2022/06/25
2022/06/21
Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu. | 京都大学 人と社会の未来研究院
Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu.
Cosmos and Anticosmos: For Eastern Philosophy, one of the important works by Toshihiko Izutsu, was published as part of the Iwanami paperback series in May 2019. For the paperback edition, Prof. Kawai wrote a commentary entitled “Commentary – Toward a Real Live Eastern Philosophy.” The book includes several papers by Izutsu in which interpreted Eastern philosophy and Huayan (Kegon) philosophy from the perspective of modern philosophy, as well as discussions he had with the historical novelist Ryotaro Shiba.
First, Prof. Toshio Kawai explained that an original point of view can be found in Izutsu’s understanding of Eastern thought: the structure of real world we that experience is stratified, and a different view of the world will emerge if we deepen our consciousness. Another attractive feature of Izutsu’s works, according to Prof. Kawai, is that his understanding of Eastern thought was based on his experiences in ascetic practice and meditation. Also, Izutsu introduced various Eastern thoughts by presenting them in relation to current intellectual and situational issues.
Prof. Kawai gave particularly in-depth commentaries on two articles in the book: “Cosmos and Anticosmos” and “Non-obstruction between Phenomena / Non-obstruction between Principles – After the Dismantling of Existence”. In his discussion, Prof. Kawai interwove concepts and knowledge from clinical psychology and Jungian psychotherapy.
Regarding the article “Cosmos and Anticosmos,” which provides the title for this book, Prof. Kawai focused on Izutsu’s attempt to consider Eastern philosophy using Western philosophy’s concept of “Cosmos”, postulating that there is “nothing” at the bottom of reality that we can recognize as real, and this “nothingness” includes an abundance that is the source of life and existence. Prof. Kawai pointed out that the “nothingness” of Eastern philosophy overlaps with insights that Jung and Hayao Kawai had based on their own experiences.
Regarding the opening article “Non-obstruction between Phenomena / Non-obstruction between Principles – After the Dismantling of Existence,” Prof. Kawai commented on the originality of Izutsu, who tried to read the Huayan philosophy of the Huayan Sutra from the perspective of the Islamic philosopher, Ibn Arabi. Prof. Kawai also observed that there is a closeness between the thoughts of Ibn Arabi and Jung on the point of assuming that the concept of “Archetype” lies midway between the above-mentioned “nothingness” and the real world. In addition, Prof. Kawai addressed Jung’s ideas on “constellation” or “synchronicity”, which he based on his own experiences of accidental events he encountered during his practice of psychotherapy that lacked causal explanations. Based on this, Prof. Kawai thought that Jung might have experienced the “nothingness” of Kegon philosophy, which describes the interpenetration of all things in depth.
Prof. Kawai also considers the ontology of Eastern philosophy from time theory or the human image of Zen in Izutsu’s other papers. Looking at the ideas of the zen priests Dogen and Rinzai, we can find Izutsu’s very existential viewpoint, which emphasizes “I” as “a real live person.” It is said that in Eastern philosophy, time is a continuous series of innumerable independent moments that includes the entirety of time. Therefore, Izutsu thought that historical philosophy has meaning for the present, said Prof. Kawai. For example, psychotherapists today often refer Izutsu’s books in when considering how developmental disorders have rapidly increased since the year 2000. Prof. Kawai concluded his commentary by stating that since Izutsu’s works were written to convey ancient ideas to present-day audiences, they will continue to be important.
2022/06/20
Toward a Philosophy of Zen Buddhism. By T Izutsu. Book Rev by DAVId A. KOLB 1977
収録内容
1 1 無位の真人―禅におけるフィールド覚知の問題
2 2 自我意識の二つの次元
3 3 禅仏教における意味と無意味
4 4 分節の哲学的問題
5 5 公案を通じての思考と非思考
6 6 禅における内部と外部
7 7 東アジアの芸術と哲学における色彩の排除
Professor Izutsu, a noted Islamicist, has published a set of essays on Zen which are thoroughly unified in theme and style despite their various origins; many were
originally given at the Eranos conferences. Besides its considerable intrinsic interest, the book merits note as perhaps one of the last of its kind, published as it is by the Imperial Iranian Academy.
Izutsu sets out to develop "the philosophical potential hidden in the Zen experience of reality" (p. ×).
