Spirituality, Mind-Body, Gender, Ecology, Ageing, Peace, Scrapbook (in English and Korean)
Showing posts with label Toshihiko Izutsu. Show all posts
Showing posts with label Toshihiko Izutsu. Show all posts
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. | 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
Toward a Philosophy of Zen Buddhism. By Toshihiko Izutsu.
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. ×).
Zen experience moves along this same are:
Izutsu manages to give an exposition of Zen which shows
Tehran: Imperial Iranian Academy of Philosophy, 1977. Pp. xii + 259.
====
J Amazon
禪佛敎の哲學に向けて선불교의 철학을 향해
-----
책 소개
井筒俊彦 （이즈츠 토시히코）
노히라 무네히로 (노히라 무네히로) 번역
출판사·취급자 : 푸네우마사
발행 연월 ： 2014년 1월 23일
본체 가격 ： 본체 3,600엔＋세금
목차 서
I 무위의 진인-선에서의 필드각지의 문제
-II 자아의식의 2개의 차원
III 선불교에 있어서의 의미와 무의미
IV 분절의 철학적 문제
V 공안을 통한 사고와 비사고
VII 동아시아의 예술과 철학에 있어서 의 색채 의 배제
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
「조사가 서쪽으로부터 온 의의란 무엇인가, 나에게 가르쳐 주세요」 「정원의 카시와의 나무!」――이런 소위 「선문답」은, 언뜻 보면 미명의 수수께끼 걸린 것 같다. 그것은 선어가 말로 진리를 밝히는 것이 아니라 오히려 말에 의해 분절되기 이전의 무분절 진리의 세계를 깨닫게 하기에 힘들기 때문이다. 선의 세계는 "사고와 언어적 묘사를 허락하지 않는 비범한 체험의 세계이다"라고 알면서, 저자가 "선 체험에 자신을 철학화시키는 사소한 시도"(서)를 감행한 것이 이 책이다. 『임제록』의 일절 「운수 시법 법 시심법」을 「너희들은 <리얼리티>를 무엇이라고 생각하는가.<리얼리티>는 <마음의 리얼리티>에 다름없다" , 『무문관』 『바리무록』 등의 선어록·공안집을 대담하게 읽어내면서, 화엄교학, 유식사상, 수묵화까지를 회통해, 선에 있어서의 분절된 표현과 무분절의 진리와 의 역동적인 왕환을 명백한 말로 풀어낸다.
이통 슌히코(1914~1993)는 그리스 신비 사상, 이슬람 사상, 노장 사상, 불교 사상 등을 망라해 보편적인 <동양 철학>을 고찰한 세계적인 언어 철학자이다. 국내에서는 '꾸란' 전역을 비롯한 이슬람학의 실적으로 알려져 있지만 불교에 익숙한 독자에게는 '대승기신론'을 논고한 명저 '의식의 형이상학'이 유명할 것이다.
저작의 대부분이 영문으로 쓰여졌기 때문에 오히려 구미에서의 평가가 높다. 본서는 그 중 선을 주제로 하는 것을 정리해 1977년에 간행된 저작권의 방역이다. 주저 『의식과 본질』에서도 다루어지는 대로, 저자에게 있어서 선은 중요한 요소였지만, 정리된 일본어의 논집은 없었다. 첫출은 어색하기 때문에 어디서 읽어도 좋다. 구체적으로 선어가 피로되는 III장, IV장당부터 들어가면 읽기 쉬울 것이다. 지적공간에 해방된 선체험의 섬광을 엿볼 수 있다.
평자：히노 케이운(조토 마무네 혼간지파 종합 연구소 연구 조수)
====
■영문 그대로 남겨진, 가학 혼신의 노작. 선과 철학──부립문자의 핵심에 오늘의 사상과 말로 다가온다. ■구미인을 향해, 동방불교 사상의 근원을 말하는 것. 그 궁리에 따라 선의 정신이 새로운 빛의 아래에 일어난다. 개념적 사고를 싫어하고 오로지 태어난 현실적인 경험의 장소로의 돌파를 목표로 하는 실천을 말로 옮기고 심으려고 한다. ■동서종교사상의 호응과 교차를, 그 최심부로 파악하는, 섬세하게 하고 역동적인 이통종교사상의 도전.
====
일본에서
테츠
별점 5점 만점에 5.0점 이통씨의 원점을 확인하고, 읽어내면 좋다.
2020년 3월 20일에 일본에서 작성함
확인된 구매
'신비철학'(이와나미 문고)의 '서문'에 이츠루씨는 '아버지로부터 그 독특한 내관법을 가르쳤다'고 써 그 방법을 기술하고 있다. 그것은 결과적으로 "여의 마음을 보지 말고, 내외 일체의 혼란을 떠나 오로지 무사히 귀몰하라. 「지적 사색을 가하는 것은 무서운 사도」이며, 「「사유할 수 없고, 사유할 수 없어」」라고 한다. 이 사고 방법은 범인에게는 무리다. 범인의 사고방법으로는 본서는 이해할 수 없다. 그러나 알 수 있는 곳도 있다. P210에 있다.
"한 스님이 한 번 조주 선사에게 물었다. "개에는 불성이 있습니까?"
스승은 대답했다. "무!
" 개 '에 대해 '지적 레벨'로 물었다. 그에 대해 「사」는 위에 쓴 이통씨의 「무」(무.「없음」이 아니다)의 위상으로부터 발언한 것이다. 「무!」라고. 절대 위상이다. 문답이 되어 있지 않은 것은 위상이 다르기 때문이다. 상대 위상과 절대 위상의 차이입니다. P231에도 이 문답의 해설이 있다.
이 생각을 누르면 다음(P167)은 어떻게 될까.
"바쇼(신라의 선사)는 한 번 모인 승려들에게 말한 적이 있다." 하지만 지팡이가 없다면, 나는 그것을 빼앗자.”
“지팡이”라고 말하는 이상, 그것은 상대의 개인의·분절된 “지팡이”이다. "하나 주는" 지팡이는 절대적이다. 다음에 「지팡이가 없다」라고 하는 「지팡이」는 상대이다. 빼앗기게 된다. 하지만 생각합니다. 절대는 「주는」것인가.
이통씨는 이 절대가 지금·여기에·모두에 와 있는 것을 「공시적 구조」(『의식과 본질』)이라고 말하고 있다. 이 위상으로부터 세계사에 남는 문학 작품은 쓰여져 있다. 이 책은 그 추출물이다.
3명이 이 정보가 도움이 되었다고 평가했습니다.
----
바다
TOP 500 리뷰어
별점 5점 만점에 5.0점 호설 조각 별처에 떨어지지 않고.
