Abstract:Japanese Modernity questioned the relationship between religion and the state. By referring to Confucianism, Japanese philosophers tried to give answers to this question. Inoue Enryō tried to establish an officially recognized religion that could be represented in Buddhism or Shintoism. Confucianism was excluded then. However, with the enactment of the Imperial Rescript on Education (1890), the situation would change: Confucianism, along with Shintoism, was introduced as the foundation of national morality. Following this, Nishida Kitarō emphasized the role of religion instead of morality to support the foundation of a nation. In this vein, Buddhism and Confucianism played an important role of religion in Nishida's discourse. Inoue Tetsujirō took an ambiguous attitude to religion and morality. In contrast to Nishida, he regarded morality as having a status higher than religion. Nonetheless, he still thought Confucianism had some religious aspect. Hattori Unokichi radicalized moralization in the claim that Confucianism was a teaching of morality without any aspect of religion. By dereligionizing Confucianism, he tried to reappropriate Confucianism in Japan. From these different approaches to religion and morality as the possible foundations of the nation-state, we can find different philosophical understandings of Confucianism in modern Japan.
{"title":"Confucian Modernity in Japan Religion and the State","authors":"Nakajima Takahiro","doi":"10.1353/jjp.2020.0002","DOIUrl":"https://doi.org/10.1353/jjp.2020.0002","url":null,"abstract":"Abstract:Japanese Modernity questioned the relationship between religion and the state. By referring to Confucianism, Japanese philosophers tried to give answers to this question. Inoue Enryō tried to establish an officially recognized religion that could be represented in Buddhism or Shintoism. Confucianism was excluded then. However, with the enactment of the Imperial Rescript on Education (1890), the situation would change: Confucianism, along with Shintoism, was introduced as the foundation of national morality. Following this, Nishida Kitarō emphasized the role of religion instead of morality to support the foundation of a nation. In this vein, Buddhism and Confucianism played an important role of religion in Nishida's discourse. Inoue Tetsujirō took an ambiguous attitude to religion and morality. In contrast to Nishida, he regarded morality as having a status higher than religion. Nonetheless, he still thought Confucianism had some religious aspect. Hattori Unokichi radicalized moralization in the claim that Confucianism was a teaching of morality without any aspect of religion. By dereligionizing Confucianism, he tried to reappropriate Confucianism in Japan. From these different approaches to religion and morality as the possible foundations of the nation-state, we can find different philosophical understandings of Confucianism in modern Japan.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48740575","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:In the field of comparative religion, many scholars believe that there are essentially two groups: the historical religions, such as Judaism, Christianity, and Islam; and the mystical religions, such as Hinduism, Buddhism, and Daoism. These, respectively, represent the basic spiritual attitude of the Western and Eastern worlds. Is it really the case that the Eastern world knows nothing about history, or is their idea of history different from that of the West? In this article, I will focus on a Japanese philosopher, Keiji Nishitani, a representative of the Kyoto School, and examine his constructive engagement with the Buddhist and Christian ideas of historicity for the purpose of constructing "a proper view of history suitable for future mankind." I will unfold this "proper" view of history in three parts: 1) time: linear or circular; 2) history and karma; 3) eschatology and nirvāṇa.
{"title":"Time, History, and Buddhism","authors":"Zhihua Yao","doi":"10.1353/jjp.2020.0004","DOIUrl":"https://doi.org/10.1353/jjp.2020.0004","url":null,"abstract":"Abstract:In the field of comparative religion, many scholars believe that there are essentially two groups: the historical religions, such as Judaism, Christianity, and Islam; and the mystical religions, such as Hinduism, Buddhism, and Daoism. These, respectively, represent the basic spiritual attitude of the Western and Eastern worlds. Is it really the case that the Eastern world knows nothing about history, or is their idea of history different from that of the West? In this article, I will focus on a Japanese philosopher, Keiji Nishitani, a representative of the Kyoto School, and examine his constructive engagement with the Buddhist and Christian ideas of historicity for the purpose of constructing \"a proper view of history suitable for future mankind.\" I will unfold this \"proper\" view of history in three parts: 1) time: linear or circular; 2) history and karma; 3) eschatology and nirvāṇa.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2020.0004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45890430","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":"Nishida Kitarō's Chiasmatic Chorology: Place Of Dialectic, Dialectic Of Place by John W. M. Krummel (review)","authors":"M. Fujimoto","doi":"10.1353/jjp.2017.0005","DOIUrl":"https://doi.org/10.1353/jjp.2017.0005","url":null,"abstract":"","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2018-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2017.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48909056","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:The March 11, 2011, Great East Japan Earthquake caused extensive damage to the Tōhoku district of Japan and gave rise to many arguments concerning the meaning of "disaster" as well as the road to recovery. In particular, the severe accident of the Fukushima-Daiichi nuclear power plant reminded us of the overconfidence of science and technology. In this article, I will discuss concepts such as "disaster of civilization," "impermanence," "betweenness," and the double structure of the Japanese view of nature.
