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  • The Kyoto School (京都学派, Kyōto-gakuha) is the name given to the Japanese philosophical

  • movement centered at Kyoto University that assimilated western philosophy and religious

  • ideas and used them to reformulate religious and moral insights unique to the East Asian

  • cultural tradition.

  • However, it is also used to describe postwar scholars who have taught at the same university,

  • been influenced by the foundational thinkers of Kyoto school philosophy, and who have developed

  • distinctive theories of Japanese uniqueness.

  • To disambiguate the term, therefore, thinkers and writers covered by this second sense appear

  • under The Kyoto University Research Centre for the Cultural Sciences.

  • Beginning roughly in 1913 with Kitarō Nishida, it survived the serious controversy it garnered

  • after World War II to develop into a well-known and active movement.

  • However, it is not a "school" of philosophy in the traditional sense of the phrase, such

  • as with the Frankfurt School or Plato's Academy.

  • Instead, the group of academics gathered around Kyoto University as a de facto meeting place.

  • Its founder, Nishida, steadfastly encouraged independent thinking.

  • According to James Heisig, the name "Kyoto School" was first used in 1932 by a student

  • of Nishida and Hajime Tanabe.

  • Jun Tosaka (1900–45) considered himself to be part of the 'Marxist left-wing' of the

  • school.

  • Afterwards, the media and academic institutions outside Japan began to use the term.

  • By the 1970s it had become a universally accepted term.

  • == History == Masao Abe writes in his introduction to a

  • new English translation of Nishida's magnum opus that if one thinks of philosophy in terms

  • of Kant or Hegel, then there is no philosophy taking place in Japan.

  • But if it is instead thought of in the tradition carried out by Augustine and Kierkegaard,

  • then Japan has a rich philosophical history, composed of the great thinkerskai, Shinran,

  • gen, and others.The group of philosophers involved with the Kyoto School in its nearly

  • 100-year history is a diverse one.

  • Members often come from very different social backgrounds.

  • At the same time, in the heat of intellectual debate they did not hesitate to criticise

  • each other's work.

  • The following criteria roughly characterize the features of this school:

  • Teaching at Kyoto University or at a nearby affiliated school.

  • Sharing some basic assumptions about using Asian thought in the framework of Western

  • philosophical tradition.

  • Introducing and rationally investigating the meaning of "nothingness" and its importance

  • in the history of philosophical debate.

  • Expanding on the philosophical vocabulary introduced by Nishida.Generally, most were

  • strongly influenced by the German philosophical tradition, especially the thought of Kant,

  • Hegel, Nietzsche, and Heidegger.

  • In addition, many employed their cultural resources in formulating their philosophy

  • and bringing it to play to add to the philosophical enterprise.

  • While their work was not expressly religious it was informed significantly by it.

  • For example, Tanabe and Keiji Nishitani wrote on Christianity and Buddhism and identified

  • common elements between the religions.

  • For this reason, some scholars classify the intellectual products of the school as "religious

  • philosophy."

  • Although the group was fluid and largely informal, traditionally whoever occupied the Chair of

  • the Department of Modern Philosophy at the University of Kyoto was considered its leader.

  • Nishida was the first, from 1913 to 1928.

  • Hajime Tanabe succeeded him until the mid-1930s.

  • By this time, Nishitani had graduated from Kyoto University, studied with Martin Heidegger

  • for two years in Germany, and returned to a teaching post since 1928.

  • From 1955 to 1963, Nishitani officially occupied the Chair.

  • Since his departure, leadership of the school crumbledturning the movement into a very

  • decentralized group of philosophers with common beliefs and interests.

  • == Significance of its notable members == The significance of the group continues to

  • grow, especially in American departments of religion and philosophy.

  • Since the mid-1980s, there has been a growing interest in East/West dialogue, especially

  • inter-faith scholarship.

  • Masao Abe traveled to both coasts of the United States on professorships and lectured to many

  • groups on Buddhist-Christian relations.

  • Although Daisetz Teitaro Suzuki was closely connected to the Kyoto School and in some

  • ways critical to the development of thought that occurred therehe personally knew

  • Nishida, Tanabe, and Nishitanihe is not considered a true member of the group.

  • === Kitaro Nishida ===

  • Nishida, the school's founder, is most known for his groundbreaking work An Inquiry into

  • the Good and later for his elucidation of the "logic of basho" (Japanese: 場所; usually

  • translated as "place," or the Greek τόπος topos).

