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Uehiro Booklet 9 UTCP-Uehiro UTCP-UehiroUTCP-Uehiro Papers from the 2014 University of Tokyo - UTCP-Uehiro Booklet 9 Papers from the 2014 University of Tokyo - University of Hawai'i Summer Residential Booklet 9 University of Hawai'i Summer Residential Booklet 9 Booklet 9 Institute in Comparative Philosophy InstituteInstitute inin ComparativeComparative PhilosophyPhilosophy The 2014 The 2014 The 2014 Roger T. AMES Masato ISHIDA Takahiro NAKAJIMANAKAJIMA Summer Institute in Comparative Philosophy SummerSummer Institute Institute in in Comparative Comparative Philosophy Philosophy Shinji KAJITANI e Uniiversiitty of Tokyo Centter ffor Phiilolossophy ((UTCP)) ISSNISSN 21872187-9567 UTCP -Uehiro Booklet 9 UTCP-Uehiro Booklet 9 Papers from the 2014 University of Tokyo - University of Hawai'i Summer Residential Institute in Comparative Philosophy UTCP-Uehiro Papers from the 2014 University of Tokyo - UTCP-Uehiro Booklet 9 Papers from the 2014 University of Tokyo - University of Hawai'i Summer Residential University of Hawai'i Summer Residential Booklet 9 Institute in Comparative Philosophy Institute in Comparative Philosophy The 2014 Roger T. AMES Masato ISHIDA Takahiro NAKAJIMA Summer Institute in Comparative Philosophy Shinji KAJITANI e University of Tokyo Center for Philosophy (UTCP) ISSN 2187-9567 UTCP -Uehiro Booklet 9 Edited by Roger T. AMES, Masato ISHIDA, Takahiro NAKAJIMA and Shinji KAJITANI Copyright ⓒ 2015 UTCP This book was published with the generous support of the Uehiro Foundation. Published by UTCP (The University of Tokyo Center for Philosophy) Correspondence concerning this book should be addressed to: UTCP 3-8-1 Komaba,Meguro-ku,Tokyo 153-8902, Japan Publishing Editor: Satofumi KAWAMURA, Sora SATO and UTCP Book Design: Toru ARAKAWA Printing by Asahi Printing Industry Co.,Ltd.,67 Motosoja-machi Mebashi-shi Gunma 371-0846,Japan ISSN 2187‒9567 Contents Preface Roger T. AMES and Masao ISHIDA ─────────── 11 Papers by Institute Faculty 1. The “Where” and “When” of Translating Chinese Philosophy Roger T. AMES ───────────────── 17 2. From Climaticity (Fūdo) to Ethics (Rinrigaku): Watsuji Tetsurō on the Externality of Human Ex-sistence Masato ISHIDA ───────────────── 27 3. Seeking for Place of Universality in Modern Japanese and Chinese Philosophy Takahiro NAKJIMA ─────────────── 35 4. Emotion as a Place for Normativity: From the Perspective of the Phenomenology of Hermann Schmitz Shinji KAJITANI ──────────────── 45 Papers by Participants 1. Whose Self Is Dropping Off?: The Notion of Self in Dōgen’s ‘Genjōkōan’ Rika DUNLAP ───────────────── 57 2. Human Beings, Human Becomings, and the Question of Personhood Yui FUJITA ────────────────── 63 3. Fudo, Phenomenology, and Interpretation Ben HOFFMAN ──────────────── 73 4. Musings by Moonlight:Li Bai, Du Fu, and Some Paradoxes of Separation Nicholas HUDSON ─────────────── 83 5. Edification of Living Spaces Ryan KOCH ────────────────── 93 6. Sketch for a Theory of Vulnerabilities: Between Existence and Coexistence Hisato KURIWAKI ────────────── 101 7. Finding Xiang Yuan in Wuxingpian Miles W. MARTIN IV ───────────── 113 8. Ideal Presentations of the People (民) and Their Real Limitations: Metaphysical Personhood in Ancient Philosophical and Religious Daoism Sydney MORROW ─────────────── 121 9. Notes on Place: Ars contexualis and the Intersection of Fin-de- siècle Psychology, Philosophy and Art Kyle PETERS ───────────────── 129 10. Swimming with the turtles: Co-existence, Co-being, Convivial, Co-thrive, Co-dependent, or Inter-being? Maki SATO ───────────────── 137 11. Beauty and ‘Relationality’: Yanagi’s Aesthetics in Comparison with Watsuji’s Shotaro SHIROMA ────────────── 147 12. Locating a Place for Environmental Ethics: Local Answers to a Global Problem or Global Solutions to a Local Problem Andrew K. L. SOH ─────────────── 155 13. Some insights to understand marine conservation activities in Japan Izumi TSURITA ──────────────── 169 14. Why Not ‘City Sounds, Urban Colors’? George WRISLEY ─────────────── 177 15. Cosmetic Surgery and Confucianism: Reread “body” and “filial piety” Yao CHENYU ──────────────── 185 16. Significance of Watsuji Tetsuro’s Ethics in nowadays Mirae YOOM ───────────────── 191 About the Authors Opening Ceremony Lecture Student Presentation Hawai Island Lecture at Hawai Island Closing Party 11 Preface The 2014 University of Hawai’i- University of Tokyo Summer Residential Institute in Comparative Philosophy In August 2014 we convened the third iteration of the University of Tokyo-University of Hawai‘i Summer Residential Institute in Comparative Philosophy. The general theme of the institute was “a sense of place.” Our group consisted of some 25 students from both institutions, together with four instructional faculty and four other participants from other