2014년 4월 7일에 일본에서 작성
확인된 구매
이원적 분절이 지배하는 표층 세계, 무분절의 심층 세계에 대한 깊은 고찰이다.
선(=언어 배제)은 '실체'를 인정하지 않는다.
사물의 초월적, 초감각적 질서(=본질)의 존재도 인정하지 않는다.
따라서 '주체'·'객체'가 없는 세계이다.
'아는'대신 '완성=현성'이 필요하다.
여기에 이르려면 '신심'이 '탈락'되어야 한다. 그것은 동시에 '탈락신심'이기도 하다.
"좌선"은 그 최상의 가능성입니다. 그것은 "비사량"(=순수한 <각지>)으로서의 활동이다.
그것은, 예를 들면 「나는 산을 본다」가 1, 「나는 산을 본다」 2, 「산은 나를 본다」 3, 「산은 산을 본다」4, 「나는 나를 본다」라고 하는 등 상호 치환의 차원입니다. A=비A의 세계이다.
나를 잊어서 물건에 비추게 된다. 그때 자기 의식은 없다. "일종"(= 의미적 동일성)이 된다.
선으로 말하는 <마음(대문자)>은 존재=절대 무분절의 형이상학적 <무언가>이며, 무수한 형태로 분절되기 이전의 <현실>(=존재의 기초), 부모 미생 이전의 면목의 의미이다.
호설편편 별처에 떨어지지 않고 (호거사)
깊숙히 눈이 내리고 있다. 하지만 '주'·'객'은 근원적 통일체 <마음>에 관입하고 있기 때문에 눈송이가 떨어지는 곳은 없다.
움직임이 있는 것은 외부 체계가 있는 상대적 세계뿐이다.
외부 체계가 없는 차원에서 그 움직임에 대해 말하는 것은 의미가 없는 것이다.
「어떻게 될까 조사 서래의 뜻」 주정부 「정원 앞의 카시와 수코」(조주 와즈)
선문답의 질문은, 분절. 대답은 무분절이다.
선문답은, 묻는 사람을 초원적 단계에 멈추게 하기 위해, 간발을 넣지 않고 대답시킨다. 생각은 배제되어야 한다. 기계가 익고 있으면 거기에 <깨달음>=현성이 일어난다.
선은 <현상>을 절대화하고 구체적인 것을 넘은 <초월적 절대자>를 부정한다.
그리고, 무분절을 통해 상호 관입한 「무분절 즉분절」의 차원에서, 「지금·여기」에 있어서, 그 때마다 자유롭고 <열린, 투명한> 분절체가 현성된다.
<각자>는 <무언가>의 무분절 시점에서 각 사물 일체를 보고 있다. 사물은 모든 사물이면서 자기입니다.
화엄철학에서는 모든 사물간의 방해받지 않는 상호관입의 형이상학적 차원을 '사사무리법계'라고 한다. ＜무언가＞와 현상이라면 「이사무사」라고 한다.
무분절 즉분절의 구조는 무분절이 자신을 자신으로 분절한다는 것이다. (도원의 표현에서는, 물이 물을 본다)
존재론적으로는, 자신의 분절 행위를 순간마다 무효화하고 있는 것이 된다.
무분절은 섬광처럼 분절하고 순간 무분절로 돌아간다.
도원의 고찰에서는, 이것은 곳곳에서 모든 순간에 일어나고 있다. 세계는 다이나믹하게 살고 있는 것이다.
언어는 <현실>을 의미적으로 구분한다.
선은 의식의 정상 수준에 기원과 기초를 가진 언어는 의미가 없는 것이다. 「부립문자」이다. 그것보다는, 완전한 침묵이다.
선문답에서는 "강은 가만히 머물고 다리는 흐른다"처럼 의미분절 기능은 변형된다.
선에게 결정적 중요성을 갖는 것은 말의 발발된 근원에 있다.
향엄선사의 깨달음 체험이 있다.
그것은 주·객 2분을 초월한 <삼매>로부터 주·객의 각지를 되찾는 순간에 찾아온다. 그것은 감각적 자극 (그것은 자갈이 대나무에 붙어있는 소리였다)에 의해서였다. 그리고 그 소리는 우주 전체이기도 했다. 그 때, 향엄도 소리가 되어 있었다.
<견성>에서는 나를 잊고 대나무로 만들어야 하고 종소리로 만들어야 하고 꽃으로 이루어져야 한다.
그리고 대나무도 종소리도 꽃도 사라지고 주·객이 사라지고 단지 <각지>뿐이 된다.
그리고 사람은 이 <각지>에서 깨어나 무분절인 <무언가>는 '나'와 예를 들면 '대나무'로서 다시 자신을 분절한다.
그리고, 이 2분의 바로 그 순간, 대나무는 갑작스럽게 절대적인 <대나무>로서 현성하는 것이다.
그리고 뛰어난 시인도 화가도 그것을 그리는 것이다.
영문으로부터의 번역이다. 그 의미에서 알기 쉬운 면이 있다.
이통은 "색 즉 시공", "공 즉 시색"을 "감각적인 것은 <무>이고, <무>는 바로 감각적인 것이다"라고 표현하고 있다.
<무위의 진인>(임제)이 <무언가>(=무분절의 세계)에 관입(무분절 즉분절)하여 현상을 <각지>한다는 구도이다.
기존의 추상적이고 정적 인 설명과 달리 구체적이고 동적입니다.
힘줄에 떨어지는 경우가 많았다.
16명이 이 정보가 도움이 되었다고 평가했습니다.
- - - -
스카치 미스트
별점 5점 만점에 5.0점 번역가의 역량이 굉장하다
2014년 2월 22일에 일본에서 작성됨
확인된 구매
이통의 원문과 이 책을 나란히, 양쪽을 맞대면서 정중하게 읽으면, 동양적 사고의 논리와 감성을, 영어로 구미인에게 설명할 때의 강력한 참고서로서 가장 적합한 책.
15명이 이 정보가 도움이 되었다고 평가했습니다.
-- --
카리타스77
TOP 500 리뷰어
별점 5점 만점에 5.0점 현재 진행형으로 말하면
2015년 7월 28일에 일본에서 검토함
본서의 독서 체험은, 만일 현재 진행형으로 말하면, 「선이란 무엇인가」에 대해 정중하게 생각해 가는 강의에 사귀고 있는 작업이 됩니다.
철학의 행위는 다양한 직무분담을 가지고 있지만, 기초부착 작업도 그 중 중요한 하나입니다.
지금까지 선에 대해 경험에서 알고 있었던 것에 저자의 가리키려는 의미가 주어집니다.
'해석'이라기보다는 '재확인'을 지남하는 텍스트일 것입니다.
