A  B  C  D  E  F  G  H  I  J  K  L  M  N  O  P  Q  R  S  T  U  V  W  X  Y  Z  

  Subjects -> PHILOSOPHY (Total: 762 journals)
The end of the list has been reached or no journals were found for your choice.
Similar Journals
Journal Cover
Journal of East Asian Philosophy
Number of Followers: 1  
 
  Hybrid Journal Hybrid journal (It can contain Open Access articles)
ISSN (Print) 2730-5406 - ISSN (Online) 2730-5414
Published by Springer-Verlag Homepage  [2469 journals]
  • Ueda Shizuteru on Language and its Confrontation with the Derridean World

    • Free pre-print version: Loading...

      Abstract: Abstract The Derridean standpoint has made it challenging for philosophy to affirm a non-dualistic view of the world. If signification is a process where linguistic signs are always postponed or in deferment, then it is impossible to cultivate experiences without recurring to metaphysical thought. However, third generation Kyoto School thinker, Ueda Shizuteru, complicates this viewpoint. What Ueda describes as “exiting of language and exiting into language” is the dynamic movement of Zen experience that instantiates how language can be torn through and resurrected. As a reversal of Derrida who prizes linguistic signs over experience, Ueda’s view of Zen seeks to set limits to language without denying its inherent existence by clarifying how humans live in a two-fold world of the metaphysical and non-metaphysical. In order to make the latter visible, however, Ueda speaks of how absolute silence operates as a negation of Being, that which brings forth the world of infinite nothing, accompanied by an infinite stillness and openness that is undisturbed by the utterance of words. And yet the implications of Derrida’s method of critique are something Zen must also confront. Since human experience cannot avoid the world of metaphysics by virtue of existing as signs inscribed in the historical context, Zen must ethically examine the repressiveness of its inherited linguistic structure in the return to the world of signs. In the attempt to dispel this particular tension between Derrida and Ueda, this article, as a concluding point, will close the gap between their view of language and freedom by demonstrating how the compassionate vow of the bodhisattva can interrupt the problems of exclusion and marginalization brought on by linguistic production.
      PubDate: 2022-07-26
       
  • Dis-Spacing Yasukuni Shrine: Karatani Kōjin and the Parallax Gap of
           Spatial Difference

    • Free pre-print version: Loading...

      Abstract: Abstract The Japanese philosopher and literary critic, Karatani Kōjin, offered a new approach to understanding world history with his 2010 book Sekaishi no Kōzō (The Structure of World History: From Modes of Production to Modes of Exchange). In this text he outlines how economic activity can historically be thought of through three forms of exchange: the nation, the state and capital. Within this fundamental shift in reorganizing the past is an invitation to also think about the relation of politics and space. Arguably each mode of exchange also produces particular types of spaces within a capitalist landscape and points to the problem of producing a politics that neglects the relation between capitalism and space. Thus, the aim of this paper is to situate Karatani’s philosophy of history into a concrete historical space to explore how the social form of Capital-Nation-State operates on an everyday level. To this end, I suggest that Yasukuni Jinja, the Tokyo shrine dedicated to commemorating Japan’s war dead, be thought of as a space that facilitates these three forms of exchange through the nexus of Empire-Ritual-Emperor. By examining everyday life on the shrine grounds, it is possible to observe acts of reciprocity (Nation), plunder and redistribution (State), as well as commodity exchange (Capital) and thus it can help illuminate how these three forms of exchange became fused together.
      PubDate: 2022-07-08
       
  • Towards a Daoist Ethic: a Laozi’an “Model of Modeling”

    • Free pre-print version: Loading...

      Abstract: Abstract This article suggests that the writings of the Huang Lao tradition embody an ethic in the sense of a guiding philosophy of life. This ethic is based on the Laozi - the initial text in the tradition that is textually presented in paradoxes. While the paradoxical expression could make readers forgo an ethic, we claim that it is the other way around. The paradoxes, as we explain in this article, are inherent to the tradition, and reflect a unique reasoning described here as riddles lived by or living riddles. We suggest that Laozi 1 suggests riddle reasoning that is based on an understanding Dao as at once kedao可道 (“can be daoed”) and changdao常道 (constant Dao). While changdao is the ineffable unity, kedao is plurality, hence it may be expressed as familiar moral ways when alone. Only when unified with changdao, Dao opens a gate to the mysteries of life. The mystery suggested here is a “model of modeling” as suggested in Laozi 25 that represents the unified Dao riddle reasoning rather than dichotomizing (kedao) reasoning. According to the model we refer to, the Laozi’an De as self-so (ziran自然) that serves as foundation for an ethic that is not dichotomizing and has no dependence whatsoever on morality. We suggest that this ethic can serve as a basis for the analysis of the Huang Lao tradition as a whole.
      PubDate: 2022-03-16
      DOI: 10.1007/s43493-022-00014-z
       
  • Xiong Shili, Kiyozawa Manshi, and the Logic of Transformation

    • Free pre-print version: Loading...