- metaphysical, between the realm of names and forms and its unformed,
- unarticulated ground.
- This duality is expanded into a triplicity by the use of "our old familiar metaphysical theme, namely that
- the Undifferentiated ex-ists only through its own differentiations" (p. 171).
- starts with the formed things of ordinary experience,
- moves to the unformed ground, and
- then back to the formed things, now seen as the unformed ground,
- or as divested of "their ontological opaqueness ... totally transparent, pervading each other, submerged into one" ' (p. 204).
Zen experience moves along this same are:
Given these tools Izutsu discusses
- Zen views of man and consciousness,
- the place of language,
- rationality and thought in Zen practice,
- satori, and
- various aspects of Eastern artistic practice,
- especially the tendency toward black-and-white painting.
Izutsu manages to give an exposition of Zen which shows
His threefold scheme, patterned on the famous koan of mountain/no mountain/
mountain, enables him to avoid facile interpretations of Zen as an inexpressible
experience coupled with nonsensical language. He can suggest the sounder notion of an experience articulating itself in a new language use. Along this line his remarks about the centrality of language in Zen despite its official denials are directly on target (confer pp. 111, 123). Also very suggestive is his conception of a use of language which parallels the Hu Yen transparent and interrelated world.
The threefold metaphysical scheme reminds us forcibly of the Heart Sutra's "form is emptiness and emptiness is form."
* Yet I wonder if the anatta doctrine has been given its due. Izutsu freely uses words from a variety of philosophical traditions East and West to describe the undifferentiated reality: pure self (p. 21), a field of pure energy (p. 24), pure light (p. 32), Mind (p. 33), the Eternal Present (p. 37), a relational field (p. 45), emptiness (p. 106), the Ur-grund (p. 127), the Plenitude of Reality (p. 127), ultimate reality (p. 130). Despite his disclaimers that this is not to indicate an absolute beyond the world of names and forms, the impression of substantiality persists. This is reinforced by such phrases as "The Eternal Present is eternally calm and tranquil in spite of all the motions of the mind on another dimension" (p. 42). At the core of Izutsu's threefold scheme we get only metaphors: the Undifferentiated "articulates itself" and things "are transparent.
Such carefree collisions of diverse philosophical terms raise serious problems of method. Izutsu can use terms from German idealism, Platonism, Buddhism, and Hinduism indiscriminately because he means them all to be qualified by "the Zen experience of reality.'
" But how do we know there is one Zen experience? And granted there is one, how do we know that it is so prior to learning the concepts as to be an independent check on their meanings? Izutsu's quick dismissal of Soto Zen on pages 161-167 is not encouraging here. Has he overunified the tradition?
More generally, why should we assume that "at the original point of all Philosophieren in any form whatsoever there is and there must be a peculiar reality-experience" (p. ix). Are such "experiences" to be the point of unity within any tradition? The result of this hermeneutical rule is to break thought into large blocks each ruled by one reality-experience and within which details of argument and terminological differences become secondary. Philosophy reduces to high-level show-and-tell.
Izutsu's translations of mondo and koan into his scheme are very helpful. His choice of examples for interpretation is always interesting and the vast range of his scholarship continually surprises the reader. Yet the very ease of translation should worry us. His principles lead him to find over and over the same threefold scheme behind every example. While this is illuminating in dismissing simpler interpretations, should we perhaps worry that Izutsu has created a unique object or structure to be the signified of every expression, thus making Zen "metaphysical" in the sense recently discussed by Derrida and Heidegger? Izutsu's text will not help us here because his ideas on meaning are too limited. He justly attacks a simple reference-theory of meaning, but we are no longer Naiyäyikas today. Denial of their theory does not help us all that much.
Although Izutsu shows an awareness of contextual factors in Zen expression (confer p. 102), he does not integrate these into a better theory of meaning to realize his intriguing suggestions about Zen language.
Despite these problems and in part because of them Izutsu's book remains a
stimulating and unified picture of Zen.
