms about claiming there was true philosophy in India, China, and premodern Japan. He set the foundation for academic philosophy in Japan not so much through his own rather simplistic personal philosophy, but especially through his contributions to the organization of the field. This article focuses mainly on Inoue's troubled relation with Confucianism. On one hand, in seeking a premodern philosophy to serve as the bedrock for modern Japan, Inoue looked to the Edo-period (1601–1868) Confucian traditions originating in China. He divided them into Shushigaku (朱子学, the Zhu Xi school), Yōmeigaku (陽明学, the Wang Yangming school), and what he named Kogaku (古学), the school focusing on classical texts preceding neo-Confucian developments and interpretations. In many respects, like so many others of his generation, Inoue was by training and personal preference a Confucian. That is not the whole story, however. Inoue understood Confucianism's primary purpose as cultivating the social values and order that would ensure an efficient society of human flourishing, stability, and harmony. Yet, he also likely suspected that the people of the new Japan, with its modernization and plethora of Western ideas, would not unquestioningly accept the authority of the Confucian classics, nor be willing to undertake the rigors of textual study that are the hallmark of the Confucian scholar. In Edo-period Japan, that study had been the responsibility of the samurai class, but in their democratization program, the Meiji reformers had abolished the old class system. Education of the young would now shift from the Confucian academies to the new public school system. Always cooperative with the government to the point of being obsequious, Inoue took a leading role in the National Morality program and its installment in the nationwide school curriculum. That curriculum combined a Shinto-based reverence for the sacred nature of the emperor in the kokutai (国体) ideology along with practical moralistic values that could be loosely called Confucian. Yet, if schooling for most was limited to the elementary level and if there was no longer a samurai class to oversee the moral behavior of the society, who could nurture and enforce the moral order? Through a set of fortuitous events, Inoue "discovered" bushidō (武士道), the Way of the warrior. If there were no longer a samurai warrior class, perhaps all Japanese could bec
{"title":"Inoue Tetsujirō (井上哲次郎, 1855–1944): The Confucian Way and the Wayward Confucian","authors":"T. Kasulis","doi":"10.1353/jjp.2020.0000","DOIUrl":"https://doi.org/10.1353/jjp.2020.0000","url":null,"abstract":"Abstract:There is no arguing the impact of Inoue Tetsujirō on the development of philosophy in Japan from the Meiji Restoration through the end of the Pacific War. He was the first Japanese to receive a doctorate in philosophy from Germany and the first native-born chair of the philosophy department at Tokyo Imperial University, the training center for almost all the major Japanese philosophers who graduated before 1915. Inoue was instrumental in making German idealism the Western philosophy of choice for Japan, but he also appreciated Asian traditions as well, having no qualms about claiming there was true philosophy in India, China, and premodern Japan. He set the foundation for academic philosophy in Japan not so much through his own rather simplistic personal philosophy, but especially through his contributions to the organization of the field. This article focuses mainly on Inoue's troubled relation with Confucianism. On one hand, in seeking a premodern philosophy to serve as the bedrock for modern Japan, Inoue looked to the Edo-period (1601–1868) Confucian traditions originating in China. He divided them into Shushigaku (朱子学, the Zhu Xi school), Yōmeigaku (陽明学, the Wang Yangming school), and what he named Kogaku (古学), the school focusing on classical texts preceding neo-Confucian developments and interpretations. In many respects, like so many others of his generation, Inoue was by training and personal preference a Confucian. That is not the whole story, however. Inoue understood Confucianism's primary purpose as cultivating the social values and order that would ensure an efficient society of human flourishing, stability, and harmony. Yet, he also likely suspected that the people of the new Japan, with its modernization and plethora of Western ideas, would not unquestioningly accept the authority of the Confucian classics, nor be willing to undertake the rigors of textual study that are the hallmark of the Confucian scholar. In Edo-period Japan, that study had been the responsibility of the samurai class, but in their democratization program, the Meiji reformers had abolished the old class system. Education of the young would now shift from the Confucian academies to the new public school system. Always cooperative with the government to the point of being obsequious, Inoue took a leading role in the National Morality program and its installment in the nationwide school curriculum. That curriculum combined a Shinto-based reverence for the sacred nature of the emperor in the kokutai (国体) ideology along with practical moralistic values that could be loosely called Confucian. Yet, if schooling for most was limited to the elementary level and if there was no longer a samurai class to oversee the moral behavior of the society, who could nurture and enforce the moral order? Through a set of fortuitous events, Inoue \"discovered\" bushidō (武士道), the Way of the warrior. If there were no longer a samurai warrior class, perhaps all Japanese could bec","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"6 1","pages":"1 - 22"},"PeriodicalIF":0.2,"publicationDate":"2020-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0000","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46542729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:A transmodern conception of nature is proposed, sublating (aufhebend) the Aristotelian logic of the identity of the subject and the Nishidian paleologic of the identity of the predicate, and discussing, as concrete examples, Imanishi's theory of evolution and Fukuoka's natural farming.