이 재확인 작업을 필요로 하는 독자에게는 중요하고 흥미로운 서술이 되고, 재확인 작업을 특별히 필요로 하지 않는 독자에게는, 전체의 7개의 장립 중에서, 괄호로 묶어 두고, 방치 해도 문제없는 것도 포함되어 있다고 생각합니다.
따라서 필요한 부분이나 필요할 수없는 부분이 독자에게 중요합니다.
그런데 달은 달이 된다는 표현은 동일률이 아닌 경우가 있습니다. 만약을 위해.
한 사람이 이 정보가 도움이 되었습니다.
----
타이 미소
별점 5점 만점에 5.0점 너무 어려워! ! 영혼의 구제에는 도움이 되지 않는다
2014년 5월 14일에 일본에서 작성함
선불교 그것도 임제종계의 해설서의 느낌일까요 내용은 완전히 철학적인 사고를 할 수 없는 사람은 읽을 수 없습니다! ! 나도 그 중~~:: 이통씨는 역시 너무 어려운 것이 난점이지요 이것을 강의 혹은 이야기해도 아는 사람은 거의 없는 것이 아닐까 전문가 이외에서는! ! 마음을 위해 죄송합니다! !
7명이 이 정보가 도움이 되었다고 평가했습니다.
도움이 되는
남용 신고
====
izumowol 님 의
팔로우
2016년 7월 6일
원래 '이리'를 뛰어넘어 세계를 파악하고자 하는 선과 세계
를 이성으로 포착하려고 하는 철학을 나란히 논하려고 하는 것은
무리가 있을 것 같은 이야기이다. 그러나 선도 사람의 영업이며,
거기에는 움직임 일하는 마음이 존재하기 때문에, 무엇인가의 철학적
이라고 말해도 좋은 동향은 존재할 것이다. 무리문답이라고 밖에
생각할 수 없는 공안이나, 선에 있어서의 깨달음에 대해, 거기서
일하고 있는 철학을 매우 알기 쉽게 해설하고 있는 이 책은,
읽은 것만으로 선을 알게 된 것 같은 신경이 쓰이는 위험한 서적
이다 (웃음).
=====
Review by David A. KOLB
Bates College
Philosophy East and West
Vol. 30, No. 4 (Oct., 1980), pp. 540-542 (3 pages)
Published By: University of Hawai'i Press
====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. ×).
He deals with a variety of topics but
approaches them all on the basis of a fundamental duality which is developed into a three-part scheme.
The duality is
- 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).
The developed scheme
- 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:
from concentration on things to submersion in the primal ground to seeing things as the ground.
Zen use of language moves similarly:
from the usual referential use of language, to silence, to language use where the usual semantic articulation is suspended and everything means everything else in a linguistic parallel to the Hua Yen interplay suggested earlier.
This is the language of koan and mondo.
Given these tools Izutsu discusses
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
why it can be a transforming and saving religion,
not just a form of play, discipline, or psychotherapy.
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
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
===
===
David Kolb 1
From Wikipedia, the free encyclopedia
Jump to navigationJump to search
For the educational theorist, see David A. Kolb.
David Kolb (born 1939[1]) is an American philosopher and the Charles A. Dana Professor Emeritus of Philosophy at Bates College in Maine.
Kolb received a B.A. from Fordham University in 1963 and an M.A. in 1965. He later received a M.Phil. from Yale University in 1970 and a Ph.D. in 1972. Kolb's Dissertation was titled "Conceptual Pluralism and Rationality." Most of Kolb's writing deals with "what it means to live with historical connections and traditions at a time when we can no longer be totally defined by that history." Professor Kolb taught at the University of Chicago before moving to Bates in 1977 and teaching there until 2005, when he took emeritus status.
Contents
1 Works
2 See also
3 References
4 External links
Works
Kolb has written many articles and published several books including:
- 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
===
Not to be confused with
===
David Allen Kolb 2
Born December 12, 1939
Era 20th-century philosophy
Region Western Philosophy
Main interests experiential learning
Notable ideas Experiential Learning Model (ELM)
Influences
David Allen Kolb (born December 12, 1939 in Moline, Illinois) is an American educational theorist whose interests and publications focus on experiential learning, the individual and social change, career development, and executive and professional education. He is the founder and chairman of Experience Based Learning Systems, Inc. (EBLS),[1] and an Emeritus Professor of Organizational Behavior in the Weatherhead School of Management, Case Western Reserve University, Cleveland, Ohio.
Kolb earned his BA from Knox College in 1961 and his MA and Ph.D. from Harvard University in 1964 and 1967 respectively, in social psychology.
Contents
1 Experiential learning
2 Learning Style Inventory
3 Bibliography
4 See also
5 References
6 External links
Experiential learning
Main article: Experiential learning
In the early 1970s, Kolb and Ron Fry (now both at the Weatherhead School of Management) developed the Experiential Learning Model (ELM),[2] composed of four elements:
concrete experience,
observation of and reflection on that experience,
formation of abstract concepts based upon the reflection,
testing the new concepts,
(repeat).
These four elements are the essence of a spiral of learning that can begin with any one of the four elements, but typically begins with a concrete experience.
Learning Style Inventory
Kolb is renowned in educational circles for his Learning Style Inventory (LSI). His model is built upon the idea that learning preferences can be described using two continuums:
Active experimentation ↔ Reflective observation
Abstract conceptualization ↔ Concrete experience.
The result is four types of learners: converger (Active experimentation - Abstract conceptualization), accommodator (Active experimentation - Concrete experience), assimilator (Reflective observation - Abstract conceptualization), and diverger (Reflective observation - Concrete experience). The LSI is designed to determine an individual's learning preference.[3]
Bibliography
Kolb, D.A., Rubin, I.M., McIntyre, J.M. (1974). Organizational Psychology: A Book of Readings, 2nd edition. Englewood Cliffs, N.J.: Prentice-Hall.
Kolb, D.A., Fry, R.E. (1974). Toward an Applied Theory of Experiential Learning
Kolb, D. A., Kolb, A.Y. (2011). The Kolb Learning Style Inventory 4.0
See also
Experiential learning
Constructivism (philosophy of education)
References
Experience Based Learning Systems, LLC. (EBLS)
Kolb. D. A. and Fry, R. (1975) Toward an applied theory of experiential learning. in C. Cooper (ed.), Theories of Group Process, London: John Wiley.
Experience Based Learning Systems, Inc. (EBLS)
External links
Wikiquote has quotations related to David A. Kolb.
