DOCSLIB.ORG

Downloaded on 2017-02-12T09:55:00Z

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Downloaded on 2017-02-12T09:55:00Z Title The Kyoto School and Confucianism: a Confucian reading of the philosophy of history and political thought of Masaaki Kosaka Author(s) Rhydwen, Thomas Parry Publication date 2016 Original citation Rhydwen, T. P. 2016. The Kyoto School and Confucianism: a Confucian reading of the philosophy of history and political thought of Masaaki Kosaka. PhD Thesis, University College Cork. Type of publication Doctoral thesis Rights © 2016, Thomas P. Rhydwen. http://creativecommons.org/licenses/by-nc-nd/3.0/ Embargo information No embargo required Item downloaded http://hdl.handle.net/10468/3066 from Downloaded on 2017-02-12T09:55:00Z The Kyoto School and Confucianism: A Confucian Reading of the Philosophy of History and Political Thought of Masaaki Kōsaka Thomas Parry Rhydwen National University of Ireland, Cork PhD May 2016 Department of Philosophy Head of Department: Vittorio Bufacchi Supervisor: Graham Parkes Table of Contents Declaration ........................................................................................................ iv Acknowledgements ............................................................................................. v Dedications ........................................................................................................ vi Introduction ........................................................................................................ 1 Part One – On the Possibility of a Confucian Kyoto School ............................ 23 Chapter 1: The Challenge of Orientalism 1a: The Influence of Edward Said’s Critique ................................................... 24 1b: The Case For and Against Cultural Generalisations ................................ 27 1c: Orientalism as an Approach to the Confucianism of the Kyoto School ..... 35 Chapter 2: The Intellectual and Cultural Significance of Confucianism for Kōsaka .............................................................................................................. 40 Part Two – The Confucian Beginnings of the Philosophy of History.............. 54 Chapter 3 – The Confucian Worldview of Kōsaka’s Philosophy 3a: Relational Ontology .................................................................................... 55 3b: The Hermeneutics of Roads ....................................................................... 71 3c: The Philosophy of Change .......................................................................... 76 Chapter 4: The Thesis of Confucian Revolution 4a: Confucian Revolution ................................................................................. 88 4b: The Intellectual Consequences of Confucian Revolution ........................ 108 Part Three – The Philosophy of Masaaki Kōsaka ......................................... 122 i Chapter 5: The Philosophical Beginnings of the Historical World 5a: Goethe, Kant and Nishida Goethe and Metaphysics ......................................................................... 124 Kant and Metaphysics ............................................................................ 127 Nishida and the Eternal Now ................................................................. 131 5b: The Necessity of a Philosophy of History ................................................ 137 5c: The Fundamental Assumptions of the Philosophy of History Historical Existence ................................................................................ 141 Practical Subjectivity (Shutaisei) ........................................................... 144 Absolute Nothingness ............................................................................. 147 Chapter 6: The Epistemology of the Historical World 6a: The Historical Universalism of Proper Nouns The Historical World ............................................................................... 155 Historical Essence ................................................................................... 156 The Ideal and the Real ............................................................................ 158 Historical Categories and Concepts ........................................................ 159 Historical Universalism and Proper Nouns ........................................... 162 The Simultaneity of the Historical World .............................................. 168 6b: The Historical I and the Historical Thou................................................. 169 Chapter 7: The Historical World and the Conditions of National Subjectivity 7a: The Historical World as a Nothingness-like Universal ........................... 180 7b: The Historical Substratum Historical Nature and Primordial Nature .............................................. 187 Environmental Nature and the Issue of Race ........................................ 193 Environmental Nature – Internal and External Environments ............ 199 Chapter 8: Historical Subjectivity 8a: The Conditions of Subjectivity in the Historical World .......................... 213 8b: The Internal Development of Historical Subjectivity.............................. 219 8c: The External Development of Historical Subjectivity ............................. 226 ii Part Four – Confucianism and the Philosophy of History ............................ 239 Chapter 9: Confucian Reading of Kōsaka’s Philosophy of History 9a: Reassessing the Thesis of Confucian Revolution .................................... 240 9b: The Philosophy of History and the Confucian Tradition of Regime Change ........................................................................................................................ 