  • This brought him fame outside Japan and contributed largely to the attention later paid to philosophers

  • from the Kyoto School.

  • Nishida's work is notable for a few reasons.

  • Chief among them is how much they are related to the German tradition of philosophy since

  • Schopenhauer.

  • The logic of basho is a non-dualistic 'concrete' logic, meant to overcome the inadequacy of

  • the subject-object distinction essential to the subject logic of Aristotle and the predicate

  • logic of Kant, through the affirmation of what he calls the 'absolutely contradictory

  • self-identity' — a dynamic tension of opposites that, unlike the dialectical logic of Hegel,

  • does not resolve in a synthesis.

  • Rather, it defines its proper subject by maintaining the tension between affirmation and negation

  • as opposite poles or perspectives.

  • Nishitani describes East Asian philosophy as something very different from what the

  • Western tradition of Descartes, Leibniz or Hume would indicate.

  • It is 'intuitive and practical,' with its emphasis on religious aspects of experience

  • not lending themselves readily to theoretical description.

  • True wisdom is to be distinguished from intellectual understanding of the kind appropriate to the

  • sciences.

  • The 'appropriation' of Nishida's thought,...'embraces difficulties entirely different from those

  • of intellectual understanding'...and those who 'pretend to understand much but do not

  • really understand, no matter how much they intellectually understand' are the object

  • of his scorn.

  • Nishida wrote The Logic of Place and the Religious Worldview, developing more fully the religious

  • implications of his work and philosophy through "Absolute Nothingness," which "contains its

  • own absolute self-negation within itself."

  • By this Nishida means that while the divine is dynamically paradoxical, it should not

  • be construed as pantheism or transcendent theism.

  • Nishitani and Abe spent much of their academic lives dedicated to this development of nothingness

  • and the Absolute, leading on occasion to panentheism.

  • === Hajime Tanabe ===

  • === Keiji Nishitani ===

  • Nishitani, one of Nishida's main disciples, became the doyen in the post-war period.

  • Nishitani's works, such as his Religion and Nothingness, primarily dealt with the Western

  • notion of nihilism, inherited from Nietzsche, and religious interpretation of nothingness,

  • as found in the Buddhist idea of sunyata and the specifically Zen Buddhist concept of mu.

  • === Masao Abe ===

  • === Shizuteru Ueda === A disciple of Keiji Nishitani.

  • === Eshin Nishimura ===

  • == Criticism ==

  • Today, there is a great deal of critical research into the school's role before and during the

  • Second World War.

  • Hajime Tanabe bears the greatest brunt of the criticism for bringing his work on the

  • "Logic of Species" into Japanese politics, which was used to buttress the militarist

  • project to formulate imperialist ideology and propaganda.

  • Tanabe's notion is that the logical category of "species" and nation are equivalent, and

  • each nation or "species" provides a fundamental set of characteristics which define and determine

  • the lives and outlooks of those who participate in it.

  • == Members == Kitaro Nishida: 1870-1945 (KU Philosophy Dept.

  • 1910-13, Chair 1913-28) Hajime Tanabe: 1885-1962 (KU Philosophy Dept.?,

  • Chair, 1928-35?)

  • Tomonaga Sanjūrō Keiji Nishitani: 1900-1990 (KU Philosophy

  • Dept. 1928-35, Chair 1935-63) Masao Abe

  • Miki Kiyoshi Hisamatsu Shinichi

  • Shizuteru Ueda Saneshige Komaki

  • Yamanouchi Tokuryu Takeuchi Yoshinori

  • == References ==

  • == Suggested reading == Scholarly booksThe Buddha Eye: An Anthology

  • of the Kyoto School.

  • Edited by Frederick Franck.

  • New York: Crossroad Publishing, 1982.—Seventeen essays, most from The Eastern Buddhist, on

  • Zen and Pure Land Buddhism.Kyoto School Philosophy: A Call for a Paradigm Shift in Philosophical

  • Thoughthttp://nirc.nanzan-u.ac.jp/publications/Bulletin_and_Shoho/pdf/16-Horo.pdf, by HORO Atsuhiko.

  • Nanzan Bulletin 16, 1992, pp. 15–32.