Kolb's Faculty Profile at Case Western University
===
===
David Kolb
Department of Philosophy 130 Nottingham Road
Bates College, 73 Campus Avenue Auburn, Maine 04210
Lewiston, Maine 04240 USA Tel: (207) 782-6817
Tel: (207) 786-6308 Email: dkolb@bates.edu
Fax: (207) 786-6123 http://www.bates.edu/~dkolb/
Education:
1972 Ph.D., Yale University. Dissertation: "Conceptual Pluralism and Rationality"
1970 M. Phil., Yale University
1965 M.A., philosophy, Fordham University
1963 B.A., Fordham University, summa cum laude, double major, classics and philosophy
Academic Honors:
1999-00 Charles Phillips Research Fellowship
1989 Charles A. Dana Professor of Philosophy
1983-84 Fulbright Lectureship, Nagoya, Japan
1982-83 National Endowment for the Humanities Fellowship for College Teachers
1976-1982 Danforth Associate
1970 Tew Prize in Philosophy, Yale University
1969-72 Kent Fellowship (Danforth Foundation)
1967 Scholarship for summer Asian studies, University of Pennsylvania
1964 Licentiate in Philosophy, summa cum laude
Professional Experience:
1999 Guest Researcher, School of Architecture, Lund, Sweden (autumn only)
1989 on Charles A. Dana Professor of Philosophy, Bates College, Lewiston, Maine
1983-9 Professor of Philosophy, Bates College
1983-4 Fulbright Lecturer, Nanzan University and Aichi Kenritsu University, Nagoya, Japan.
1980-82 Chair, Division of the Humanities, Bates College.
1977-91 Chair, Department of Philosophy and Religion, Bates College
1977-83 Associate Professor of Philosophy, Bates College
1972-77 Assistant Professor of Philosophy, University of Chicago
1971 Teaching Assistant, Yale University
1969 Intern, Department of City Planning, City of Baltimore, Maryland
1968-69 Instructor (part-time), Mt. St. Agnes College and Woodstock College, Baltimore
1964-67 Instructor, Fordham College, Bronx, New York
Books:
The Critique of Pure Modernity: Hegel, Heidegger, and After. University of Chicago Press, 1987.
Postmodern Sophistications: Philosophy, Architecture, and Tradition. University of Chicago Press, 1990.
New Perspectives on Hegel's Philosophy of Religion. SUNY Press, 1992. (edited)
Socrates in the Labyrinth: Hypertext, Argument, Philosophy. Eastgate Systems, 1994. (hypertext essay collection)
Essays and Articles:
"Impure Postmodernity -- Philosophy Today," preface for the Chinese translation of The Critique of Pure Modernity: Hegel, Heidegger, and After.
"Hegelian Buddhist Hypertextual Media Inhabitation, or, Criticism in the Age of Electronic Immersion," in Adrift in the Technological Matrix, Bucknell Review 46.2, Autumn 2002, 90-108.
"Et blandet selskab: Laesekundskaber inden for trykte tekster og hypertekst på én og samme tid," in Standart 4/5, Copenhagen. (A translation of a portion of the talk "Ruminations in Mixed Company: Literacy in Print and Hypertext Together")
"Borders and Centers in an Age of Mobility," forthcoming in a Festschrift.
"Why Hegel? Why Now?" Introductory essay to the Hegel issue, Dialogue XXXIX (2000), 651-6. (with Suzanne Foisy)
"Exposing an English Speculative Word," The Owl of Minerva, Fall 2000, xx.
"Learning Places: Building Dwelling Thinking On-Line," Journal Of Philosophy Of Education, vol. 34, no. 1,Winter 2000, 121-133.
"Hypertext as Subversive?" a hypertext essay, in Culture Machine 2, http:culturemachine.tees.ac.uk
"Genius Fluxus: The Spirit of Change," Proceedings of a Conference on The Flux of Place, forthcoming.
"The Particular Logic of Modernity," Bulletin of the Hegel Society of Great Britain, Nos. 41.42, 2000, 31-42.
"Hegel's Architecture," in A Companion to Hegel's Aesthetics, Cambridge University Press, forthcoming.
"Modernity's Self-Justification," The Owl of Minerva, vo. 30, no. 2, Spring 1999, 253-276.
"Collisions and Interactions: Philosophical Reflections on CATAC '98," at the conference on Cultural Attitudes toward Technology and Communication, London, August 1998. Available at http://www.bates.edu/~dkolb/catac-dk.html
"Four Questions and a Funeral: Hegel on Spirit's Self-Division and New Life," Proceedings of a Colloquium on Hegel's Phenomenology of Spirit, forthcoming.
"Steps to the Futures," Proceedings of the Conference on Religion and Education at the Millennium, forthcoming.
"The Age of the List,"in Algreen-Ussing, Gregers, et al, ed.. Urban Space and Urban Conservation as an Aesthetic Problem. Rome: Accademica Danica, L'Erma di Bretschneider, 2000, 27-35.
"The Spirit of Gravity: Architecture and Externality in Hegel," in Hegel and Aesthetics, SUNY Press, 2000, 83-96.
"Tradition and Modernity in Architecture," in the Encyclopedia of Aesthetics. Oxford Unversity Press, 1998.
"Circulation and Constitution at the End of History,"in Endings: Questions of Memory in Hegel and Heidegger, ed. by Rebecca Comay and John McCumber.Evanston: Northwestern University Press, 1999, 57-76.
"Filling the Blanks," in Language Beyond Postmodernism: Saying and Thinking in Gendlin's Philosophy, ed. by David Michael Levin. Northwestern University Press, 1998, 65-83.
"Scholarly Hypertext: Self-Represented Complexity," Hypertext '97, Association For Computing Machinery, 1997, 29-37.
"The Final Name of God: Hegel on Determinate Religion," Hegel and the Tradition:. University of Toronto Press, 1997, 162-175.
"Communicating Across Links," Philosophical Perspectives on Computer Mediated Communication, SUNY Press, 1996, 15-26.
"Circulation Bound: Hegel and Heidegger on the State," Phenomenology, Interpretation, and Community, SUNY Press, 1996.
"Raising Atlantis: The Later Heidegger and Contemporary Philosophy," From Phenomenology to Thought, Errancy, and Desire, Kluwer, 1995, 55-69.
"Identity and Judgment: Five Theses and a Program,"Nordisk Arkitekturforskning, Fall 1994, 37-40.
"Home on the Range: Planning and Totality," Research in Phenomenology, 1992, 3-11. (Reprinted in Nordisk Arkitekturforskning, Spring 1995.)
"Heidegger and Habermas on Criticism and Totality," Philosophy andPhenomenological Research, vol. LII, no. 2, 1992, 683-693.
"What is Open and What is Closed in the Philosophy of Hegel?" Philosophical Topics, vol. 19, no. 2, Fall 1991, 29-50.
"Heidegger at 100, in America," Journal of the History of Ideas, 1991, 140-151.
"Criticism and the Formless Center," in a forthcoming book on Technology and Culture, University of South Florida.