243 9c: Confucian Influences on the Fundamental Structure of the Historical World The Great Ultimate and the Complementary Principles of Yin and Yang ................................................................................................................. 248 A Confucian Interpretation of the Eternal Now ..................................... 257 9d: The Historical Movement of the Ethical Substance of a People Humanity as a Social and Historical Existence ..................................... 266 The Rectification of Names ..................................................................... 271 9e: A Confucian Interpretation of Kōsaka’s Appropriation of Kantian Philosophy ...................................................................................................... 278 Concluding Remarks ...................................................................................... 286 Appendix – Methodology ................................................................................ 300 Empiricism and Moral History 1: The Empirical Approach of Historical Research ....................................... 303 2: Critiquing Moral History ........................................................................... 310 3: The Morally Superior Present.................................................................... 316 4: Moral Progress and Historical Causation ................................................. 322 5: Moral Agency in History ............................................................................ 328 Bibliography ................................................................................................... 340 iii Declaration This is to certify that the work I am submitting is my own and has not been submitted for another degree, either at University College Cork or elsewhere. All external references and sources are clearly acknowledged and identified within the contents. I have read and understood the regulations of University College Cork concerning plagiarism. Signature: __________________________________ Thomas Parry Rhydwen (06/05/2016) iv Acknowledgements First and foremost, I would like to sincerely thank my supervisor Graham Parkes for his insightful comments, endless encouragement and notable patience. With his help I believe I have been able to safely navigate a small part of the East Asian intellectual horizon. I would also like to thank David Williams for taking the time to discuss his ideas and for permitting access to his most recent work on Confucian Revolution. I greatly appreciate the support I have received from my colleagues in the philosophy department, both past and present. In particular I would like to thank Hans-Georg Moeller, Julia Jansen, Cara Nine and Colette Connolly for all of their advice and assistance. I would also like to convey my special thanks to Kenn Nakata Steffensen. Our discussions have deeply enriched my understanding of the Kyoto School. Finally, I wish to express gratitude to all of my family and friends for the help they have provided throughout. I would especially like to thank my parents Janet and David for their continued support, even in the face of adversity, and my wife Megumi for always being there and for allowing me to travel out to Ireland to study philosophy. v Dedications I would like to dedicate this work to my father David, who passed away on the 29th December 2015, and my daughter Sora, who was born on the 24th January 2016. vi The Kyoto School and Confucianism: A Confucian Reading of the Philosophy of History and Political Thought of Masaaki Kōsaka Introduction In this dissertation I examine the philosophy of the Japanese thinker Masaaki Kōsaka (1900-1969) from the East Asian perspective of Confucianism, which I believe is the most appropriate interpretative framework for comprehending his political thought. Kōsaka was a prominent member of second generation of the Kyoto School in the
Load more

Recommended publications
  • Metanoia As a Response to Philosophy's Death
    KRITIKE VOLUME FIVE NUMBER ONE (JUNE 2011) 62-69 Article Metanoia as a Response to Philosophy’s Death: From Injustice to Conversion Jonathan Ray Villacorta Abstract: When the fate of the Japanese people has been decided at the end of the war, the Japanese intellectuals cannot feign a naïve stance of innocence that would have mitigated pursed lips, silent pens and empty sheets of paper. And when some of them did take this recourse, or worse, tried to revise their earlier positions with regard to the Japanese’ involvement in the World War by tampering on their published works, Hajime Tanabe took the road less traveled and confronted the issue of flawed scientific philosophical position head-on; his is a genuine attempt at self-criticism that would put to question every inveterate beliefs one has held at the expense of an openness to a reality that is neither pre-given nor statically perfect. This paper, then, will be a reflection on Tanabe’s suggestion on what we should or could do if rationality has become pathological, if thinking can no longer contain the irrational, and if at the demise of philosophy, nothing remains but the haunting gossamer of injustice’s debris crying for recognition, demanding for an apology. Key words: Hajime Tanabe, metanoia, zange, metanoetics Prologue hen the fate of the Japanese people was decided at the end of the Second World War, the Japanese intellectuals could not feign a naïve Wstance of innocence that would have mitigated pursed lips, silent pens and empty sheets of paper. And when some of them did take this recourse, or worse, tried to revise their earlier positions with regard to the Japanese’ involvement in the War by tampering on their published works, Hajime Tanabe took the road less traveled and confronted the issue of flawed scientific philosophical position head-on.1 The easy path of preserving through 1 James Heisig gave a picturesque portrait of this event.
