Exploring Renaissance humanists’ debates on matter, life and the soul, this volume addresses the contribution of humanist culture to the evolution of early modern natural philosophy so as to shed light on the medical context of the ...

Translated into English for the first time, leading Japanese philosopher, Nishihira Tadashi, explores the deeply experiential philosophy of losing yourself in the reality of the present. He takes us on a tour through the history of Zen, the gatekeeper of the philosophy of no-mind D.T. Suzuki, the Noh theory of Zeami and Takuan's treatise on swordsmanship. Nishihira pulls together the threads of this genealogy of no-mind, showing the richness of the concept and its essential connection to the paradoxical task (...) of becoming fully human. (shrink)

Henri Bergson critiques the traditional view of time as a mere succes­sion of states, arguing that it fails to capture the crucial aspect of time’s speed or pace. The paper explores Bergson’s concept of time’s speed through the lens of modern scientific insights and analytic philosophy, addressing critiques from cognitive science and logical analysis. By introducing the concept of “time qualia,” which distinguishes between the quantitative and qualitative aspects of temporal experience, the author defends Bergson’s position and provides a new (...) theoretical framework for understanding the relationship between external motion, its measurement, and conscious durée. The formulation of this concept not only sheds light on the intrinsic connections between various related texts but also contributes to the differentiation between two distinct types of time speed — time-qualia-based and flow-qualia-based. The author concludes that the qualitative aspects of time experience have an irreducible reality that comple­ments, rather than opposes, the quantitative aspects, arguing that Bergson’s perspective offers a more comprehensive understanding of time’s nature and our experience of it. Keywords: Henri Bergson. Time’s speed. Time qualia. Experience measurement. (shrink)

One of the most striking features of Giordano Bruno’s philosophy is the marriage of universal animation with atomism. This unusual combination produced an extraordinary image of the universe, which was governed by the World-Soul and its universal intellect along with an infinite number of living atoms or corpuscles, animated by their internal spiritual principle. After examining Bruno’s principal arguments on the World-Soul, universal animation and living atoms or corpuscles, this article explores two possible sources among the works of his near-contemporaries. (...) The first author, Agostino Steuco, tried to reconcile the doctrine of the World-Soul with Christianity, integrating the idea of Anaxagoras on the cosmic mind as the demiurgic agent of the universe. The second figure, Jacob Schegk, further elaborated his unusual atomistic or corpuscular reinterpretation of this Presocratic philosopher’s ideas. (shrink)

Unlearning is a recurrent theme in Japan. To further understanding of what this entails, we focus on the view of learning laid out by a revered 13th century Zen-inspired playwright. For Zeami, learning involved a movement from the acquisition to unlearning of skills, punctuated by an experience of mushin, followed by creative reemergence. To deepen understandings of this unlearning model, we turn to draw comparison with recent discussions in the Western literature, focusing on Double-Loop Learning and Learning III, both inspired (...) by Bateson. Learning III, which Bateson utilized several Zen references to explicate, appears to gesture towards the alternative punctuation of learning envisaged by Zeami, although differences remain. We then shift to highlight empirical work on contemporary Japanese schooling, highlighting practices which suggest elements of a Zeami-like worldview continue to live on in Japan’s learning culture. Unlearning, when viewed as a living tradition embedded in culture, rather than merely a premodern past or future philosophical possibility, help sets the stage for a transnational, transdisciplinary dialogue on how we learn. We perform our own extended dialogue that led to this piece, a mode of engagement we view as methodological innovation, as we work to unlearn our past parochialisms. (shrink)

This essay introduces Walter Benjamin’s historical materialism to illuminate how history teachers may invoke a critique of the past and present through democratizing the production of knowledge in the classroom. Historical materialism gives students access to the means of knowledge production and entrusts them with the task of generating a critique of politics though encounters with historical objects. The rise of the alt-right, alternative facts, and fake news sites necessitates social studies methods that intervene into the fascist seductions of narrative (...) in history. A Benjaminian pedagogy emphasizes reading practices that acknowledge the political layers of history inscribed within the objects. This generates space for forms of pessimism and dialectic critiques of barbarism that students may experience with history beyond the teacher’s capacity for understanding. In the name of democracy over fascism, the article adds a political critique to students’ historical and critical thinking skills. (shrink)

