The European Network of Japanese Philosophy (ENOJP) Was Founded by a Group of Scholars in the Field of Comparative and Japanese Philosophy in November 2014
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Re-Politicising the Kyoto School As Philosophy
Re-Politicising the Kyoto School as Philosophy Edited by Christopher Goto-Jones (2008) 8 The definite internationalism of the Kyoto School Changing attitudes in the contemporary academy1 Graham Parkes Nationalism manifests itself alonga spectrum of forms and a variety of contexts. When espoused by a people oppressed by a colonial power in the cause of achieving independence, it can surely be a good thing, whereas the form prosecuted by the National Socialists in 1930s Germany exemplifies the phenomenon at its most pernicious. Since the philosophy of the Kyoto School has been dismissed as ultra- nationalist ideologymerely masqueradingas philosophy, it is worth askingwhat kind of nationalism it advocates. If it turns out to be the kind that is compatible with, or even naturally leads to, internationalism, there may be little point in complainingabout it. We may also find that what the Kyoto School philosophers have to say about internationalism is relevant to issues that still confront us in the globalizing world of the early twenty-first century. In his well-documented presentation of the School’s founder, Nishida Kitaro,¯ as a significant and decidedly un-nationalistic political thinker, Christopher Goto- Jones helpfully sketches some of the relevant sources for Nishida’s thinkingin Neo-Confucianism and various schools of Japanese Buddhism (Goto-Jones 2005: 25–46).2 I shall begin by tracing some older and broader philosophical ideas from these traditions that naturally incline the Kyoto School philosophers away from nationalism, as background for an overview of internationalist ideas in the works of Nishida Kitaro¯ and Kuki Shuz¯ o.¯ 3 Similar ideas are to be found in the work of Nishitani Keiji, but space permits only a brief account of his contribution rather than the longer treatment it deserves. -
Confessions of a Frigid Man: a Philosopher's Journey Into the Hidden Layers of Men's Sexuality
Confessions of a Frigid Man A Philosopher’s Journey into the Hidden Layers of Men’s Sexuality Masahiro Morioka CC BY-ND 4.0 This work is licensed under a Creative Commons Attribution 4.0 International license. This book is also available at Amazon.com, Amazon.co.uk, Amazon.de, Amazon.fr, Amazon.it, Amazon.es, and Kindle stores. Confessions of a Frigid Man A Philosopher’s Journey into the Hidden Layers of Men’s Sexuality Masahiro Morioka Tokyo Philosophy Project Tokyo Originally published in Japanese by Chikuma Shobō Ltd., Tokyo, in 2005 and 2013 (ISBN:4-480-06221-1, ISBN:4-480-43057-1) Copyright: © 2005, 2013 by Masahiro Morioka English translation: CC BY-ND 4.0, 2017 by Robert Chapeskie and Masahiro Morioka Translated by Robert Chapeskie (Preface, Chapters 1 through 5, Afterword–2004) and Masahiro Morioka (Foreword, Epilogue, Afterword–2017) Published in Japan by Tokyo Philosophy Project, Waseda University, 2-579-15 Mikajima, Tokorozawa, Saitama 3591192, Japan www.philosophyoflife.org/tpp/ First edition: January 20, 2017 Contents Foreword to English Readers 1 Preface 7 Chapter 1 As Long as There’s a Miniskirt I Don’t Need a 11 Flesh and Blood Woman!? Chapter 2 Men Who Avert Their Eyes from “Male 23 Frigidity” Chapter 3 Why am I Attracted to School Uniforms? 57 Chapter 4 Delving into the Psychology of Men with 85 “Lolita Complexes” Chapter 5 Moving Beyond Being a “Frigid Man” 133 Afterword – 2004 165 Epilogue Further Thoughts on a Frigid Man – 2013 167 Afterword – 2017 193 Foreword to English Readers This book was published under the title A Frigid Man (Kanjinai Otoko) in Japanese in 2005. -