    [Show full text]
  • THE PHILOSOPHY BOOK George Santayana (1863-1952)
    Georg Hegel (1770-1831) ................................ 30 Arthur Schopenhauer (1788-1860) ................. 32 Ludwig Andreas Feuerbach (1804-1872) ...... 32 John Stuart Mill (1806-1873) .......................... 33 Soren Kierkegaard (1813-1855) ..................... 33 Karl Marx (1818-1883).................................... 34 Henry David Thoreau (1817-1862) ................ 35 Charles Sanders Peirce (1839-1914).............. 35 William James (1842-1910) ............................ 36 The Modern World 1900-1950 ............................. 36 Friedrich Nietzsche (1844-1900) .................... 37 Ahad Ha'am (1856-1927) ............................... 38 Ferdinand de Saussure (1857-1913) ............. 38 Edmund Husserl (1859–1938) ....................... 39 Henri Bergson (1859-1941) ............................ 39 Contents John Dewey (1859–1952) ............................... 39 Introduction....................................................... 1 THE PHILOSOPHY BOOK George Santayana (1863-1952) ..................... 40 The Ancient World 700 BCE-250 CE..................... 3 Miguel de Unamuno (1864-1936) ................... 40 Introduction Thales of Miletus (c.624-546 BCE)................... 3 William Du Bois (1868-1963) .......................... 41 Laozi (c.6th century BCE) ................................. 4 Philosophy is not just the preserve of brilliant Bertrand Russell (1872-1970) ........................ 41 Pythagoras (c.570-495 BCE) ............................ 4 but eccentric thinkers that it is popularly Max Scheler
    [Show full text]
  • Contributions to Phenomenology
    Contributions To Phenomenology In Cooperation with The Center for Advanced Research in Phenomenology Volume 101 Series Editors Nicolas de Warren, Pennsylvania State University, PA, USA Ted Toadvine, Pennsylvania State University, PA, USA Editorial Board Lilian Alweiss, Trinity College Dublin, Ireland Elizabeth Behnke, Ferndale, WA, USA Rudolfh Bernet, Husserl Archive, KU Leuven, Belgium David Carr, Emory University, GA, USA Chan-Fai Cheung, Chinese University Hong Kong, China James Dodd, New School University, NY, USA Lester Embree, Florida Atlantic University, FL, USA Alfredo Ferrarin, Università di Pisa, Italy Burt Hopkins, University of Lille, France José Huertas-Jourda, Wilfrid Laurier University, Canada Kwok-Ying Lau, Chinese University Hong Kong, China Nam-In Lee, Seoul National University, Korea Rosemary R.P. Lerner, Pontificia Universidad Católica del Perú, Peru Dieter Lohmar, University of Cologne, Germany William R. McKenna, Miami University, OH, USA Algis Mickunas, Ohio University, OH, USA J.N. Mohanty, Temple University, PA, USA Junichi Murata, University of Tokyo, Japan Thomas Nenon, The University of Memphis, TN, USA Thomas M. Seebohm, Johannes Gutenberg-Universität, Germany Gail Soffer, Rome, Italy Anthony Steinbock, Southern Illinois University at Carbondale, IL, USA Shigeru Taguchi, Hokkaido University, Japan Dan Zahavi, University of Copenhagen, Denmark Richard M. Zaner, Vanderbilt University, TN, USA Scope The purpose of the series is to serve as a vehicle for the pursuit of phenomenological research across a broad spectrum, including cross-over developments with other fields of inquiry such as the social sciences and cognitive science. Since its establishment in 1987, Contributions to Phenomenology has published more than 80 titles on diverse themes of phenomenological philosophy.
    [Show full text]
  • HISTORY and ETERNITY in TANABE's PHILOSOPHY Makoto OZAKI
    239 HISTORY AND ETERNITY IN TANABE'S PHILOSOPHY Makoto OZAKI ABSTRACT. The paper attempts to elucidate the relationship of action, history, and eternity in terms of the so-called Logic of Species, advocated by the Kyoto School philosopher, Tanabe Hajime. Tanabe does not presuppose any eternal prototype of history prior to history, but starts from the present situation given in the actual world. History is composed of subjective action and objective being, and is directed towards the future as a moving point or contact point between time and eternity. This shows a parallel to A.N. Whitehead's conception of process constituted by subjective becoming and objective or superjective being with the irreversible direction towards the future. The irreversibility of time corresponds to Tanabe's concept of the future as the actively creating presence of eternity in the world. Time, however, does not exist by or in itself, but is rather created by actual entities in succession. The reciprocal transformation of action and being, or, subject and object, occurs in and through the mediation of eternity as the principle of absolute universality in the field of history. The movement of history and eternity in and through action is interpreted by the dialectic of the triadic Logic of Species. KEYWORDS: future, eternity, action, history, negation, dialectic, Absolute Nothingness Hajime Tanabe (1885–1962), the so-called Kyoto School philosopher of modern Japan, explores his own unique Triadic Logic of Species in the form of the Dialectic as the foundation of his whole system of thought. He creates a new synthesis of Western and Eastern philosophy on the basis of the traditional Buddhist notion of Emptiness or Absolute Nothingness, the latter of which was first used by his mentor Kitaro Nishida under whose influence Tanabe develops his ideas in a different way from Nishida„s.
