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Home , Hajime Tanabe, Unity of opposites

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 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 according to NOTHINGNESS though t. The title ， "The lntelligible World ，'" refers to the images and concepts present Although (1870 時 1945) is one of ]apan's ]apan's greatest Buddhist ， 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 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 knows the philosophy is that 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. 川 ways of approaching salvation rather than The innermost level of Nothingness ， although it philosophical philosophical concepts and therefor 巴 d巴fy ana- supports all the others ， does not itself rest on lytical lytical examination. Nishida ，though ， tried with anything ， so N othingness cannot be said to hav 巴 any the the help of to find a new "being" and ther 巴fore must be "nonbeing" or N 0- which would also incorporate such views. N 0 thingness. As such ，N othingness is the undistorted wonder ，then ， the difficulty in understanding him ， mirror of the Mind ，reftecting all finite objects.' The and his constant complaint that he was never "external world" of personality and individuality are understood understood even by his best pupils ， Orinetals included in the Universal of ]udgmen t. All d巴finable though they were ， familiar with his cultural phenomena are "predicates" of the Universal ，and background. background. ーー. the fact remains that Nishida is among these is that of self conceived of as an individual individual thinke r. What is the subject (thinker) of the the most demanding thinker ]apan ever produce 田 d. d. To understand him the reader must bring ， in these predicates ，and how does the concept of an addition addition to a competent knowledge of Western individual self come forth? we can answer these and ，a willingness to try to questions by proceeding to the second level of the see see "the beyond" which is Nishida himself. The Mind ， the Universal of Self-consciousness crux crux of the is ，1 think ， that Nishida wants On the second level ， consciousness of the self as to to be a universal thinke r. To put it better ，though "something thinking" rather than "something thought Nishida Nishida wants indeed to give his logic to Oriental " occurs.' If these first two levels of the Mind were all culture ， his aim is also to place it in a world that existed ，we might think there was a definite and culture ， to make it universa l. It is this bold inherent di 任erence between thinker and thoughts ， or attempt attempt much more than his poetical style or his between subject and object ， but exploring further ，we overly-repetitious overly-repetitious accumulation of dialectical discover the Universal of the lnt 巴lligible W orld ， negations ，which gives rise to the complexity of where these divisions ar 巴 erased. 6 At this level ， Nishida's Nishida's thought and the reader's difficulties. 1 subject and object are combined and indistinguishable from each othe r. However ， there is an apparent ln ln his book ， lntelligibility and the Philosophy 01 in this Universal ，because ， like 's Nothingness. Nothingness. there are three essays: "The lntelligible world of ideas ， there is some incongruity between 100 100 Kohei KOKETSU what is and what ought to be. At this level ， "in the goes where there is degree degree in which the conscience sharpens ，one feels And just in this coming from nothingness and more guilty."7 Arriviing at the innermost level of the going into nothingness ther 巴 is the gentle sound Mind ，N othingness ， even moral cease of humanity. to to exist. At this level ，any distinction between values ， Yes ， Goethe's universalism is just the opposite like like good and evil are understood as meaningless of that of Spinoza. His ， based on this kind of universalism ， does not remind us Existence Existence of the moral Self means conscious- of the intellectual love of the Stoic ， but of ness ness of one's own imperfection ，and an infinite the love of Maria ， the Eternal-Womanly.12 striving striving towards the idea l. In the degree in which the the conscience sharpens ， one feels more guilty. In the following lines from Faust ， Nishida 自nds To solve this contradiction ，and to see the true indications of the N othingness constituting Goethe's depth depth of the Self ， means to reach religious metaphysical background : salvation. salvation. Man comes to know the real bottom of the the Self ， only by denying himself completely. In "All earth comprises this this state of mind ， there is neither good nor evil 1s symbol alone ; By transcending even the intelligible Self in the What there ne'er su 伍ces direction direction of noesis. one frees oneself even of the As fact here is known : free free wil l. There is no more Self which could sin. All past the humanly Even the idea of the good is the shadow of Wrought here in love; something that is without form 8 The Eternal-Womanly Draws us above".13 In In the end ，reality is this formless N othingness ， in which there is no di 仔erence between good and evil ，no In his essay ，"The Unity 01 Ottosites" ， Nishida conception conception of the self as an individual ，no distinction discusses the philosophy of N othingness as it applies between subject and object ， nor among all the to problems such as the apparent di 妊erence between particular particular predicates of th 巴 Universal of Judgment. past and future ，and between one and many. These The essay ， "Goethe's Meta ，戸hysical Background ，" seemingly antithetical concepts are formed in the was written to show that Goethe had an intuitive unity of real experience. The past consists of events understanding understanding of N othingness. already fixed and unchangeable ， while in the future ， To depict eternity ，Greek artists used perfection of an infinite number of potential new forms can be form ， but Oriental art is "formless 吋 with eternity a conceived to exis t. In an abstract sense ， history part part of the background ，which "embraces all things progresses from past to future ， but in actual reality ， from behind."10 It has also been said that Goethe's there is only the present. One can exist neither in the poetry poetry is formless ， communicating a feeling of past nor in the future ， yet information on the individuality individuality against a background of N othingness concretely determined past and expectations of the Nishida Nishida says: nebulous future are opposites which are conjoin 巴d only only in the unity of the moment of experience. .. Goethe's pantheism encloses individuality This present is a point without duration. Even an everywhere. everywhere. Nature ， in Goethe's sense ， does not infinitely short movement in any direction will take deny individuality ， but produces som 巴thing us into the past of future ， both of which are beyond individual individual everywhere. This nature is like an the realm of actual experience: we dwell only in the infinite infinite space which ， itself formless ， produces duratioriless present. The "World" proceeds from form everywhere. Like the moonlight in "An den present to presen t. The point where the indefinite Mond" ， like the sea in "Der Fischer" ，and like the future turns into unchangeable past is the moment of mist mist in "Erlkonig" ， Goethe's "nature" is essential- "forming" and is called the present. Thus ， history is ly ly something that harmonizes with our heart. ll the movement from "formed" to "forming" experienc- ed ed in the timeless present. The forming (present) Goethe's Goethe's Nature both produces and encloses indivi- includes both the fo 口ned (past) and the unformed dual dual forms at the same time in the pantheistic sense ， (future) and is therefore a unity of these opposites. and as such cannot be distinguished from Buddhist Nishida says: N othingness In In the world as unity of opposites ，moving from Goethe's Goethe's universalism does not ， like Spinoza's ， the formed towards the forming ， past and future ， reduce reduce everything to the one substance ， denying negating each other ， join in the present; the man; he sees all things in man. '.. For Goethe ， present ， as unity of opposites ， has form ， and there there is no inward and no outward ; everything is moves ， forming itself ，from present to present as as it is; it comes from where ther 巴 is nothing ，and The world moves ， as one single present ，from the ORIENT AL NOTHINGNESS 101

