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Hagiwara Sakutarô, Buddhist Realism, and the Establishment of Japanese Modern Poetry
HAGIWARA SAKUTARÔ, BUDDHIST REALISM, AND THE ESTABLISHMENT OF JAPANESE MODERN POETRY Roberto Pinheiro Machado1 Resumo: Este artigo aborda a obra do poeta Hagiwara Sakutarô (1886-1942) a partir de uma perspectiva comparativa que engaja filosofia e literatura. A dimensão filosófica da poesia de Sakutarô é analisada por meio de uma leitura intertextual entre a obra do poeta japonês e a epistemologia budista presente nos textos em sânscrito dos filósofos Dignāga and Dharmakīrti (século V). Essa análise comparativa é efetuada sob a perspectiva da influência do naturalismo europeu no surgimento da poesia japonesa moderna. Demonstrando a possibilidade de um realismo budista que compartilha importantes características estéticas com o naturalismo, o artigo enfatiza a dimensão budista da poesia de Sakutarô, a qual se desvela apesar da rejeição ao budismo operada pelo próprio poeta como passo necessário para o estabelecimento da modernidade nas letras japonesas. Palavras-chave: Hagiwara Sakutarô, Poesia japonesa, Budismo, Modernidade, Filosofia Abstract: This article approaches the works of poet Hagiwara Sakutarô (1886-1942) from a comparative perspective that engages philosophy and literature. The philosophical dimension of Sakutarô’s poetry is analyzed by means of inter-textual readings that draw on the tradition of Buddhist epistemology and on the texts of logicians Dignāga and Dharmakīrti (5th century). The comparative analysis is considered under the perspective of the influence of Naturalism and the use of description in the emergence of Japanese modern poetry. Pointing to the possibility of a Buddhist realism that shares some common characteristics with Naturalism, the article emphasizes the Buddhist dimension of Sakutarô’s poetry, which appears in spite of the poet’s turn to Western philosophy (notably 1. -
2019-20 Annual Report
PRINCETON UNIVERSITY DEPARTMENT AND PROGRAM OF EAST ASIAN STUDIES Annual Report 2019-2020 1 COVER: The wooden doors to 202 Jones. Photo taken by Martin Kern. 2 Annual Report 2019-20 Contents Director’s Letter 4 Department and Program News 6 Language Programs 8 Undergraduates 11 Graduate Students 14 Faculty 18 Events 24 Summer Programs 26 Affiliated Programs 29 Libraries & Museum 34 3 Director’s Letter, 2019-20 In normal years, the Director’s Letter is a retrospective of the year in East Asian Studies—but where to begin? Annual disasters and upheavals are standard topics in traditional East Asian chronicles. By June of 2020 (a gengzi 庚子 year), we had already lived through more than our share: the coronavirus pandemic, severe economic downturn, government inaction and prevarication, Princeton’s shift to online teaching, dislocation of undergraduate and graduate life, shuttering of libraries and labs, disruption to travel, study, and research for students, staff, and faculty, the brutal murder of George Floyd, and the international renaissance of the Black Lives Matter movement. invigorate campus intellectual life, completing book This spring semester, the usual hum of summer manuscripts, or starting new projects. The heaviest burden, programming and plans for next academic year grew no doubt, fell on our language instructors. The faculty quiet, and many EAS projects were cancelled, postponed, in Chinese, Japanese, and Korean innovated non-stop to shifted online, or put on hold. As this Annual Report goes insure that, in the era of Zoom, students would remain fully to press, plans for undergraduate residence on campus engaged in all four language skills of speaking, listening, and the format for classes in fall of 2020 are still being reading, and writing. -
'What Is Japanese Philosophy'?