      Abstract: Abstract This paper offers a comparative-philosophical examination of how the early 20th-century Chinese philosopher Xiong Shili (1885–1968) and late 19th-century Japanese philosopher Kiyozawa Manshi (1863–1903) thought about the topic of transformation. Although the two thinkers face similar material and intellectual circumstances – both attempt to develop an idealist philosophy of mind to combat naturalism – my focus is on demonstrating that they occupy inverted philosophical positions on transformation. I begin by discussing their different evaluations of logic. Xiong considers logic nothing more than a tool for combating false views that must be abandoned upon achieving its goal. Kiyozawa has a positive understanding of logic and thinks that it can be used speculatively to conceive of our relation to the unlimited. I then show how their differing evaluations of logic are rooted in their divergent views on transformation. Kiyozawa conceives of transformation as a process of spiritual evolution from matter to mind; that is, for him something transforms into something else. To Xiong, transformation is the sole reality; that is, for him there is only: transformation. In the last part, I supplement idea-historical reasons for their inverted positions vis-à-vis transformation with a philosophical examination aimed at revealing the existential attitudes from which Xiong and Kiyozawa theorize and engage in practice. To that end, I heuristically apply Kiyozawa’s two-gate theory. Within the framework offered by this theory, Xiong can be considered a philosopher of self-power, and Kiyozawa one of other-power.
      PubDate: 2022-02-24
      DOI: 10.1007/s43493-021-00012-7
       
  • Interpreting Interdependence in Fazang's Metaphysics

    • Free pre-print version: Loading...

      Abstract: Abstract This paper examines the metaphysics of interdependence in the work of the Chinese Buddhist Fazang. The dominant approach of this metaphysics interprets it as a species of metaphysical coherentism wherein everything depends upon everything else, no individual is more fundamental than any other, and so reality itself is non-well-founded in the sense that chains of dependence never terminate. I argue, to the contrary, that Fazang's metaphysics is better interpreted as a novel variety of foundationalism. I argue, as well, using set- and graph-theoretic techniques, that there is a consistent way to model this alternative interpretation, and that this model differs in significant ways from a coherentist model.
      PubDate: 2022-02-24
      DOI: 10.1007/s43493-021-00011-8
       
  • Yi (Optimal Appropriateness) and Li (Benefit) in the Mengzi: Against the
           Consequentialist Interpretation

    • Free pre-print version: Loading...

      Abstract: Abstract In the opening passage of the Mengzi, Mengzi brings up the problem of the relationship between yi (optimal appropriateness) and li (benefit/profit). According to a traditional interpretation, Mengzi believes that although an action from yi can sometimes produce li, li can never be taken as the reason for deciding to act from yi. On the other hand, according to a more recently developed consequentialist interpretation, Mengzi suggests that we should act from yi precisely because this is actually more effective in producing li than acting with the intention of li. This essay aims to argue against the consequentialist interpretation while reinforcing the traditional one. First, it demonstrates that Mengzi not only believes that yi has the intrinsic moral value that makes it irreducible to li but also disapproves of the way of moral reasoning underlying the kind of consequentialism that some scholars have attributed to him. After this, the essay re-examines the traditional interpretation in the context of the characteristic Mengzian moral cultivation by taking yi as a developing virtue that designates the transformative character trait of an agent, through which some previously unattended difficulties faced by the traditional interpretation will be solved.
      PubDate: 2022-02-03
      DOI: 10.1007/s43493-021-00013-6
       
  • Tanabe Hajime — “Where self‐evidence
           resides”

    • Free pre-print version: Loading...

      Abstract: Abstract In this article from 1928, translated here for the first time, Tanabe Hajime examines the concept of self-evidence, mainly in the light of Husserl and Brentano. The author starts out by establishing, through a preliminary analysis of the Cartesian cogito, two criteria for self-evidence, namely adequate fulfillment of the intention of Sosein, and the coextension of Dasein and Sosein (being-there, or existence, and being-such, or essence/properties). He then proceeds to consider four domains of knowledge through the prism of the question of their claim to self-evidence: knowledge of mathematical objects, categorial intuition, the ontological proof for the existence of God and finally, outer perception. Dedicating the last paragraph to a critical assessment of Husserl’s account of perception, the author concludes that all self-evidence is founded on inner perception. Outlining a creative appropriation of phenomenology while elucidating the conditions for certainty, this text constitutes an important milestone in a period leading up to Tanabe’s break with Nishida as well as to his critique of Heidegger, thus laying the groundwork for his independent philosophical stance.
      PubDate: 2022-01-31
      DOI: 10.1007/s43493-021-00003-8
       
  • Existential Reciprocity: Respect, Encounter, and the Self from Confucian
           Propriety (Lǐ 禮)

    • Free pre-print version: Loading...

