KITARO NISHIDA AN INQUIRY INTO THE GOOD PDF

Kitaro Nishida, An Inquiry Into the Good. Trans, by Masao Abe and. Christopher Ives. New Haven: Yale University Press, , xxxiv and pages, with index. Nishida Kitarō was the most significant and influential Japanese . Starting with An Inquiry Into the Good, Nishida’s early work calls into. An Inquiry into the Good represented the foundation of Nishida’s philosophy— reflecting both his deep study of Zen Buddhism and his thorough analysis of.

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As self-aware and globally historical, the world will be mirrored variously in each nation. To ask other readers questions about An Inquiry into the Goodplease sign up.

His work is pathbreaking in several respects: Briefly stated Nishida arrives at a vision of reality as “an independent, self-sufficient, pure activity” which is held together by what Nishida calls in this translation “a certain unifying reality” at the base of experience.

There are two sides of this idea to consider: Although his view likewise evolved over the course of his life, it reveals one abiding feature: The book provides an account of this 20th-century Japanese philosopher’s ideas. In his view, this relation logically defines the place of religion. Self and Other, One and Many Self and Itno We can shift the focus from the action of the individual historical body to the interaction between distinct individuals, once again with the world as the mediating space of mutual formation.

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That world of creative activity nishidq what Nishida eventually considered the ultimate topos that defies description, predication, or determination by something beyond or different from it. Academic Tools How to cite this entry. In retrospect, it is clear that all kiharo Nishida was infusing Western philosophy with Asian thought far more pervasively than the few references to Buddhism above might indicate.

Showing of 6 reviews. In high school in Kanazawa he studied Chinese Confucian, Neo-Confucian and Daoist classics, learned to read English and Vood, excelled in mathematics, and attempted briefly to penetrate works of Hegel and Kant.

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The Japanese nation is in a position to foster not only an awareness of the East but also a global awareness on the part of every nation. Enactive or performative intuition is operative in praxis or political-social action as well, insofar as it grasps the world as including the self. Self and Other, One and Many 5.

Nevertheless, philosophical Daoist literature provided a precedent that Nishida could draw upon. Read more Read less.

An Inquiry into the Good

Larson rated it really liked it Jan teh, Not content merely to expose such assumptions, however, Nishida formulated a novel ontology of experience and self-awareness that would give them logical necessity. We may understand his philosophical project overall as an attempt to restore to experience and consciousness the rigor, necessity and universality accorded to logic.

In general, we can discern two ways that Nishida made use of Asian sources: In the manner of self-negation, I am one with you while not being the same as you.

Nishida makes use of Asian philosophies systematically both in key notions such as nothingness and in the methods that characterize his thinking. In the new world order Japan can stand for Asia, and stand against the domination of the West. First, his talk of self -awareness and self -reflection does not imply the pre-given existence of some personal self that at times may be self-conscious. An inquiry into the good. Each of these relations constitutes a self-identity of contradictories and resists a monistic interpretation.

That is, while he first construed knowledge on the model of self-awareness in which self reflects itself within itself, he also felt compelled to find a locus of non-differentiation behind the distinction between such awareness and things seen from its vantage point. mishida

In self-awareness, immediate experiencing and reflection are unified. Hegel, and the Pursuit of the Concrete: This peculiar kind of relation implies that God and the relative self are inseparable but asymmetrically co-dependent. His philosophy has also presented to his Buddhist and Christian readers serious challenges, such as a notion of a non-dual relation between God and man, and an emphasis, unusual in Buddhism, on the embodied self in the historical world.

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In the discussions of the one and the many, however, Nishida relatively neglected the notion of self-awakening——the other, Buddhist-tinged reading of jikaku that is such an important part of the I-You relation.

He developed his signature theory of place basho in the mid s, and continued to elaborate it after he became professor emeritus and moved to Kamakura in Shopbop Designer Fashion Brands.

He often sought to return oppositions and distinctions to the non-differentiated condition that underlies them, ultimately to the nothingness that gives rise to or determines itself as various distinctions. May not contain Access Codes or Supplements. He also implies that it is not synonymous with absolute nothingness. If relative nothingness as opposed to being is implied, it is in the verbal sense of self-negating.

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Autour de NishidaParis: Theory of Universals and the Logic of Place 3.

An Inquiry into the Good by Kitarō Nishida

A handsome, like-new copy, showing no flaws. It functions as the field that is the opening of world and self. Nishida inserts a saying from the Zen Buddhist Record of Linji in the middle of a sentence to express this undivided spontaneity: