- Copyright Page
- Introduction: What Is Japanese Philosophy?
- Prince Shōtoku’s <i>Constitution</i> and the Synthetic Nature of Japanese Thought
- Philosophical Implications of Shintō
- National Learning: Poetic Emotionalism and Nostalgic Nationalism
- Saichō’s Tendai: In the Middle of Form and Emptiness
- Kūkai’s Shingon: Embodiment of Emptiness
- Philosophical Dimensions of Shinran’s Pure Land Buddhist Path
- Modern Pure Land Thinkers: Kiyozawa Manshi and Soga Ryōjin
- The Philosophy of Zen Master Dōgen: Egoless Perspectivism
- Dōgen on the Language of Creative Textual Hermeneutics
- Rinzai Zen Kōan Training: Philosophical Intersections
- Modern Zen Thinkers: D. T. Suzuki, Hisamatsu Shin’ichi, and Masao Abe
- Japanese Neo-Confucian Philosophy
- Ancient Learning: The Japanese Revival of Classical Confucianism
- <i>Bushidō</i> and Philosophy: Parting the Clouds, Seeking the Way
- The Japanese Encounter with and Appropriation of Western Philosophy
- The Kyoto School: Transformations Over Three Generations
- The Development of Nishida Kitarō’s Philosophy: Pure Experience, Place, Action-Intuition
- Nishida Kitarō’s Philosophy: Self, World, and the Nothingness Underlying Distinctions
- The Place of God in the Philosophy of Tanabe Hajime
- Miki Kiyoshi: Marxism, Humanism, and the Power of Imagination
- Nishitani Keiji: Practicing Philosophy as a Matter of Life and Death
- Ueda ShizuteruThe Self That Is Not a Self in a Twofold World
- Philosophical Implications of the Japanese Language
- Natural Freedom: Human/Nature Nondualism in Zen and Japanese Thought
- Japanese Ethics
- Japanese (and Ainu) Aesthetics and Philosophy of Art
- The Controversial Cultural Identity of Japanese Philosophy
Abstract and Keywords
This chapter introduces the thought of Japan’s most significant and influential modern philosopher, Nishida Kitarō (1870–1945), by tracing its development through three major periods. The key concept of his early thought is “pure experience” (junsui keiken), which is said to precede the separation of subject and object. In his middle period, Nishida deals with the relation between direct experience and reflective thinking, resulting in his development of a logic of “place” (basho), which, in contrast to Aristotelian logic, seeks the underlying basis for judgments in the direction of the predicate rather than the grammatical subject. Nishida’s constant concern was to elucidate the most concrete experience of reality. In his later period, he rethinks this most fundamental level of experience, which he understands to be the basis for scientific knowledge as well as artistic creativity, in terms of “action-intuition” (kōi-teki chokkan).
Fujita Masakatsu is Professor of Philosophy at the Graduate School of Advanced Integrated Studies in Human Survivability, and former Chair of the Department of the History of Japanese Philosophy, at Kyoto University. He received doctoral degrees from Bochum University and Kyoto University, and is author of Philosophie und Religion beim jungen Hegel; Gendai shisō toshite no Nishida Kitarō [Nishida Kitarō as a Modern Thinker]; Nishida Kitarō: Ikiru koto to tetsugaku [Nishida Kitarō: Being Alive and Philosophy]; Nishida Kitarō no shisaku sekai [Nishida Kitarō’s World of Thought]; and Tetsugaku no hinto [Hints of Philosophy]. He edited Tanabe Hajime tetsugaku sen [Selected Works of Tanabe Hajime’s Philosophy]; and, with Kosaka Kunitsugu, the new edition of Nishida Kitarō zenshū [Complete Works of Nishida Kitarō]. His other edited volumes include Nihon kindai shisō wo manabu hito no tame ni [For Students of Modern Japanese Thought]; Kyōto gakuha no tetsugaku [The Philosophy of the Kyoto School]; Higashiajia to tetsugaku [East Asia and Philosophy]; Shisō-kan no taiwa: Higashi ajia ni okeru tetsugaku no juyō to tenkai [Dialogue between Ways of Thinking: The Reception and Development of Philosophy in East Asia]; and, with Bret W. Davis, Sekai no naka no nihon no tetsugaku [Japanese Philosophy in the World].
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