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Although much has been written about Yoshimoto Takaaki's political philosophy and Terayama Shūji's art as two of the most relevant figures in the culture of the Japanese long 1968, it has not yet been addressed how the qualitative content of their respective works displayed a similar worldview through different media to the point of generating a sort of indirect dialogue. This article aims to fill this gap in our understanding by addressing this connection through the analysis of the intersection between Yoshimoto's influential theory of taishū ('the masses') and Terayama's parody of characters, as epitomized in his most iconic film Sho o suteyo machi e deyō (Throw Away Your Books, Rally in the Streets, 1971). Likewise, I critically explore how Yoshimoto and Terayama's anti-establishment distrust of ideology and words contributed to the ethos of the Japanese New Left, especially its student Zenkyōtō (All-Campus Joint Struggle Committees) movement, halfway between the modern and the postmodern. The interdisciplinary approach to two such seemingly distant media as written political philosophy and cinema will dialectically contribute to our understanding of the cultural history of the Japanese long 1968 by tracing the thread of its anti-establishment imagination. [ABSTRACT FROM AUTHOR]

For almost 80 years, post-war Japanese moral education has adopted a dual-process structure, which states morality is taught through two processes: one through all aspects of school education and the other through a special moral education class. The necessity and effectiveness of this structure were theorised by Eijiro Inatomi. However, it has been almost neglected that his theory is largely based on Aristotle’s theory of virtue. This paper examines Inatomi’s Aristotle-inspired theory and its significance. After reviewing the social and historical background of his theory, I argue that Inatomi successfully adopted Aristotle’s theory of virtue in three respects: human definition, intellectual virtue, and ethical virtue. Finally, I suggest that post-war Japanese moral education can be understood as a nationwide social implementation experiment on the efficacy of Aristotelian virtue ethics and that Inatomi’s notion of cosmos can serve as a conceptual device to enhance the social feasibility of Aristotle’s virtue ethics. [ABSTRACT FROM AUTHOR]

The article delves into the intersection of artificial intelligence (AI) and human consciousness, particularly through the lens of Japanese philosophy, challenging predominant Western perspectives. It discusses Susan Schneider's exploration of machine consciousness and proposes a nuanced understanding of consciousness drawn from the philosophy of Kitarō Nishida.

This article examines the reception of idealism in Japanese philosophy during the earlier half of the Meiji period, focusing on the work of two pioneering philosophers of that time: Inoue Tetsujirō and Ōnishi Hajime. Due to their disputes over the Imperial Rescript on Education, the two philosophers are commonly understood as standing in a dichotomic relation in terms of their political ideologies: Inoue as a nationalist and Ōnishi as a liberal. Contrastingly, their respective philosophies are both often loosely identified as belonging to the genealogy of the theory of phenomena qua reality. This article examines whether it is tenable to attempt an identification of the nature of their philosophies notwithstanding their political allelism. By examining the notions of 'the ideal' and 'reality' in their metaphysics, it is concluded that the two thinkers have opposing conceptions of idealism: for Inoue, idealism is the reduction of the ideal into reality; for Ōnishi, idealism is the pursuit of the ideal. In this sense, this article shows that their conceptions of idealism can be understood more coherently if the analysis takes into account their political perspectives. [ABSTRACT FROM AUTHOR]

This article explores the essence of Japanese philosophy, which has evolved through the convergence of various intellectual traditions, including Shintoism, Buddhism, Confucianism, and Taoism. These spiritual foundations have deeply influenced Japanese self-perceptions, societal relations, and governance structures. Employing a dialectical method combined with the principle of complementarity, this study examined the development of Japanese philosophy, particularly during the Meiji (1868-1912) and Taisho (1912-1925) periods, highlighting the integration of Western philosophical ideas. Key contributions from thinkers such as Nishida Kitaro, who sought to merge Western concepts with Eastern traditions, are discussed. This study also emphasizes the importance of traditional Japanese arts and bodily synthesis in shaping philosophical thought. The unique ability of Japanese philosophy to adapt and transform diverse intellectual traditions is a central theme, illustrating its capacity to generate new meanings and approaches. The continuous influence of medieval categories and modern developments showcases a holistic approach that integrates both old and new perspectives. This adaptability is crucial in addressing contemporary issues such as the interaction between information culture and historical spiritual traditions. The study concludes that the flexibility and integrative nature of Japanese philosophy, exemplified by figures such as Nishida Kitaro and Imamichi Tomonobu, remain vital for contemporary philosophical discourse.