{"title":"The Great Earthquake Disaster and the Japanese View of Nature","authors":"Noe Keiichi","doi":"10.1353/JJP.2017.0000","DOIUrl":"https://doi.org/10.1353/JJP.2017.0000","url":null,"abstract":"Abstract:The March 11, 2011, Great East Japan Earthquake caused extensive damage to the Tōhoku district of Japan and gave rise to many arguments concerning the meaning of \"disaster\" as well as the road to recovery. In particular, the severe accident of the Fukushima-Daiichi nuclear power plant reminded us of the overconfidence of science and technology. In this article, I will discuss concepts such as \"disaster of civilization,\" \"impermanence,\" \"betweenness,\" and the double structure of the Japanese view of nature.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2018-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JJP.2017.0000","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41432578","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:The imperative that Japanese philosophy faces today, I assert, is the imperative of environmental philosophy. It is an imperative that has decidedly global origins and indisputable global significance. In discussing this imperative, I revive some age-old, perhaps idealistic, and even romantic themes from East Asian Confucian thinking in the hopes that they might become more central motifs of Japanese philosophizing, charting a way forward in the wake of Fukushima, toward a more sustainable future. In the process, I critique admixtures of environmentalism and nationalism, seeking to elevate instead an ecologically sound philosophical perspective that is more globally inclined than narrowly nationalistic.
{"title":"Japanese Philosophy after Fukushima: Generative Force, Nationalism, and the Global Environmental Imperative","authors":"J. Tucker","doi":"10.1353/JJP.2017.0001","DOIUrl":"https://doi.org/10.1353/JJP.2017.0001","url":null,"abstract":"Abstract:The imperative that Japanese philosophy faces today, I assert, is the imperative of environmental philosophy. It is an imperative that has decidedly global origins and indisputable global significance. In discussing this imperative, I revive some age-old, perhaps idealistic, and even romantic themes from East Asian Confucian thinking in the hopes that they might become more central motifs of Japanese philosophizing, charting a way forward in the wake of Fukushima, toward a more sustainable future. In the process, I critique admixtures of environmentalism and nationalism, seeking to elevate instead an ecologically sound philosophical perspective that is more globally inclined than narrowly nationalistic.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2017-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JJP.2017.0001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46021238","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:The following article aims to answer the question: "How do we experience weather and qi?" Answering this question addresses two problems: (i) Both the phenomena of weather and qi elude classic phenomenological paradigms such as thing-perception and Dasein, brought forth by Edmund Husserl and Martin Heidegger, respectively. If phenomenology is concerned with giving an account of experience starting with the "things themselves," weather and qi necessitate a different phenomenological paradigm, which comprehensively accounts for the experience of both. This article demonstrates that inconspicuousness, as it has been recently phenomenologically accounted for by Günter Figal, is such a new paradigm. (ii) Philosophy done across different languages and cultures is often faced with the problem of untranslatability. This article further demonstrates, following Hisayama Yuho's work, how phenomenology can present a ground for such philosophy: Instead of discussing qi through its mistranslations into English, I approach the phenomenon by discussing the similarity of phenomenological accounts of qi from Japanese philosophy with my own account of the phenomenology of weather. Both phenomenological accounts mutually elucidate each other. A phenomenological analysis of weather and qi thus both illustrates a largely unthematized facet of human experience in phenomenology, namely, the immersion in media of perception and experience, and demonstrates the philosophical productivity of intercultural philosophy.