formed to the forming. The form of the present ， ing and opposing ，means on the other hand ， as as unity of opposites ，is a style of the productivity at the same time ， that we ar 巴 joined with God of of the world. This world is a world of poiesis. God and we are in the relationship of absolute In In such a world ， seeing and acting are a unity unity of the opposites of the one and the many of of opposites. Forming is seeing ，and from seeing As individuals of the world of unity of oppo- comes acting. We see things ，acting-reflecting ， sites ， we are in the depth of our origin in and we form because we see. When we speak of contradiction with ourselves. This contradiction acting ，we begin with the individual subjec t. But does not diminish with the evolution of culture; when acting ，we are not outside the world ， but in on the contrary ， there it becomes more and more the the world. Acting is essentially "being acted". If obvious. In the world of unity of opposites which our our acting is not merely mechanical or tele- has its unity in the transcendent ， the process of ological ， but truly forming ， then the forming action- and poiesis from the formed must be ， at the same time ，a "being formed". We towards the forming ， is essentially a human are are essentailly forming ， as individuals of a world progress. In this direction ，too ，we do not join the which forms itself. 14 absolute ，God. 17

The unity of opposit 巴s present another aspect in the The past and the future are united in the instant of seeming antithesis between one and many. Zen present experience ，and in the same way ， the one and scholars scholars affirm the reality of a world of plurality and the many are conjoined within the unity of that individuality individuality while acknowledging the identity of all momen t. The one recognizes itself in the many who things. things. This would appear to be an unresolvable are identical to it in the durationless present of paradox but the Zen scholars view it as a mere expen 巴nce. abstraction. abstraction. In the durationless present ， the whole In spite of certain obscurities and seeming vagaries ， (one) (one) con tains the parts ， (many) and the parts make Nishida's thought has much merit for the student of up the whole. "The world where innumerable indi- Buddhist philosophy. First of all ， there is the interac viduals ， negating each other ， are united ，is one single tion between a mind committed to Zen Ideas and the world which ， negating itself ， expresses itself in terminology of Western philosophical though t. The innumerable innumerable ways."15 most important aspect of Nishida's philosophy is that To express it di 任erently ， the Buddha Mind pro he has framed all his ideas usiing the Western way of duces duces a multiplicity of images and realizes itself in all thinking and manupulating concepts ，expanding them of of them ， but knowing its ultimate unity ， recognizes to their furthest extension and breaking through their that that even the r巴自 ection of itself as a separate ， limitations. No Eastern thinking or specifically individual individual entity destroys its all-inclusive oneness. Eastern ideas hav 巴 been allowed ，and Western logic is Calling Calling the one "God" and the many "men ，" Nishida always adhered to ， but Nishida's philosophy can be depicts depicts the paradox which the supposedly individual said to be basically Eastern. Nishida does not attept human being senses when confronted with the reality to criticize or interpret Western philosophy through of of an indivisible God of which he is an expression or pre-existing Eastern concepts ， nor does he seek to manifestation. 16 The crisis of "conversion: occurs combine or synthesize Eastern and Western schools of when the ego which had conceived of itself as an thought individual individual faces this "God" which melts all indi- viduality viduality into oneness ，and su 汀 enders its individuali- The significance of Nishida's philosophy ty. ty. The Buddha Mind ， or N othingness ， is realized consists in the fact that he was the first Japanese when this abandonment of empirical self occurs and who discarded the work of being only a populari- the the identity of the tru 巴 self with God is acknowledged zer of West 巴rn philosophy and tried to build up a Nishida Nishida says system of his own. This system ，though including the the method of Western philosophy ， is still The world of unity of opposites has its unity thoroughly Oriental in its theme and fundamental