"The Oxford Handbook of Japanese Philosophy" is a comprehensive reference book that complements the previously published "Japanese Philosophy: A Sourcebook." It includes pre-modern philosophy and reflects the mainstream view that Japanese philosophy extends to earliest times. While the handbook is relevant, it may require a revised edition due to potential shortcomings in interpretations. The book features authoritative contributors and is readable for a broad audience. Its solid factual information ensures its continued demand for years to come. [Extracted from the article]

Japanese Edo period thinker Andō Shōeki 安藤昌益 (1703-1762) was one of the most mysterious figures in the intellectual landscape of his time. Very little is known about his life, and only fragments of his writings have survived to this day. His most important work, Shizen shin’eidō 自然真営 道, presents a vision of the world of nature which is completely nonanthropocentric, thus providing numerous clues and hints for environmental ethics and ecology.

David W. Johnson's book, "Watsuji on Nature: Japanese Philosophy in the Wake of Heidegger," argues that Watsuji Tetsurō's philosophy challenges the dualistic paradigm that separates the self from nature and others. Johnson emphasizes Watsuji's belief that the self is shaped by its relational contact with others and the natural environment. This challenges the modern liberal democratic idea of a separate self and leads to practical and theoretical problems. The book discusses the concept of fūdo, which refers to the natural environment that shapes the sensibilities and way of life of a people. It argues that fūdo is shaped by interpretive processes and human freedom, rather than solely by geography. The text also explores the connection between fūdo and aidagara, the social environment that influences our experience of fūdo. Overall, the book contributes to the study of hermeneutics and phenomenology, and highlights the significance of Watsuji's philosophy in understanding the meaning of nature and the role of human interpretation. [Extracted from the article]

This publication presents the Ukrainian translation of chapters 4-7 of the second part of the work "Zen-no Kenkyu" ("The Study of the Good") by Nishida Kitaro - a prominent Japanese philosopher of the 20th century, the founder of modern Japanese philosophy. In these chapters, Nishida continues to analyze the concept of reality, starting from the concept of pure experience, which was introduced and explained in detail in the first part of the book. The fourth chapter is called "True Reality Always Has the Same Form". In it, Nishida examines how the diversity of the empirical world emerges from a single reality in which there is no opposition between subject and object, in which knowledge, feelings and will are inseparable. He proves that this happens in the following form: the unmanifest one divides itself and thus unfolds until it reaches perfection. The fifth chapter is called "The Fundamental Form of True Reality". In it, the author proceeds from the idea that, if all things arise by opposing each other, then at the basis of this must lie "a certain unifying factor", one and the same as the basis of our thinking and of the phenomena of the cosmos. According to Nishida, "the fundamental form of reality is such that reality is one and at the same time multiple, there are many realities and at the same time they are one". In addition, reality must necessarily have a systemic and dynamic nature. The sixth chapter is called "One Reality". In it, Nishida finds out what the unity of various phenomena is based on. In particular, he claims that time is only "a form that organizes the content of our experience", and therefore, "at the core of consciousness lies some immutable essence that is transcendental to time". The philosopher also believes that there is an unchangeable principle in the cosmos, thanks to which all things arise. It is not subject to either matter or spirit. The seventh chapter is called "The Separation and Unfolding of Reality". Here Nishida seeks an answer to the question of how a single reality gives rise to various opposites - subject and object, spiritual and material, active and passive, conscious and unconscious, phenomenon and noumenon. [ABSTRACT FROM AUTHOR]

This paper surveys the transmission of the German idealist conception of freedom to Japan during the Meiji period and explores its significance to the subsequent development of the Kyoto School of Philosophy. My discussion focuses on, first, mapping the context in which Kiyozawa Manshi first adopted the German idealist conception of freedom; second, showing how Tosaka Jun criticized Nishida philosophy as a disguised form of German idealism; and third, considering Nishitani Keiji's rejection of the conception of freedom found in Western existentialism in favor of a conception anchored in Nishida philosophy. I show how none of these three philosophers rejects liberalism in toto, but how they reject one form to adopt another. [ABSTRACT FROM AUTHOR]