{"title":"In Search of a Transmodern Paradigm: Nature in Imanishi's \"Natural Science\" and Fukuoka's \"Natural Farming\"","authors":"A. Berque","doi":"10.1353/jjp.2020.0001","DOIUrl":"https://doi.org/10.1353/jjp.2020.0001","url":null,"abstract":"Abstract:A transmodern conception of nature is proposed, sublating (aufhebend) the Aristotelian logic of the identity of the subject and the Nishidian paleologic of the identity of the predicate, and discussing, as concrete examples, Imanishi's theory of evolution and Fukuoka's natural farming.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"6 1","pages":"23 - 43"},"PeriodicalIF":0.2,"publicationDate":"2020-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41394060","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
As the title of this book indicates, Sevilla is here inviting Anglophone readers to consider Watsuji Tetsurō not just as an exotic Japanese curiosity, but as a philosopher of “global” relevance. Indeed, not only that, but also—given his status as one of Palgrave’s “Global Political Thinkers”— as a figure whose ideas might inform better engagement with the ethical challenges of public and communal life in an increasingly globalized world. What are these challenges? Though mostly implied rather than explicitly spelled out, it is clear that Sevilla sees them as encompassing an individualist, profit-oriented, and profoundly dysfunctional model of capitalism that is environmentally rapacious, socially corrosive, and implicated in the contemporary resurgence of populist nationalism. Today’s landscape of global populism—featuring Brexit, Trump, Modi, Duterte, Xi Jinping, and, yes, Abe Shinzo and the Nippon Kaigi—has prompted numerous comparisons with an earlier era of capitalist crisis and resurgent nationalism: the 1930s. Then, nowhere was more profoundly affected than Japan by the cataclysmic breakdown of the liberal-capitalist global order. And that decade supplied the “milieu” ( fūdo 風土), to use his own term, in which Watsuji embarked on Ethics, his magnum opus. Sevilla argues that Watsuji’s efforts to articulate a coherent ethical worldview offer lessons for us as we grapple with the not entirely dissimilar challenges of the early twenty-first century. In doing so, he is conscious of entering something of a minefield. Watsuji has been seen by many scholars, both Japanese and non-Japanese, as a fellow traveler, if not active cheerleader, for the chauvinistic Japanism that inspired the violent drive for “East Asian Co-Prosperity.” Sevilla does not seek to dodge this charge on Watsuji’s behalf and concedes the totalitarian
{"title":"Watsuji Tetsurō's Global Ethics of Emptiness: A Contemporary Look at a Modern Japanese Philosopher by Anton Luis Sevilla (review)","authors":"E. Vickers","doi":"10.1353/jjp.2020.0005","DOIUrl":"https://doi.org/10.1353/jjp.2020.0005","url":null,"abstract":"As the title of this book indicates, Sevilla is here inviting Anglophone readers to consider Watsuji Tetsurō not just as an exotic Japanese curiosity, but as a philosopher of “global” relevance. Indeed, not only that, but also—given his status as one of Palgrave’s “Global Political Thinkers”— as a figure whose ideas might inform better engagement with the ethical challenges of public and communal life in an increasingly globalized world. What are these challenges? Though mostly implied rather than explicitly spelled out, it is clear that Sevilla sees them as encompassing an individualist, profit-oriented, and profoundly dysfunctional model of capitalism that is environmentally rapacious, socially corrosive, and implicated in the contemporary resurgence of populist nationalism. Today’s landscape of global populism—featuring Brexit, Trump, Modi, Duterte, Xi Jinping, and, yes, Abe Shinzo and the Nippon Kaigi—has prompted numerous comparisons with an earlier era of capitalist crisis and resurgent nationalism: the 1930s. Then, nowhere was more profoundly affected than Japan by the cataclysmic breakdown of the liberal-capitalist