and self-identity ， but not in itself. Identity ， as approach. ー ...Naturally ， Nishida is not the only unity unity of opposites ，is always transcendent for this one who aspired to be more than a purveyor of world. world. That is why self-formation of the world ， Western philosophy ， nor is he unique in his as as determination without a determining one ， is Oriental approach. N evertheless ， he must be spiritua l. The fact that the world has unity and singled out for his perseverance in the task and identity identity in absolute transcendence ，means that his positive accomplishment. 18 the the individual many are confronted with the transcendent transcendent one. and that the individual is We can say that he has surrendered himself to a individual individual because it confronts transcendence. By characteristically Western way of thinking ，and thus confronting confronting God ，we have and are personality. placing himeself in the nonexistent ， so that he is able The fact that we ， as personal Self ， are confront- to transcend Western philosophy ， making it the 102 102 Kohei KOKETSU object object of his embracing acceptance. This can be done and inexpressible experience. The goal of this only only when the fundamental guiding principle is experience is enlightenment ，and its fulfillment is Absolute Absolute N othingness ，and it is only in this way that Nirvana. Zen Buddhist statements are primarily a true synthesis of Eastern and Western philosophical indirect and paradoxical ，a method equally important thought ， as opposed to superficial eclecticism can be in German mysticism. This leads us to the idea that achieved ， fundamentally at leas t. G. K. Piovesana Hegel reveals a great mystical heritag 巴 in his says: says: dialectical method. J apanese philosophy ，and specifi cally cally Nishida's philosophy employ paradoxiccal and No doubt ，Nishida ， the "absolute nothingness" dialectical ， but Nishida does not particularly is is a much more profound expression of religious use the process of thesis ，antithesis and synthesis. experience experience than Western formulations ， because Nishida views judgment as being formed by there there the universe is swallowed up and the ego analysis of the intuitive whole. For example， the too too has disappeared ， only however ， to emerge judgment that horses run is formed by having again again in another instant of this dazzling obscuri- actually seen a horse run. The truth of a judgment ty ， in a kind of Zen Buddhistic enlightenment. depends on the truth of the cource from which it was Mahayana Buddhism too says that "the concrete drawn through th 巴 dichotomy of subject and predi- reality reality is the void ， and the void concrete cate or subject and object. To establish the truth of a reality". reality". ... For Nishida two ways of knowing- judgment through its dichotomy ，we must refer back things things are possible: one being the direct apper- to intuition ，which is considered a self-developing ception ception of the object ， the other the knowledge whole ， similar to Hegel's Notion (Begri 任). Nishida which we can have through self-conscious says "All reality is intuition ，" or "All reality is ness. ness. ... In order to avoid any kind of judgment immeidate consciousn 巴S8" in 出 e same way as Hegel which could leave opposition between subject and says ， "All is Notion ，" or "All is Judgment ，" and this is object ， or too much "being" in the judgment ， the pretty much the meaning of Nishida's dictum Nishida Nishida thinks of the predicate ， as having "Consciousness is the Unique Reality."Professor nothing nothing of the entitative nature of the subject Matao N oda says Therefore ，it is a transcendental predicate which precisely precisely as applicable to subjects without dis- Thus ，pur 巴 experience comes to cover actually tinction tinction can be called nothingness the whole range of knowledge ，physical ，mathe- This type of ，then ， equips Nishida matical ，and metaphysica l. The "pureness" of it ， with with a logic able to express the meaning of in part ， means ultimately to be free from Oriental Oriental culture ， based as it is upon the voidness egocentricity. of of reality. This voidness ，it must be insit 巴d upon ， Here Nishida's thought is akin to the dialectic is is not the ontological nothingness of Western of Hege l. Nishida's pure experience proves to be philosophy ，which is usually rendered in Japanese a spontaneously dev 巴loping totality which includ- by kyomu. It is ，rather ，what is called in es even reflective thinking as its negative phase ， Japanese ， the absolute present with all its inclu- and in the end pure experience is identified with sive sive processes and contradictions ，which even in ultimate reality. The title of one of the chapters its its most religious nuances has nothing to do with in his "Study of the Good" characterizes Nishida' a Christion concoption of God as a transcendent s position somewhat crudely as "Consciousness is and personal being. 19 the Unique Reality 円。

