Masao Abe (阿部正雄, 1915–2006), was a prominent exponent of Japanese Zen Buddhism within academic circles in the West and made a distinguished contribution to comparative philosophy and interreligious dialogue. Abe’s Zen was shaped by the thought of the Kyoto school of Japanese philosophy and its principle of “absolute nothingness.” Abe linked absolute nothingness to the Buddhist principle of emptiness (sunyata) and based his engagement with Western philosophical thought and Christian theology on the Kyoto school’s appropriation of this Buddhist teaching. Abe began graduate studies in philosophy at Kyoto Imperial University in 1942, where he was influenced by Keiji Nishitani’s lectures on nihilism and the philosophy of religion. Shin’ichi Hisamatsu’s exposition of Zen challenged Abe’s youthful commitment to Pure Land Buddhism. After completing his studies, Abe worked as a professor at Nara University of Education (1952–1980), while also teaching periodically at Kyoto and Hanazono Universities. Starting in the 1950s, he began a study of Christian theology at Union Theological Seminary, with Reinhold Niebuhr and Paul Tillich, and Western philosophy at Columbia University. After his retirement from teaching in Nara in 1980, Abe became a visiting professor at Claremont Graduate University and subsequently at the University of Hawai‘i, Purdue University, the University of Chicago, and several other American and European universities. He also participated at the East-West Philosopher’s Conference at the University of Hawai’i and, with John B. Cobb, was co-chair of the International Buddhist-Christian Theological Encounter (the “Cobb-Abe Group”). Abe’s version of Zen was influenced by D. T. Suzuki’s engagement with Western thought, and the philosophy of the Kyoto school, which began with the work of Kitaro Nishida and continued with Hajime Tanabe, Keiji Nishitani, and Shin’ichi Hisamatsu. Nishida, reflecting Japanese Zen teachings, articulated a logic arising within the standpoint (tachiba) of absolute nothingness (zettai mu), the “place” (basho) wherein all dualism is overcome. Nishitani and Hisamatsu would later link Nishida’s philosophy more explicitly with Buddhist teachings, especially the goal of “awakening” (jikaku) to the “emptiness” (sunyata) of all things in their “true suchness” (shinnyo). Based on these philosophical roots in the Kyoto school and following the example of D. T. Suzuki as an apostle of Zen in the West, Abe engaged in extensive comparative studies with Western philosophical thought and interreligious dialogue with Christians and Jews.
On Différance between Shakespeare’s Shylock and Bakathir’s Shylock
