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Tesis Doctoral 90) - 02 - TESIS DOCTORAL Título EL 気 (=KI) EN LA FILOSOFÍA DE YUASA Rgtre. Fund. Generalitat de Catalunya núm. 472 (28 472 núm. Catalunya de Generalitat Fund. Rgtre. LA UNIDAD CORPÓREO ESPIRITUAL COMO CLAVE ANTROPOLÓGICA DE LA APERTURA PERSONAL A LA TRASCENDENCIA Realizada por Moe Kuwano en el Centro Facultad de Filosofía C.I.F. G: 59069740 Universitat Ramon Lull Fundació Privada. Privada. Fundació Lull Ramon Universitat 59069740 G: C.I.F. y en el Departamento Filosofía Teorética y de Historia de la Filosofía y de la ciencia Dirigida por Prof. Joan Martínez Porcell C. Claravall, 1-3 08022 Barcelona 1 Tel. 936 022 200 Fax 936 022 249 E-mail: [email protected] www.url.edu ABREVIATURA ABREVIATURA OBRAS O. C.: Obras Completas de Yasuo Yuasa (Yuasa Yasuo Zenshû) Tokyo, Hakua shobô. O. C. W.: Obras Completas de Tetsurô Watsuji (Watsji Tetsurô Zenshû) Tokyo, Iwanami shoten. O. C. N.: Obras Completas de Kitarô Nishida (Nishida Kitarô Zenshû) Tokyo, Iwanami shoten. STh: TOMAS DE AQUINO, Suma de Teología, Madrid, BAC. 2 VIDA Y OBRAS DE YASUO YUASA ORDEN CRONOLÓGICO 5. Junio. 1925: Nace en Fukuoka Yasuo Yuasa. Su padre, Masao Yuasa (1895-1955) fue un creyente de la secta sintoísta, de “Hito-no-michi” (Camino del ser humano). Yasuo Yuasa pasa su periodo infantil en el colegio interno de esta secta separado de sus padres. Antes de la segunda guerra mundial, esta secta tuvo un problema frente a la institución imperial y fue oprimida por el estado. El padre de Yuasa fue uno de los fieles principales que estuvieron detenidos en el cárcel durante un tiempo. 1937: Entra en la escuela media pública de Sakai en Osaka. 1940: Se traslada a la escuela media pública de Dainichû en Tokyo. 1943: Entra en el colegio público en Tokyo. 1945: Entra en el departamento de Historia japonesa, en la facultad de Humanidades de la universidad de Tokyo. Fue llamado a filas durante la segunda guerra mundial, pero al terminar la guerra, en agosto del 1945, vuelve en septiembre a estudiar en la Universidad. Se especializa en historia antigua y mitología. En esta época tiene un profundo interés por los mitos japoneses y se dedica a leer libros sobre este tema. Deja escritos muchos apuntes sobre lo que había aprendido 3 acerca de la espiritualidad arcaica y los mitos. 1947: Se traslada al departamento de Ética, en la misma Universidad, interesándose por las cuestiones filosóficas y religiosas más profundas. Allí conoce a Tetsurô Watsuji y asiste a sus clases de filosofía y pensamiento japonés. Escribe el artículo Filosofía existencial y literatura japonesa (=jitsuzon tetsugaku to nihon bungaku) (Lo publica en 1957 en la revista Jitsuzonshugi,12, ed. Risôsha. Tokyo). En esta época se interesa especialmente en Rickert y Bergson. 1949: Obtiene el diploma de láurea en el departamento de Ética en la facultad de Humanidades, continua sus estudios en el curso de postgrado y profundiza especialmente en Hegel y Heidegger. 1952: Licenciado en el departamento de Ética en la facultad de Humanidades. Se interesa por la ética de la economía y la religión mundial de Max Webber. Entra en la facultad de Economía en la Universidad de Tokyo. 