Introduction: ‘What is Japanese Philosophy’? 459 Introduction: ‘What is Japanese Philosophy’? Raji C. Steineck and Elena Louisa Lange Remarks on the History of a Problem Until very recently, a first inquiry about ‘Japanese Philosophy’ could end up right in wonderland. Depending on which book or expert one turned to for general orientation, one would either learn that a) ‘Philosophy’ has never existed in Japan;1 b) ‘Philosophy’ was evident in Japan from the earliest written sources;2 or c) ‘Japanese Philosophy’ started with Nishida Kitarō’s Study of the Good (1911).3 To make things even more mind-boggling, experts and books upholding proposition b) – philosophical thought is evident in Japan from the earliest written sources – would either assert that it was b’) essentially the same as in the West, or b’’) essentially different from Western, and even from Indian and Chinese philosophy. The publication of a monumental sourcebook in Japanese Philosophy which contains materials from the 8th to the 20th century,4 and the introduction of pertinent articles in standard philosophical encyclopaedias such as the Routledge and the Stanford Encyclopaedias of Philosophy have changed the situation somewhat in the Western world, giving pre-eminence to variants of position b). But position a) is still upheld by many, 1 The locus classicus is Nakae Chōmin’s statement: ‘Since olden times to this day there has been no philosophy in Japan’, quoted recently eg. in Clinton, ‘“Philosophy” or “Religion”?’, p. 75. Godart adds: ‘This view, that there is no such thing as Japanese thought before 1868 which can be labeled “philosophy”, has become prevalent in Japan. -
Philosophy 1
Philosophy 1 PHILOSOPHY VISITING FACULTY Doing philosophy means reasoning about questions that are of basic importance to the human experience—questions like, What is a good life? What is reality? Aileen Baek How are knowledge and understanding possible? What should we believe? BA, Yonsei University; MA, Yonsei University; PHD, Yonsei University What norms should govern our societies, our relationships, and our activities? Visiting Associate Professor of Philosophy; Visiting Scholar in Philosophy Philosophers critically analyze ideas and practices that often are assumed without reflection. Wesleyan’s philosophy faculty draws on multiple traditions of Alessandra Buccella inquiry, offering a wide variety of perspectives and methods for addressing these BA, Universitagrave; degli Studi di Milano; MA, Universitagrave; degli Studi di questions. Milano; MA, Universidad de Barcelona; PHD, University of Pittsburgh Visiting Assistant Professor of Philosophy William Paris BA, Susquehanna University; MA, New York University; PHD, Pennsylvania State FACULTY University Stephen Angle Frank B. Weeks Visiting Assistant Professor of Philosophy BA, Yale University; PHD, University of Michigan Mansfield Freeman Professor of East Asian Studies; Professor of Philosophy; Director, Center for Global Studies; Professor, East Asian Studies EMERITI Lori Gruen Brian C. Fay BA, University of Colorado Boulder; PHD, University of Colorado Boulder BA, Loyola Marymount University; DPHIL, Oxford University; MA, Oxford William Griffin Professor of Philosophy; Professor -
Reconsidering the Theoretical/Practical Divide: the Philosophy of Nishida Kitarō
University of Mississippi eGrove Electronic Theses and Dissertations Graduate School 2013 Reconsidering The Theoretical/Practical Divide: The Philosophy Of Nishida Kitarō Lockland Vance Tyler University of Mississippi Follow this and additional works at: https://egrove.olemiss.edu/etd Part of the Philosophy Commons Recommended Citation Tyler, Lockland Vance, "Reconsidering The Theoretical/Practical Divide: The Philosophy Of Nishida Kitarō" (2013). Electronic Theses and Dissertations. 752. https://egrove.olemiss.edu/etd/752 This Thesis is brought to you for free and open access by the Graduate School at eGrove. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of eGrove. For more information, please contact [email protected]. RECONSIDERING THE THEORETICAL/PRACTICAL DIVIDE: THE PHILOSOPHY OF NISHIDA KITARŌ A Thesis presented in partial fulfillment of requirements for the degree of Master of Arts in the Department of Philosophy University of Mississippi by LOCKLAND V. TYLER APRIL 2013 Copyright Lockland V. Tyler 2013 ALL RIGHTS RESERVED ABSTRACT Over the years professional philosophy has undergone a number of significant changes. One of these changes corresponds to an increased emphasis on objectivity among philosophers. In light of new discoveries in logic and science, contemporary analytic philosophy seeks to establish the most objective methods and answers possible to advance philosophical progress in an unambiguous way. By doing so, we are able to more precisely analyze concepts, but the increased emphasis on precision has also been accompanied by some negative consequences. These consequences, unfortunately, are much larger and problematic than many may even realize. What we have eventually arrived in at in contemporary Anglo-American analytic philosophy is a complete repression of humanistic concerns. -
David Dilworth