{"title":"A Phenomenology of Weather and Qi","authors":"M. G. Hepach","doi":"10.1353/JJP.2017.0002","DOIUrl":"https://doi.org/10.1353/JJP.2017.0002","url":null,"abstract":"Abstract:The following article aims to answer the question: \"How do we experience weather and qi?\" Answering this question addresses two problems: (i) Both the phenomena of weather and qi elude classic phenomenological paradigms such as thing-perception and Dasein, brought forth by Edmund Husserl and Martin Heidegger, respectively. If phenomenology is concerned with giving an account of experience starting with the \"things themselves,\" weather and qi necessitate a different phenomenological paradigm, which comprehensively accounts for the experience of both. This article demonstrates that inconspicuousness, as it has been recently phenomenologically accounted for by Günter Figal, is such a new paradigm. (ii) Philosophy done across different languages and cultures is often faced with the problem of untranslatability. This article further demonstrates, following Hisayama Yuho's work, how phenomenology can present a ground for such philosophy: Instead of discussing qi through its mistranslations into English, I approach the phenomenon by discussing the similarity of phenomenological accounts of qi from Japanese philosophy with my own account of the phenomenology of weather. Both phenomenological accounts mutually elucidate each other. A phenomenological analysis of weather and qi thus both illustrates a largely unthematized facet of human experience in phenomenology, namely, the immersion in media of perception and experience, and demonstrates the philosophical productivity of intercultural philosophy.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2017-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JJP.2017.0002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43105346","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":"Special Report on National Taiwan University's \"Japanese Studies Series\"","authors":"Shyu Shing Ching","doi":"10.1353/JJP.2017.0004","DOIUrl":"https://doi.org/10.1353/JJP.2017.0004","url":null,"abstract":"","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2017-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JJP.2017.0004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43767278","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:Popular culture not only entertains audiences on the surface, it even stimulates readers to work through certain contemporary issues in a way that older art forms cannot. A number of scholars have described Japanese popular culture as a powerful means to understand Japanese society via the images, movement, story, and language it contains. In this way, it may be like other, older forms of media, such as books and newspapers, which are often used as "texts" for "decoding" societal structures and values. In this article, I adopt the view that manga is a fruitful medium for capturing the prevailing issues that intersect our everyday activities, as well as the shifting of images in a constantly changing society. As manga is a useful mirror into contemporary Japanese society, it may offer a path of insight for us to understand the reality or distortion of reality of Japanese society. One assumption in my work is that if manga is actually a reflection of the structure and values of society, then the changes that the concept of "self" has undergone in Japan will certainly appear in anime and manga, as well. Therefore, the overall aim of this article is to analyze the content of a popular Japanese manga, Parasyte, in order to understand the paradoxes of subjectivity and coexistence in Japan.
{"title":"Reading Japanese Philosophy through Parasyte: The Paradox of Coexistence","authors":"Poon Man Wai Carol","doi":"10.1353/JJP.2017.0003","DOIUrl":"https://doi.org/10.1353/JJP.2017.0003","url":null,"abstract":"Abstract:Popular culture not only entertains audiences on the surface, it even stimulates readers to work through certain contemporary issues in a way that older art forms cannot. A number of scholars have described Japanese popular culture as a powerful means to understand Japanese society via the images, movement, story, and language it contains. In this way, it may be like other, older forms of media, such as books and newspapers, which are often used as \"texts\" for \"decoding\" societal structures and values. In this article, I adopt the view that manga is a fruitful medium for capturing the prevailing issues that intersect our everyday activities, as well as the shifting of images in a constantly changing society. As manga is a useful mirror into contemporary Japanese society, it may offer a path of insight for us to understand the reality or distortion of reality of Japanese society. One assumption in my work is that if manga is actually a reflection of the structure and values of society, then the changes that the concept of \"self\" has undergone in Japan will certainly appear in anime and manga, as well. Therefore, the overall aim of this article is to analyze the content of a popular Japanese manga, Parasyte, in order to understand the paradoxes of subjectivity and coexistence in Japan.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2017-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JJP.2017.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45877254","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}
Karatani Kōjin, Cheung Ching-yuen, Kobayashi Toshiaki, J. Krummel, Joel Wainwright, Uemura Tadao, K. Goonewardena, R. Dunlap, Ralf Müller
Mobility is the key to overcoming the capital-nation-state. It can be divided into two types: the mobility of pastoral nomads and original hunter-gatherers. It is impossible for us to find a society of nomadic hunter-gatherers in today’s world, but we can have a thought experiment by observing existing wandering band societies. Yanagita Kunio is a thinker in Japan who drew attention to nomads. He has examined various types of nomads since his earlier years but is ridiculed for insisting on the existence of mountain nomads. Nonetheless, he has never given up on the reality of mountain nomads. Even though he later focuses on farmers with fixed settlements, or the common people, he still continues his search for the possibility of the existence of mountain nomads. Eventually, he came to look for traces of mountain nomads in indigenous beliefs. These indigenous beliefs were not limited to the Japanese.