Second ， there is a clear indication of the basic Third ， Nishida's writing show how Christian terms ， compatibility compatibility of Nishida's and Hegel's . like God ，creation ，conversion ，agape ，etc. can be used The essence of Mahayana Buddhism is non-rationali- by Buddhists to communicate ideas totally opposite ty ，and Zen is particularly so; in this respect it to those of orthodox . We can compare resembles resembles mysticism : sinc 巴 the essence of Mahayana the above te 口ns in both as follows : Buddhism transcends language ，it is an immediate ?' Christianity Christianity Buddhism God For the Christian ，God is Being. (Tillich's The Buddha awakened to the Suchness God is Being itself.) which is beyond Being and non-Being.

The Christian's God represents eternal The Buddhist accepts the life-death cycl 巴. life life

For the Christian ，God is absolutely other For the Buddhist the true self is the Absolute Absolute Self ORIENTAL NOTHINGNESS 103

Creatio 河 The creation of the world is not a The world is ・ movement of God in Himself ， but a free neither generative nor extinctive ， 0) りus ad extra ，finding its necessity only in neither continuous nor discontinuous ， His His love ， but again not casting any doubt neither one nor many ， on His selfsu 伍ciency: the world cannot neither coming nor going exist exist without God ， but if God were not love

(as (as such inconceivable!) 噂 He could exist very very well without the world From Buddhism Sutra ， ""22

From Karl Barth ，Credo. 21

Conversion Conversion Act of total or global faith by which man Kie is a very old word. It is related to the recognizes recognizes Christ as the Lord of his life ， sanskrit) りaravritti ， defined as "the twining and ， in answer to the Gospel ， accepts the about or sudden revulsion at the deepest Kingdom which is the Church. Conversion seat of consciousness which is the Buddhist to to Christ coincides with justification moment of conversion" (Christmas Hum- phreys ，A Popular Dictionary of Buddhism ， N. Y. ，1963 ，p.146)

Agape God's love for man ; divine love Jihi ，compassion ，is emphatically a Buddh ist ist concept. Ji means "to bring joy to other; other; " hi means "to take other's suffering away." away."

In In fact ， Jihi and agape are similar in that they are both a perfect victory over the ego. Buddhist Buddhist tradition has understood that compassion is the criterion of wisdom ，much as Christian Christian gnosis tells us that wisdom without love is but like "blaring brass or crashing

cymba l." (1 Co r. 13 ・ 1)

Grace Grace Religion Religion is that which inspires man. It is an inspiration and a self-awareness which comes to to man from an absolute being. It is the spirit of God ， the love of God ， the mercy of Buddha. In what way can man approach the Absolute ? He can rely on the guidance which comes to him from absolute spiritual in several ways such as grace ，th 巴 gospel ， revelation revelation or Buddha's mercy ， his merit and his Vow. Man ，however ， cannot find this religious religious truth in himself ，it must be communicated to him by the Absolute. Hence our meeting which this Absolute calls for a selftess heart and a humble attitude willing to inquire inquire after the truth.

The Nembutsu (the invocation of the name of Am ida Buddha) is the central practice of the tariki tariki (Other Power)-way. However ，it is not the Nembutnu practice but faith that ftows from Amida's name which assur 巴 s salvation. Salvation by "Other Power" (tariki) is that the the Original Vow is the only cause of faith which is a altogether the gift of Amida. On the tariki-line tariki-line man seeks oneness through the extinction of the Ego before the overwhelming superior superior Other Power ，whereas in the self power (J iriki)-way he tries to break. through the the Ego into the Absolute. In both cases the transition into the Absolute signifies oneness ， which comprises self-exertion and grace.

In In Christian theology ， needless to say ， this unity is guaranteed by the fact that ultimat 巴ly grace grace as well as freedom are founded in God ，and that thus ， in the words of Saint Paul ， "God is all in all." In Buddhist understanding too ，deliverance or salvation leads into the sphere sphere of absolute Oneness. 23 104 104 Kohei KOKETSU