    [Show full text]
  • From Tanabe's Dialectical Perspective
    406 RELIGION AND THE STATE: FROM TANABE’S DIALECTICAL PERSPECTIVE Makoto OZAKI ABSTRACT. Tanabe Hajime, the Kyoto School philosopher of modern Japan, proposes a new idea of the relationship between religion and politics in terms of the triadic logic of species that is motivated by the religious moment of repentance. Even the state existence has the inherently radical evil as in the case of the individual person, due to its duality of the species level of being. This means that the state existence is on the way of actualization of the genus-like universality, while always involving in the regression into the past substrative being which prevents it from realizing its own universality. In other words, the state existence is not absolute as such but rather a balanced being between ideality and reality, absolute and relative. This entails that politics is in need of perpetual reformation in connection with the religious act of repentance for sin and evil deeply lurked in human beings from time immemorial. Tanabe’s Logic of Species as the dialectic elucidates the negative mediation of politics and religion from the metanoetic perspective and sheds a new light on the relation of world religion and politics today. KEYWORDS: religion, the state existence, repentance, sin and evil, Absolute Nothingeness, politics, species, dialectic Contrary to Hegel, who regards the state existence as the Kingdom of God realized in history, Tanabe asserts that the state existence is inevitably involved in radical evil. For Tanabe, the state is not the realization of eternal truth in the actual world, but is, in its authentic form of the realized universality, sustained through the individual’s subjective action mediated by Absolute Nothingness.
    [Show full text]
  • The Limit of Logicism in Epistemology: a Critique of the Marburg and Freiburg Schools” ______
    Journal of World Philosophies Articles/1 Translation of Tanabe Hajime’s “The Limit of Logicism in Epistemology: A Critique of the Marburg and Freiburg Schools” _____________________________________ TAKESHI MORISATO Université libre de Bruxelles ([email protected]) This article provides the first English translation of Tanabe’s early essay, “The Limit of Logicism in Epistemology: A Critique of the Marburg and Freiburg Schools” (1914). The key notion that the young Tanabe seeks to define in relation to his detailed analyses of contemporary Neo-Kantian epistemology is the notion of “pure experience” presented in Nishida’s philosophy. The general theory of epistemology shared among the thinkers from these two prominent schools of philosophy in early 20th century Germany aimed to eliminate the empirical residues in Kant’s theory of knowledge while opposing naïve empiricism and the uncritical methodology of positive science. Their “logicistic” approach, according to Tanabe, seems to contradict Nishida’s notion of pure experience, for it cannot allow any vestige of empiricism in its systematic framework, which is specifically designed to ground scientific knowledge. Yet given that the Neo-Kantian configuration of epistemology does not create the object of knowledge, it must face sensation or representational content as its limiting instance. Thus, to ground a Neo-Kantian theory of knowledge while taking account of this limit of logicism involves explaining their understanding of the unity of subject and object in human knowing. For this,
    [Show full text]
  • REVIEW ARTICLE James W. Heisig, Philosophers of Nothingness: an Essay on the Kyoto School University of Hawaii Press, 2001
    PARRHESIA NUMBER 10 • 2010 • 87-92 REVIEW ARTICLE James W. Heisig, Philosophers of Nothingness: An Essay on the Kyoto School University of Hawaii Press, 2001 Eugene Thacker 1. DEATH IN DEEP SPACE There is a motif commonly found in science fiction, which derives from earlier narratives of nautical adven- ture and stories of castaways. The motif is that of the sole human being, unmoored, set loose, and adrift in space. One of the most popular versions of this is found in Stanley Kubrick’s 2001: A Space Odyssey, in which astronaut Frank Poole is set loose by the intelligent supercomputer HAL to drift aimlessly into the depths of deep space. In the film Kubrick portrays the scene without a soundtrack or, for that matter, any sound at all. The scene of being set adrift into space is depicted with silent horror: all we as viewers see is a lone figure speeding off into a black abyss. JAMES W. HEISIG, PHILOSOPHERS OF NOTHINGNESS During the Golden Age of science fiction in the 1920s and 1930s, pulp authors tended to depict the “adrift in space” motif as being “lost in space,” that is, as a by-product of inter-galactic adventure narratives. One was only lost in space until the next adventure, the next battle, the next conquest. However, for earlier works—most notably Camille Flammarion’s metaphysical science fiction Lumen—being adrift in space is less a by-way to yet another adventure, but a speculative opportunity in and of itself. Being adrift in space is the story itself, so much so that Edgar Allen Poe could pen entire cosmic dialogues around the theme, without character, plot, or setting.