{"title":"Introduction: Special Issue on Karatani Kōjin","authors":"Karatani Kōjin, Cheung Ching-yuen, Kobayashi Toshiaki, J. Krummel, Joel Wainwright, Uemura Tadao, K. Goonewardena, R. Dunlap, Ralf Müller","doi":"10.1353/jjp.2016.0000","DOIUrl":"https://doi.org/10.1353/jjp.2016.0000","url":null,"abstract":"Mobility is the key to overcoming the capital-nation-state. It can be divided into two types: the mobility of pastoral nomads and original hunter-gatherers. It is impossible for us to find a society of nomadic hunter-gatherers in today’s world, but we can have a thought experiment by observing existing wandering band societies. Yanagita Kunio is a thinker in Japan who drew attention to nomads. He has examined various types of nomads since his earlier years but is ridiculed for insisting on the existence of mountain nomads. Nonetheless, he has never given up on the reality of mountain nomads. Even though he later focuses on farmers with fixed settlements, or the common people, he still continues his search for the possibility of the existence of mountain nomads. Eventually, he came to look for traces of mountain nomads in indigenous beliefs. These indigenous beliefs were not limited to the Japanese.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2016-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jjp.2016.0000","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66434305","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}
First, this article seeks to demonstrate why Karatani Kōjin’s The Structure of World History offers a unique and pioneering contribution to Marxist theory in particular and radical thought more generally. In so doing, it examines Karatani’s key conceptual innovations that enable to him to open up a novel perspective on world history and propose a revolutionary political program—one drawing from Kantian anarchism as much as Marxian communism. Particular attention is paid to the central concept that Karatani deploys in this work—exchange or intercourse, which is derived from Marx’s use of the term Verkehr—in order to examine critically the formidable case he makes for replacing the classical Marxist concept of the “mode of production” with the “mode of exchange.” The article argues that Karatani’s novelty and attraction lies in his production of a new concept of history by means of a new concept of social totality, which invites him to be read alongside other leading thinkers in the orbit of Marxism such as Hegel, Althusser, Braudel, and Lefebvre. In conclusion, the article highlights an illuminating ambiguity in Karatani’s conception of exchange, arguing that it is in the light of this that his political conclusions are most productively studied.
{"title":"Theory and Politics in Karatani Kōjin’s The Structure of World History","authors":"K. Goonewardena","doi":"10.1353/JJP.2016.0005","DOIUrl":"https://doi.org/10.1353/JJP.2016.0005","url":null,"abstract":"First, this article seeks to demonstrate why Karatani Kōjin’s The Structure of World History offers a unique and pioneering contribution to Marxist theory in particular and radical thought more generally. In so doing, it examines Karatani’s key conceptual innovations that enable to him to open up a novel perspective on world history and propose a revolutionary political program—one drawing from Kantian anarchism as much as Marxian communism. Particular attention is paid to the central concept that Karatani deploys in this work—exchange or intercourse, which is derived from Marx’s use of the term Verkehr—in order to examine critically the formidable case he makes for replacing the classical Marxist concept of the “mode of production” with the “mode of exchange.” The article argues that Karatani’s novelty and attraction lies in his production of a new concept of history by means of a new concept of social totality, which invites him to be read alongside other leading thinkers in the orbit of Marxism such as Hegel, Althusser, Braudel, and Lefebvre. In conclusion, the article highlights an illuminating ambiguity in Karatani’s conception of exchange, arguing that it is in the light of this that his political conclusions are most productively studied.","PeriodicalId":29679,"journal":{"name":"Journal of Japanese Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2016-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JJP.2016.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66434435","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：