Throughout Nishida's works is the basic assumption Piov 巴sana: that that the "Oriental religion of Nothingness" teaches that that the soul is Buddha. 24 However ，he reminds us that If we take Nishida as an example and consider " 'All is one' does not mean that all are one without his evolving philosophical thought ， we can differe 白tiation"25 Nishida writes about the outside determine that his general inspiration stems from world ，nature ， biological and social evolution ， the the background of Mahayana Buddhism and Zen physical physical sciences ，individual human beings ，etc. as if N onetheless ， this background does not give even they they were objectively r巴al ， but this seeming di 任巴 renti- a hint why Nishida in his study of Western ation ation is merely the separation of individual thoughts thinkers started from James and Bergson ，went within within a single mind. Just as he insists on individuali through Fichte and Hegel ，and produced in the ty ， he emphatically denies any real distinction end a "logic of nothingness" which ， though between subject and object ，and asserts that all things inspired by many other ideas ，is finally Nishida's are are identical in the Buddha Mind. He says : own formulation. In other words ， we cannot explain explain the flowering of a great by The religion oriental of N othingness teaches pointing to the cultural soil in which he is rooted that that it is the soul which is Buddha. This is We must go much further and consider who tilled neither neither spiritualism nor mysticism. Logically it is that soil ，what rains fell upon it ，and 一一 most the the unity of the opposites of the many and one important of all--what was the inner quality of "All "All is one" does not mean that all are one the seed ，namely the creativity and novel ap- without without di 妊erentiation. It is ， as unity of opposit- proach of the gr 巴at thinke r. 28 es ，巴 ssentially that One by which all that is ， is Here is the principle of the origin of the historical 2. 2. PHILOSOPHY OF HAJIME TANABE world as the absolute present. We ， as individuals of of the world of unity of opposites ， are always in Born in ，Hajime Tanabe (1885-1962) was touch touch with the absolute ， although we may not invited to in 1919 ，and there became even even say that w 巴 are in touch with it. It is said : Nishida's mostr illustrious disciple. Eventually ， he "He who sees and hears in the present instance established the so-called of Philosophy only only what is to him clear and distinct ， does not 1 would like to discuss how Nishida and Tanabe cling cling to a certain place ， but moves freely in all diff 巴r as follows :

ten ten directions" ー In the depth of selfcontradiction A) Nishida emphasizes action-intuition ， while absolutely absolutely to die and to enter the principle "all is Tanabe stresses the significance of action-faith in one" ，一一 this ，and nothing else ，is the religion of religious existence "it "it is the soul which is Buddha". It is also said B) Action-intuition assumes that we exist as an "Y ou who are listening to my preaching ，you are element in the creative world. In addition ，Tanabe not not the four elements ，by you can use your four also considers the problem of dialectic only in

elements. elements. When you are able to understand this ， relation to the historical world 噂 But for Nishida. the you will be free to go or to stay". This does not idea of a creative element in a creative world leads to mean the conscious Self ，which is merely an a historical viewpoint ，where the perspective of the illusionary illusionary accompanying one; there must be an whole changes at every moment and can be seen anew absolutely absolutely denying conversion. Therefore ， this is from a di 任erent angle. For Tanabe ，on the other hand ， an absolute ， in contrast to spiritual the pathway through the historical world is like a ism ism or mysticism. This absolute objectivism is blind alley at every point ，and it is with decision and the the basis for true scienc 巴 as well as for true courage that one must proceed in order to find his morality. morality. "Soul" does not mean subjective way out. To put it another way ，Tanabe stresses the consciousness. consciousness. "The inward ， too ， cannot be infinitesimal in contrast to Nishida's integral grasped". grasped". And "nothing" is still ar 巴lative "non- C) For Tanabe ， the ethical viewpoint is predomi being" being" which opposes "being".26 nant ，and even in his later years he devoted himslef to the the study of many from an ethico-social The soul or self is the Buddha Mind : all di 任erentita- viewpoint ， seeking to reconcile the truth of the Pure tion tion occurs inside it. Even though the Zen philosopher Land Sect with the Zen Sect in Buddhism as well as may discourse learnedly on the reality of a concretely with the truth of Christianity. However ， the immedia differentiated differentiated world ， it is ultimately nothing more te realization of Absolute N othingness ，taken from than than a world of di 妊erentiated ideas in the one all- Zen Buddhism ， is the basic influence in all Nishida's inclusive inclusive Buddha mind ，which is after all only the thought from beginning to end ， so the question for us ess 巴ntial self of th 巴 thinker of ideas. "All objective would be : What is faith according to Tanabe? being being has its foundation in the S巴lf."27 If faith is taken in terms of Christian understand ing ， then the question of Tanabe and Nishida could be It It is appropriate to close this section with G. K refined to the objection that is Nishida's system ， since ORIENTAL NOTHINGNESS 105

he ignore the most basic fact in Christain belief ， there effectively with ordinary main-stream theology ， is is no room for faith in the full Christian sense. 1n which ， throughout the centuries ， showed a deep other other words ，it could be said that the same question concern for negative theology through its best arises arises between Tanabe and Nishida as between representative Buddhism and Christianity ，which do belong to two To discuss the relationship between God and different different religious structures ，and which cannot be absolute nothingness ， the following argument is reconciled reconciled with each other unless one side renounces basic: If something is possible which is not God ， or its its claim to absolute truth which includes God ， then that which was called "God" Tanabe did not become a Christian. He mentions before is not God at all ， since no matter what detailed