    [Show full text]
  • La Nación Metanoética De Tanabe Hajime
    GRAU D’ESTUDIS D’ÀSIA ORIENTAL TREBALL FI DE GRAU LA NACIÓN METANOÉTICA DE TANABE HAJIME MARTA SANZ GÓMEZ TUTORA MONTSERRAT CRESPÍN PERALES BARCELONA, JUNY DE 2015 ÍNDICE 1. Introducción 2. Rasgos generales de la Lógica de la Especie 3. La filosofía del camino del arrepentimiento o zangedô 4. Análisis de “El carácter religioso de la praxis” 4.1. Indagación en la Lógica de la Especie 4.1.1. La lógica de la mediación absoluta 4.1.2. La nación y la praxis del individuo 4.1.3. La nación como mediador absoluto 4.2. Problemas de la reformulación 4.2.1. La libertad individual 4.2.2. ¿Fe Activa o Mística? 4.2.3. ¿Emanacionismo o renovacionismo? 4.2.4. La Lógica de la Crítica Absoluta y la no-filosofía 5. Conclusiones 6. Bibliografía 1. Introducción TANABE Hajime (1885 - 1962) es, junto a NISHIDA Kitarô (1870 – 1945) y NISHITANI Keiji (1900 – 1990), uno de los tres exponentes más conocidos de la llamada Escuela de Kioto. NISHIDA Kitarô1 es conocido como el primer filósofo japonés que lleva a cabo una propuesta genuina que da un paso más allá respecto a los pioneros de la filosofía moderna japonesa, difusores de autores y escuelas europeas. Así, tanto Nishida como los filósofos que forman la escuela, adaptan el lenguaje y problemática de la filosofía occidental forma profunda y crítica al contexto, estableciendo por primera vez un puente entre los pensamientos de Oriente y Occidente. De la amplia trayectoria de Tanabe es especialmente conocida la Lógica de la especie (shu no ronri), que dio forma entre 1934 y 1941 (Heisig, 2002: 145), y formuló con la intención de realizar un análisis filosófico del nacionalismo que reinaba en el Japón de ese contexto.
    [Show full text]
  • Dialogical Transformation: Exploring the Creative
    DIALOGICAL TRANSFORMATION: EXPLORING THE CREATIVE POSSIBILITIES OF INTERRELIGIOUS DIALOGUE AS A PRACTICE PROMOTING SOTERIOLOGICAL GROWTH A Dissertation Presented to the Faculty of the Department of Religious Studies University of the West In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Jesse F. Tanner Spring 2012 APPROVAL PAGE FOR GRADUATE Approved and recommended for acceptance as a dissertation in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Religious Studies. Jesse F. Tanner Date “Dialogical Transformation: Exploring the Creative Possibilities of Interreligious Dialogue as a Practice Promoting Soteriological Growth” APPROVED: Signature (J. Bruce Long, Committee Chair) Date Signature (William Howe, Committee Member) Date Signature (Joshua Capitanio, Committee Date Member) © 2012 Jesse F. Tanner ALL RIGHTS RESERVED ii ACKNOWLEDGMENTS I would like to recognize all of those individuals who have been sources of support and inspiration for me during the course of this project. I extend my utmost appreciation to my advisor, Dr. J. Bruce Long, for his intellectual and scholarly mentorship, as well as my other doctoral committee members, Dr. William Howe and Dr. Joshua Capitanio, for their academic assistance. I also thank my parents, Mark and Dianna Tanner, and my entire family for their moral support. Most of all, I am grateful for my wife, Khoa Ngo, who has been a steadfast companion continually inspiring me through her encouragement, insight, and strength. iii ABSTRACT In the midst of growing religious plurality and diversity, interreligious dialogue has been an increasingly prominent response to this situation. The present project analyzes the history and significance of interreligious encounter, particularly in the U.S.