In this article, I seek to present some examples of the philosophy of myth in Japan during the early Shōwa era (1926–1945), especially in works by Tanabe Hajime, Kihira Tadayoshi, Isobe Tadamasa, Kōsaka Masaaki and Miki Kiyoshi. While the concept of myth is closely linked to the question of nationality, I intend to show that the philosophical concept of myth is also related to a fundamental ambiguity that prevents an absolutisation of myth and offers specific conceptual tools for a critique of nationality. [ABSTRACT FROM AUTHOR]

This study delves into the nexus between organizational culture and employee job satisfaction in the specific setting of a Kaizen Excellence Centre. Kaizen, rooted in Japanese philosophy with a focus on continuous improvement, has garnered recognition for its impact on operational efficiency and a culture of perpetual learning. Despite Kaizen's prominence, the influence of organizational culture on employee job satisfaction within Kaizen environments remains insufficiently explored. Employing a mixed-methods approach, the research utilizes qualitative methods such as interviews and focus group discussions to delve into employees' perceptions of organizational culture and its impact on job satisfaction. Quantitative data is gathered through surveys, measuring key variables related to organizational culture and job satisfaction. The study posits that a positive organizational culture aligned with Kaizen principles, emphasizing employee empowerment and open communication, significantly contributes to heightened job satisfaction in the Kaizen Excellence Centre. Conversely, a mismatch between organizational culture and Kaizen principles may lead to diminished job satisfaction. The research findings offer valuable insights for organizations implementing Kaizen methodologies, emphasizing the pivotal role of organizational culture in shaping employee satisfaction. Understanding the interplay between organizational culture and job satisfaction enables organizations to tailor strategies, creating a work environment that promotes employee well-being and engagement, ultimately enhancing the overall success of Kaizen initiatives. [ABSTRACT FROM AUTHOR]

In the Japanese philosophy of life, 'ikigai' broadly refers to having a 'reason for living', or a purpose in life. From a phenomenological and empirical viewpoint, ikigai is reported to increase human well-being and even life expectancy. However, it remains difficult to translate, define and formalize with regard to contemporary psychological theories. In this respect, the aim of this paper is twofold: to capture as accurately as possible what ikigai is, and to examine whether the concept applies to a professional context. We first offer a comprehensive overview of ikigai, bridge the gap between this specific body of literature and related psychological theoretical frameworks, such as those addressing motivation, well-being, and attention. On this basis, we conceptualize an integrated cognitivemotivational model of ikigai using an IPO (Input-Process-Output) framework: we organize dispositional or situational factors supposedly supporting ikigai as inputs, fueling the core process of ikigai (mainly built from motivational and attentional mechanisms), which produce outcomes (including well-being). A feedback loop completes the model and allows the process to maintain over time. This conceptual proposal is a first step towards applying and testing the model in professional contexts, in order to renew our approach of engagement, well-being, and performance at work as well as inspire workplace evolution. [ABSTRACT FROM AUTHOR]

This publication presents the Ukrainian translation of chapters 1--3 of the second part of the work Zen-no kenkyū (in English translation An Inquiry into the Good) by Nishida Kitaro, a prominent Japanese philosopher of the 20th century, the founder of modern Japanese philosophy. In the second part of the work, Nishida examines the concept of reality from the point of view of his theory of pure experience (this concept was introduced and explained in detail in the first part). The first chapter is called "The starting point of the study". It formulates a starting position, which consists in rejecting everything that can be questioned and starting with the unquestionable -- with intuition, i.e., direct knowledge that is revealed in pure experience. The content of this knowledge is the phenomena of consciousness. Based on this, Nishida denies the dualism of spirit and matter, and criticizes the idea that true reality can be known through thinking. The second chapter is called "The only reality is the phenomena of consciousness". In it, the author criticizes both materialism and solipsism. In addition, it highlights three main problems: the problem of the existence of another's consciousness, the problem of causality, and the problem of the emergence of being from nothing. It should be noted that here for the first time in the "Investigation of the Good" the concept of nothingness is considered, which later became the central concept of Nishida's philosophy. The third chapter is called "The true character of reality". It is devoted to the characteristics of true reality given to us in pure experience. First of all, intellectualism and voluntarism in psychology are criticized here. Nishida proves that in pure experience there is no division into knowledge, feeling and volition. These three aspects are inherent in all phenomena of consciousness. In addition, true reality also knows no division into subject and object. Nishida concludes that a holistic perception of reality must include both the objective (knowledge) and the subjective (feeling and will). Finally, consider the worldview of the ancient Greeks as an example of a holistic perception of reality. [ABSTRACT FROM AUTHOR]

