Agoraساحة مفتوحة للفكر

كيتارو نيشيدا

1870–1945

مدخل أولتبسيط مقصود – واللمحة تقول أكثر

يرى نيشيدا أنّه قبل أن نقسم العالم إلى ذات وأشياء توجد التجربة الخالصة – وأنّ جميع الأشياء تنشأ في موضع العدم المطلق.

التموضع

الفلسفة في شرق آسيا · شرق آسيا · الميتافيزيقا, نظرية المعرفة, الدين

مؤسس مدرسة كيوتو: التجربة الخالصة ومنطق مكان (باشو) العدم المطلق.

الأفكار الرئيسة

  • التجربة الخالصة
  • الباشو (المكان)
  • العدم المطلق

التلاميذ: كيجي نيشيتاني

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التأثير

تأثّر بـ 5

  • دوغين

    تأثّر بـ

    Nishida rarely cites Dōgen, so the link is uncertain; scholars compare his self-awareness of nothingness with Dōgen’s ‘to study the self is to forget the self’ (Genjōkōan). G. Kopf, Beyond Personal Identity: Dōgen, Nishida, and a Phenomenology of No-Self (2001); Dōgen, Shōbōgenzō, Genjōkōan (1233); Nishida Kitarō, “Bashoteki ronri to shūkyōteki sekaikan” (1945), tr. D. A. Dilworth, Last Writings (1987)

    التوثيق: مسودة بالذكاء الاصطناعي

    دوغين › 1200–1253

  • يوهان غوتليب فيشته

    تأثّر بـ

    In Intuition and Reflection in Self-Consciousness (1917) Nishida took up Fichte’s self-positing act (Tathandlung) to work out self-awareness as the unity of intuition and reflection. Nishida Kitarō, Jikaku ni okeru chokkan to hansei (1917), tr. V. H. Viglielmo et al., Intuition and Reflection in Self-Consciousness (1987); SEP “Nishida Kitarō”

    التوثيق: مسودة بالذكاء الاصطناعي

    يوهان غوتليب فيشته › 1762–1814

  • جورج فيلهلم فريدريش هيغل

    تأثّر بـ

    Nishida measured his logic of place against Hegel’s dialectic in ‘Hegel’s Dialectic as Seen from My Standpoint’ (1931), later reworking it as the dialectic of absolutely contradictory self-identity. Nishida Kitarō, “Watakushi no tachiba kara mita Hēgeru no benshōhō” (1931), in Mu no jikakuteki gentei (1932); SEP “Nishida Kitarō”

    التوثيق: مسودة بالذكاء الاصطناعي

    جورج فيلهلم فريدريش هيغل › 1770–1831

  • ويليام جيمس

    تأثّر بـ

    Nishida’s An Inquiry into the Good (1911) took up William James’s ‘pure experience’ and made it the sole reality, prior to the distinction of subject and object. Nishida Kitarō, Zen no kenkyū (1911), tr. M. Abe & C. Ives, An Inquiry into the Good (1990); W. James, “A World of Pure Experience” (1904); SEP “Nishida Kitarō”

    التوثيق: مسجّل أيضًا في InPhO · InPhO

    ويليام جيمس › 1842–1910

  • هنري برجسون

    تأثّر بـ

    In essays collected in Thinking and Experience (1915) Nishida discussed Bergson’s method and pure duration as a kindred account of experience before subject and object divide. Nishida Kitarō, Shisaku to taiken (1915); SEP “Nishida Kitarō”

    التوثيق: مسجّل أيضًا في InPhO · InPhO

    هنري برجسون › 1859–1941

أثّر في 1

  • كيجي نيشيتاني علّم

    علّم

    Nishitani entered Kyoto Imperial University in 1921 to study with Nishida, whose writings had drawn him to philosophy, and graduated in 1924 with a thesis on Schelling and Bergson. J. W. Heisig, Philosophers of Nothingness (2001); SEP “The Kyoto School”

    التوثيق: مسودة بالذكاء الاصطناعي

    كيجي نيشيتاني › 1900–1990

النقد

انتقده 1

  • هاجيمي تانابي

    انتقده

    Tanabe criticised Nishida’s ‘place of absolute nothingness’ as a religious, Plotinian intuition that bypasses dialectical mediation, and later countered it with his ‘logic of species’. Tanabe Hajime, ‘Nishida sensei no oshie o aogu’ (1930); SEP “Tanabe Hajime”

    التوثيق: مسودة بالذكاء الاصطناعي

    هاجيمي تانابي › 1885–1962

الأعمال

الموقف

Nishida sought to think Western philosophy through from an East Asian experience. His starting point was “pure experience”, an immediate awareness prior to the split into subject and object, in which knower and known are not yet separated. Later he developed the “logic of place” (basho): every being is situated in a field, and the ultimate field is “absolute nothingness”, which embraces and makes possible all oppositions. Reality is a “self-identity of absolute contradictories”. His work founded the Kyoto School and opened a dialogue between Buddhism and European philosophy; his wartime writings on the Japanese state remain controversial.

الحياة والسياق

Nishida Kitarō was born near Kanazawa and taught for many years at Kyoto Imperial University, where he founded what became known as the Kyoto School. He combined intensive Zen practice with the study of Western philosophy, from Hegel and William James to the Neo-Kantians. His Inquiry into the Good (1911) is often regarded as the first original work of modern Japanese philosophy.

أعمال رئيسة أخرى

  • An Inquiry into the Good (1911)
  • From the Acting to the Seeing (1927)
  • The Logic of Place and the Religious Worldview (1945)

يرد في

المصادر: Wikipedia · Wikidata

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