U.S. institutions. The first two weeks of the Institute consisted of formal lectures in one of our Mānoa seminar rooms by Professors Nakajima Takahiro and Kajitani Shinji from UT, and Roger T. Ames and Masato Ishida from UH. We explored topics on Chinese universality in the work of Tang Junyi, Watsuji Tetsurō’s Climaticity, and other canonical texts from both the Eastern and Western traditions. We had a special opening ceremony and lecture by Sam Gon III, Senior Scientist and Cultural Advisor at The Nature Conservancy of Hawai‘i, who also guided us on the Halapepenui Trail with a visit to the Wao Akua. The first and second Summer Institutes in the previous two years had focused on the themes “Person” and “Praxis.” As an extension of the first two years, we understood the focus on “Place” as “where” the “person” becomes through “praxis.” The sense of place or the sensitivity to topos is fundamental to philosophical activity, and a wide range of philosophical applications arose such as the analysis of the regionally positioned subject, geographically informed body, climatically constituted values and forms of life, not to mention applications in the philosophy of nature and environmental ethics. In the third week we took up residence at the Kilauea Military Camp in the shadows of 12 Kilauea Volcano, and through interactive sessions, workshops, and local tours, we enjoyed together the spirit of what we may call a comparative geo-philosophy. We had keynote lectures by Miyagawa Keishi, Peter Hershock, and Chris Lauer, and joined the Ho’okupu ceremonies at Pu’uKohola Heiau located at Kawaihae, Kohala. The exploration of this topic of “place” during the Institute was so inspiring that it has been carried over to become the organizing theme on the Eleventh East-West Philosophers’ Conference to be convened May 25-31, 2016. Contemporary philosophical uses of the word “place” cover considerable conceptual ground, centered on a distinction between ‘space’ and ‘place’ that was formalized by geographer-philosopher Yi-fu Tuan, who suggested that “place incorporates the experiences and aspirations of a people” over the course of their moral and aesthetic engagement with sites and locations. Building on this distinction, we might say that spaces are openings for different kinds of presence—physical, emotional, cognitive, dramatic, spiritual, and so on. Places emerge through fusions of different ways of being present over time, a meaning-infusing layering of relationships and experiences that imbue a locale with its distinctively collaborative significance. Place also implies sustainably appreciated and enhanced relational quality. Humanity takes up space and purposefully transforms it, but is not unique in doing so. Other species reshape the spaces they occupy to serve their purposes: birds create nests, bees create hives and beavers create dams. In this regard humanity is no different from other species. What seems to be uniquely human, however, is the disposition to qualitatively transform spaces into places that are charged with distinctive kinds of significance and meaning. For many indigenous peoples, the relation to “place” has traditionally been so intimate that to be forced off the land is to be forced out of themselves, cut off from part of what makes them who they are. But contemporary urban residents develop similar senses of the dynamic and recursive relationship between who they are and where they are, and among even those who are most globally mobile, recognition persists of the 13 significance of a ‘house’ being transformed into a ‘home.’ Humanity is thus a place-making species. Yet the place-making propensities of humanity seem from the outset to have been inseparable from questions about our place in the world—the place of ‘humanity,’ of ‘my people,’ and of ‘me’ personally. One result of these questions has been the crafting of complexly imagined cosmologies and narratives of “promised lands” and “paradises” beyond the horizon of present experience. Another result, on the other hand, have been concerns growing out of the recognition that our places in the world are not equal and that being present together in some common social, economic, or political space does not necessarily endow us with equivalent opportunities for participation and contribution. At times, these concerns about equity and justice have led to the crafting of “non- places”—utopias—as means to establishing trajectories of hope that might lift us out of opportunity- and dignity-denying places. With the third year of the UTUH Institute behind us, we are now looking forward to the fourth year in August 2015 that will be convened in Tokyo and Kyoto on the theme of “language,” which is not only spoken in physical space but transforms space into a place where
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