that that since he was infiuenced by Nishida ，he leaned explanations we might attempt ， ex defi 削 tione it is toward Zen intuition ，and therefore his particular impossible for anything to exist which is either interest interest in Christianity naturally remained superficial further beyond or closer within ， either further away He studies the conversions of Pascal ， Newman ， or nearer ，and at the same time is not God Augustine Augustine and Luther ，and read Barth's Credo as wel l. 3) Nishitani's philosophy has another strong point He also studied Kierkegaard ， but even then he was his atrraction to religious practice. Nishitani is linked forced forced to confess that he felt it was one of his weakest with several groups of scholars who make an effort to points points that ， as a teacher of philosophy ，he was unable include religions ，particularly Zen practice. In this

to to gain a true understanding of Christian though t. connection ， the name of Shin'ichi Hisamatsu (1889 時 He also mentions that he realized that Catholicism 1980) must be mentioned. Graduating from Kyoto deserves deserves special attention. He explains by nothing University ，he too became a disciple of Nishida that that Protestantism has a tendency to turn away from However ，on Nishida's advice ，Hisamatsu practiced objective objective reality ， stressing the interior world and Zen in addition to studying philosophy. He taught subjective subjective faith alone ， while Catholicism unites the Buddhism at the University during the same period of supernatural supernatural world of the spirit with the natural time as N ishitani. Hisamatsu wrote on Oriental world ，and thus faces history through this unity and nothingness ，and an English translation of his article interpenetration. interpenetration. He obviously had difficulty grasping called The Characteristic 01 Oriental Nothingness is Protestant Protestant discussion ， especially that of Wrede ， useful in understanding both Nishitani and Hisa- Barth ，and particularly the discussion of the relation matus ship ship of Paul's image of Christ and the historical ]esus. The characteristics of Oriental nothingness ，accord- Therefore ， in th 巴巴nd ，he says "1 don't b巴lieve ; please ing to Hisamatus ， are six. 31 help help my unbelief."29 1) "The 'not a single thing' nature of Oriental 3. 3. PHILOSOPHY OF SHIN'ICHI HISAMATSU N othingness means that as regards that which is AND generally generally said 'to be' there is in and for Oriental Before Before studying under Nishida ， Nishitani (1900 N othingness not one single such thing" (II ， 76)32 ) was already attract 巴d by Nietzsche and "Nothing whatever wherever being Myself and Dostoevski ， the Holy Scriptures and St. Francis of Myself being nothing whatever wherever is Assisi Assisi as well as the two famous Zen masters Hakuin Oriental N othing" (ibid.). (1685-1768) (1685-1768) and Takuan (1 573-1645). The fact that he 2) It is "like empty.space" (II ，80) ， but "it is studied studied under Heidegger in Freiburg im B r. before not the same as empty-space ，which has neither W orld War II can be deduced from his publications ， awareness nor life. Oriental N othingness is the the the most important of which is What is Religion? One who is 'always clearly aware.' Therefore it is (1961). (1961). This is one of the most brilliant philosophical called (Mind ，' 'Self ，' or the 'T rue Man' (II ，82)." It works to come out of ]apan in years is without obstruction ，omnipresent ，impartial ， 1 would like to consider his comprehensive articles : broad and great ，formless ，pure ， without beginn- 1) Nishitani" calls the final reality "emptiness" and ing and without end ， the voiding of being and the not not "absolute nothingess ，" thus it is understood that voiding of void he considers it di 任erent from (a) any form of ， 3) It is Mind-in- It self: 1t is "in no sense (b) (b) Tanabe's concept of absolute nothingness ，and (c) inanimate like empty-space. N ot only it is living ， that that which he purposely associates with the sunyata it also possesses mind. Nor does it merely possess

(emptiness) (emptiness) idea of Nagarjuna; in other words the mind; it possess self 司 consciousness." (II ，86).34 traditional traditional Zen interpretation of nothingness "The tru 巴 Buddha is not without mind ， but 2) Nishitani abmits that certain trends in Christian ト possesses mind which is 'without mind and ty ，particularly German mysticism ， lean toward the without thought ，' is not without self-awareness ， true true absolute nothingness. However ， his of but possesses an awareness which is 'without the the doctrine of creation ， in addition to his feeling that awareness'-an egoless ego ， is not without life ， from an orthodox viewpoint ， Eckhart must be but possesses life which is ungenerated and considered considered a heretic ， prevent him from dealing unperishing." (II ，87).35 106 106 Kohei KOKETSU

