By Keiji Nishitani
"It can be necessary interpreting for an knowing of either Nishitani's concept and the matter of nihilism. students and different folks attracted to nihilism, in Nietzsche, and/or in modern Buddhist or eastern philosophy, will tremendously benefit from a research of this book." -- John C. Maraldo, division of Philosophy, collage of North Florida
"This is a superb translation of a huge paintings within the corpus of Nishitani's early writings. the interpretation is well timed either as a result of Western curiosity in Nishitani as a preeminent modern eastern thinker and thanks to the continued Western perplexity concerning the difficulties Nishitani addresses. Nishitani is among the world's maximum residing philosophers or even during this early paintings of his that brilliance shines through." -- Thomas P. Kasulis, division of Philosophy, Northland university
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Additional info for The Self-Overcoming of Nihilism (Suny Series in Modern Japanese Philosophy)
There is not any global aside on the floor of this flooring yet basically an abyss-a flooring of not anything ness. In different phrases, the fundamental that means of transcendence is that not anything is published, and thereby the self turns into the genuine self, loose dom turns into a real probability, and beings are understood of their fact . Heidegger offers us not anything under an ontology during which nihilism turns into a philosophy. through disclosing the not anything on the floor of all beings and summoning it forth, nihilism turns into the foundation of a brand new metaphysics. Thinkers like Kierkegaard and Nietzsche, regardless of their religion in lifestyles and lifestyles, lacked religion in "academic disciplines," casting their lot in with the main passionate adventures of notion. For them, the assumption of a "science" that will call for objectivity rather than passionate subjectivity could fail to arrive any type of fact. Kierkegaard accused those that philosophize via "ab stract hypothesis" of being cheating, and Nietzsche disregarded the 157 158 The Self-Overcoming of Nihilism "will to fact" as an indication of the impotence of lifestyles, decadence, and self deception . The point of view of lifestyles they took militated not only opposed to metaphysics yet opposed to any " clinical" viewpoint. They observed the positivistic and naturalistic philosophies that had moved in to exchange Hegel's metaphysics as in basic terms new different types of dogmatic metaphysics trumpeted lower than the banner of technological know-how . accordingly their distrust of a definite form of "science . " interim, one other conflict broke out on a special entrance. the tactic the following used to be to reveal metaphysics and naturalistic philosophy as dogmatical ly educational and, pursuing the road of critique devel oped by means of Kant, to establish philosophy as a rigorous "science . " The neo-Kantian faculties, the phenomenology of Husser! , and Dilthey's philosophy of historical past belonged to this camp . 1 against at tempts to take in the point of view of technology without delay into philosophy, they undertook a methodological critique of medical wisdom of nature and heritage. Their goal used to be, at the one hand, to flooring sci entific wisdom philosophical ly, and at the different, to mark off its limits. not like a naturalistic philosophy that promoted skepti cism concerning the which means of human existence, a brand new philosophical alism emerged putting forward norms and values . This new idealism argued from the human means for technology opposed to melancholy within the human situation. of their personal manner, every one of those evaluations was once stuck up within the try and comprehend man or woman objectively because the topic mat ter of a "scientific discipline," no matter if via an research of the workings of human recognition or via an "understanding" of ancient existence. Subjectivity turned lowered to the confines of sci entific different types or supposedly common buildings. The extra they pursued objectivity, the extra the subjective nature of awareness or lifestyles grew to become diluted and distanced from this, my self. It used to be in contrast pattern that the immersion of the self into passionate pondering, as we see it in Kierkegaard or Nietzsche, took form .