David Dilworth | 2007-2017 Professor Dilworth specializes in the world history of philosophy employing a method that combines exegesis and comparative evaluation of the classic texts. He has done pioneer translation and critical work in the area of Asian, especially Japanese, thought; in more recent years he has specialized in classical American philosophy. He is now continuing a series of studies which establish a trans-Atlantic paradigm running from Kant and the post-Kantians (especially Schelling) to the epigones of American Transcendentalism (Emerson) and Pragmatism (Peirce, James). 1. Books Revised Translation of Fukuzawa Yukichi: Outline of a Theory of Civilization, trans. David A. Dilworth and G. Cameron Hurst, Tokyo: Keio University Press, 2008. (Prof. Hurst’s illness prevented him from doing any work on this redaction which involved intensive collaboration with the staff of Keio University Press during Jan. to May 2008.) Republished by Columbia University Press, 2009. Revised translation of Fukuzawa Yukichi: An Encouragement of Learning, trans. David Dilworth, Tokyo: Keio University Press, 2011. (This retranslation also involved intensive collaboration with the staff of Keio University Press, beginning Jan. 2008 to May 2008 and thereafter through 2010). Republished by Columbia University Press, 2012. 2. Chapters in Books “The Phenomenology and Logic of Inter-presence in Watsuji Tetsurô and Nishida Kitarô,” in Confluences: Studies from East to West in Honor of V. H. Viglielmo, ed. Nobuko Ochner and William Ridgeway, College of Languages, Linguistics and Literature, University of Hawaii, Honolulu, Hawaii, 2005, 43-55. “Guiding Principles of Interpretation in Watsuji Testurō’s History of Japanese Ethical Thought, With Particular Reference to His Formulation of the Tension Between the Sonnō and Bushidō Traditions,” in Frontiers of Japanese Philosophy, ed. -
Is Confucianism Philosophy? the Answers of Inoue Tetsujirō and Nakae Chōmin
Is Confucianism philosophy ? The answers of Inoue Tetsujirō and Nakae Chōmin Eddy Dufourmont To cite this version: Eddy Dufourmont. Is Confucianism philosophy ? The answers of Inoue Tetsujirō and Nakae Chōmin . Nakajima Takahiro. Whither Japanese Philosophy 2? Reflections through Other Eyes, , University of Tokyo Center of Philosophy, 2010. hal-01522302 HAL Id: hal-01522302 https://hal.archives-ouvertes.fr/hal-01522302 Submitted on 19 May 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 71 4 Is Confucianism philosophy ? The answers of Inoue Tetsujirō and Nakae Chōmin Eddy DUFOURMONT University of Bordeaux 3/ CEJ Inalco Introduction: a philosophical debate from beyond the grave Is Chinese thought a philosophy? This question has been discussed by scholars in the last years from a philosophical point of view,1 but it is possible also to adopt a historical point of view to answer the ques- tion, since Japanese thinkers faced the same problem during Meiji period (1868–1912), when the acquisition of European thought put in question the place of Chinese -
Asian Philosophy Philosophy 260 the College of St
1 AsiAn PhilosoPhy PhilosoPhy 260 The College of St. Rose Dr. Laura E. Weed Spring 2013 T Th 11:15-12:30 Alb 213 Office: 458 Western Ave., second floor Phone: 458-5328 Office Hours: Thurs. 3:00 p.m.- 4:15 p.m. and by appointment e-mail: [email protected] Course Text: The Pulse of Wisdom, The Philosophies of India, China and Japan, 2nd ed., Michael C. Brannigan, Wadsworth/Thompson Learning, Belmont, CA, 2000 Course Objectives This course will give a broad overview of Asian Philosophy, over a span of over 4,000 years, and over a range of countries including India, China, Tibet, Japan and other countries of South East Asia. We will examine major schools of thought in the Asian traditions, such as Hinduism, Buddhism, Taoism, and Confucianism, and read selections from some of the major texts of Asian Philosophy. We will also examine some of the commentaries on those texts and traditions written by major thinkers within those traditions. Students will gain an appreciation for several deeply rich and old cultures that are very different from the western one, with which most of you are more familiar, in many basic aspects of the world view. Students will also learn to recognize and become able to write about some of the key figures and ideas in Asian Philosophy. Course Evaluation & Expectations Evaluation will be based on three exams, one paper, and classwork. The exams will be worth 20% of your grade, each, and will test your knowledge of Indian Hinduism, Buddhism, and Chinese and Japanese Philosophy. -
Newsletter of the Centre of Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2009 Issue 4 CoJS Newsletter • March 2009 • Issue 4 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion ASSOCIATE MEMBERS and law; South Asian diaspora. John Guy Professor Lawrence A. Babb (Metropolitan Mueum of Art) Dr Daud Ali (Amherst College) History of medieval South India; Chola Professor Phyllis Granoff courtly culture in early medieval India Professor Nalini Balbir (Yale University) (Sorbonne Nouvelle) Dr Crispin Branfoot Dr Julia Hegewald Hindu, Buddhist and Jain Architecture, Dr Piotr Balcerowicz (University of Manchester) Sculpture and Painting; Pilgrimage and (University of Warsaw) Sacred Geography, Archaeology and Professor Rishabh Chandra Jain Material Religion; South India Nick Barnard (Muzaffarpur University) (Victoria and Albert Museum) Professor Ian Brown Professor Padmanabh S. Jaini The modern economic and political Professor Satya Ranjan Banerjee (UC Berkeley) history of South East Asia; the economic (University of Kolkata) -