4) It is Self: "Speaking in terms of 'seeing ，' ed as follows this this Mind is the 'active se 巴ing' and not the passive 'being 'being seen'...... But when 1 say here that this In short ， the J apanese language has had ， at

Mind is 句active ，' 1 mean that this Mind does not least in the past ，a structure unfit for expτesslng obtain obtain as 01 コject ， but obtain as subject logical conceptions. Consequently ， when the It It does not mean that such a Mind is simply the J apanese adopted the already highly advanced

aspεct of 'the active' in separation from 'the conceptual knowl 巴dge of Buddhism 旦nd Con

passive.' passive.' In this Mind there is no duality of 呂 ctive fucianism. they made no attempt to express it in and passiv 巴" (II ，88).36 the original J apanese language. but us 巴d Chinese 5) It is the completely free subjec t. (II ， technical tern1S without modification. Again ， in 91)37 91)37 True liferation in Buddhism is to be translating the concepts of Western learning ， the thoroughly-Oneself-this freedom. In this ， true ]apanese used Chinese characters and did not liferation liferation in Buddhism differs from state of render these concepts into J apanese directly

salvation salvation of religions like Christi 旦nity. Even such Consequently ，even today ，any marked tendency a Buddhist sect as th 巴 Jodo Shin Sect which ， in to logical expr 巴ssion is hardly apparent in the the the extemal aspect of it state of salvation ， J旦panese language 41

resembles resembles Christianity ，is di 丘erent from Christia Th 巴 Japanese people. however ， in their charac ←

nity nity to the extent that as a Buddhist sect it ，too ， t巴ristic way of thinking ，呂町 inclined to grasp this must hav 巴 it ultimate base in the freedom nature order or law in relation to human r巴lations rather of of Oriental N othingness. 1 should like to call this than as a law of objective things. This tendency freedom nature of Oriental N othingness sub- has be 巴n strenghtenεd especi 呂lly through the non- jectively-subjective jectively-subjective freedom ， that is ， absolutely logical character of the ]apanese language subjective subjective freedom. (II ，93)38 Consequently ， the thinking of the J apanese 6) It is "creative" (II ， 94)39 Oriental people has not been developed in an objective and N othingness is this Mind which is to be likened to logical direction 42 the the water as subject. The creative nature of

Oriental Oriental N othingness is to be illustrated by the As far as his religious views 呂re 仁oncerned ，ti is relation relation between the water and the wave ， in clear that Nishida preferred panentheism to which the water is forever and in every way th 巴 pantheism and to thεChristian understanding of subject. subject. If one were to make a subject of the God as transcenden t." wave which is produced and disappears ， this Religious philosophers ， rather than specialists would be the ordinary self of man. It is in such an in ， like Nishida ，Tanabe ， ordinary ordinary sunjec t' s reverting back from wave to although undeniably in f! uenced by Christian water- that is ， returning to its source and re . are more inclined to a type of emerging as the True-Subject of True-Self that Buddhist nothingness as presented in the cultural the the characteristics of Oriental N othingness must ]apanese heritage. Nishitani Keiji ，too ，is definite

b 巴 sought and are to be found. (II ， 97)40 ly a purveyor of an Oriental type of philosophy of r巴ligion. .. ]¥j ishida ， for instance ，qualifies his 4. 4. SUMMARY position position as "panentheismus" and thereby does Many Japanese philosophers did much more than disassociate hifirself from any traditional typ 巴 of

simply simply spread Westem ideas. The most creative pantheism 守 It must be confessed ，however ， that thinkers thinkers among them determined to supply what they the more one probes Nishida's mind the more one f巴lt was the biggest lack in the Ori 巴ntal philosophical would like further clarification on this key tradition: tradition: a new logic which would allow them to concept. But ]apanes 巴 thinkers like Nishida compete with Western philosophers on their own refuse to enter into these ultimate problems and ground. ground. Toward this goal ， the best minds ， like transmit them to religion. And here we enter into Nishida ，Suzuki ，Tanabe ，Hisamatsu and Nishitani a field which is not easily dealt with in Western have spent and are spending a great deal of time and philosophical categories ，which ，it must be said in energy energy passing ， cannot easily cope 巴ven with Western To emphasize the quest for a new logic as a religion. 44 characteristic characteristic feature of contemporary Japanes 巴 philosophy philosophy is to invite the obj 巴cttion that this is in Thus ，it is easy to ascribe to an Oriental mood any direct direct con f! ict with the often-repeated idea that the thought which has greatly in f! uenced their philosophy

Japanes 巴 are almost congenitally averse to logical of religion. It must 呂lso be admitted that a Western thinking. thinking. Hajime Nakamura has included a long reader will notice many nonlogical asp 巴cts in their chapter chapter in his The W;α~ys 0/ Thinki ηg 01 Eastern way of thinking PeoPle PeoPle on the "Non-Rationalistic Tendencies" of the Japanese Japanese people. These tend 巴ncies can be summariz ORIENTAL NOTHINGNESS 107