      Abstract: Abstract A pervasive misunderstanding of Confucian philosophy’s concepts considers them to be directives that call for deference and subordination, principally associated with the concept Lǐ 禮 which is understood as rites, rituals, manners, or generally “propriety”. Imposing Lǐ 禮 is considered a path to social and personal harmony. However, an analysis of the conditions and implications of Lǐ 禮 in early Confucian thinking shows that authentic respect, not obedience, is considered the essential condition for good governance and an ordered society. Significantly, authentic respect can only originate from within the self, it cannot be commanded. Based upon self-cultivation, participation in ritual and exemplary conduct establishes a commitment to respect, and the purposeful distinctions expressed through Lǐ 禮 make social order intelligible. Considering the essence of respect in depth, and comparing it to the ethics conceived by Immanuel Kant, neither Confucian nor Kantian ethics are truly deontological in the sense of a “duty that is owed to an external instance”, rather they both rest on the autonomy of the self. A synthesis of both implies that extending authentic respect to an other in an encounter within the context of Lǐ 禮 gives rise to “Existential Reciprocity”: a virtuous cycle which mutually affirms both the self and the other, while rejecting a dichotomous opposition between self-esteem and morality. This is not contingent on external factors, but accessible from a self-determined, autonomous engagement with self-affirming conduct and productive encounters. Benefits are immediate and personal, and this forms the conditions in which harmonious relationships are a natural outcome.
      PubDate: 2022-01-24
      DOI: 10.1007/s43493-021-00004-7
       
  • Nothingness in the Heart of Empire: The Moral and Political Philosophy of
           the Kyoto School in Imperial Japan. Harumi Osaki

    • Free pre-print version: Loading...

      PubDate: 2021-10-27
      DOI: 10.1007/s43493-021-00010-9
       
  • Toward an “Archipelagic Thinking” on East-Asia

    • Free pre-print version: Loading...

      PubDate: 2021-10-21
      DOI: 10.1007/s43493-021-00007-4
       
  • Bodily Pathos and Virtue Ethics: On Miki Kiyoshi’s Logic of
           Imagination

    • Free pre-print version: Loading...

      Abstract: Abstract This paper revisits Miki Kiyoshi’s moral philosophy through the lens of virtue ethics, with a focus on the logic of imagination (構想力の論理). Having paid specific attention to pathos for his philosophy of action (行為の哲学), Miki would proceed to highlight the importance of feeling, pathos or sentiment for morality, which echoes a feature of contemporary virtue ethics. More importantly, Miki constructs his moral philosophy by emphasizing the body in conjunction with pathos. I therefore suggest that the uniqueness of Miki’s moral philosophy lies in the concept of bodily pathos. In order to unpack this claim, I shall begin by first examining why and how pathos plays an indispensable role for morality. Subsequently, I will consider how Miki focuses on the body in particular with respects to pathos. From there, I shall outline the ways in which virtue ethics can help rearticulate Miki’s concept of bodily pathos in a systematic and effective manner. Through exploring this subject, I aim to show that Miki is a pioneer with respects to the emphasis he places on the body for virtue ethics. For Miki, feeling must be exemplified by the body. He views the two as interconnected, and vital for morality. While there is an extensive body of scholarship on Miki’s philosophy of history, religion, humanism and so forth, his work on moral philosophy has been comparatively neglected. Yet, if we peruse his writings, it is easy to notice that many of his works actually include the Japanese terms for morality (dōtoku, 道徳) and ethics (rinri, 倫理), not to mention those concerned with action and poesis. Miki’s moral philosophy is without doubt an area deserving of thorough research, especially with respects to its relationship with virtue ethics.
      PubDate: 2021-10-06
      DOI: 10.1007/s43493-021-00009-2
       
  • The Art of Chinese Philosophy: Eight Classical Texts and How to Read Them.
           Paul R. Goldin

    • Free pre-print version: Loading...

      PubDate: 2021-09-01
      DOI: 10.1007/s43493-021-00005-6
       
  • The Role of Change in Xiong Shili’s Understanding of Ti and Yong

    • Free pre-print version: Loading...

