
	Where results make sense

Topic: Nishida Kitaro

	Nishida Kitaro - Wikipedia, the free encyclopedia
		Nishida Kitaro died at the age of seventy-five of a renal infection.
		Nishida's original and creative philosophy, incorporating ideas of both Zen and western philosophy, was aimed at bringing the East and West closer.
		Throughout his lifetime, Nishida published a number of books and essays including An Inquiry into the Good and "The Logic of the Place of Nothingness and the Religious Worldview." Taken as a whole, Nishida’s life work was the foundation for the Kyoto School of Philosophy and the inspiration for the original thinking of his disciples.
	en.wikipedia.org /wiki/Nishida_Kitaro (331 words)

	Nishida Kitaro
		Nishida grew up in the early years of the Meiji era (1868-1912), when Japan had reopened to the world after two and a half centuries of isolation and was undergoing a revolutionary Europeanization of its political, educational and cultural institutions.
		Nishida would deny that his position is a kind of idealism, either subjective or transcendental, because no subjective mind, human or divine, is the origin of what is taken as reality, and no personified or ego-aware spirit is its beginning or end.
		Analogously, for Nishida, all perceived and conceptualized objects are “in” the “field of consciousness” (Nishida borrowed the term from William James).
	plato.stanford.edu /entries/nishida-kitaro (10295 words)

	Identity and the unity of experience: A critique of Nishida's theory of self
		Nishida did not agree that the essence of the individual, either as matter, the substrate of change, or as essence, a particular kind of thing, was unchanging.
		For Nishida, the thesis that monadic selves are determined through necessity is a form of 'object logic' [79], according to which past events (or objects) are conceived as separate 'entities' from future events (or objects) and that future events are determined by past events, through a form of external causation.
		Nishida further defines this 'identity' in terms of the eternal moment of birth and death: The self is a paradoxical existence.
	ccbs.ntu.edu.tw /FULLTEXT/JR-ADM/putney.htm (9739 words)

	Comparative Dialectics: Nishida Kitaro's Logic
		Nishida sometimes characterizes his dialectical logic as "negative" (and his account of religious consciousness as a "via negativa"), to emphasize that he is not attempting to construct a synthesis that resolves opposition.
		In Nishida's thought the starting point for philosophical reflection and for logic is the "dialectical universal," "that which, contradicting itself, is yet identical with itself." [45] This special predicate is the presupposition of the intelligible world, and is considered necessary for grasping the individuality of things.
		Nishida says both that the individual confronts the absolute unity of opposites (that is, confronts the absolute) and that he has the unity of opposites as his form of mediation with the absolute.
	ccbs.ntu.edu.tw /FULLTEXT/JR-PHIL/axtell1.htm (7972 words)

	20th WCP: Nishida Kitarô's Studies of the Good and the Debate Concerning Universal Truth in Early ...
		Nishida's God, which has been described as panentheistic to emphasize that it includes but is more than the sum of the parts of the universe, is accessible to human beings through pure experience.
		Unlike Nishida, Hume cites the fields of algebra, geometry, and logic as containing necessity, but the two agree that the validity of knowledge gained from experience must be limited by the rules of induction.
		This outlook is found in Takahashis critique of Nishida, one of his earliest publications, which appeared in the March and April 1912 issues of Tetsugaku zasshi under the title of Facts of Phenomena of Consciousness and their MeaningOn Reading Nishidas Studies of the Good.
	www.bu.edu /wcp/Papers/Asia/AsiaAdam.htm (2828 words)

	[No title]
		Nishida is indebted to Hegel for the notion of a "concrete logic" which tries to grasp reality in its historical unfolding.
		Nishida's pluralistic ontology, which admits of both a via negativa and a via affirmativa, is more fully developed by Nishida in the context of religious consciousness.
		Nishida sometimes characterizes his dialectical logic as "negative", (and his acount of religious consciousness as a "via negativa",) to emphasize that he is not attempting to construct a synthesis that resolves opposition.
	www.scs.unr.edu /~axtell/nishida.htm (7343 words)