Context: The chiropractic clinical encounter is a vague event in terms given by Swinburne56 and is difficult to define. This vagueness or indeterminacy is drawn from the variability of the Chiropractor and their training, the variability of the clinical entity within and about the spine that they seek to treat, and the unpredictable variability of individual patients. Collectively these create Chiropractic's indeterminacy. Discussion: The clinical outcomes from a Chiropractor's care are remarkable. There are over 3,089 indexed, published Case Reports of Chiropractors telling their unique story of positive clinical outcomes resulting from their clinical management at the intersection of these indeterminacies. I question how this can be in the face of the interaction presenting as a complex problem with multiple indeterminacies. Using the philosophical approach of a Pragmatist I absolve these indeterminacies by applying the Japanese philosophy of kokoro with 'affective sensibility and rational thought' to explain the Conventional, Realist Chiropractor's clinical encounter through interdependency. Here I argue how and why this could be so and that this argument most probably applies also to the interactions of post-realist small-c chiropractors. Conclusion: I conclude that interdependency is an acceptable explanation for the effectiveness of the Chiropractic healing encounter. This contention places importance on the interdependency of the relationships in the Chiropractic clinical encounter and removes Western ideas of cause and effect. Interdependence allows inclusion of McDowall's concept of tone and Richards' understanding of vitalism. [ABSTRACT FROM AUTHOR]

Moreover, few works analyze phenomenology as developed in China (Jansen & Cai, [2]; Lau, [4]; Steinbock, [14]; Tani et al., [15]) and Japan (Altobrando & Taguchi, [1]). Thus, since postphenomenology can be seen as building upon the philosophy of technology and phenomenology (Mykhailov & Liberati, [11]; Zwier et al., [21]), it is clear that its development in the two countries follows a similar path, even if separated. China and Japan share many aspects in terms of technological development and philosophical background. [Extracted from the article]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Discussing An Outline of a Theory of Civilization by the Japanese thinker Fukuzawa Yukichi, this essay shows how theorists of liberal nationalism might draw on "non-Western" theoretical resources to enrich their normative ideas and better appreciate their own tradition. I argue that Fukuzawa's work represents an alternative strand of liberal nationalism that complements its mainstream counterpart pioneered by David Miller, Yael Tamir, and others. More specifically, I argue that Fukuzawa's contributions help us reconsider three central claims made by his more mainstream peers: (1) cosmopolitanism poses the most important threat to liberal nationalism, (2) the strength of liberal nationalism lies in its perceptiveness about ordinary people's sense of national belonging, and (3) liberal nationalism emerged in mid-nineteenth-century Europe and spread elsewhere in the age of decolonization. In so doing, I show how the current "comparative turn" in political theory can benefit a specific debate—on liberal nationalism—within the discipline. [ABSTRACT FROM AUTHOR]