"Before Beyond Function," Proceedings of the Conference on Hegel and Architecture, School of Architecture, Virginia Polytechnic Institute, forthcoming.
"Socrates in the Labyrinth," a linear version of one hypertext essay from the above collection, in Hyper/Text/Theory Johns Hopkins Press, 1994, 323-344.
"Call for Submission Recycled," a hypertext, in Perforations 4.
"Postmodern Sophistications"Postmodernism on Trial, A/D Profile, London: Academy Editions,1990, 13-19.
"Haughty and Humble Ironies," Annals of Scholarship, vi, 1989, .
"American Individualism: Does it Exist?," Nanzan Review of American Studies, vi, 1984, 21-45.
"Pythagoras Bound: Limit and Unlimited in Plato's Philebus,"Journal of the History of Philosophy, 1984, 497-512.
"Dialectic and Phenomenology: Heidegger's Lectures on Hegel's Phenomenology of Spirit," The Owl of Minerva, 1982.
"Heidegger on the Limits of Science," Journal of the British Society forPhenomenology, January 1983, 50-64.
"Hegel and Heidegger as Critics," The Monist, 1981, 481-499.
"On the Objective and Subjective Grounding of Knowledge," translation, with introduction and notes, of an essay by the Neo-Kantian Paul Natorp,Journal of the British Society for Phenomenology, 1981, 245-261.
"Language and Metalanguage in Aquinas," Journal of Religion, 1981, 428-432.
"A Place Without a Form," Proceedings of the Fifteenth Heidegger Conference, 1981.
"Socrates and Stories," Spring, 1981, 177-184.
"Sellars on the Measure of All Things," Philosophical Studies, 1979, 381-400.
"Ontological Priorities: A Critique of the Announced Goals of Descriptive Metaphysics," Metaphilosophy, 1975, 238-258.
"Time and the Timeless in Greek Thought," Philosophy East-West, 1974, 137-143.
Interviews
"Ma tu come scrivi col computer: Fra rete e ipertesti: scrittori esperti," interview published in Domenico Fiormonte and Ferdinanda Cremascoli, Manuale di scrittura (Turin: Bollati Boringhieri, 1998).
"An Analysis of the concept of hypertext," an interview with Italian public television 's Mediamente, RAI, Rome, October, 1997. Available at http://www.mediamente.rai.it/english/bibliote/intervis/k/kolb.htm
"Socrates Apology," essay/interview in Seulemonde (University of South Florida, Web journal; the essay is at http://www.bates.edu/~dkolb/seulmonde/Apology.html), Spring 1995.
Book Reviews:
Another Modernism?: Form, Content and Meaning of the new Housing Architecture of Hanoi, by Tran Hoi Anh, in Nordisk Arkitekturforskning, forthcoming.
Substance or Context: A Study of the Concept of Place, byWang Jun-Yang , in Nordisk Arkitekturforskning, 1995:3, 123-127, and a second review in Arkitectur 1995:7, 62-64.
Freedom, Truth, and History: an Introduction to Hegel's Philosophy, by Stephen Houlgate, The Owl of Minerva, Volume 26, Number 2, Spring 1995.
The Modernist City: an Anthropological Critique of Brasília, by James Holston, Visual Anthropology Review.
Hegel's Theory of Mental Activity, by Willem A. deVries, Idealistic Studies, Fall 1992.
Hegel and Mass Death, by Edith Wyschgrod, The Owl of Minerva, Fall 1989.
Hegel, Heidegger, and the Ground of History, by Michael Gillespie, Journal of the History of Philosophy, January 1987, 569-571.
The Eclipse of the Self, by Michael Zimmerman, Canadian Philosophical Reviews, January 1985.
The Turning Point, by Fritjof Capra, and The Reenchantment of the World, by Morris Berman, Commonweal, June 18, 1982.
Naturalism and Ontology, by Wilfrid Sellars, Philosophical Books, April 1982, 108-111.
Toward a Philosophy of Zen Buddhism, by T. Izutsu, Philosophy East-West, 1980, 540-542.
Plato: The Written and Unwritten Doctrines, by J. N. Findlay, Ethics, 1976.
Criticism and the Growth of Knowledge, ed. by Imre Lakatos, in Main Currents of Modern Thought, 1972.
Book Notes:
The Moral Order of a Suburb, by M. P. Baumgartner, Ethics.
Relationship and Solitude, by Maurice Natanson, Ethics, October 1988, 200.
Professional Talks:
"The Logic of Language Change," Presidential Address, Hegel Society of America, Penn State, October 2002.
"Why Hegel?" at a panel at the APA Central meeting, Chicago, April 2002.
"The Logic of the Critical Process," at a panel on Hegel and Critical Theory, SPEP, Baltimore, October 2001.
"Space and Meaning Stability," at the Hypertext 01 Workshop on Spatial Hypertext, Aarhus, Denmark, August 2001.
"Saving the Suburbs," Faculty lecture, Bates College, January 2001.
"Variations on a Theme by Disney," at Architecture, Language and Design, Bowdoin College, April, 2000.
"Hypertext and Print," to the Center for the Study of Digital Libraries, Texas A and M University, March, 2000.
"Full Theme Ahead," to the Center for the Study of American Design, University of Texas School of Architecture, March, 2000.
"Complex Grammars: Saving Suburbia," to Studio E, and the Building Function department, School of Architecture, Lund, Sweden, October 1999.
"Genius Fluxus: The Spirit of Change," at a conference on the flux of place, Sandbjerg, Denmark, October, 1999.
"Hypertext at Work," to the Design@Work group, Lund, Sweden, October 1999.
"Casey on Site and Place," Seminar on Edward Casey's The Fate of Place, School of Architecture, University of Lund, Sweden, October 1999.
"The Particular Logic of Modernity," to the Hegel Society of Great Britain, Pembroke College, Oxford, September 1999.
"Steps to the Futures," to a conference on religion and education at the millennium, Bates College, January 1999.
"Four Questions and a Funeral: Hegel on Spirit's Self-Division and New Life," to a colloquium on Hegel's Phenomenology of Spirit, Pennsylvania State University, March, 1999.
"Ruminations in Mixed Company: Literacy in Print and Hypertext Together," a talk given at the Open University, Milton Keynes, UK, July 1998. Available at http://www.bates.edu/~dkolb/ou-dk.html
"Hypertext and Argument," a seminar given at the University of Tuscia, Viterbo, Italy, October 1997.
"The Age of the List" a talk at the conference on Urban Preservation as an Aesthetic Problem, Rome, October 1997.
"Scholarly Hypertext: Self-Represented Complexity" at Hypertext 97, University of Southampton, England, April 1997.