Selected Speaker Biographies (Where Provided)
Selected Speaker Biographies (where provided) Please note speakers are arranged A-Z by first name. Aaron Brooks grew up in Lynchburg, Virginia. He received his B.S. in mathematics from Liberty University, an M.Div. from Duke University, and an M.A. and Ph.D. in philosophy from Florida State University. His primary area of research is in value theory and its relation to how we should live. In particular, he specializes on life’s meaning. He has been published in Unisinos Journal of Philosophy. He is currently an Instructor of Philosophy at Durham Technical Community College. Angel On Ki TING received her PhD from Hong Kong University of Science and Technology in 2013 and is currently a lecturer in philosophy at School of Continuing Education of Hong Kong Baptist University. She teaches applied ethics and introduction to philosophy. Her research interests include bioethics, meaning in/of life, moral psychology, ethics, comparative philosophy, early Confucianism and Zhuangzi. 1 Anton Heinrich Rennesland obtained his MA and BA Philosophy degrees from the University of Santo Tomas, Manila, Philippines, where he is currently a faculty member of the Department of Philosophy. He published several journal articles and has forthcoming book chapters on his fields of interest: Friedrich Nietzsche, Peter Sloterdijk, Comparative Philosophy, and the Anthropocene. Aribiah David Attoe is a post-doctoral research fellow at the Centre for Leadership ethics in Africa, University of Fort Hare, South Africa. He is a recipient of the Global Excellence Stature scholarship from the University of Johannesburg, South Africa. He also holds a Doctoral Degree from the University of Johannesburg, a Master’s degree in philosophy of mind and a Bachelor’s degree (Hons.) from the University of Calabar, Nigeria. -
1 Volume 20 | Number 2
NEWSLETTERS | The American Philosophical Association APA Newsletters SPRING 2021 VOLUME 20 | NUMBER 2 ASIAN AND ASIAN AMERICAN PHILOSOPHERS AND PHILOSOPHIES FEMINISM AND PHILOSOPHY HISPANIC/LATINO ISSUES IN PHILOSOPHY NATIVE AMERICAN AND INDIGENOUS PHILOSOPHY PHILOSOPHY AND THE BLACK EXPERIENCE TEACHING PHILOSOPHY VOLUME 20 | NUMBER 2 SPRING 2021 © 2021 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 Table of Contents Asian and Asian American Philosophers and Ethical Narratives and Oppositional Philosophies ...................................................... 1 Consciousness ......................................................... 67 Editors’ Introduction: Buddhist Modernism and Its What It’s Like to Grow Up Poor, but Fall in Love Discontents ................................................................ 1 with Philosophy: A Notice to the Profession in Case It Forgot ........................................................... 71 Articles ....................................................................... 5 Knowing What to Order at the Conference Précis of Why I Am Not a Buddhist ............................ 5 Dinner ....................................................................... 75 On Pursuing the Dialogue Between Buddhism and Epistemic Shame as a First-Generation Scholar ..... 77 Science in Ways That Distort Neither ........................ 8 Marginal Disclosures: Sisterhood, Standpoint, On Being a Good Friend to Buddhist Philosophy ... 15 Community, and Thriving......................................... 80 Buddhism -
Respect for Life: Can Zen Buddhism Help in Forming an Environmental Ethic?