This publication presents the Ukrainian translation of chapters 2-4 of the first part of the work Zen-no kenkyū (in English translation An Inquiry into the Good) by Nishida Kitaro, a prominent Japanese philosopher of the 20th century, the founder of modern Japanese philosophy. In the above-mentioned chapters 2-4, Nishida continues to develop his theory of pure experience (this concept was introduced and explained in detail in the first chapter). According to Nishida, consciousness emerges from pure experience and unfolds into a complex system that eventually reaches unity again, which is the full realization of pure experience. The second chapter is called "Thinking". It reveals the concept of thinking and its connection with pure experience. In addition, such concepts as judgment, perception, mental images, truth and error are analyzed. Much attention is paid to the relations between thinking and perceptual experience. In the end, the philosopher comes to the conclusion that thinking and experience are basically identical. The third chapter is called "Will". In it, the author goes to the concept of will, which is considered both in relation to pure experience and in relation to knowledge; the connection of these concepts with the opposition of the subject and the object is considered. In addition, the issue of free will is touched upon, the concept of transindividual will and a greater system of consciousness, of which the individual's consciousness is a part, is introduced. The fourth chapter is called "Intellectual Intuition". By this term Nishida calls the intuition of "ideal things, usually those that go beyond our experience", he finds examples of it in the work of artists and enlightenment of mystics. Nishida argues that intellectual intuition underlies both thinking and will. The chapter ends with the idea that all religions are based on one fundamental intuition, "true religious awakening". In these sections, there are numerous references to the works of Western philosophers - Plato, Spinoza, Locke, Hegel, Schelling, Schopehauer, William James, etc. Japanese and Chinese philosophers are not mentioned, but the text contains quotations and allusions to their ideas. The Ukrainian translation is published for the first time. [ABSTRACT FROM AUTHOR]

This paper investigates the role of space in cosmopolitan education through a comparison of German philosophy, as represented by Kant, and Japanese philosophy, as represented by Watsuji. While Kant suggests that cosmopolitan education needs to be constructed by connecting with the actual spatial, geographical world, Watsuji, on the other hand, indicates that dynamic cosmopolitan education can be achieved by holding the spatial emptiness of negation. Both theories reinforce each other to produce a fruitful cosmopolitan education that cultivates our practical sense of living in the real world. [ABSTRACT FROM AUTHOR]

In this paper, I will explain the characteristics of "pure experience" in Nishida Kitarō's philosophy. This pure experience was a very fundamental concept in Nishida's philosophy, and was an important thought that was consistently at the core of his philosophy from the beginning through his later years. In his important work, An Inquiry into the Good, Nishida uses "the moment of seeing the color or hearing a sound ..." as the initial perception to explain the only reality that developed into many categories by the self-developing characteristics of pure experience. Thus, he discusses "knowing" and "love." At the very same time, Suzuki Daisetz (D.T. Suzuki) explains the same topic by using the "logic of Prajñāpāramitā." The "logic of Prajñāpāramitā" states that everything that is affirmative is negative at the same time. It is generally believed that this "logic of Prajñāpāramitā" is very similar to the characteristics of the pure experience mentioned above. The reason for comparing these thoughts was that Kitarō Nishida and D. T. Suzuki were close friends and exchanged ideas with each other. Therefore, to understand Nishida's "pure experience" and early philosophy thoroughly, the author has also examined the "logic of Prajñāpāramitā." [ABSTRACT FROM AUTHOR]

This paper attempts to read Nishida Kitarō (1870–1945) as a New Confucian, with a focus on his early moral philosophy. While the influence of Buddhism on Nishida's philosophy is surely significant, this paper argues that it is actually Confucianism which plays a more important role. It is for this reason that fruitful comparisons can be made between his work and the so-called New Confucianism. I would like to explore three key questions with respects to this important yet relatively overlooked aspect: Firstly, in what way has Nishida conformed to Confucian discourse in his moral philosophy? Secondly, what elements of Confucianism has Nishida revisited? Thirdly, what lessons can Nishida offer to philosophy as a New Confucian? It is my suggestion that reading Nishida as a New Confucian may help to further open up the potential of Nishida philosophy, Confucian philosophy, as well as philosophy in East Asia in general. [ABSTRACT FROM AUTHOR]

The sublime is a common subject in European literary studies, particularly in Victorian and Romantic period literary scholarship. The Greek writer Longinus proposed the concept in the 1 st century in On the Sublime (first printed in 1554), and Edward Burke later popularized it in his work A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful (1757). The sublime is less discussed in anime studies due to its European origins, but it has a robust history in Japanese literature and philosophy. Recently, scholars have begun discussing its presence in anime. This paper examines European and Japanese definitions of the sublime and then applies the European Romantic definition to Psycho-Pass. Psycho-Pass’s focus on horror, selfknowledge, and European philosophy makes it an ideal subject for examining the sublime in anime. Rikako Oryo is a schoolgirl who murders her classmates and is hunted by the protagonists in one of the show’s side arcs. Her art emphasizes how the sublime's "horror" element can stimulate critical thought and concurs with the Kierkegaardian theory of the sublime. The primary antagonist, Shogo Makishima, represents the more transcendent aspects of the sublime and its role in self-knowledge and identity. After examining Rikako and Makishima, the paper takes a step back and apply the principles of the sublime to anime as a medium and Psycho-Pass as a whole. Psycho-Pass reminds viewers that violent media like horror anime and crime stories can use the sublime as a catalyst for critical thinking without endorsing violence. [ABSTRACT FROM AUTHOR]

