Religion and Nothingness by Keiji Nishitani

By Keiji Nishitani

In faith and Nothingness the top consultant of the Kyoto institution of Philosophy lays the basis of concept for an international within the making, for an international united past the variations of East and West. Keiji Nishitani notes the irreversible development of Western civilization to nihilism, and singles out the conquest of nihilism because the job for modern philosophy. Nihility, or relative nothingness, can in simple terms be conquer via being radicalized to vacancy, or absolute nothingness. Taking absolute nothingness because the basic suggestion in rational motives of the japanese adventure of human lifestyles, Professor Nishitani examines the relevance of this idea for modern lifestyles, and specifically for Western philosophical theories and spiritual believes. all over his uncomplicated purpose continues to be a similar: to direct our smooth obstacle to a answer via this insight.

The problem that the idea of Keiji Nishitani offers to the West, as a latest model of an japanese speculative culture that's every piece as previous and as variegated as our personal, is person who brings into cohesion the main of fact and the primary of salvation. within the method, one conventional Western concept after one other comes less than scrutiny: the dichotomy of religion and cause, of being and substance, the non-public and transcendent notions of God, the exaggerated position given to the figuring out ego, or even the Judeo-Christian view of heritage itself.

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FU: liI: Reli­ gious Consciousness in Japan], in Kiyoko Takeda, ed. , Shiso no hoho to taisho (Tokyo: Sobu nsha, 1 963), p. 254. 1 1 . D. T . Suzuki , "How to Read Nishida, " in K. Nishida, A Study of Go p . iii. 1 2 . In regard to these and related questions, readers of Japanese may find it wonhwhile to consult the proceedings of a symposium that gathered the principal contemporary representatives of the Kyoto School together with Buddhist and Christ­ ian scholars to discuss the theme "Christianity and the Kyoto School of Philosophy .

38 If anything has sustained him, it can only be the conviction expressed in the words with which he closes this book: "Unless the thought and deeds of men one and all be located on such a field [of emptiness], the sorts of problem� that beset humanity have no chance of ever really being solved . " Meantime, i t i s certainly worth our while to follow him as he asks w hether the standpoint of sunyata can contribute anything new to the view of history , and to take seriously his argument that the traditional J udaeo-Christian view of history does not really allow for selflessness.

Viglielmo (Tokyo: Japanese Government Printing Bureau, 1 960), p. 1 9 1 . 5 . Ibid . , pp. 2 1 6 - 2 1 7 . See also Yoshinori Takeuchi, "The Philosophy of Ni­ shida," Japanese Religions, 3, no. 4 ( 1 963): 1 1 - 1 7 . 6. Shimomura, "Nishida," p. 2 1 I . 7 . Waldenfels endeavors to show how Nagarjuna's notion of �unyata ("empti­ ness") is pivotal for Buddhist thought and how it served as an inspiration for Nishitani's own efforts, concluding: "We may safely assert that in his own way Nishitani is seeking xliv NOTES the selfsame thing that Nagarjuna had aimed at in the early years of our era .

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