NOTE: 1. 21. Karl Barth ，C 陀 do ，(N ew Y ork : Charles Scriber's

1. 1. Gino K. Piovesana ，Rece 日 t]，ロ ，/ Janese Philosophical Sons ，1962) ， pp.31-32 Thought ，1862-1962 .' A Suruey (Tokyo :Enderl 巴 22. Cf. Hajime N akamura ， Ways 01 Thinlung 01 Bookstore ， 1968) ， pp.89-9 1. See also ， cf. Hans Easter: η PeOj うles ，巴d. by Philip P. Wiener (Hono

Waldenfels ， Absolute Nothing 目ess-Foundatio 刊S lulu: East-West Center Press ，1964) ，p 55 ， p.61

lor lor a Buddhist ← Christian Dialogue ，trans. by J. W 23. C f. H. Dumoulin ，"Grace and Freedom in the Way Heisig Heisig (New York: Paulist Press ，1980) ， pp.35-46 of Salvation in Japanese Buddhism ，" in 旬戸 es 01 2. 2. G. K. Piovesana says that "N ishida's Jntelligible RedemJ うtion ， ed. by R. J. Zwi Werblowsky & C

World stemm 巴d from Ricker t' s Dis E 法 ennt η zs Jouco Bl eeker (Leiden: E. J. Brill ，1970) ， pp.98 der der inielligibelen Welt" Jbid. ， p.76 104 3. 3. Kitaro Nishida. Jntelligibility and the philoso 戸hy 24. Nishida. op. cit. ， p.237 。>/ Nothingness ， trans. with introduction by R 25. lbid ，p 237 Schinizinger Schinizinger (Honolulu: East-W 巴st Center Press ， 26. lbid. ， pp.237-238 1966) 1966) pp.31-32. 34. 76. 89. 27. lbid. ， p.89 4. 4. Jbid. p.1 38. 28. Piovesana ， op. cit. ，p.245. 5. lbid.. p.7 1. 29. C f. Hajime Tanabe ， "Memento More ，" Philo 6. 6. lbid. ， p.83 so 戸hical Studies 01 ]atan ，V 0 1.I， 1959 ， pp.I-12 7. 7. Jbid. ，p 126 C f. Hans Waldenfels ， "Absolute N othingness ，" 8. 8. lbid. ， p.126 Monumenta NiTl りonica ，Vo 1. 21 ，1966 ， pp.371-382 9. 9. lbid. ， p.146 30. Cf. Keiji Nishitani ，"What is Religion フ，" Philo- 10. 10. lbid ，p 146 50J うhical Studies οif ]a 戸。 η ，Vo I. II ，1960 ， pp.21-64 1. 11. Jbid. p.149 See also ，cf. Hans Waldenfels ， Absolute Nothing- 12. 12. lbid. ， pp.157-158 ness-Foundations lor a Buddhist-Christian Dia 13. 13. Jbid.. p 156 logue ，trans. by J. W. Heisig (New York: P 呂ulist 14. 14. Jbid. ， p.186 Press ，1980 )， pp49-117 15. 15. lbid. ， p.187 31. Shin'ichi His 且matsu ， "The Characteristic of 16. 16. lbid. ，pp.234ff Oriental N othingness ，" PhilosoPhical Studies 01 17. 17. lbid. ， pp.234-235 ]apan. VoLI I， 1960 ，pp 65-97 18. 18. Piovesana ， op. cit. ， pp.88-89 C f. Hans Waldenfels ， "Absolute N othingness ，" 19. 19. Jbid. ，pp .1 08-110 Mo 刀umenta N iJ う戸 onica ，V 0 1. 21 ，1966 ， pp.385-386

20. 20. Matao N oda ，付East-West Synthesis in Kitaro 32. Jbid. ， p.76 Nishida ，" Philoso 戸hy East and West ，Vo I.I V ，No 33. lbid ，p 82 4，1955 ，p347 34. lbid ， p.86 f. C f. David Dilworth. "Nishida's Early Pantheistic 35. lbid. ， p.87

Voluntarism ，" PhilosOl うhy East a刀 d West ，V 0 1. 20 ， 36. lbid. ， p.88 N 0 .1， 1970 ， pp.35-49 37. Jbid ， p.91 f. C f. David Dilworth ，"The Initial Formations of 38. Jbid. ，p 93 'Pure 'Pure Experience in Nishida Kitaro and William 39. Jbid. ， p.94 J ames ，" Monumenta Nip 戸口日 ica ，Vo 1. 24 ， NO.I-2 ， 40. lbid ，p 97 1969 ，pp.93-11 1. CRec 巴ived January 17 ， 1984)