By Keiji Nishitani
In faith and Nothingness the best consultant of the Kyoto tuition of Philosophy lays the basis of idea for an international within the making, for a global united past the variations of East and West. Keiji Nishitani notes the irreversible pattern of Western civilization to nihilism, and singles out the conquest of nihilism because the activity for modern philosophy. Nihility, or relative nothingness, can basically be conquer through being radicalized to vacancy, or absolute nothingness. Taking absolute nothingness because the primary concept in rational factors of the japanese event of human lifestyles, Professor Nishitani examines the relevance of this suggestion for modern lifestyles, and specifically for Western philosophical theories and spiritual believes. in every single place his easy goal is still a similar: to direct our sleek problem to a answer via this insight.
The problem that the idea of Keiji Nishitani offers to the West, as a latest model of an jap speculative culture that's each piece as outdated and as variegated as our personal, is one who brings into solidarity the main of fact and the primary of salvation. within the procedure, one conventional Western notion 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 function given to the realizing ego, or even the Judeo-Christian view of heritage itself.
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Additional resources for Religion and Nothingness
27 In his own account of his philosophical starting point, Nishitani has written: Before I began my philosophical training as a disciple of Nishida, I was most attracted by Nietzsche and Dostoyevsky , Emerson and Carlyle, and also by the TRANSLATOR'S INTRODUcnON xxxv Bible and St. Francis of Assisi. Among things Japanese, I liked best Soseki Natsume and boks like the Buddhist talks of Hakuin and Takuan. Through all these many interests, one fundamental concern was constantly at work, I think. .
In the center of that whirlpol lurked a doubt about the very existence of the self, something like the Buddhist "Great Doubt . " So it was that soon I started pay ing attention to Zen. 28 These words give us a good idea of the intellectual vectors coming together in N ishitani's thought. To them we might add the influence of Schelling, whose work on The Essence of Human Freedom he later trans lated into Japanese, of the existentalist philosophers, especially Heideg ger with whom he studied in Freiburg from 1 9 3 6 to 1 939, and of a lifelong interest in the German mystics, particularly Meister Eckhart.
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 .
Religion and Nothingness by Keiji Nishitani