    [Show full text]
  • Syllabus Number 4 Course Transcendence of the Good Name
    Syllabus Number 4 Course Transcendence of the Good Name Semester, Year First Semester, 2017 Number of Credits 2 credits Course level 5000 Course Number 027005 Instructor(s) Shigeru TAGUCHI (大学院文学研究科) (Institution) The aim of this seminar is to investigate different conceptions of the transcendence of the good in the ethical writings of Levinas, Derrida, Nishida, and Tanabe. The seminar begins with two sets of lectures from Levinas' early and late thinking: Time and the Other; God, Death, and Time. In both of these lectures, Levinas develops a conception of ethics based on the primacy of the other and the disruptive irruption of the infinite within an ontological economy of desire and egotism. Levinas' elemental insight into the traumatism of the Good (as the commandant "thou shall not kill" inscribed in the face of the other, as the infinite, as messianic hope) is further developed and explored, at times critically, in the writings of Derrida on mourning, responsibility, and forgiveness. Levinas’ text “Transcendence of Evil” and his debate with Phillipe Nemo will also be addressed. Next, these considerations of Good and Evil in Levinas and Derrida are compared with the ethical thinking of the Course modern Japanese philosophers, Kitaro Nishida and Hajime Tanabe. Nishida started his career with his book Inquiry into the Good. In this work, he claims that what is truly good is to know the true self, and hence fusing Objectives with the essence of the universe and uniting with the will of God. However, the later Nishida no longer simply speaks of such unity with the good.
    [Show full text]
  • 紀要19号A(P99-107).Pdf
    愛知工業大学研究報告 99 第四号A 昭和59 年 ORIENTAL NOTHINGNESS Kohei Kohei KOKETSU 東洋的無 瀕旗康兵 ln ln this short paper ，1 would like to explain briefty about th 巴 philosophy of Nishida ，Tanabe ， Nishitani Nishitani and Hisamatsu. World ，" "Goethe's Metaphysical Background" and 1. 1. NISHIDA'S PHILOSOPHY OF ABSOLUTE "The Unity of Opposites." The first of these analyzes the the Mind which contains all reality according to NOTHINGNESS Mahayana though t. The title ， "The lntelligible World ，'" refers to the images and concepts present Although Kitaro Nishida (1870 時 1945) is one of ]apan's ]apan's greatest Zen Buddhist philosophers ， his idiom within the Mind. According to Nishida ， the Mind is and style of thought-organization are difficult for composed of four separate levels ，each supported by West 巴rn readers to follow. the next ， in the same way ， to use his words ， as a fine kimono is lined with silk. From the outermost level to Typical Typical of Mahayana Buddhism is his empha- the innermost ，we have: the Universal of ]udgment ， sis sis on the contradictory aspect of phenomeno th 巴 Universal of Self-consciousness ， the Universal of logical logical reality ，which is finally "nothingness" or the lntelligible W orld ， and then a level called "voidness. "voidness. "ー. Everyone who is familiar with Nothingn 巴ss. One fundamental aspect of Nishida's lndian lndian and Buddhist philosophy knows the philosophy is that being supported by or having a difficulty difficulty of rendering into Western terms and "place" in the Universal of the mind is a necessary concepts concepts those Oriental views which are ascetical prerequisite for the state of "being.
    [Show full text]
  • UCC Library and UCC Researchers Have Made This Item Openly Available
    UCC Library and UCC researchers have made this item openly available. Please let us know how this has helped you. Thanks! Title The Kyoto School and Confucianism: a Confucian reading of the philosophy of history and political thought of Masaaki Kosaka Author(s) Rhydwen, Thomas Parry Publication date 2016 Original citation Rhydwen, T. P. 2016. The Kyoto School and Confucianism: a Confucian reading of the philosophy of history and political thought of Masaaki Kosaka. PhD Thesis, University College Cork. Type of publication Doctoral thesis Rights © 2016, Thomas P. Rhydwen. http://creativecommons.org/licenses/by-nc-nd/3.0/ Embargo information No embargo required Item downloaded http://hdl.handle.net/10468/3066 from Downloaded on 2021-09-27T06:22:53Z The Kyoto School and Confucianism: A Confucian Reading of the Philosophy of History and Political Thought of Masaaki Kōsaka Thomas Parry Rhydwen National University of Ireland, Cork PhD May 2016 Department of Philosophy Head of Department: Vittorio Bufacchi Supervisor: Graham Parkes Table of Contents Declaration ........................................................................................................ iv Acknowledgements ............................................................................................. v Dedications ........................................................................................................ vi Introduction ........................................................................................................ 1 Part One – On the Possibility
    [Show full text]