There is a growing interest in the Japanese appreciation of nature in environmental philosophy. However, numerous studies on the subject put forward several ambiguities and contradictions about the Japanese conception of nature. This article aims to investigate these ambiguities and contradictions by considering the Japanese word shizen as an "untranslatable". In philosophy, the investigation of the meaning of an untranslatable term includes determining its polysemy in the source language and clarifying the difficulties when the term is translated into another language. To this aim the article examines the semantic differences between shizen and nature, the conceptual difficulties in defining a particularly Japanese conception of nature, and the semantic history of the term shizen. Such an examination reveals not only the significance of the polysemy of shizen in the discussions on the Japanese perception of nature but also how different meanings of the term nature intermingle in them. [ABSTRACT FROM AUTHOR]

It is common knowledge that Martin Heidegger’s attempts at engaging non-Western philosophy are very much a construct of his own making. This article in no way seeks to disagree with those observations, but argues two things: first, that Heidegger’s “dialogue” with his two main other sources of inspiration, the ancient Greek thinkers and the German poets, is not different in kind or in principle from his engagement with East Asia. One can of course quite easily argue that Heidegger’s main interest was the ancient Greek thinkers, and then the poets, and only lastly Asia. But this hierarchy in preference does not make Heidegger’s approach different in kind or in principle. Second, I argue that there is an important place in comparative philosophy for the type of thinking displayed by Heidegger in this kind of Auseinandersetzung (confrontation) with—and “appropriation” of—Asian (or Greek, or Poetic) thought.

In this article an attempt is made to localize epistemological violence and to unravel and unmask power structures, including points of friction between the migrating individual and the local community. In addition, a new type of subject is presented, which, on the one hand, reveals the power structures inherent in the individual and in the society containing it, and on the other hand, through the extended model of existence, offers opportunities for a coexistence, which would be marked by solidarity and fairness and would occur by way of interpersonal connections. Using examples of power structures in language courses, in universities, and in the loss of cultural values through migration, epistemic violence is tracked and presented not only theoretically, but also factually.

According to Japanese theologian Kitamori Kazoh’s (1916-1998) Theology of the Pain of God, God’s pain is the essence of God. The pain of God is the paradox between God’s anger and God’s love. On the one hand, God hates sins while sin destroys God-man relationship, so God is therefore angry with humans. On the other hand, God is merciful and therefore gives His Son Jesus Christ to save the world and so manifests God’s love. This paradox constitutes God’s pain and is manifested through God the Father’s sacrifice of God the Son, where Jesus died and was resurrected for the sinners, in order to save them. However, if Christ’s death and resurrection has already forgiven humans’ sins and reconciled the God-man relation, then God’s anger should perish, and therefore God’s pain should also cease to exist. Nevertheless, the absence of God’s pain has not prevented God’s existence. Therefore, God’s pain is not God’s essence. Since Kitamori is influenced by both the Kyoto School, Continental Philosophy (especially Kierkegaard) and Lutheran theology, this article aims to correct Kitamori’s theoretical weakness by arguing that the pain of God comes from the Godman relationship as an aidagara, and therefore as God’s pain is not persistent, it cannot be God’s essence. [ABSTRACT FROM AUTHOR]

