This article is the second translation of the preface and first chapter of Hatano Seiichi's Time and Eternity. A full translation of the text, published by Suzuki Ichiro 鈴木一郎 in 1963, is not easily accessible to most readers, while an excellent partial translation by Joseph O'Leary has recently been made accessible to a wider audience through the monumental work, Japanese Philosophy: A Sourcebook. By providing a short historical introduction to both Hatano's life and works as a great thinker and (...) teacher, this article intends to supplement O'Leary's contribution and therefore enable more readers to gain access to the opening sections of Hatano's Time and Eternity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 95-99 [Access article in PDF] The Distinction between ego (e) and ego-Self (e/S): Notes on Religious Practice Based upon Buddhist-Christian Dialogue Yagi Seiichi Toin University The Goal of Religious Practice We cannot see the transcendent as an object. Nor is it the case that the transcendent and the human are two separated realities that are united afterwards. When the Self (Christ in me--Gal. 2:19-20) (...) reveals itself to and in the ego (Gal. 1:16), the ego becomes aware of the Self, which is divine--human or transcendent--immanent. This is called enlightenment.In enlightenment, the ego (hereafter: e) does not vanish.When the Self (hereafter: S) appears to and in the ego, the ego (now a relatively independent part of S) becomes the function of S. The ego, understanding itself as the knot of inner and outer reality, plays the role of the reason of the whole body, the center of which is S. In this case we represent such a person as e/S. e/S is the subjectivity of the religious life. D.T.Suzuki and one of his disciples, Ryomin Akizuki called e/S the "individual qua trans-individual." 1 In enlightenment, e/S as the authentic subject, which remains potential before enlightenment, is actualized or realized so that it understands itself as e/S, no more as the mere ego. In order for e/S to be realized and understand itself as e/S, egocentricity, egoism and the confusion of the verbalized reality with "reality as it is" must be overcome. This is the goal of religious practice. e/S From the point of view of interreligious dialogue,"Christ who lives in me" corresponds to "actualized Buddha-nature" or "the Formless Self" in Buddhist language, that is, the Self as we call it. 2 In the case of Paul,"Christ who lives in me" is the ultimate subject of him on the one hand, and "Christ the Son of God" is the object of his faith on the other (Gal. 2:19-20). That means: the ego of Paul that believes in the Son of God is borne by "Christ in me"; as Paul says, "Christ was revealed to and [End Page 95] in me" (Gal. 1:16). In this way, the subjectivity of Paul consists of e/S. Of S, namely, Paul is aware as e/S--neither as e, which is ignorant of S, nor as S. It is impossible for S to exist alone. Egocentricity and Egoism The distinction between e and e/S is of fundamental importance to our theme. e means in this essay the mere ego that is ignorant of S.When it becomes aware of S we represent it as the ego of e/S. e is egocentric and egoistic. It goes without saying that the ego-centered "I" driven by desires produces immorality and social anomies. The biblical word for this is sin, the transgression of the Law.But there is another problematic concerning e, namely egoism, which can be at work even in the effort to attain a high level of morality. We understand the egoistic ego as follows: the ego is to itself the only reality that concerns and moves it. It posits itself solely on itself apart from the relation to others and to S. By itself it projects itself and strives to realize itself. It can, among others, set up its own ideals and pursue their realization. It can, for example, conceive the moralistic ideal that seems to be the reverse of immorality and social anomie. Indeed, it can succeed in controlling egocentricity so that it seems to have attained perfect morality. In reality, it is interested only in its own moral perfection, not in the person encountered (moralistic egoism). Such e is illustrated in Luke 18:9-14 and described in Romans 7:7-24. Egoistic ego must die to itself and must be freed from egoism. (In Romans 6, for example, Paul does... (shrink)

Although social ontology (SO) has attracted the attention of scholars in various disciplines, how it is applied to social scientific studies is still under-researched. To tackle this issue, this paper initially considers major streams of research on SO. It then argues that one of the aims of SO in the social sciences is to identify the rhetorical expression of social dynamism. To support this argument, the present study introduces a perspective of performativity and proposes that generic performativity should be identified (...) by social scientists. Finally, such an attempt is demonstrated with reference to the global pursuit of financialization. (shrink)

1-3. [without special titles] -- 4. "Kogaku" no shisō.

斬新な視点から、やまと言葉の考察を通し、日本語の哲学の可能性を探り、「日本人の心のありか」を指し示す、刮目の書。.

The fruit of a lifetime of study and contemplation, Seiichi Hatano's final work, Time and Eternity, develops most fully his tripartite scheme of temporality. For Hatano, one of the first Japanese philosophers to study the works of Western thinkers, human experience could be analyzed with reference to natural, cultural, and religious temporalities. Each temporal stage is further characterized by the type of love that rules at that level of life. In Time and Eternity, Hatano explores the stages of temporality (...) in depth and attempts to locate the kind of love which governs in each phase. (shrink)

Although the philosophical literature on social institutions has been insightful for social scientific studies, the application of its core concepts, such as collective intentionality, to real inst...

As a criterion of a good firm, a lucrative and growing business has been said to be important. Recently, however, high profitability and high growth potential are insufficient for the criteria, because social influences exerted by recent firms have been extremely significant. In this paper, high social relationship is added to the list of the criteria. Empirical corporate social performance versus corporate financial performance (CSP–CFP) relationship studies that consider social relationship are very limited in Japan, and there are no definite (...) conclusions for the studies in the world, because of scant data and the inappropriate methods, especially for supporting linear hypothesis which these studies are based on. In this paper, the CSP–CFP relationship is analyzed by an artificial neural networks model, which can deal with a non-linear relationship, using 10-year follow-up survey data. (shrink)

情報化により「生」を見失った現代。いまこそ宗教は、宗教的真実を現代に通じる言葉で語る時である。宗教回復への道を示す最新講義。.

This article is the second translation of the preface and first chapter of Hatano Seiichi's Time and Eternity. A full translation of the text, published by Suzuki Ichiro 鈴木一郎 in 1963, is not easily accessible to most readers, while an excellent partial translation by Joseph O'Leary has recently been made accessible to a wider audience through the monumental work, Japanese Philosophy: A Sourcebook. By providing a short historical introduction to both Hatano's life and works as a great thinker and (...) teacher, this article intends to supplement O'Leary's contribution and therefore enable more readers to gain access to the opening sections of Hatano's Time and Eternity. (shrink)

Schopenhauer and the two linguists, Tokieda and Miura, are indispensable figures to elucidate the logic of construction of our counterfactual experiences. In addition to the conditional and the ….

A formal and functional study of the three meters of Old Norse eddic poetry, fornyroislag, malahattr, and ljooahattr, this book provides their systematic account (synchronic, diachronic, and from a comparative Germanic perspective). With thorough data presentation, detailed philological analysis, and sophisticated linguistic explanation, it will be of interest to Germanic philologists/linguists, medievalists, and metrists of all persuasions.".