  • The Philosophy of the Kyoto School, edited by Fujita Masakatsu. 2001.—Anthology of

  • texts by Kyoto scholars themselves, with additional biographical essays.The Thought of the Kyoto

  • School, edited by Ohashi Ryosuke. 2004.—Collection of essays dealing with the history of its

  • name, and its members contributions to philosophy.Philosophers of Nothingness by James Heisig.

  • Honolulu: University of Hawaii Press, 2001.

  • ISBN 0-8248-2481-4—Excellent introduction to the School's history and content; includes

  • rich multilingual bibliography.Absolute Nothingness: Foundations for a Buddhist-Christian Dialogue,

  • Hans Waldenfels.

  • New York: Paulist Press, 1980.—Good early work, focuses mostly on Nishitani's relevance

  • for the perspective of Buddhist-Christian dialogue.James W. Heisig, John C. Maraldo

  • (Ed.): "Rude Awakenings.

  • Zen, the Kyoto School, & the Question of Nationalism", Honolulu: University of Hawaii Press, 1994.Journal

  • articles"The Religious Philosophy of the Kyoto School: An Overview," by James Heisig.

  • Japanese Journal of Religious Studies Vol.17, No.1, (1990), p51-81.

  • "Heidegger and Buddhism," by T. Umehara.

  • Philosophy East and West, Vol.20 (1970), p271-281.

  • "Nishida's Philosophy of 'Place'," by Masao Abe, International Philosophical Quarterly

  • Vol.28, No.4 (Winter 1988), p. 355-371.

  • "In Memoriam: Keiji Nishitani (1900-1990)," by E. Kawamura-Hanoka.

  • Buddhist-Christian Studies, Vol.12 (1992), p241-245.

  • === Readings by members === For further information, see the Nanzan Institute's

  • Complete Bibliography for all Kyoto School membersKitaro Nishida, An Inquiry into the

  • Good, translated by Masao Abe and Christopher Ives.

  • New Haven: Yale University Press, 1987 (1921).

  • ——, Art and Morality, translated by D. Dilworth and Valdo Viglielmo.

  • Honolulu: University of Hawaii Press, 1973.

  • ——, Intelligibility and the Philosophy of Nothingness, translated by Robert Schinzinger.

  • Westport: 1958.

  • Tanabe, Hajime, "Demonstratio of Christianity", in Introduction to the philosophy of Tanabe:

  • According to the English translation of the seventh chapter of the demonstration of Christianity,

  • translated by Makoto Ozaki, Rodopi Bv Editions, January 1990, ISBN 90-5183-205-2,ISBN 978-90-5183-205-1,

  • ASIN B0006F1CBU.

  • --, "The Logic of The Species as Dialectics," trns.

  • David Dilworth; Taira Sato, in Monumenta Nipponica, Vol. 24, No. 3, 1969, pp. 273–288.

  • [Available as pdf through JSTOR] --, Philosophy as Metanoetics (Nanzan studies

  • in religion and culture), Yoshinori Takeuchi, Valdo Viglielmo, and James W. Heisig (Translators),

  • University of California Press, April 1987, ISBN 0-520-05490-3.

  • Keiji Nishitani, Religion and Nothingness, Berkeley: University of California Press,

  • 1982.

  • ISBN 0-520-04946-2 ——, The Self-overcoming of Nihilism, translated

  • by Graham Parkes and Setsuko Aihara.

  • Albany: State University of New York Press, 1990.

  • Yoshinori Takeuchi, The Heart of Buddhism, translated by James Heisig.

  • New York: 1983.

  • === Secondary sources on members === Nishida Kitaro, by Nishitani Keiji, translated

  • by Yamamoto Sesaku and James Heisig.

  • Berkeley: University of California Press, 1991.

  • The Religious Philosophy of Tanabe Hajime, edited by Taitetsu Unno and James Heisig.

  • Berkeley: University of California Press, 1990.

  • The Religious Philosophy of Nishitani Keiji, edited by Taitetsu Unno.

  • Berkeley: University of California Press, 1990.

  • == External links == Stanford Encyclopedia of Philosophy entry

  • The Fascist Next Door?

  • Nishitani Keiji and the Chuokoron Discussions in Perspective, Discussion Paper by Xiaofei

  • Tu in the electronic journal of contemporary Japanese studies, 27 July 2006.

The Kyoto School (京都学派, Kyōto-gakuha) is the name given to the Japanese philosophical

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