Zen Buddhism Today, No. 7, September 1989, pp, 11-30. ISSN 0912-8298 Respect for Life: Can Zen Buddhism Help in Forming an Environmental Ethic? Holmes ROLSTON, III Environmental ethics stretches Western ethics to a breaking point. All ethics seeks an appropriate respect for life. This has required applying ethics to business, law, medicine, technology, international development, and nuclear disarmament—especially where science, pure and applied, has given us recent understanding and power, coupled with deeper sensitivities to human rights discovered by ethics and religion. But none of these asks whether there can be duties past humans. Respect for life demands an ethic concerned with human welfare, analogous to the others and now concerning the environment. But respect for life in environmental ethics goes further, to ask whether there can be nonhuman objects of duty. We need an ethic for the nature that mixes with culture, even an ethic for wild nature. Western ethics, classically, has not thought that it needed values outside of human subjects, but environmental ethics must be more biologically objective, that is, nonanthropocentric. It challenges the separation of science and ethics, trying to reform both a science that has found nature value free and an ethics that assumes that only humans count morally. This has been conceptually dif- ficult because Western science and ethics have agreed on a boundary between fact and value, between what is and what ought to be. That life exists is an in- disputable biological fact—not only human life but five million other species on planet Earth. One ought to respect life. -
BULLETIN HEIDEGGÉRIEN (Bhdg)
Bhdg – 8, 2018 ISSN 2034-7189 BULLETIN HEIDEGGÉRIEN (Bhdg) - Secrétaires : Christophe PERRIN (Université catholique de Louvain) Sylvain CAMILLERI (Université catholique de Louvain) - Comité scientifique : Jeffrey Andrew BARASH (Université de Picardie Jules Verne) Rudolf BERNET (Katholieke Universiteit Leuven) Steven CROWELL (Rice University) Jean-François COURTINE (Université Paris-Sorbonne) Dan DAHLSTROM (Boston University) Françoise DASTUR (Université de Nice Sophia-Antipolis) Günter FIGAL (Albert-Ludwigs-Universität Freiburg) Jean GRONDIN (Université de Montréal) Theodore KISIEL (Northern Illinois University) Richard POLT (Xavier University) Jean-Luc MARION (Académie française) Claude ROMANO (Université Paris-Sorbonne) Hans RUIN (Södertörn University) Thomas SHEEHAN (Stanford University) Makito SHIGERU (Aoyama Gakuin Daigaku) Christian SOMMER (CNRS, Paris) Peter TRAWNY (Bergische Universität Wuppertal) Jean-Marie VAYSSE (Université de Toulouse-Le Mirail) † Helmut VETTER (Universität Wien) Holger ZABOROWSKI (Philosophisch-Theologische Hochschule Vallendar) - Comité de rédaction : Diana AURENQUE (Universidad de Santiago de Chile) Vincent BLOK (Radboud University Nijmegen) Cristian CIOCAN (Universitatea din Bucuresti) Guillaume FAGNIEZ (FNRS-Université libre de Bruxelles) Dean KOMEL (Univerza v Ljubljani) François JARAN (Universitat de València) - Correspondants locaux : Claudio CALABRESE (Universidad Panamericana) Tziovanis GEORGAKIS (Πανεπιστήμιο Κύπρου) Urs GOESKEN (Université de Berne) Takashi IKEDA (University of Tokyo) Celso MARQUES -
How a Japanese Philosopher Encountered Bioethics Masahiro Morioka -- Rövekamp, Frank / Bosse, Friederike (Eds.)