	20th WCP: The World Becomes the Self's Body: James, Merleau-Ponty, and Nishida
		Kitaro Nishida was born in 1870, two years after the collapse of the feudal regime, and died in 1945, the year World War II ended.
		Thus, Nishida belongs to the second generation of Japanese intellectuals who struggled to steer an autonomous course in the face of the overwhelming influx of Western thought, and is generally regarded as the most significant philosopher of modern Japan.
		Nishida applied his notions of "acting intuition" and basho [place] so as to grasp the essential forms of relationship between the individual and the socio-historical world; in other words, here we recognize an "art-model" for understanding socio-historical reality.
	www.bu.edu /wcp/Papers/Comp/CompKaza.htm (2173 words)

	Body
		Nishida's ambiguous stance was particularly significant since he was the first Japanese philosopher able not only to understand the major trends of Western thought, but also to employ the Western heritage to elaborate an original philosophy of his own.
		Nishida understood modernity on fairly standard modern terms as the emergence of rational inquiry in opposition to doctrine-bound traditions and prejudices.
		Nishida's earlier political writings had followed conventional opinion in over-estimating the philosophical significance of the state, a natural enough tendency given the centrality of the state in reshaping Japan from the Meiji period on.
	www-rohan.sdsu.edu /faculty/feenberg/Ultnish.htm (9082 words)

	Nishida Kitaro: bio and encyclopedia article (Site not responding. Last check: 2007-10-10)
		Nishida Kitaro (西田幾多郎; 1870, EHandler: no quick summary.
		Nishida Kitaro died at the age of seventy-five of a renal[For more, click on this link] infection infection quick summary:
		Nishitani keiji (1900, ishikawa prefecture, japan - 1990) was one of nishida kitaros disciples and part of the kyoto school of philosophy....
	www.absoluteastronomy.com /encyclopedia/n/ni/nishida_kitaro.htm (912 words)

	Nishida Kitaro's Character ... (Site not responding. Last check: 2007-10-10)
		Nishida regarded Eastern thought as a philosophical system of equal importance, and drawing from the contents of both traditions, he became the Architect of a novel philosophical system.
		When Sensei was studying to become a philosopher, he wrote to himself in his diary, "It's not for the sake of that individual called Nishida, nor for the sake of that individual country called Japan." That is, he was not pursuing this path for fame and fortune.
		Nishida Sensei was like that, and from that point on he paid no heed to what others may say about him.
	www.shindharmanet.com /writings/nishida.htm (3007 words)

	Kyoto School - Wikipedia, the free encyclopedia
		Nishida Kitaro, the school's founder, is most known for his work An Inquiry into the Good.
		Nishitani Keiji, one of Nishida's main disciples, would become the doyen in the post-war period.
		Nishitani's works, such as his Religion and Nothingness, primarily dealt with the Western notion of nihilism, ala Nietzsche, and Eastern notions of nothingness, as found in the Buddhist idea of sunyata and the Zen idea of mu.
	en.wikipedia.org /wiki/Kyoto_School (228 words)

	CHAPTER X
		Nishida’s "cosmological project" could perhaps be best called a search for the logic of the East as different from that of the West and an attempt to formulate it in the language that would be acceptable in the western philosophical tradition.
		For Nishida it had to be also the search for a way to synthesize the Eastern and the Western thinking in such a way that the Eastern values were preserved, while at the same time the progressive march of "Western techniques" was justified and properly contextualized.
		Nishida calls this "the great network of consciousness" which is the condition for meanings and judgements to arise as the connection between the present consciousness and "other consciousness" – the previous one.
	www.crvp.org /book/Series04/IVA-26/chapter_x.htm (8356 words)

	EAJS 05, Religion, Abstracts
		Nishida Kitarô (1870-1945) is regarded as the most famous Japanese modern philosopher and the founder of the so-called Kyoto school.
		Nishida’s mother, a devout Pure Land Buddhist, consoled him and sustained with her faith in Amida Buddha.
		Nishida at that time started to write about tariki experience, which for him meant a discovery of the power of the absolute grace.
	www.univie.ac.at /eajs/sections/abstracts/Section_8/8_5.htm (1645 words)

