The Philosophy of the Kyoto School

Phenomenological Reviews, 2019

The Philosophy of the Kyoto School (2018) is translated into English by Robert Chapeskie and revised by John W. M. Krummel. It introduces the reader to the works of (some of) the members of the Kyoto School. The general structure of the book means that each member is represented by a primary text, which is supplemented by an introductory essay. The general purpose of the latter is to outline the research, life and works of each scholar and to provide the background knowledge necessary to understand how each member relates to the conception of

AN EXPOSITION ON THE KYOTO SCHOOL'S PHILOSOPHY 2 "If the doors of perception were cleansed, everything would appear to man as it is, infinite." -William Blake.

The Journal of Buddhist Ethics, 2014

The Kyoto School: An Introduction. By Robert E. Carter. Albany: SUNY, 2013, ISBN: 9781438445427 (paperback), $24.95. In this book, Robert Carter, Professor Emeritus of Philosophy at Trent University in Canada, introduces the works of four major Japanese philosophers: Nishida Kitaro, Tanabe Hajime, Nishitani Keiji, and Watsuji Tetsuro. His aim is to make the present selection accessible even to those who possess either minimal or no knowledge of the Kyoto School's thinkers. For the former, Carter provides many citations with references for future research. For the latter, Carter includes a glossary of terms (173-181) to help the novice to navigate the text with greater ease. Carter's expertise in the synthesis of Eastern and Western ideas enhances the accessibility of this text for any Western reader. In addition, his role as a director of the Interdisciplinary program at the Trent University clearly shows his attuned sensitivity to such cultural idiosyncrasies. To better sit...

The Kyoto School (Kyōto-gakuha) is a group of 20th century Japanese thinkers who developed original philosophies by creatively drawing on the intellectual and spiritual traditions of East Asia, those of Mahāyāna Buddhism in particular, as well as on the methods and content of Western philosophy. After an introductory section, this article will focus on four questions: How should the Kyoto School be defined? What is meant by its central philosophical concept of “absolute nothingness,” and how did the Kyoto School philosophers variously develop this Eastern inspired idea in dialogue and debate with Western thought and with one another? What are the basics of their political writings, and the basis of the controversy surrounding them? What is the legacy of the Kyoto School for cross-cultural thinking?

The Self, the Other and Language (II): Dialogue …, 2009

抄録 Proceedings of the 2nd International Colloquium between the Graduate School of Education, Kyoto University (Japan) and the Institute of Education, University of London (UK): 28 February-1 March 2009 Kyodai Kaikan Kyoto University

2018

In the past three decades in the West, literature about the Kyoto School and translations of its writings have proliferated. Yet the very scholarship that perpetuates the name has also created confusion about its reference. Which thinkers belong to the “Kyoto School”? What do they have in common? Do they represent something we can call Eastern philosophy, which pursues a way of thinking fundamentally different from that of the West? Is the core of that alternative philosophy, or alternative rationality, a notion of absolute nothingness with roots in Buddhism?

Penultimate draft of entry published in November 2023 The Kyoto School is a group of modern Japanese philosophers whose original thinking derives from bringing East Asian traditions-especially Zen and Pure Land Buddhism-into critical and creative dialogue with Western philosophy and religion. All the philosophers associated with the Kyoto School have been significantly influenced by its founder, Nishida Kitarō. Most of the core members of the School have taught at Kyoto University. They share-and sometimes debate-a set of core philosophical ideas, chief among them 'absolute nothingness'. With the notable exception of Tanabe Hajime, many of the School's philosophers, including Nishitani Keiji and Ueda Shizuteru, have also appropriated in their own manners Nishida's philosophy of 'the place of absolute nothingness'. Other shared endeavours include attempts to articulate the interpersonal and religious significance of self-negation, and attempts to develop a thoroughly dialectical logic that is capable of accounting for the contradictions as well as interrelations inherent in reality. Finally, Kyoto School philosophers have persistently criticised political and cultural as well as philosophical Eurocentrism. The content of their controversial wartime political writings continues to be discussed and debated, as do their lasting contributions to cross-cultural philosophy.

2009

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