This paper re-envisions the personhood of severely disabled children, who are often excluded from the category of human beings in the academic literature due to their perceived lack of mental faculties, based on Japanese philosopher Watsuji Tetsuro's concept of human beings (ningen). It begins with Carl Elliott's claim that personhood should be used as a thick ethical concept. This concept has two features. First, it represents a fusion of fact (describing someone as a person) and value (taking an ethical attitude toward a person). Second, it is embedded in our rich and culturally specific forms of life. This paper suggests that Watsuji's concept of ningen also has these features. Watsuji criticizes how Western ethicists take individual consciousness or will as their starting point for determining personhood. Instead, he argues that neither a subject nor a community exists as an entity in itself, but that the relationality between them (aidagara) is essential to their identity and that our communication is embedded within rich and social contexts. Through his etymological study of Japanese word ari, Watsuji points out that in making statements, one both discloses the world and becomes aware of the attitude one should take toward other beings. Some commentators, such as Sakabe Megumi, have suggested that such self-awareness entails the transformation of our sense of relationality. This paper leverages Watsuji's concept of ningen to re-envision the relationship between caregivers and severely disabled children as relationality-based and therefore open to complex and rich communication. [ABSTRACT FROM AUTHOR]

Dualisms are pervasive. The divisions between the rational mind, the physical body, and the external natural world have set the stage for the successes and failures of contemporary cognitive science and artificial intelligence. Advanced machine learning (ML) and artificial intelligence (AI) systems have been developed to draw art and compose music. Many take these facts as calls for a radical shift in our values and turn to questions about AI ethics, rights, and personhood. While the discussion of agency and rights is not wrong in principle, it is a form of misdirection in the current circumstances. Questions about an artificial agency can only come after a genuine reconciliation of human interactivity, creativity, and embodiment. This kind of challenge has both moral and theoretical force. In this article, the authors intend to contribute to embodied and enactive approaches to AI by exploring the interactive and contingent dimensions of machines through the lens of Japanese philosophy. One important takeaway from this project is that AI/ML systems should be recognized as powerful tools or instruments rather than as agents themselves. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones de Filosofia is the property of Universidad Pedagogica y Tecnologica de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We explore the nature of expert minds in skilled performance by examining classic Japanese dramatist Zeami’s account of skilled expertise in Noh drama. Zeami characterizes expert minds by the co-existence of mushin and riken no ken. Mushin (“no-mind”) is an empty state of mind devoid of mental contents. Riken no ken (“seeing with a separate seeing”) is a distinctive form of self-awareness, where the actor embodies a common perspective with the audience upon one’s own performance. Conventional accounts of riken no ken present it as a form of imagination: expert actors deliver their performance by imagining what it looks like from an external point of view. These imagination-based accounts, however, do not square well with the claim that riken no ken co-exists with mushin. We propose an alternative perception-based account that better accounts for this co-existence, drawing on the concept of “situated normativity” from embodied-ecological theories of cognition. The situated normativity account characterizes riken no ken as a form of “direct affective perception” in which actors are aware of their performance’s quality of attunement with the performative situation. Expert Noh actors realise a common perspective with the audience not by imagining an external point of view, but by perceiving the situation that encompasses their own performance from an aesthetic perspective cultivated and shared within the Noh community. [ABSTRACT FROM AUTHOR]

I compare the Japanese philosopher Nishida Kitaro (1870–1945) with the Egyptian philosopher and reformer Muhammad 'Abduh (1849–1905). Both philosophies emerged within similar cultural contexts. Both thinkers attempt to think relationships between the individual and the universal through organic models. In parallel, both philosophies produce paradoxical positions regarding the integration of reason and religion. Like 'Abduh, Nishida is interested in the unity of God. How do we have to think the unity of God when every unity is only composed of individuals? 'Abduh avoids Aristotelian substances by claiming that the physical world emerges. Similarly, Nishida thinks that the world emerges as a place (basho). Both conceptions contradict Aristotelian logic because both avoid the idea of identity, which is necessary for any abstract logic. [ABSTRACT FROM AUTHOR]

This article examines East Asian as well as Western perspectives on the major metaphilosophical question: Is philosophy Western? Along with European philosophy, in the late nineteenth century the Japanese imported what can be called "philosophical Euromonopolism," namely, the idea that philosophy is found exclusively in the Western tradition. However, some modern Japanese philosophers, and the majority of modern Chinese and Korean philosophers, have referred to some of their traditional Confucian, Daoist, and Buddhist discourses as "philosophy." This article discusses debates in East Asia as well as in the United States and Europe over the discipline-defining question of whether the academic field of philosophy should include Asian and other non-Western traditions of profound and rigorous—even if methodologically as well as conceptually unfamiliar—thinking about fundamental matters. It argues that, henceforth, the field of philosophy should be conceived as dialogically cross-cultural rather than as exclusively Western. [ABSTRACT FROM AUTHOR]