The Spirit of Gravity: Hegel Society of America, Denver, Colorado, October, 1996.
"Hypertext and Literacy," SPEP, Washington, October 1996.
"Hypertext in the Classroom and Research," Nercomp, Sturbridge, March 1996.
"Hyper-Literacy: Re-forming Reading in a Media Age," University of Manitoba, April 1996.
"The Prose of Hypertext: Hypertext for Teaching and Writing Philosophy," CHUG (Brown University Computers in the Humanities User Group), October 1995.
Panelist at a Conference on "King Ludd and the Resistance to Technology," University of South Florida at Tampa, September 1995 (Virtual panel session through IATH Moo, University of Virginia)
"Re-writing Socrates: Hypertext Prose and Argument," Workshop "Serious Hypertext," Boston, May, 1995.
"Before Beyond Function," Conference on Hegel and Architecture, School of Architecture, Virginia Polytechnic Institute, March 1995.
"Postmodernism and Pluralism," and "Japanese Architecture Today," School of Architecture, Chalmers Technical University, Gothenburg, Sweden, February 1995.
"Irony and Postmodernism," University of Tokyo, October 1994.
"Form and Flow: Is there a Postmodern Age?," two lectures at a conference on The European City in the Age of Pluralism, School of Architecture, Aarhus, Denmark, September 1994.
"Socrates in the Labyrinth," remote video presentation of a hypertext essay, at ECHT '94 Edinburgh, Scotland, September 1994.
"Subdivisions, Metaphysics, and the History of Classification," Pennsylvania State University, February 1994, and Northwestern University, March 1994
"Raising Atlantis: the Later Heidegger and Contemporary Philosophy," invited symposium talk, American Philosophy Association, Eastern Division, Atlanta, December 1993.
"Building and Thinking at the End of History," Holy Cross College, October 1993.
"Coming Down out of the Trees: Kant and Hegel on the Transcendentals,"University of New Hampshire, October 1993.
"Hypertext and Philosophy," Conference on Computers in Philosophy, Pittsburgh, August 1993.
"Socrates in the Labyrinth," Vassar College, April, 1993.
"Computers, Communication, and Walls," Kanazawa Nichibei Kyokai Kanazawa, Japan, April 1993.
"Locality and Identity: Escaping Hierarchy," University of Nagoya, Japan, April, 1993.
"How do we build and think at the end of history?," University of Maine at Orono, November 1992.
"Es spielet, weil es spielet," Between Heidegger and Nietzsche, Trieste, April, 1992.
"Scholars, Scholasticisms, and the End of Philosophy," Wabash College, March 1992.
"Circulation Bound: Hegel and Heidegger on the State," Invited paper, Society for Phenomenological and Existential Philosophy, Memphis, October 1991.
"Circulation and Constitution at the End of History," Invited symposium participant, American Phiilosophical Association Central Division, Chicago, April 1991.
"Planning and Totality," Center for Sustainable Cities, University of Kentucky, April 1991.
"Postmodernism in Thought and Architecture," Vassar College, April 1990.
"Hegel and Religion: an Open and Shut Case," Brown University, March 1990.
"What is Open and What is Closed in the Philosophy of Hegel (Version 2)," Society for Systematic Philosophy, Atlanta, December, 1989.
"Heidegger and Habermas on Criticism and Totality," Heidegger Conference 1989, University of Notre Dame.
"Haughty and Humble Ironies," University of South Carolina, April 1989.
"What is Modern about Postmodern Architecture," Clemson University School of Architecture, April 1989.
"Traditional Japanese Crafts in the Modern Context," Olin Museum of Art, Bates College Museum of Art, November, 1988.
"What is Open and What is Closed in the Philosophy of Hegel," Loyola University of Chicago, October, 1988.
"Projects and Roots: Heidegger on Where We Are," American Political Science Association, Washington, D.C., September, 1988.
"The Power of the Sophist," Maine Philosophical Institute, April, 1988.
"Modernity in America and Japan," delivered at ELEC, Tokyo, Japan, December, 1987.
"From Pillar to Post: Modernity and Postmodernity in Architecture," International Association for Philosophy and Literature, University of Kansas, May, 1987.
"The Semantics of Modern Dance," panelist, Bates Dance Festival, July, 1987.
"Heidegger and Transcendental Arguments," Nagoya Philosophical Society, January 1984.
"Rationality and Persuasion," Nagoya Business Debate Group, December 1983.
"American Individualism and Law," (with Richard Parker), the American Centers, Osaka and Nagoya, Japan, November 1983.
"Hegel and Heidegger: Locating Modernity," New School for Social Research Graduate Faculty, February 1983.
"Humanism Letter: The Price of Land Around The House of Being," Collegium Phenomenologicum, Perugia, Italy, Summer 1982.
"Hegel: The Whole Story," at Hegel Today: the Meaning of Hegel's Absolute Spirit, University of Ottawa, October 1981.
"A Place Without a Form," Heidegger Circle, Pennsylvania State University, Spring 1981.
"Animal Rights or Animal Values?" Bates College Colloquium on Animal Experimentation, 1979.
"Heidegger and Hegel as Critics," Collegium Phenomenologicum, Perugia, Italy, Summer, 1978, and at Northern New England Philosophy Association, November 1979.
"The Last Word in Greek Philosophy," Symposium on Early Greek Thought and Culture, University of Chicago, 1977; also delivered to the Department of Philosophy, University of Maine at Orono, 1978.
"Myth, Truth, and Translation," Conference on Myth, University of Chicago, 1975.
"The Varieties of Transcendental Method in Philosophy," Washington and Lee University, 1975.
"Mysticism and Philosophy," Washington and Lee University, 1975.
"Sellars on the Measure of All Things," Department of Philosophy, University of Illinois Chicago, 1975.
Talks delivered to the philosophy colloquium at the University of Chicago, 1973-7: "The Philosophy of Wilfrid Sellars" "Relations between European and American Philosophy" "De Re and De Dicto in Medieval Logic" "Ontological Priorities in Strawson" "Eternity in Plato and Plotinus"
"Heidegger on the Limits of Science," Heidegger Circle, Tulane University, Spring 1974.
"Ontological Priorities," Department of Philosophy, Rice University, 1974.
"Time and the Timeless in Greek Thought," Society for Asian and Comparative Philosophy, 1973.
Comments on presentations:
"Collisions and Interactions: Philosophical Reflections on CATAC '98," at the conference on Cultural Attitudes toward Technology and Communication, London, August 1998. Available at http://www.bates.edu/~dkolb/catac-dk.html
Recollecting Design," comments on a paper by Robert Mugerauer on Daniel Liebeskind's addition to the Berlin Museum, at the Society for Phenomenological and Existential Philosophy, Chicago, October 1995.