1956 Licenciado en el departamento de Economía. Pasa un periodo de auxiliar del profesor en el departamento de Ética en la Universidad de Tokio. En esta época empieza interesarse por Carl Gustav Jung, a través de Kinue Motoyama, que es fundador de la secta sintoísta de Tamamitsu. Aprende y practica Yoga y otras prácticas de autocultivo siguiendo la enseñanza del Dr. Hiroshi Motoyama, el hijo de Kinue Motoyama, en la Asociación Internacional de Psicología religiosa y 4 parapsicología. Se interesa especialmente en la experiencia contemplativa y se dedica a investigar en psicología y psiquiatría. 1961: Profesor de sociología en el colegio de Gakushûin. 1966 -1973: Periodo de profesor auxiliar en la Universidad de Yamanashi. 1966: Publicación de Pensamiento ético de la nación arcaica (= kodai kokka no rinri shisô) y Religión y humanidad (=shukyô to ninghensê) en la editorial Risôsha. 1967: Publica el libro Moralidad del economista (=keizaijin no moraru) en la editorial Hanawa shobô. 1970: Publica el libro Filosofía moderna japonesa y pensamiento existencial (=kindai nihon no tetsugaku to jitsuzonshisô) en la editorial Sôbunsha. Esta publicación fue admitida como su tesis doctoral en la Universidad de Tokio, en 1973. Publicación del artículo “El problema de la razón y del cuerpo en la filosofía moderna japonesa”, en la revista de la Asociación ética de Japón (Nihonrinri gakkai), en la editorial Risôsha. En esta época se dedica a investigar sobre la filosofía occidental a través del pensamiento de Carl Gustav Jung. Mantiene intercambio intelectual con Anselmo Mataix, jesuita profesor de la facultad de Humanidades de la Universidad Sophia, de Tokyo. 1973: Recibe el título de doctorado en la universidad de Tokyo. Publica el 5 libro Nacimiento de los dioses. Investigación sobre la historia del pensamiento japonés (=kamigami no tanjyô. nihonshinwa no shisôteki kenkyû). 1973-1974: Obtiene cátedra en el departamento de Educación de la Universidad de Yamanashi 1974 –1981 Obtiene cátedra en el departamento de Humanidades de la Universidad de Osaka. En esta época, se interesa por las prácticas tradicionales orientales de autocultivo, que dan importancia al cuidado de la respiración. 1977: Publica el libro El cuerpo: Perspectiva oriental del cuerpo y la mente (=shintai. tôyôteki shinshinron no kokoromi) en la editorial Sôbunsha, y el artículo Metafísica y metapsíquica. En busca de las fuentes de la filosofía comparada entre Occidente y Oriente (= metafísica to metapsíquica.Tôzaiseishin hikaku no genten o motomete)”. 1978: Publica el libro Jung y el cristianismo (=Jung to kirisutokyô) en la editorial Jinbunshoin. 1979: Publica el libro Jung y la espiritualidad europea (=Jung to yôroppa sêshin) en la editorial Jinbunshoin. 6 1980: Profesor invitado en el departamento de Humanidades orientales en la Universidad Nacional de Indonesia. Publicación del libro Mundo de la espiritualidad de los arcaicos (=kodaijin no sêshin sekai) en la editorial Minerva shobo y Lo profundo de la cultura oriental (=tôyô bunka no shinsô) en la editorial Meichokankokai. 1981-1989: Obtiene cátedra en la Universidad de Tsukuba 1981: Publicación del libro Conciencia religiosa de los japoneses (=nihonjin no shûkyô ishiki) en la editorial Meicho kankokai, y el libro Watsuji Tetsuro. Destino de la filosofía japonesa moderna (=Watsuji tetsurô. Nihonkindai tetsugaku no unmê) en la editorial Minerva. 1983: Prepara la organizacion del simposio internacional sobre “La tecnología científica y el mundo espiritual” en colaboración con investigadores franceses. 