Philosophy (PHL) 1
Philosophy (PHL) 1 PHL 130 Political Philosophy 3 Credits PHILOSOPHY (PHL) An introduction to the problems of political philosophy with an emphasis on recent and contemporary issues, such as the conflict between liberal PHL 100 Plato and Aristotle 3 Credits and conservative ideologies, fascism, revolution, civil disobedience, and The beginnings of Western scientific and humanistic thought among the the concept of legitimate political authority. This course counts towards early Greeks and their progress into the two great systems of Plato and the fulfillment of the Disciplinary Perspectives element of the CLAS Aristotle. Selections from Plato and Aristotle are read and discussed to general education curriculum. determine the meaning and significance of philosophical ideas that have PHL 202 Social Philosophy 3 Credits subsequently influenced the whole history of Western civilization. This Emphasizes social ethics through critical studies of such contemporary course counts towards the fulfillment of the Disciplinary Perspectives problems as abortion, euthanasia, the death penalty, pornography and element of the CLAS general education curriculum. censorship, animal rights, drug use, sexual morality, environmental PHL 102 Philosophical Thinking 3 Credits ethics, and world hunger. This course counts towards the fulfillment of An introduction to philosophical thought with an emphasis on the the Disciplinary Perspectives element of the CLAS general education enduring questions and problems of philosophy. We will explore such curriculum. questions as: how do I know I am not dreaming? Is there an external PHL 203 Business Ethics 3 Credits world? What is truth? Is there a self? Is there a God? What is the Surveys and examines ethical problems concerning the institutions and relationship between the mind and the body? How can I tell right from practices of contemporary business. -
Martin Heidegger's Thinking and Japanese Philosophy
Martin Heidegger's Thinking and Japanese Philosophy KOICHI TSUJIMURA Translated by Richard Capobianco and Marie Gobel AN ADDRESS IN CELEBRATION, SEPTEMBER 26, 19691 ost honored Professor Heidegger! M Most honored Mrs. Heidegger! Honorable Mayor SchUhle! Ladies and Gentlemen! It is a great honor not only for me alone, but also for Japanese philosophy that I may deliver an address here today at the celebration of the 80th birthday of our great thinker. For this opportunity, I very sincerely thank those who have organized this celebration. The reason that this honorable task has been given to me, an unknown Japanese, is presumably that I, a Japanese student of Heidegger, am coming from afar, if I may say so. Yet, in the background of this coming from afar lies quite a long path, along which up until now many Japanese have tried, indeed are trying more and more today, to come into the nearness ofthe place where the thinking of our master sojourns. For this reason, please allow me to recall briefly some important predecessors along this path. It was in 1921 when for the first time a Japanese studied with our thinker, who was lecturing in Freiburg at the time. His name is T. Yamanouchi, who later founded the seminar on Greek philosophy at the University of Ky~to. One year later in 1922, my teacher H. Tanabe came to Freiburg. He was, as far as I can tell, the first to discover the importance of Heideggerian thinking-not only in Japan, but perhaps in the entire world as well. In his essay from 1924 The New Turn in Phenomenology-Heidegger's Phenomenology ofLife, one can already recognize a first version of Being and Time. -
Philosophia, Ethica and Aesthetica in the Far-Eastern Cultural Sphere: Receptions of the W Estern Ideas and Reactions to the W Estern Cultural Hegemony
【講演】 (Public lecture)“Philosophia, ethica et aesthetica in the Far-Eastern Cultural Sphere: Receptions of the Western Ideas and Reactions to Western Cultural Hegemony, ” International Symposium, Cultures of Knowledge, Institut français d'Extrême -Orient, Pondichery, India, Oct. 21, 2005. Cultures of Knowledge : Paper Inaga Shigemi Philo-sophia and aesthetica: Transcultura Pondicherry 2005 10.20. Draft as for 2005 .10.11 am.3:15 revised 31 Oct.200 & final version: fev.17.2007 Philosophia, Ethica and Aesthetica in the Far-Eastern Cultural Sphere: Receptions of the W estern Ideas and Reactions to the W estern Cultural Hegemon Shigemi INAGA International Research Center for ,apanese Studies Postgraduate School for Advanced Studies, Kyoto, ,APAN .et us begin by pointing out a plain fact. 0hile both in China and Korea the category of 1Chinese philosophy“ and 1Korean philosophy“ are retrospectively recognized as an official designation and currently used, the ,apanese academia until now does not use the term of 1,apanese philosophy.“ 0hy did the divergence take place and what was the socio-historical background for this divergence? 6ere is my first 7uestion. 8ased on this 7uery, we will then e9pand the field of our investigation onto the domain of ethics and aesthetics. This would provide us with the basic 4nowledge on the 4nowledge in the :ar-Eastern cultural sphere in the modern era. This also leads us to the 7uestion of translatability of 4ey concepts in Asian cultures and, in extension, the possibilities of Oriental philosophies must be examined.