How a Japanese Philosopher Encountered Bioethics Masahiro Morioka -- Rövekamp, Frank / Bosse, Friederike (eds.). Ethics in Science and Society: German and Japanese Views. IUDICIUM Verlag GmbH. (2013):27-41. *Page numbers in the original are marked by [(preceding page) / (following page)]. 1. Philosophy, Ethics, and I In this essay I will illustrate how a Japanese philosopher reacted to a newly imported discipline, “bioethics,” in the 1980s and then tried to create an alternative way of looking at “life” in the field of philosophy. This essay might serve as an interesting case study in which a contemporary “western” way of thinking succeeded in capturing, but finally failed to persuade, a then-young Japanese researcher’s mind. I awoke to philosophy when I was first seized by the fear of death at the age of around ten to twelve. One night I came up with the idea that the whole [27/28] universe might disappear when I die. My world filled with the sense of security collapsed inside me. I was thrown into an unimaginable world of solitude and loneliness, and I became a philosopher in the strict sense of the word. Although I had never read philosophical books, nor had I even known the word philosophy until then, I became a person who could not live without thinking about the fundamental mysteries and secrets of the world I was living in. In my younger days, the central topics of my philosophical investigation were focused on issues in the actual world surrounding me. I was an “applied philosopher” from the moment I first became a philosopher. -
Werner, Griffin Bryce, M.A. May 2020 Philosophy Nishitani Keiji's Solution
Werner, Griffin Bryce, M.A. May 2020 Philosophy Nishitani Keiji’s Solution to the Problem of Nihilism: The Way to Emptiness (63 pg.) Thesis Advisor: Jung-Yeup Kim In Religion and Nothingness, Nishitani Keiji offers a diagnosis and solution to the problem of nihilism in Japanese consciousness. In order to overcome the problem of nihilism, Nishitani argues that one needs to pass from the field of consciousness through the field of nihility to the field of emptiness. Drawing upon Japanese Buddhist and Western philosophical sources, Nishitani presents an erudite theoretical resolution to the problem. However, other than Zen meditation, Nishitani does not provide a practical means to arrive on the field of emptiness. Since emptiness must be continuously emptied of conceptual representations for it to be fully experienced, I argue that solving the problem of nihilism in Japanese consciousness requires individuals first become aware of the reality of the problem of nihilism in Nishitani’s terms and then personally contend with emptying representations of emptiness in their own lives. Nishitani Keiji’s Solution to the Problem of Nihilism: The Way to Emptiness A thesis submitted To Kent State University in partial fulfillment of the requirements for the Degree of Master of Arts by Griffin Bryce Werner May 2020 © Copyright All rights reserved Except for previously published materials Thesis written by Griffin Bryce Werner B.S., Villanova University, 2017 M.A., Kent State University, 2020 Approved by Jung-Yeup Kim , Advisor Michael Byron , Chair, Department of Philosophy James L. Blank , Dean, College of Arts and Sciences TABLE OF CONTENTS…………………………………………………………………………iv ACKNOWLEDGMENTS………………………………………………………………………...v INTRODUCTION………………………………………………………………………………...1 CHAPTERS I. -
Religion and Science in Nishitani Keiji
bf;lltr p~u~ ((}tJ~:f ( I IF r) Religion and Science in Nishitani Keiji Jan van BRAGT "The Problem of Religion and Science is the most fundamental problem facing contemporary man." (Nishitani) INTRODUCTION This paper attempts to summarize and present, as objectively as possible, Nishitani Keiji's thinking on the relationship of religion and science. The presup position thereby is that N. is one of the world's thinkers who have pondered the problem most deeply and, moreover has the advantage of bringing to the debate a distinctively Eastern (Buddhist, Zen) perspective. The real objective of the paper, however, is to introduce a discussion which would also involve the Christian options and which might prompt N. to further clarify his views on the subject an'!, possibly, enunciate further insights gained in later years. My expose is mainly based on the following three texts: - *ift i:: 1±1iiriJ> (Shukyo towa nani ka, 1961; Religion and Nothingness, 1982; Was is! Religion?, 1982; quoted as R.N.) - fl.'¥' i:: 1!Ii ("Kagaku to Zen", 1961; "Science and Zen," 1965; quoted as S.Z.) - f~'¥'i::*ift ("Kagaku to shiikyo". 1966 ; "Science and Religion" - no translation available; quoted as S.R.) A question which can immediately be asked: Is there any important evolu tion in N.'s thought on this point in the twenty years elapsed since the last of these texts? Before tackling our problem directly. two preliminary observations may be useful to put the analysis in the right perspective. First, one of the characteristics of the thinkers of the so-called "Kyoto School of Philosophy" which N. -
Living Through Nature: Capturing Interdependence and Impermanence in the Life Framework of Values