      Abstract: Abstract During the 1950s Xiong Shili’s 熊十力 (1885–1968) ti-yong metaphysics underwent some profound changes. Focussing on his 1958 publication, Tiyong lun 體用論 (Treatise on reality and function), this paper seeks to explain the role that the concept of change played in the articulation of his core metaphysical tenet, “the non-duality of ti and yong” (體用不二). It will further propose that this understanding of the role of change also served as his mature solution to the Buddhist problematic of avoiding the two extremes (二見、二邊) of reification and nihilism, which Xiong characterizes in terms of believing either that things endure over time (continua) or that things cease to exist.
      PubDate: 2021-08-27
      DOI: 10.1007/s43493-021-00006-5
       
  • Locating Heidegger’s Kotoba between Actuality and Hollowness: the Way
           towards a Thinking Conversation with Japanese Philosophy

    • Free pre-print version: Loading...

      Abstract: Abstract What is the philosophical significance of Heidegger’s interpretation of the Japanese notion of kotoba (言葉) for Japanese philosophy' Was his conversation with Tezuka Tomio a real dialogue or not' To answer to these correlated questions, I elucidate Heidegger’s 1954 essay “A Dialogue on Language” by following a topological mode of thinking, and I inquire into the way-making of a “thinking conversation”. First, I problematize whether Heidegger engaged in a genuine dialogue with Tezuka. To that end, I distinguish the hermeneutic horizon of the actual encounter between Tezuka and Heidegger from Heidegger’s essay which places Tezuka (the Japanese) and Heidegger (the Inquirer) in a fictional philosophical conversation. Second, I argue that Heidegger’s topological method of interpretating kotoba can be read as a poetic means of thematizing East-West dialogue. Third and finally, exploring the topological sense of kotoba, I engage with third generation Kyoto School thinker Ueda Shizuteru’s idea of “hollow words” of language, situated in a twofold view of the world. I conclude that the true character of Heidegger’s conversation with Tezuka can be identified neither in Heidegger’s “actual” encounter with Tezuka, nor merely in Heidegger’s “hollow” essay. Departing from Ueda’s account of kotoba, it appears that a genuine conversation with language can be located in the dialogue of actuality and hollowness, which finds it expression in poetic language.
      PubDate: 2021-08-13
      DOI: 10.1007/s43493-021-00008-3
       
  • The Middle Path and Pure Experience: A Re-Evaluation of the
           “Beginning” of Modern Japanese Philosophy

    • Free pre-print version: Loading...

      Abstract: Abstract Nishida Kitarō’s (1870–1945) theory of pure experience outlined in An Inquiry into the Good is often uncritically accepted as the beginning of philosophy in modern Japan. While there may be good reason to accept this narrative, it is crucial that we do not do so uncritically. To the contrary, recognizing that Nishida was one philosopher among many and that his work was partially shaped by preceding philosophers in the Meiji era (1868–1912) can help us gain both a deeper understanding of both Nishida’s own thought as well as the developmental process of philosophy in modern Japan. Thus, in this contribution I would like to take one small step towards reconsidering this commonplace narrative by looking at how the thought of one central philosopher of the Meiji era, Inoue Enryō (1858–1919), helped set the stage for Nishida’s early philosophy.
      PubDate: 2021-05-12
      DOI: 10.1007/s43493-021-00001-w
       
  • Professor Koeber Watsuji Tetsurō

    • Free pre-print version: Loading...

      Abstract: Abstract In this translation, Watsuji Tetsurō provides an overview of the life and work of Raphael von Koeber who introduced and taught philosophy at Tokyo Imperial University to some of the most eminent Japanese intellectuals of that period. Watsuji focuses on the character of Koeber, rather than his intellectual achievements, as having an incomparably profound effect upon his students. In this regard, by discussing his sphere of influence, Watsuji simultaneously provides us with an insight into the shared intellectual heritage of many of Japan’s foremost philosophers, novelists, and academics, and subsequently raises awareness of the importance of Koeber himself.
      PubDate: 2021-05-01
      DOI: 10.1007/s43493-021-00002-9
       
 
JournalTOCs
School of Mathematical and Computer Sciences
Heriot-Watt University
Edinburgh, EH14 4AS, UK
Email: journaltocs@hw.ac.uk
Tel: +00 44 (0)131 4513762
 


Your IP address: 44.200.171.74
 
Home (Search)
API
About JournalTOCs
News (blog, publications)
JournalTOCs on Twitter   JournalTOCs on Facebook

JournalTOCs © 2009-