Name: Kyoto School | Wikipedia audio article
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The Kyoto School (京都学派, Kyōto-gakuha) is the name given to the Japanese philosophical

movement centered at Kyoto University that assimilated western philosophy and religious

ideas and used them to reformulate religious and moral insights unique to the East Asian

However, it is also used to describe postwar scholars who have taught at the same university,

been influenced by the foundational thinkers of Kyoto school philosophy, and who have developed

distinctive theories of Japanese uniqueness.

To disambiguate the term, therefore, thinkers and writers covered by this second sense appear

under The Kyoto University Research Centre for the Cultural Sciences.

Beginning roughly in 1913 with Kitarō Nishida, it survived the serious controversy it garnered

after World War II to develop into a well-known and active movement.

However, it is not a "school" of philosophy in the traditional sense of the phrase, such

as with the Frankfurt School or Plato's Academy.

Instead, the group of academics gathered around Kyoto University as a de facto meeting place.

Its founder, Nishida, steadfastly encouraged independent thinking.

According to James Heisig, the name "Kyoto School" was first used in 1932 by a student

Jun Tosaka (1900–45) considered himself to be part of the 'Marxist left-wing' of the

Afterwards, the media and academic institutions outside Japan began to use the term.

By the 1970s it had become a universally accepted term.

== History == Masao Abe writes in his introduction to a

new English translation of Nishida's magnum opus that if one thinks of philosophy in terms

of Kant or Hegel, then there is no philosophy taking place in Japan.

But if it is instead thought of in the tradition carried out by Augustine and Kierkegaard,

then Japan has a rich philosophical history, composed of the great thinkers Kūkai, Shinran,

Dōgen, and others.The group of philosophers involved with the Kyoto School in its nearly

Members often come from very different social backgrounds.

At the same time, in the heat of intellectual debate they did not hesitate to criticise

The following criteria roughly characterize the features of this school:

Teaching at Kyoto University or at a nearby affiliated school.

Sharing some basic assumptions about using Asian thought in the framework of Western

Introducing and rationally investigating the meaning of "nothingness" and its importance

Expanding on the philosophical vocabulary introduced by Nishida.Generally, most were

strongly influenced by the German philosophical tradition, especially the thought of Kant,

In addition, many employed their cultural resources in formulating their philosophy

and bringing it to play to add to the philosophical enterprise.

While their work was not expressly religious it was informed significantly by it.

For example, Tanabe and Keiji Nishitani wrote on Christianity and Buddhism and identified

For this reason, some scholars classify the intellectual products of the school as "religious

Although the group was fluid and largely informal, traditionally whoever occupied the Chair of

the Department of Modern Philosophy at the University of Kyoto was considered its leader.

Nishida was the first, from 1913 to 1928.

Hajime Tanabe succeeded him until the mid-1930s.

By this time, Nishitani had graduated from Kyoto University, studied with Martin Heidegger

for two years in Germany, and returned to a teaching post since 1928.

From 1955 to 1963, Nishitani officially occupied the Chair.

Since his departure, leadership of the school crumbled — turning the movement into a very

decentralized group of philosophers with common beliefs and interests.

== Significance of its notable members == The significance of the group continues to

grow, especially in American departments of religion and philosophy.

Since the mid-1980s, there has been a growing interest in East/West dialogue, especially

Masao Abe traveled to both coasts of the United States on professorships and lectured to many

Although Daisetz Teitaro Suzuki was closely connected to the Kyoto School and in some

ways critical to the development of thought that occurred there — he personally knew

Nishida, Tanabe, and Nishitani — he is not considered a true member of the group.

Nishida, the school's founder, is most known for his groundbreaking work An Inquiry into

the Good and later for his elucidation of the "logic of basho" (Japanese: 場所; usually

translated as "place," or the Greek τόπος topos).

This brought him fame outside Japan and contributed largely to the attention later paid to philosophers

Nishida's work is notable for a few reasons.

Chief among them is how much they are related to the German tradition of philosophy since

The logic of basho is a non-dualistic 'concrete' logic, meant to overcome the inadequacy of

the subject-object distinction essential to the subject logic of Aristotle and the predicate

logic of Kant, through the affirmation of what he calls the 'absolutely contradictory

self-identity' — a dynamic tension of opposites that, unlike the dialectical logic of Hegel,

Rather, it defines its proper subject by maintaining the tension between affirmation and negation

Nishitani describes East Asian philosophy as something very different from what the

Western tradition of Descartes, Leibniz or Hume would indicate.

It is 'intuitive and practical,' with its emphasis on religious aspects of experience

not lending themselves readily to theoretical description.

True wisdom is to be distinguished from intellectual understanding of the kind appropriate to the

The 'appropriation' of Nishida's thought,...'embraces difficulties entirely different from those

of intellectual understanding'...and those who 'pretend to understand much but do not

really understand, no matter how much they intellectually understand' are the object

Nishida wrote The Logic of Place and the Religious Worldview, developing more fully the religious

implications of his work and philosophy through "Absolute Nothingness," which "contains its

own absolute self-negation within itself."

By this Nishida means that while the divine is dynamically paradoxical, it should not

be construed as pantheism or transcendent theism.

Nishitani and Abe spent much of their academic lives dedicated to this development of nothingness

and the Absolute, leading on occasion to panentheism.

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