Journal of Nishida Philosophy Association
Online ISSN : 2434-2270
Print ISSN : 2188-1995
Volume 3
Showing 1-9 articles out of 9 articles from the selected issue
  • [in Japanese]
    2006 Volume 3 Pages 1-14
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Download PDF (701K)
  • [in Japanese]
    2006 Volume 3 Pages 15-31
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Download PDF (972K)
  • [in Japanese]
    2006 Volume 3 Pages 35-50
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Download PDF (796K)
  • [in Japanese]
    2006 Volume 3 Pages 51-70
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Download PDF (991K)
  • [in Japanese]
    2006 Volume 3 Pages 71-85
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Nishida quoted several times the sentences of British philosopher, B. Bosanquet in the middle period of the formation of his own philosophical thought. The sentences express the assertion that the true logical subject is always reality and the logical predicate is always the meaning of an idea and the judgment always appears as a revelation of something which is in reality. This assertion inspired Nishida to the build up his own unique understanding of the judgement. Bosanquet's thesis expresses that the judgment is not the connection of two abstract concepts but that the subject in judgment indicates always the reality of the actual world. Nishida's endeavor consists in the further elucidation of the structure of judgment. The reality that Bosanquet saw behind the logical subject is understood by Nishida as the concrete universal. Nishida defines the concrete universal as the universal that embraces in itself what can be subject without being ever predicate. According to Nishida mathematics can define their concrete universal, but the experience of facts can not define its own concrete universal. The concrete universal in the world of experience suffers the split between the subject-sphere and the predicate-sphere of the concrete universal. What is perceived by the intuition is the subject-sphere which has in itself infinite depth. Nishida owes this understanding to Bosanquet. Nishida's uniqueness consists in elucidating the predicatesphere. The infinitely deep subject-sphere is embracedby the infinitely wide universal which is the predicate-sphere.These two spheres do not coincide with each other in the knowledge of experience. But Nishida finds what bridges this split. That is the concept o f what I experience. Nishida's unique term transcendent predicate-sphere which is Nishida's definition of ego originates from this insight.
    Download PDF (771K)
  • Zurn Problem der Freiheit und des Bosen
    [in Japanese]
    2006 Volume 3 Pages 87-101
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Wenn man die Entwicklung von Nishidas Denken verfolgt, geht hervor, dass・seine Lehre des freien Willens einen entscheidenden Anlass dazu bietet, dass er dem Problem des Bosen immer tiefer nachgeht. Der fruhe Nishida scheint das Bose noch als Privation des Guten zu betrachten. Durch die Vertiefung seines Denkens tritt aber der Gedanke deutlich hervor, dass der urspriingliche Widerspruch zwischen ,Gut'und ,Bose'den Urgrund unseres freien Selbst ausmacht. Wenn ein freies Individuum von einem Augenblick zu einem anderen iibergeht, wird das notwendig durch eine ,Selbstzerst6rung'vermittelt. So sei das radikale Bose das W esen des freien Willens als solches. Es ist fur Nishida charakteristisch, dass er dies nich t etwa als verzweifel te Lage der menschlichen Existenz in ter:pretiert, sondern gerade als diejenige Tatsache, ohne die eine religiose Erlosung nicht denkbar wäre.Die Erlosung ist nach Nishida nicht dasjenige Geschehen, in dem das Bose einfach verschwande. Der absolute Gott muss vielmehr den Bosen gerade in seiner Bosheit selbst erlosen konnen. Der ruhelose Widerspruch zwischen dem Guten und dem Bosen, der unserem freien Leben zugrunde liegt, kulminiert in der kontra-korrespondierende (gyakutaiou teki) Begegnung des Menschen mit Gott. Darin zeigt sich eine untrennbare Beziehung zwischen der Freiheit und dem Bosen in ihrer ursprunglichen Form.
    Download PDF (714K)
  • in Nishida Philosophy
    [in Japanese]
    2006 Volume 3 Pages 103-116
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    It is well-known that Nishida Kitaro asserted the motive of philosophy must be the grief of life. In early literature, the grief of life has been often dealt with in terms of the Nishida's life. It is true that his life was not a little unhappy and grief was his motive of philosophy. However, the grief of life is important not only in his life, but also in the system of his philosophy. Even when the grief of life was dealt with in terms of the system of philosophy in early literature, it was treated in the context of emotion. But it is more essential in the context of selfrealization. In short, he thinks that self is realized as place of nothingness and as the unique person in the grief of life. He finds a sort of contradiction in selfrealization. Or rather, he thinks of self as the contradiction itself. He finds two aspects in the contradiction. One is that self is intuited when it gets lost and subsumes objects .. That means the fundamental acquisition of the body and the self-realization as subsuming place of nothingness. The other aspect of the contradiction is the coincidence of the realization of the eternal death and that of the uniqueness of self. In both aspects, the negation of the grief plays essential roles.
    Download PDF (657K)
  • [in Japanese]
    2006 Volume 3 Pages 117-131
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    Diese Abhandlung behandelt als Thema die Beziehung zwischen der Nishida-Philosophie und den Prinzipien der Ph註nomenologie.Sie stellt vorwiegend zwei Punkte dar: erstens Nishidas Gedanke der Transzendierung durch den Boden von dem naturalistischen Allgemeinen uber das selbstbewu13te Allgemeine nach dem intelligiblen Allgemeinen tut das Gleiche mit der phanomenologischen Reduktion. Zweitens das Fundament der Nishida-Philosophie jikaku (Selbstbewu13tsein), d.h. das Selbst sieht in dem Selbst das Selbst, entspricht der Konstitution des Noemas durch die Noesis der Phanomenologie. Wenn man diese zwei Punkte versteht, wurde man erkennen, dass Nishidas schwierigen Redewendungen, die der beriihmte Kritiker Hideo Kobayashi das weder durch Japanisch noch durch Fremdsprache geschriebene groteske System genannt hat, eine auf seine Weise folgerichtige Logik haben.
    Download PDF (723K)
  • [in Japanese]
    2006 Volume 3 Pages 133-150
    Published: 2006
    Released: January 16, 2021
    JOURNALS FREE ACCESS
    The purpose of this paper is to clarify the essence of Alberto Giacometti's sculpture of human body in the light of the philosophy of Kitaro Nishida. Alberto Giacometti's motif was to express the world just as it is seen. This experience can be considered as one mode of the pure experience, a basic philosophical conception of Nishida. Driven by this motif, the Swiss sculptor in the 20th century left a lot of sculptures in the form of a standing woman or a walking man. Usually one sees in them two typical forms which can easily be confirmed : The one is thin and the other is uneven in her surface. This paper tries to interpret these characters by understanding the artistic experience of Giacometti as one mode of the pure experience of Nishida. That is : These characters as not to be regarded as merely visual, but a clue to look into the invisible dimension of the work. Nishida's thought of the self-developing pure experience and the dynamism of the selfa wareness helps us to understand this invisible dimension of the work of Giacometti. The pure experience of Nishida and the artistic experience of Giacometti are essentially narrow to each other, but not the same with each other. Art can not be absorbed into philosophy, and the latter not into the former. But the philosophy of Nishida sheds a light on the work of Giacometti because of the analogy of the both.
    Download PDF (908K)
feedback
Top