Journal of Philosophy of Life Vol.10, No.1 (July 2020):78-97 Living through Nature Capturing Interdependence and Impermanence in the Life Framework of Values Laÿna Droz* Abstract To collaborate across cultures to efficiently tackle global environmental problems, we need to understand better the various ways in which individuals and groups value nature through their own situated worldviews. The Life Framework of Values aims at mapping the global diversity of values under the four dimensions of living from, with, in and as nature. Yet, it still faces difficulties to capture the interdependent and ever-changing aspects of the relation of human life to nature. This paper proposes a fifth dimension: living through nature. We are living through the world, continuously interacting with our milieu, shaping it and being shaped by it. Flows keep crossing the porous and dynamic borders of our bodies and communities. Finally, the example of Dōgen’s philosophy of mutual interdependence and impermanence is presented to illustrate the dimension of living through the world. Keywords: Milieu; Environmental Ethics; Dōgen; Impermanence; Japanese Philosophy; Buddhism; flow; ecosystem services. 1. Introduction The reality of environmental changes and the threat that these changes pose to human ways of life cannot be denied. 1 In particular, climate change, desertification and biodiversity loss are “scientific facts” that enjoy wide consensus among the world scientific community. As environmental issues are global, questions such as “what meanings we give to life”, “what we want to sustain” and “what matters to us in nature” must be asked at the global level if we want to build solutions together. -
In Search of a Philosophy of Life in Contemporary Society: an Introduction Masahiro Morioka*
The Review of Life Studies Vol.1 (October 2011):8-12 In Search of a Philosophy of Life in Contemporary Society: An Introduction * Masahiro Morioka In this paper I am going to talk about the “philosophy of life” project, which my colleagues and I have attempted over the last few years at our college. I believe research into the philosophy of life should contribute much to our discussion about many issues, such as democracy and war and peace in contemporary society. Before entering the main topic of this presentation, I would like to briefly introduce my academic background up until the present. My first major was analytic philosophy, particularly the later philosophy of Wittgenstein, and I turned to bioethics and environmental ethics. I have published some Japanese books on bioethics in the late 1980s and early 90s, which were early examples of philosophical approaches to bioethics in Japan. Then I published a Japanese book and papers on brain death and organ transplants, which included a paper, “Reconsidering Brain Death,” (Morioka, 2001). Since then, my research has been extended to other areas such as criticism of contemporary civilization, gender studies, Japanese studies, and cultural studies. Recently, Professor Christian Steineck of Frankfurt University and I proposed a research on “philosophy of life,” which aims to combine a philosophical approach to contemporary issues in life with a philological approach to ideas (philosophies) of life found in the writings of great philosophers in the past. We made a leaflet entitled A Proposal for the “Philosophy of Life” Project, in 2006, and distributed them informally. -
What Is Birth Affirmation?: the Meaning of Saying “Yes” to Having Been Born
Journal of Philosophy of Life Vol.11, No.1 (June 2021):43-59 What Is Birth Affirmation? The Meaning of Saying “Yes” to Having Been Born Masahiro Morioka* Abstract In this paper, the concept of birth affirmation is clarified in both the psychological dimension and the philosophical dimension. In the psychological dimension, we propose two interpretations: 1) Possible world interpretation: Even if I could imagine a possible world in which my ideal was realized or my grave sufferings were resolved, I would never think, at the bottom of my heart, that it would have been better to have been born to that possible world. 2) Anti-antinatalistic interpretation: I would never think, at the bottom of my heart, that it would have been better not to have been born. In the philosophical dimension, we propose the following interpretation: The comparison of betterness or worseness between the actual world and a possible world and between my having been born and my not having been born should be impossible. In the final part of this paper, the differences from other related concepts and frequently asked questions are discussed. 1. Introduction In this paper, I conduct a philosophical analysis on the concept of “birth affirmation.” Birth affirmation means the state of mind in which I can say from the bottom of my heart that I am truly glad that I have been born. In short, it means to be able to say “Yes” to my having been born. I believe that birth affirmation is one of the most promising ideas that can contribute to contemporary philosophical discussions on meaning in life.