	Nishida Kitaro
		What has been wanting, however, is a book in a Western language to elucidate the life and thought of Nishida Kitaro (1870-1945), Japan's first philosopher of world stature and the originator of what has come to be called the Kyoto School.
		Nishida Kitaro is a translation of essays Nishitani wrote about his teacher from 1936 to 1968 and published as a book in 1985.
		Examining Nishida's most important work, An Inquiry into the Good, Nishitani penetrates to the core of his thought and presents it in language that is a marvel of clarity.
	www.ucpress.edu /books/pages/5729.html (257 words)

	Empty cross: Nothingness and the Church of Light (Tadao Ando, Kitaro Nishida, Japan)
		The idea of nothingness was revived during the first half of the twentieth-century by Kitaro Nishida (1870-1945) with two cultural ramifications in the post-war period: a series of dialogues on the points of convergence and divergence between nothingness and the God of Christianity, and an architectural art movement called Monoha, or l'Ecole de Choses.
		Nishida's philosophy of nothingness offers a perceptual theory of the “dialectic of self-negation” enacted by shintai, “the actively knowing body.” Shintai is the agent of emptying selfhood by functioning as ‘the sensational capacity to be filled by’ the world.
		Nishida called such a figure “the pure body (junsui shintai) of the artist,” implying its apprehension not as the other in unknowable confrontation, but as the extended self.
	repository.upenn.edu /dissertations/AAI3125781 (522 words)

	Life is king
		Nishida did not find the practice of Zen easy and he wrestled with the tensions between the life of scholarship and the practice of meditation.
		Eventually he realised that the resolution of this tension was not in the renunciation of his studies, but in the effort to, as he wrote in his diary towards the end of 1902, 'engage in studies while taking life as the basis'.
		Nishida was a private and self-effacing man. A man who can describe his life as merely a change in position relative to a flboard would perhaps have been embarrassed to be the subject of such a detailed biography as this.
	www.dharmalife.com /issue22/philosophy.html (758 words)

	International Journal for Field-Being
		That is, for Nishida as well as for Nobo and myself, Ultimate Reality is envisioned, at least in part, as a context or place within which individual subjects of experience arise and are dynamically related to one another.
		Nishida's aim, on the other hand, was to search for a "concrete universal," in which the individual entity, which is represented by the subject of the judgment, does not lose its particularity in being subsumed under the predicate.
		Nishida, to be sure, does not refer to this "concrete universal" as an activity, but rather as a "place." As one of his Japanese commentators, Masao Abe, notes, Nishida "viewed a particular as 'that which lies within' a universal and a universal as the 'place' within which the particular lies."
	apps.fairfield.edu /cgi-bin/db2net.exe?D2NDb=F:\Database2Net\data\iifb_dat\IJFB.mdb&D2NProject=Journal_Full_Text&Journal_Texts_Query.Journal_ID=1&Journal_Texts_Query.Ref_ID=2257 (1524 words)

	Notes to Nishida Kitarô
		Nishida's original model is twofold: First, Richard Dedekind's infinite system which is mirrored in any of its “proper parts,” which reflect it in their one-to-one correspondence to it but do not contain all of its elements.
		The set of positive integers, for example, is mirrored in the equivalent set of even integers but that equivalent set does not contain the odd integers.
		Nishida's views find poignant statement in an address of 1943 called “The Principles for a New World Order,” published in NKZ XII, 426-34.
	plato.stanford.edu /entries/nishida-kitaro/notes.html (142 words)

	Home
		According to Nishida, this is possible because the present is rooted in the Eternal.
		Nishida places his creative element in each new moment, in such a way that the whole can continually be seen from a different perspective.
		Nishida emphasizes the integrating aspect (each moment as integrated within the course of time), Tanabe emphasizes the infinity-aspect (mugen = infinite, unconditional light, infinite compassion, infinite wisdom).
	www.akshin.net /philosophy/budphilkyoto.htm (2665 words)