"Training and Architecture," Conference on "Das Unheimliche" in Architecture and the City, DePaul University, April 1991.
"Heidegger and Politics," American Political Science Association, New England Regional Meeting, April 1990.
"Me and My Shadow," Heidegger Circle, 1982, (on Robert Bernasconi)
"The Community of Inquiry," Boston Colloquium on Philosophy and Religion, 1980. (on Robert Neville)
"Two Cheers for the Ontic," Heidegger Circle, University of Toronto, Spring 1980. (on Charles Scott)
"Phenomenology and Psychoanalysis," Heidegger Circle, Duquesne University Spring 1979. (on William Richardson)
"Aquinas on God," Symposium on Medieval Thought, University of Chicago, 1974. (on David Burrell)
Performances:
"Touring," a reading given at Hypertext 01, Aarhus, Denmark, August 2001.
Other:
Fifty or so small journalistic articles and reviews of varying lengths concerning computers and word processing, published in a newsletter, a computer magazine, and the APA Newsletter on Computing in Philosophy.
Courses Taught:
At Bates College:
Architecture, Tradition, Innovation
Between Text and Hypertext (first year seminar)
Contemporary Continental Philosophy
Contemporary Debates about Subjectivity
Designs, Traditions, and Powers
Dilemmas of Architecture and Design in the Post-Modern Age (Alumni Course)
Doing Philosophy
Dwelling and Dispersion
Feminist and Postmodern Critiques of Philosophy
From Text to Hypertext (first year seminar)
Greek Philosophy
Habermas and Foucault
Hegel's Phenomenology of Spirit
Hegel's Philosophy of Art (short term unit)
Hyperwriting (short term unit)
Intention and Meaning (co-taught with five colleagues)
Interpretation and Deconstruction
Introduction to Logic
Japanese Places: Modern, Feudal, Postmodern (Bates Fall Program in Japan, Tokyo, 1989)
Metaphysics and its Enemies
Modernization: an Introduction to Japanese Civilization (Bates Fall Program in Japan 1987)
Nietzsche
Nineteenth Century Philosophy
Normative Ethics
Phenomenology and Existentialism
Phenomenology and Science
Philosophy of Art
Philosophy of Science
Postmodernism: Lyotard and Habermas
Readings in Greek Philosophy: Plato's Phaedrus and Plotinus, "On Beauty,"
Readings in Greek Philosophy: Plato's Philebus and Gorgias
Readings in Greek Philosophy: The Nichomachean Ethics
Religion and Science (co-taught with Thomas Tracy)
Rorty on Heidegger and Derrida
Self and Individual East and West (co-taught with Lily de Silva)
Seminar on Major Thinkers: Aristotle
Seminar on Major Thinkers: Wittgenstein
Seminar: Hegel's Phenomenology of Spirit
Seminar: World and Reality
Short Term Symposium: The Exploration of Space (co-taught with physics and mathematics)
Short Term trip to Japan, Spring 1985
Tokyo as City and as Myth (Bates Fall Program in Japan 1994)
Topics in the Philosophy of Art: Place and Placelessness
Transcendental Arguments in Analytic Philosophy
At Japanese Universities:
American Thought.
The Idea of Progress
At the University of Chicago:
Ancient Philosophy
General Humanities
Greek Thought and Literature
Hegel's Logic
Hegel's Phenomenology of Spirit (with Paul Ricoeur)
Heidegger's "Origin of the Art Work" (with Ted Cohen).
Nietzsche (with Paul Ricoeur)
Phenomenology and Science
Philosophy of Religion: Mysticism
Strawson and Heidegger on Kant
The Philosophy of Wilfrid Sellars
Transcendental Method in Philosophy
At Yale University:
Political Philosophy (teaching assistant)
At Mt. St. Agnes College:
Introduction to Asian Religions
The Problem of Evil.
At Woodstock College:
Introduction to Asian Religions.
At Fordham University:
Epistemology
Ethics
History of Philosophy
Ontology and Metaphysics.
Philosophy of Man
Philosophy of Nature
Philosophy of Religion
Administrative Experience:
At Bates College:
Chair, Humanities Division
Chair, Department of Philosophy and Religion
Committee Chair: Library Committee, Long Range Planning Committee, Ad Hoc Committee on Extracurricular Life, Computing Service Committee, Information Services Advisory Committee, Task Force on Strategic Planning for Technology, Information Services Advisory Committee
Committee Member: Personnel Committee, Educational Policy Committee, Academic Computing Service Committee, Ad Hoc Committee on Computers and the Liberal Arts, Graduate Study Committee, Ad Hoc Committee on Tenure Rules, Planning Group for New Residential Construction, Committee on Teaching Awards, Vision 2005 Planning Committee, Interdepartmental Hiring Committees in Education, Art History, and for the Dean of the Faculty, Architectural Advisory Committees for a new student residence, a new academic building, and the renovation of Coram Library, President's Advisory Committee
Planned, administered, and taught a spring term trip to Japan, 1985, and the Bates Fall Semesters in Japan, 1987, 1989, 1994.
At The University of Chicago:
Chair, Departmental Committees on Admissions, Financial Aid, Library
Member, Departmental Committee on Placement, Humanities Collegiate Division Advisory Board, University Advisory Board on Continuing Education
At Fordham University:
Director, Fordham College Debate Program.
Other Services:
Guest Editor, special issue on Hegel, Dialogue: a Canadian Journal of Philosophy.
Reviewed manuscripts for the University of Chicago Press, University of Minnesota Press, Critical Inquiry, Continental Philosophy Review, Journal of Digital Information, SUNY Press, Duke University Press, The Review of Politics, Dialogue, Cambridge University Press, Northwestern University Press, Rowan and Littlefield, the ACM Hypertext Conference, World Wide Web Conference.
Reviewed PhD dissertations for Northwestern University, University of Sydney, University of Chicago, University of Toronto.
External examiner for PhD defenses at the University of Toronto and at Chalmers Technical University, Sweden; External examiner for the Swarthmore College Honors Program in Philosophy
External Reviewer of the Philosophy Department, Wabash College
Reviewed dossiers and interviewed candidates for fellowships, planned and helped run annual conferences for the Danforth Foundation.
Participant in seminars, Harvard University Graduate School of Design, Chalmers Technical University School of Architecture, Aarhus University School of Architecture, Lund University School of Architecture.
Member, Lewiston Historical Preservation Review Board
Professional Organizations:
American Philosophical Association
Hegel Society of America (Vice-President, 1988-1990, President, 2000-2002))
Heidegger Conference
Association for Computing Machines
Society for Phenomenological and Existential Philosophy
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
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
Home
>Journals
>The Journal of Asian Studies
>Volume 73 Issue 3
>Pan-Asianism's Religious Undercurrents: The Reception...
