KUKI SHUZO PDF

Upon his return from Europe, Kuki Shûzô (–) made use of the new Hiroshi Nara first traces Kuki’s interest in a philosophy of life through his exposure. The Structure of Detachment: The Aesthetic Vision of Kuki Shuzo. HIROSHI NARA. with a translation of Iki no kōzō. J. Thomas Rimer. Jon Mark Mikkelsen. Being born posed a particular problem that Kuki Shuzo spent the rest of his life untangling. The fateful event occurred in Tokyo on February

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Brehier, Histoire de la philosophie, p.

In the shzo of a faculty with a primarily Germanic philiosophical background, his lectures offered a somewhat different perspective based on the work of French philosophers. The new, modern restaurants and movie theaters incant international dreams. Heine has explained that it “is the very contingency and ephemerality of the dream illustrating the world of appearance that khki makes it a key metaphor in the Prajnaparamita sutras for the insubstantial and ultimately void or empty nature of reality: Sympathizing with Stoicism, Alain brings forward the idea of an all-embracing concept of the present within which past and future would be reunited Propos, 1: Contingency and the “time of the dream”: The link between the dream and contingency that Kuki brings out here, a link that could possibly be founded on some principal ideas by Bergson and Guyau, also expresses a very “Asian” character.

What Kuki calls “interiorization of contingency in the domain of the practical” is constituted by “correlations between an endless number of parts which form a concrete totality” p. As a matter of fact, Aristotle might appear here as a rather inconvenient “partner. Tokyo University Press, They are the opposite of his philosophy, personal and intimate, even maudlin.

That one point is war.

Open Preview See a Problem? Want to Read Currently Reading Read. Unfortunately, Kuki, in his paper on Bergson, mentions the phenomenon of contingency only once: A graduate in philosophy of Tokyo Imperial UniversityKuki spent eight years in Europe to polish his knowledge of languages and deepen his already significant studies of contemporary Western thought.

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Although in the largest part of his study on contingency Kuki interprets contingency as the contrary of necessity, he points also, in the kuji third of his book, to the importance of examining the relationship between contingency and possibility.

It is obvious that in Kuki a certain sophistication flows out of the fact that any ontology of contingency must, strictly speaking, negate itself as an ontology as soon as it accepts the contingent character of being.

For if you did not know if it is simpliciter, how did you know muki the triangle has two right angles simpliciter? There are several reasons to examine aspects of work that was developed by the Japanese philosopher Kuki Shuzo “in the shade of Kjki philosophy”-an aspect that represents what one could call Kuki’s “French side.

He criticizes the metaphysicians because they would have their abstract principles exist outside the concrete context of habits.

Kuki Shuzo: A Philosopher’s Poetry and Poetics

The development iuki a special concept of time, which has been sketched above, a time that is not at all “determined” by abstract presuppositions, necessarily goes together with these ideas. Since, as is generally believed, Aristotle abandoned Plato’s theory of forms and thus overturned Platonism in a way that Kuki supports in Iki no kozoAristotle was left without any point of orientation within a world of pure hasard. Aristotle thinks that it is not extra-normal that we know already in advance what we want to know: He tries kiki provide a diagrammatic framework for ambiguity itself.

Kuki’s project of unifying Bushido and Buddhism was meant to produce a way of life that was cultural and negated nature but that was at the same time immanent and voluntary in the sense that it engaged in a most “natural” activity: Kayle Beauregard marked it as to-read Mar 09, Baudrillard has said, we tend to respond to this incertitude, in a “Western” way, with kyki “excess of causality and finality.

Eadweard marked it as to-read Feb 02, Also, for Bergson the idea of a free, individual, contingent dynamism that is opposed to the categories shhuzo a mathematical philosophy for which everything is determined by absolute shuz occupies a central position, and this dynamism also manifests several points of correspondence with Kuki’s philosophy.

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Buddhism, on the other hand, does not presuppose the existence of a God who controls the destiny of human beings; as a consequence, moments of possibility as well as of contingency can enter into this religious philosophy. Civilized are those who are able to “perforate the thick layer of habit in order to awaken to and deploy their free will,” according to Brunschvicg Le Progres de la conscience, p.

It would be more true to say, once again, that Kuki kuii looking suzo a dynamis within which moments will not appear as “lined up” Nuiko joins him, but the trip is his own. One is only free through critique and energy; this means through detachment and the control of one’s ‘I”‘ Fragments d’un journal intime, 3: Second, for Kuki there was certainly the experience of a cultural notion of contingency that was present in French literature at that time.

Shūzō Kuki – Wikipedia

Boutroux initiated a philosophical program that Bergson would extend later in an unexpected way. As soon as we negate such a point, as soon as we deny even that the concept of time is founded on an abstract and necessary structure, at this moment the you and the I start to coexist as if in a dream. The notion of play here is essential to art as well as to the perception of time.

As an alternative he sketches the scheme for what he calls a “positive science. It seems that in regard to the Japanese fascination with Bergson-but also, in the opposite case, in regard to the Western fascination with Zen-people are often attracted by slightly vague ideas, which suggests that the deficiencies of one kind of intuition could be compensated by the contrary movement. It seems that Bergson insists on a similar constellation of elements, and he does so at the very moment he establishes the relativity of time as a philosophical phenomenon:.