西田几多郎
在西田看来，在我们把世界分成自我与对象之前，有纯粹经验——而万物都产生于绝对无的场所。
定位
京都学派的创立者：纯粹经验，以及绝对无的场所（basho）的逻辑。
核心思想
- 纯粹经验
- 场所（basho）
- 绝对无
学生: 西谷启治
影响
受影响于 5
道元
受其影响
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)
依据: AI 草稿
道元 › 1200–1253
约翰·哥特利布·费希特
受其影响
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”
依据: AI 草稿
约翰·哥特利布·费希特 › 1762–1814
格奥尔格·威廉·弗里德里希·黑格尔
受其影响
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”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
威廉·詹姆斯
受其影响
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”
依据: 亦见于 InPhO · InPhO
威廉·詹姆斯 › 1842–1910
影响了 1
西谷启治 教过
教过
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”
依据: AI 草稿
西谷启治 › 1900–1990
批评
受批评于 1
田边元
受其批评
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”
依据: AI 草稿
田边元 › 1885–1962
作品
- 1911善的研究
纯粹经验是主体与客体的本源。
立场
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.
生平与背景
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.
其他主要作品
- An Inquiry into the Good (1911)
- From the Acting to the Seeing (1927)
- The Logic of Place and the Religious Worldview (1945)
出现在
- 旅程 ‘亚洲与欧洲的对话’ · 第 8 站，共 11 站
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