DAVId A. KOLB
Bates College
- The Critique of Pure Modernity: Hegel, Heidegger, and After, 1987
- Postmodern Sophistications: Philosophy, Architecture, and Tradition, 1990
- New Perspectives on Hegel's Philosophy of Religion, 1992
- Socrates in the Labyrinth: Hypertext, Argument, Philosophy, 1994
- Sprawling Places, 2008
Pan-Asianism's Religious Undercurrents: The Reception of Islam and Translation of the Qur'ān in Twentieth-Century Japan | The Journal of Asian Studies | Cambridge Core
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Pan-Asianism's Religious Undercurrents: The Reception of Islam and Translation of the Qur'ān in Twentieth-Century Japan
Published online by Cambridge University Press: 16 September 2014
Hans Martin Krämer
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Abstract
Recent scholarship has highlighted the importance of Islam for prewar Japanese pan-Asianists. Yet, by considering Islam solely as a political factor, this strand of scholarship has largely overlooked the religious dimension of Japanese pan-Asianism. The existence of six different complete translations of the Qur'ān into Japanese, however, amply bespeaks a genuinely religious interest in Islam, an impression that is corroborated by a look at the sociopolitical contexts of the translations and the biographical backgrounds of the translators. While explicitly anti-modern, anti-Western, and anti-Christian notions were at work in these broadly pan-Asianist Japanese appropriations of Islam, an analysis of the terminology used in the translations shows that, ironically, Christian precedents were not easily overcome.
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The Journal of Asian Studies , Volume 73 , Issue 3 , August 2014 , pp. 619 - 640
DOI: https://doi.org/10.1017/S0021911814000989[Opens in a new window]
CopyrightCopyright © The Association for Asian Studies, Inc. 2014
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**CREATION AND THE TIMELESS ORDER OF THINGS: Toshihiko Izutsu: Amazon.com: Books
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CREATION AND THE TIMELESS ORDER OF THINGS Hardcover – January 1, 2007
by Toshihiko Izutsu (Author)
5.0 out of 5 stars 4 ratings
Essays in Islamic Mystical Philosophy CREATION AND THE TIMELESS ORDER OF THINGS Essays in Islamic Mystical Philosophy Toshihiko Izutsu Creation and the Timeless Order of Things brings together Toshihiko Izutsu’s most important essays on Islamic mystical philosophy. Though primarily concerned with Iranian mystics and philosophers, it displays Izutsu’s unique insights in comparative philosophy by comparing and contrasting
- Islamic Sufism with
- Vedanta,
- Mahayana Buddhism,
- Zen Buddhism,
- Archetypal Psychology, and
- modern Existentialism.
- the unity of existence,
- “creation” and
- “being” within Islamic mystical philosophy.
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January 1, 2007
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PW108
5.0 out of 5 stars Penetrating and Lucid Essays on Sufic-Islamic Mystical PhilosophyReviewed in the United States on November 2, 2021
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I purchased the hardback as (at the time of purchase) it was 1/2 the cost of the paperback. Both are currently (and sadly) out of print, hence the rather steep prices being asked. It appears that the paperback copy was made by a still-in-operation publisher out of Ashland Oregon, so I am guessing that its quality is superior to my hardback, which was published in Pakistan. That said, I found mine perfectly acceptable and the seller (Sangemeelus) was able to get it to me much faster than Amazon’s estimate, so kudos to them.
The well-known and highly respected philosopher, author, and translator William C. Chittick penned the foreword. The remainder of the book contains profound essays on mystical Islam (Sufism), particularly in regards to the thought of Ibn ‘Arabi and the doctrine of “Waḥdat al-wujūd” (“The Unity of Being” or, “The Unity of Existence.”). Anyone considering this book most likely knows what they are after, so I won’t make this review overly long. What I don’t want to go unmentioned however, is the stunning clarity of thought and precision of terms that Professor Izutsu displays.
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William H. Gebel
5.0 out of 5 stars Five StarsReviewed in the United States on June 11, 2017
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An excellent collection of essays. Izutsu is clear and precise and goes into depth.
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Elizabeth
5.0 out of 5 stars Incredible book....Reviewed in the United States on November 6, 2017
I wanted to buy this book, but see that I cannot afford to, the cheapest paperback being around $90 and this book, with its hardcover is more than $50. Others have obviously seen in it the same value I do. I just finished reading it quickly--a
library copy--and want the "simple," i.e., clearly stated, revelations that Izutus provides.
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dan
5.0 out of 5 stars An intellectual window to deep mysticism.Reviewed in the United States on July 14, 2001
Izutsu presents several essays dealing with the mystical and theological foundational beleifs of Sufism, in contrast with Vedantic and Buddhist Concepts.
40 people found this helpful
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