global order. And that decade supplied the “milieu” ( fūdo 風土), to use his own term, in which Watsuji embarked on Ethics, his magnum opus. Sevilla argues that Watsuji’s efforts to articulate a coherent ethical worldview offer lessons for us as we grapple with the not entirely dissimilar challenges of the early twenty-first century. In doing so, he is conscious of entering something of a minefield. Watsuji has been seen by many scholars, both Japanese and non-Japanese, as a fellow traveler, if not active cheerleader, for the chauvinistic Japanism that inspired the violent drive for “East Asian Co-Prosperity.” Sevilla does not seek to dodge this charge on Watsuji’s behalf and concedes the totalitarian","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"6 1","pages":"111 - 117"},"PeriodicalIF":0.2,"publicationDate":"2020-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42496906","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:It has been common to frame Nishida Kitarō's philosophy (西田哲学) as an attempt to overcome Western modernity, but what has been downplayed in this reading is how Nishida redefines the concept of religion in a way that undermines the secular-religion binary formulated in Western modernity. Nishida's view of religion, as both a structuring logic of historical reality and as an existential form of awareness, with its own epistemological criteria, contrasts with Western accounts of religion, which has assumed religion to be a form opposite to the real. By designating religion as a logical category that structures the real, Nishida's philosophy of religion seeks to liberate the races, cultures, and ethnicities of the world that have been historically subordinated to the West by giving them an epistemological footing to assert and participate in a world dialogue. In this sense, Nishida's religious standpoint offers a way to think critically about the "problem of religion" and presents a discussion that speaks to some of the issues raised within postcolonial studies.
{"title":"Nishida's Resistance to Western Constructions of Religion","authors":"Dennis Stromback","doi":"10.1353/jjp.2020.0003","DOIUrl":"https://doi.org/10.1353/jjp.2020.0003","url":null,"abstract":"Abstract:It has been common to frame Nishida Kitarō's philosophy (西田哲学) as an attempt to overcome Western modernity, but what has been downplayed in this reading is how Nishida redefines the concept of religion in a way that undermines the secular-religion binary formulated in Western modernity. Nishida's view of religion, as both a structuring logic of historical reality and as an existential form of awareness, with its own epistemological criteria, contrasts with Western accounts of religion, which has assumed religion to be a form opposite to the real. By designating religion as a logical category that structures the real, Nishida's philosophy of religion seeks to liberate the races, cultures, and ethnicities of the world that have been historically subordinated to the West by giving them an epistemological footing to assert and participate in a world dialogue. In this sense, Nishida's religious standpoint offers a way to think critically about the \"problem of religion\" and presents a discussion that speaks to some of the issues raised within postcolonial studies.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"6 1","pages":"63 - 94"},"PeriodicalIF":0.2,"publicationDate":"2020-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41534955","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Philosophie im gegenwärtigen Japan by Hans-Peter Liederbach (review)","authors":"Steffen Döll","doi":"10.1353/jjp.2020.0006","DOIUrl":"https://doi.org/10.1353/jjp.2020.0006","url":null,"abstract":"","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":"6 1","pages":"119 - 124"},"PeriodicalIF":0.2,"publicationDate":"2020-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46098982","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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