El yo situado y relacional en Nishida y Watsuji: una aproximación desde el paradigma de la intimidad de Kasulis

En su obra Intimacy or Integrity: Philosophy and Cultural Difference (originalmente 1988 Gilbert Ryle Lectures, publicada en 2002), Thomas P. Kasulis identifica dos tipos de orientaciones “intimidad” e “integridad” que condicionan tanto las relaciones interpersonales como nuestra relación con el mundo. Si bien ambas orientaciones se pueden hallar tanto en las tradiciones filosóficas occidentales como en las asiáticas, puede decirse que la primera predomina en buena parte de la filosofía japonesa. A partir del paradigma de la intimidad descrito por Kasulis, examinaremos dos creaciones conceptuales de Nishida Kitarō (1870-1945) y Watsuji Tetsurō (1889-1960) respectivamente, el “yo como lugar” y el “ambiente geocultural”. De este modo, mostraremos cómo emerge un modo de comprender el “yo” como algo situado y relacional que nos permite pensar un modo de ser ecológico-comunitario.

Emotional AI, Ethics, and Japanese Spice: Contributing Community, Wholeness, Sincerity, and Heart

This paper assesses leading Japanese philosophical thought since the onset of Japan’s modernity: namely, from the Meiji Restoration (1868) onwards. It argues that there are lessons of global value for AI ethics to be found from examining leading Japanese philosophers of modernity and ethics (Yukichi Fukuzawa, Nishida Kitaro, Nishi Amane, and Watsuji Tetsurō), each of whom engaged closely with Western philosophical traditions. Turning to these philosophers allows us to advance from what are broadly individualistically and Western-oriented ethical debates regarding emergent technologies that function in relation to AI, by introducing notions of community, wholeness, sincerity, and heart. With reference to AI that pertains to profile, judge, learn, and interact with human emotion (emotional AI), this paper contends that (a) Japan itself may internally make better use of historic indigenous ethical thought, especially as it applies to question of data and relationships with technology; but also (b) that externally Western and global ethical discussion regarding emerging technologies will find valuable insights from Japan. The paper concludes by distilling from Japanese philosophers of modernity four ethical suggestions, or spices, in relation to emerging technological contexts for Japan’s national AI policies and international fora, such as standards development and global AI ethics policymaking.

Comparison of self-reflection in Humboldtian Bildung and the Kyoto School

This article focuses on the importance of reflective experiences in education. It firstly reviews and compares the Humboldtian Bildung and the Kyoto School, represented by Nishida Kitaro. Both philosophies emphasize the importance of reflective experiences in education, criticising the specific knowledge-skill-based instruction approach. In this sense, the two views are similar. However, this article further explains the significant difference in how the self is considered in relation to the world within each thought, and therefore, how each educational approach is different, namely as seen in the idea of negative education from the Kyoto School. In the latter section, this article develops the discussion of reflection in the process of learning provided in the OECD Education 2030 framework, which was initiated in 2015 and that is still ongoing. Criticising didactic learning as the sole approach for knowledge and skill acquisition, the OECD Education framework advocates instead for the importance of student self-reflection in relation to society to support a broader development of necessary competencies. By comparing the two schools of thought, the article reveals the underlying assumption of self in Western mainstream educational philosophy, and it argues for the importance of open-mindedness toward the other worldview.

Dialetheism in the Work of Nishida Kitarō

This chapter shows that the 20th-century Kyoto School philosopher Nishida Kitarō was committed to dialetheism. We show that he argues both that the subject must be knowable as an object and that it cannot be known as an object. We also show that he argues that the self both is and is not identical to the world and to itself in the relation he calls “contradictory self-identity.” This chapter demonstrates that East Asian dialetheism persists in the 20th century.

Traditional Motives in the Aesthetic Views of the 20th Century Japanese PhilosophersKuki Shuzo, Karaki Junzo, Kato Shinro

The article is devoted to the views of three Japanese philosophers of the 20th cen­tury with their example we are convinced the relevance of the traditional world­view in contemporary Japan. Since the Meiji period, Western philosophy and aes­thetic theories have constantly influenced the views of Japanese thinkers, but up to this day, traditionalism plays an important role in Japanese thought. This also applies to the emphasis on corporality, human incarnation – the Buddhist position on “the unity of flesh and mind” (shin-jin – itchinyo) and the uncertainty fluidity of all forms of existence of things (mujo), relations, the ephemerality of life itself. This is also true for acceptance of Nothingness (mu) as a metacategory of philoso­phy which Nishida Kitaro put at the foundation of his system, explaining the his­torical world and the position in it of a person through the identity of absolute contradictions resolved in the field (basho) of Nothingness. This philosophical position, Buddhist-Taoist in essence, is especially vividly present in the works of Japanese thinkers who study the traditional culture of their homeland and try to give a modern interpretation to its categories.

On the question of the ideological foundations of traditional Japanese culture

The article is devoted to the analysis of the phenomenon of the tea ceremony and its main concept of wabi, without which it is impossible to understand the ideological foundations of Japanese spiritual culture. At the same time, the basic concept in which the tea ceremony is recognized and described leads to the ultimate category of the entire Far Eastern culture – Nothingness (Emptiness, nonexistence), which is crucial for understanding Japanese religions, philosophical and aesthetic thought. The article discusses the views of the founder of the Kyoto school of philosophy Nishida Kitaro (1870–1945) and some of his students on the nature of the categories of wabi and Nothingness. Also, an analysis of these categories by researchers of the second half of the 20th century, Izutsu Toshihiko and Izutsu Toyoko is given.