Tetsugaku Companion to Phenomenology and Japanese Philosophy
Chapter 1. Introduction: On the originality and the fruitfulness of the encounter between phenomenology and Japanese philosophy (ALTOBRANDO and TAGUCHI) -- Part I – Nishida and the Encounter with Phenomenology in Japan -- Chapter 2. Nishida’s “Immanent” Philosophy of “Consciousness as Nothingness” (...
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| Format: | Electronic Book |
| Language: | English |
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| Check availability: | HBZ Gateway |
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| Published: |
Cham
Springer International Publishing
2019
Cham Imprint: Springer 2019 |
| In: | Year: 2019 |
| Edition: | 1st ed. 2019. |
| Series/Journal: | Tetsugaku Companions to Japanese Philosophy
3 Springer eBook Collection |
| Standardized Subjects / Keyword chains: | B
Japan
/ Philosophy
/ Phenomenology
|
| Further subjects: | B
Phenomenology
B Cultural Studies B Philosophy, Asian B Philosophy |
| Online Access: |
Cover Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
Erscheint auch als: 9783030219437 Erscheint auch als: 9783030219444 |
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| 245 | 1 | 0 | |a Tetsugaku Companion to Phenomenology and Japanese Philosophy |c edited by Shigeru TAGUCHI, Andrea ALTOBRANDO. |
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| 520 | |a Chapter 1. Introduction: On the originality and the fruitfulness of the encounter between phenomenology and Japanese philosophy (ALTOBRANDO and TAGUCHI) -- Part I – Nishida and the Encounter with Phenomenology in Japan -- Chapter 2. Nishida’s “Immanent” Philosophy of “Consciousness as Nothingness” (ITABASHI) -- Chapter 3. On the Negation-based Structure of “Acting-Self-awareness”: The Development of Nishida’s Phenomenological Thought (TANGI) -- Chapter 4. Nishida Kitarō and Phenomenology (CHEUNG) -- Part 2. Japanese Philosophy and Phenomenology of Self-awareness -- Chapter 5. Nishida and the Phenomenology of Self-Awareness (MARALDO) -- Chapter 6. Heidegger and Nishida’s Transformations of Transcendental Reflection (ISHIHARA) -- Part 3. Japanese Philosophy and Phenomenology of Alterity -- Chapter 7. Consciousness Without Boundaries? The Riddle of Alterity in Husserl and Nishida (TAGUCHI) -- Chapter 8. Phenomenology touching its limits. Tanabe and Lévinas in 1934 (SUGIMURA) -- Part 4. Japanese Ethics and Phenomenology of Intersubjectivity -- Chapter 9. Tomoo Otaka’s Conception of Sovereignty as Nomos: A Phenomenological Interpretation (YAEGASHI and UEMURA) -- Chapter 10. Ethics Can Only Be Hermeneutic and Not Phenomenological: A Critical Assessment of Watsuji Tetsurō’s Thesis (IKEDA) -- Chapter 11. Watsuji’s Phenomenology of Aidagara: An Interpretation and Application to Psychopathology (KRUEGER) -- Part 5. Japanese Philosophy and the Development of New Phenomenological Perspectives -- Chapter 12. Self-Awareness as Transcendental Mediationality (NITTA) -- Chapter 13. The Logic of Mediation: “Absolute mediation” and “Logic of Species” in Tanabe’s Philosophy (MURAI) -- Chapter 14. The “Spiritual Oriental Philosophy” of Toshihiko Izutsu. Toward a “Structuralist Phenomenology” (NAGAI) -- Chapter 15. Recurrence and the Great Death: A Transcontinental Phenomenology (SCHROEDER). . | ||
| 520 | |a This volume addresses the impact of the introduction of phenomenology in Japan and its interaction with Japanese philosophy. It is well known that phenomenology was introduced at a very early stage in Japan. Furthermore, phenomenology still constitutes one of the main currents of thought in Japan. However, the specific way in which phenomenology has interacted with the indigenous Japanese tradition of thought and Japanese culture has until now not been addressed in great detail. This volume fills that gap. It discusses in detail the encounter and the interaction between Japanese thought and phenomenological reflection, with special regards to the topics of awareness and the self, the experience of otherness, ethics, and metaphysical issues. The book shows how phenomenology has served, and still serves, Japan to re-comprehend its “own” tradition and its specific form(s) of culture. At the same time, it offers an example of how different cultures and traditions can be both preserved and developed in their reciprocal action. More in general, it advances the philosophical debate beyond cultural enclosures and beyond mere scholasticism. The phenomenological tradition has always been open to new and alien ideas. An encounter with Japanese philosophy can offer a new challenge to actual phenomenological thinking. | ||
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