This volume brings Bergson's key ideas from Matter and Memory into dialogue with contemporary themes on memory and time in science, across analytic and continental philosophy. Focusing specifically on the application of Bergson's ideas to cognitive science, the circuit between perception and memory receives full explication in 15 different essays. By re-reading Bergson through a cognitive lens, the essays provide a series of alternative analytic interpretations to the standard continental approach to Bergson's oeuvre, without fully discounting either approach. The relevance (...) of philosophies of mind and memory sit alongside the role of a metaphysics of time in exploring connections to psychology, biology, and physics. This eclecticism includes an exciting focus on numerous topics that are not given sufficient attention in extant studies of Bergson, including the precise nature of his ideas on dualism, memory, and ecological theories of perception, especially in relation to his contemporaries. Led by leading Bergson scholars from France and Japan, this book maps the rich terrain of Bergson's contemporary relevance alongside the historical context of his ideas. (shrink)

巧緻を極めた完全犯罪の罠ともいうべき言葉の繭を破り「神」と「死」の謎に迫る、躍動感溢れる究極の探究報告。「いま」生きているこの現場の徹底究明。.

秩序と規範はいかにもたらされ、どのようにいだかれるか。イエ、クニ、社会、「国家」など、さまざまな位相における秩序と規範のあり方、時代のなかでのその変容について検証する。.

「稽古」とはいかなる思想か。そこに秘められた「智恵」が意味するものとは。「稽古」を知の地平に解き放ち、こころとからだと世界のありかを探る、注目の書。.

Inspired by Christian Platonism as developed in the late fifteenth-century Florentine milieu, the French physician Jean Fernel proposed a particular interpretation of Galen in a medico-philosophical work entitled On the Hidden Causes of Things . With this interpretation, he responded to the serious and urgent need for a reconciliation of the newly reconstituted Galen of Renaissance humanism with Christian faith. The present study examines Fernel's strategy and method in constructing this singular Galenic body of doctrine, special attention being given to (...) the roles attributed to the Creator, the formative force, and the soul. Subsequently, an analysis of the notions of spirit and of its innate heat as indispensable instruments of Fernel's physiology will uncover the very target of his criticism of materialism. (shrink)

「無心」は、最高のパフォーマンスをもたらす境地であり、それは憧れの対象であり続けた。達磨の禅、世阿弥の伝書、武道の教え、石田梅岩の心学、鈴木大拙の禅研究など、異なる時代、異なる文脈の中で、「無心」はど のように問われてきたのか。「無心」という言葉のもとに育まれた思考のいとなみを描き出すことで、柔軟でしなやかな心のあり方、その融通無碍な活力の深奥にせまる。.

Philosophy is global, insofar as it is a relation of a human being towards its world and as such a thinking of the »betweenness«, of logos and of structure, as they disclose themselves in the relations between the Ego and the world, between the beginning and the end, between the Ego and the others. e theme of »the relational thinking« transcends boundedness to a particular cultural sphere. e transcendence is possible because of the insight into the identity of structures in (...) every culture, which is founded on the performance of a deliberation upon a repeated analysis of the most fundamental issues. e thinking of the relation is the heart of philosophy. (shrink)

文献的知識の皮相ではなく、内部にひそむ日本独特の悲哀の感情を読む梅原日本学。縁故をもつ著者達が回顧しつつ思想的意義を説く。.

Today, at the close of the twentieth century, we are confronted by radical changes in the nature of intercultural relations. Those who in previous centuries were unable to venture far from their native villages are today able to visit foreign lands as a matter of course, not only as tourists but also for reasons of commerce or employment. A high degree of intercultural understanding is manifested thereby. But at the same time there arise cultural conflicts and friction. How is that (...) sort of understanding which transcends cultural frontiers possible at all? And what is the root of the different sorts of failure to achieve intercultural communication? These are pressing problems by which mankind as a whole is confronted, and they are problems which philosophers, too, are called upon to face. (shrink)