1984: Organiza la celebracion del simposio “la tecnología científica y el mundo espiritual” como un miembro de los organizadores en colaboración con los medios de comunicación estatal de Francia. Publicación del libro: Psicología de la historía y del mito (= rekishi to shinwa no shnrigaku) en la editorial Shisakusha. 7 1986: Organiza un simposio para conmemorar el vigésimo aniversario de la “Paz entre China y Japón”. Publicación del libro El Ki, la espiritualidad del autocultivo, el cuerpo (=Ki, Syugyô, Shintai) en la editorial Hirakawa. 1987: Profesor invitado en la Universidad de estudios extranjeros de Pekín. Publicación del libro Qué es sincronicidad (=kyôjisei toha nanika), en la editorial Sannô shuppan. Publicación de la traducción inglesa de El cuerpo: Perspectiva oriental del cuerpo y la mente (1977): “The body: toward an Eastern Mind-Body Theory”, en la editorial de State University of New York. 1989-1998: Obtiene la cátedra en la Universidad de Ôbirin, en Tokio. 1988: Ejerce como consejero de la asociación de la medicina holística en Japón. Ocupa el cargo del presidente del del vigesimo simposio de la paz en Japón, sobre el “Ki y la ciencia humana”. 1989: Obtiene la plaza de examinador en la comisión del premio de la cultura Tetsurô Watsuji. Publicación del libro La experiencia religiosa y la psicología profunda 8 (=shûkyôkêken to shinsôshinrigaku) en la editorial Meichokankôkai. y Jung y Oriente I, II (=Jung to tôyô) en la editorial Jinbunshoin. 1990: Funda la “Asociación para el estudio científico del cuerpo humano”. Publicación del libro El ser cuerpo: La teoría oriental de cuerpo- mente y la actualidad (=shintairon. tôyô no shinshinron to ghendai) en la editorial de Kôdansha1 . 1991: Publicación del libro Qué es Ki (=ki toha nanika) en NHK hôsô Shuppankai. Publicación de la traducción inglesa de “Ki, Shugyô, Shintai”: “The Body, Self-cultivation, and Ki-Energy” en la editorial State University of York y Entre la religión y la ciencia (=shûkyô to kagaku no aida) en la editorial de Meichokankôkai. 1994: Publicación del libro La corporalidad cósmica. Oriente y Occidente (=shintai no uchûsê. Sêyô to tôyô) en la editorial Iwanami shoten. 1995: Publicación del libro La visión cósmica de la sincronicidad (=kyôjisê no uchûkan) en la editorial Jinbunshoim. 1998: Profesor emerito de la Universidad de Ôbirin. 1 Esta obra El ser cuerpo: La teoría oriental de cuerpo-mente y la actualidad fue publicada básandose en las revisiones que hicieron cuando publicaron la tradución inglesa de El cuerpo: Perspectiva oriental del cuerpo y la mente en 1987. 9 2004: Publicación de su ultima obra Nacimiento de la filosofía: Psicología del sexo masculino y femenino (= tetsugaku no tanjyô. Danseisei to zyoseisei no shinrigaku) en la editorial de Jinbunshoin. 7.11. 2005: Fallece Yasuo Yuasa en su casa de Machida (Tokyo). 10 INTRODUCCIÓN Lo que me ha empujado a iniciar estas investigaciones sobre la noción del 気 (=Ki), la filosofía de Yasuo Yuasa, su papel en la unidad corpóreo espiritual y como clave antropológica de la apertura personal a la trascendencia, ha sido, ante todo, el encuentro intercultural entre Occidente y Oriente dentro de mi propia experiencia como japonesa y cristiana. Al ponerme en contacto con pensadores occidentales, durante mis estudios de filosofía y teología en el ámbito del pensamiento occidental, he podido comprobar la riqueza de esta tradición para hablar de la trascendencia, pero no han sido pocas las ocasiones en que he percibía el olvido de la corporalidad.
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