Nishida Kitarō’s view of embodiment is commonly re ad as an affi rmation of life in a way that disrupts dualistic accounts of human reality. What is hidden from this reading, however, are the dangers and limitations resulting from Nishida’s failure to fully link the body to the role of political-economic institutions and movements within the creation of historical reality. By comparing Nishida’s view of embodiment with that of Miki Kiyoshi’s and Hiratsuka Raichō’s view, this article will discuss how Nishida’s philosophy was unable to get beyond viewing embodiment in terms of a culturally liberal subjectivity that can be active in its resistance to the structures of domination within a particular polity. The implication of this, as this article argues, presents a challenge for deploying Nishida’s view of embodiment for an ethics of care, particularly in terms of our understanding of how bodies become disadvantaged or privileged within networks of power. [ABSTRACT FROM AUTHOR]

Fallings by Daryl Jamieson is the second part of his Vanitas Series (2014–2017). The piece fully reveals the cross-cultural approach he has developed since settling in Japan in 2006. After briefly describing his background, we look at the genesis of this theatrical chamber work, the seeds of which can be found in Fallen Fragments (2015) for solo shō. Then we look at how he explores the ideas of collapse and the cycles of life and death musically. Our analysis is based on studying the score and some sketches, supplemented by a series of interviews conducted with the composer by email in 2021. [ABSTRACT FROM AUTHOR]

Japan is one of the most developed countries in Asia. Japanese people are also famous for their work ethic. In addition, Japanese people also have the characteristics of discipline, persistence, loyalty and hard work. With such characteristics, Japan has become a very developed country, and can be in line with other developed countries such as America and other European countries. This paper also reviews the Japanese philosophy of life, one of which is the philosophy of kaizen. A philosophy that emphasizes continuous improvement and refinement is also carried out simply and gradually, until it finally reaches perfection. In the Rikuou drama, the writer finds many kaizen philosophies that are highlighted and displayed in every scene of the episode, so the writer feels interested in putting it in the form of this scientific article. [ABSTRACT FROM AUTHOR]

This article gives a short overview of so called »world histories« of philosophy and thought in Japanese from the beginning of the 20th century until today. Being a first step towards a more comprehensive history of intellectual and philosophical historiography in Japan, it is also an attempt to break with the current eurocentrism in the historiography of philosophy and open it up to a global, more pluralized perspective. Both the first monograph from 1902 and the newest multivolume publication from 2020 are analyzed in some detail, while the development in between them is only recounted in broad strokes. Japanese conceptions of a »world history« of philosophy and thought are shown to be generally dominated by a distinction between »East« and »West« and the effort to assign a specific place in this scheme to Japan. While only some of the publications in this area seriously question the simplistic East-West-divide, the frequent inclusion of non-European (mostly Asian) philosophical traditions into accounts of the »modern« and »contemporary« era still emerges as a positive feature of a global historiography in Japan. Although Europe and Asia clearly take the center stage in almost all of the discussed works, the newest publication can be seen as a cautious opening towards the Global South and other hitherto marginalized regions and traditions. [ABSTRACT FROM AUTHOR]

Making a grand breakthrough in the eighth century, Japanese poetry remains one of the earliest boons for the world of literature. Indian poets are some of the many writers who have been influenced by Japanese poetry. This article analyses haiku composed in the Hindi language. The analysis is based on a thematic and critical study of the works of selective haiku writers of the Hindi language. The benefits that Hindi haiku has created for Hindi literature is seen in how it adapts itself culturally, socially and philosophically which is elucidated here. The Hindi haiku poets, through restriction of syllables, gave rise to images that forced us to dwell upon their reflections. Those who deviated from its strict syllabic form also gave rise to innovative poetic compositions. This study explores the philosophical inclination, formative deviation and cultural variation of haiku as it travelled from Japanese culture to the Indian culture.