	Christianity and Buddhism / buddhism and christianity / Buddhism Christianity and Islam / Zen Christianity / All humans ...
		Nishida Kitaro (1875-1945) is the in Japan the most famous philosopher of the 20th century, and considered as the founder of the "Kyoto school" of philosophy.
		But when the young student Nishida was studying in Germany Wittgenstein was unknown, Popper was a teenager and Kuhn was not yet born.
		According to Nishida, the present is a reflexion of the Eternal.
	huizen.daxis.nl /~henkt/christianity-and-buddhism.html (4456 words)

	Welcome to Routledge (Site not responding. Last check: 2007-10-10)
		Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism.
		In the context of Japanese intellectual traditions, this book suggests that Nishida was a political thinker form the very beginning of his career, and consequently, his later political works cannot be dismissed as peripheral to his philosophical project.
		By suggesting that Nishida tetsugaku was a voice of dissent during Japan's Great East Asia War, Goto-Jones presents a case for the rehabilitation of Nishida as a political thinker, and as an example of a Japanese resistance, able to make a valuable contribution to contemporary debates about international political, globalization, and inter-cultural relations.
	www.routledge-ny.com /shopping_cart/products/product_detail.asp?sku=&isbn=0415335671&parent_id=164&pc= (290 words)

	Web Directory » Web Directory » Society » Philosophy » Philosophers » N » Nishida Kitaro (Site not responding. Last check: 2007-10-10)
		Nishida Kitaro - Aphorisms on the nature of the self, selected from the 1921 work Zen no Kenkyu, translated as An Enquiry into the Good.
		Nishida Kitaro's Character - A 1992 talk by Nishitani Keiji, giving a personal perspective on this thinker.
		The Problem of the Self in the Later Nishida and in Sartre - A 1994 paper by Brian D. Elwood in the journal Philosophy East and West.
	dcpages.com /DC_ODP?c=Society/Philosophy/Philosophers/N/Nishida_Kitaro (257 words)

	Wirth, Creative Flash- Comparative Study of the Imagination
		For Nishida, the imagination stands in relationship to a good beyond the manifest such that the aesthetic intuition is the emergence of art beyond agency and from the inscrutable depths of experience.
		Nishida provides numerous examples of this, including Zen calligraphy and ink painting as well as German philosophy, literature and music.
		Art, for Nishida, has the unity of a lightning flash that holds together - as no longer simply two - darkness and light, difference and identity, in a single experience or moment.
	www.umaine.edu /sacp/IM2000/abstract/wirth2.html (669 words)

	2002-2003 Schedule of GSCEAS Activities
		Perhaps Nishida Kitarô's (1870-1945) most lasting and influential concept, the logic of topos (basho no ronri) has recently seen a wider critical reception in western languages, but as of yet there have been notably few attempts to consider Nishida's thinking in dialogue with other prominent philosophers of topos.
		When the logic of topos is read in combination with Nishida's other major theoretical concept, the notion of a "predicative logic" (jutsugoteki ronri shugi), it neither follows inherently nor necessarily that Nishida's own atrocious politics can be thought from the standpoint of his philosophy.
		Thus we are faced with the likelihood that Nishida's political engagement and related writings constitute a fundamental betrayal of the radical possibilities of his own thought, an idea which may allow Nishida-philosophy to enter into wider dialogue with a range of heretofore unencountered figures.
	www.sas.upenn.edu /gsceas/sched.html (438 words)

	SACP IM'99-- Kopf, Gereon
		Such a discussion will not only disclose Nishida's conception of self but also relate and apply the perennial definitions of the no self (Jap.: muga) as a self beyond individuality and beyond the dichotomy between subject and object characteristic of Zen to a contemporary philosophy of personhood and self.
		(iii) Nishida's philosophy will provide an alternative to the notion of personal identity which not only does justice to both Parfit's ingenious undermining of personal identity and to the ethical and experiential dimensions of this concept but also accommodates Ricoeur's notion of a narrative identity.
		In addition, I believe that Nishida provides a hermeneutical schema to understand various conceptions of personal identity.
	www.umaine.edu /sacp/IM99/abstract/kopf.html (276 words)

Try your search on: Qwika (all wikis)