English
Français
The Journal of Asian Studies
Article contents
Abstract
References
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
Article
Metrics
Get access
Share
Cite
Rights & Permissions[Opens in a new window]
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.
TypeResearch Article
Information
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
Access optionsGet access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)
Check access
Institutional loginLog in with Open Athens, Shibboleth, or your institutional credentialsLog in
Personal loginLog in with your Cambridge Core account or society details.Log in
References
Ariga Bunhachirō 有賀文八郎. 1935. “Nihon ni okeru Isuramu-kyō” 日本に於けるイスラム教 [Islam in Japan]. In Nihon shūkyō kōza 日本宗教講座 [Course in Japanese religions], vol. 13. Tokyo: Tōhō Shoin.Google Scholar
Aydin, Cemil. 2007. The Politics of Anti-Westernism in Asia: Visions of World Order in Pan-Islamic and Pan-Asian Thought. New York: Columbia University Press.CrossRefGoogle Scholar
Azegami Naoki 畔上直樹. 2009. “Mura no chinju” to senzen Nihon: “Kokka Shintō” no chiiki shakaishi 「村の鎮守」と戦前日本:：「国家神道」の地域社会史 [“Rural protective deities” and prewar Japan: A local social history of “State Shintō”]. Tokyo: Yūshisha.Google Scholar
Azuma Ryūshin 東隆眞. 2002. Nihon no Bukkyō to Isurāmu 日本の仏教とイスラーム [Japanese Buddhism and Islam]. Tokyo: Shunjūsha.Google Scholar
Breen, John. 1996. “Accommodating the Alien: Ōkuni Takamasa and the Religion of the Lord of Heaven.” In Religion in Japan: Arrows to Heaven and Earth, eds. McMullen, Ian J. and Kornicki, Peter, 179–97. Cambridge: Cambridge University Press.Google Scholar
Devine, Richard. 1981. “Hirata Atsutane and Christian Sources.” Monumenta Nipponica 36(1):37–54.CrossRefGoogle Scholar
Dufourmont, Eddy. 2011. “Tanaka Ippei: ‘Islam and Pan-Asianism,’ 1924.” In Pan-Asianism: A Documentary History, Volume 2: 1920–Present, eds. Saaler, Sven and Szpilman, Christopher W. A., 87–91. Lanham, Md.: Rowman & Littlefield.Google Scholar
Ebisawa Arimichi 海老沢有道. 1989. Nihon no Seisho: Seisho wayaku no rekishi 日本の聖書—聖書和訳の歴史 [The Japanese Bible: A history of the Japanese translations of the Bible]. Tokyo: Kōdansha.Google Scholar
Esenbel, Selçuk. 2002. “Japan and Islam Policy during the 1930s.” In Turning Points in Japanese History, ed. Edström, Bert, 180–214. London: Japan Library.Google Scholar
Esenbel, Selçuk. 2004. “Japan's Global Claim to Asia and the World of Islam: Transnational Nationalism and World Power, 1900–1945.” American Historical Review 109(4):1140–70.CrossRefGoogle Scholar
Esenbel, Selçuk. 2007. “The Legacy of the War and the World of Islam in Japanese Pan-Asianist Discourse: Wakabayashi Han's Kaikyō Sekai to Nihon.” In Rethinking the Russo-Japanese War 1904–05, vol. 1, ed. Kowner, Rotem, 263–80. Folkestone: Global Oriental.CrossRefGoogle Scholar
Esenbel, Selçuk. 2011. “Abdürreşid İbrahim: ‘The World of Islam and the Spread of Islam in Japan,’ 1910.” In Pan-Asianism: A Documentary History, Volume 1: 1850–1920, eds. Saaler, Sven and Szpilman, Christopher W. A., 195–203. Lanham, Md.: Rowman & Littlefield.Google Scholar
Fujimoto Katsuji 藤本勝次, Ban Kōsai 伴康哉, and Ikeda Osamu 池田修, trans. 1970. Sekai no meicho 世界の名著 [Great books of the world], vol. 15: Kōran コーラン [Koran]. Tokyo: Chūō Kōronsha.Google Scholar
Goodman, David G., and Miyazawa, Masanori. 2000. Jews in the Japanese Mind: The History and Uses of a Cultural Stereotype. 2nd ed. Lanham, Md.: Lexington Books.Google Scholar
Hara Makoto 原誠. 1997. “Senjika no shūkyō seisaku: ‘Senji Hōkokukai’ to Nihon Kirisuto Kyōdan” 戦時下の宗教政策—「戦時報国会」と日本基督教団 [Religious policy during the war: The “Patriotic War Association” and the United Church of Christ in Japan]. In Kirisutokyō to rekishi キリスト教と歴史 [Christianity and history], ed. Dohi Akio kyōju taishoku kinen ronbunshū henshū iinkai 土肥昭夫教授退職記念論文集編集委員会, 275–98. Tokyo: Shinkyō Shuppansha.Google Scholar
Harootunian, Harry D. 2001. Overcome by Modernity: History, Culture, and Community in Interwar Japan. Princeton, N.J.: Princeton University Press.Google Scholar
Hotta, Eri. 2007. Pan-Asianism and Japan's War 1931–1945. New York: Palgrave Macmillan.CrossRefGoogle Scholar
Ikeuchi Satoshi 池内恵. 2007. “Izutsu Toshihiko no shuyō chosaku ni miru Nihonteki Isurāmu rikai” 井筒俊彦の主要著作に見 る日本的イスラーム理解 [Izutsu Toshihiko's Japanese understanding of Islam as visible in his major works]. Nihon kenkyū 日本研究 36:109–20.Google Scholar
Ikeuchi Satoshi 池内恵. 2009. “Izutsu Toshihiko no Nihonteki Isurāmu ron” 井筒俊彦の日本的イスラーム論 [Izutsu Toshihiko's Japanese Islam discourse]. Asuteion アステイオン 70:172–79.Google Scholar
Izutsu Toshihiko 井筒俊彦, trans. [1957–58] 1964. Kōran コーラン [Koran]. 3 vols. 2nd ed. Tokyo: Iwanami shoten.Google ScholarPubMed
Izutsu Toshihiko 井筒俊彦. 1992. Izutsu Toshihiko chosakushū 井筒俊彦著作集 [Works of Izutsu Toshihiko], vol. 5: Isurāmu tetsugaku イスラーム哲学 [Islamic philosophy]. Tokyo: Chūō Kōronsha.Google Scholar
Kawamura Mitsuo 川村光郎. 1987. “Senzen Nihon no Isuramu, Chūtō kenkyū shōshi: Shōwa 10 nendai o chūshin ni” 戦前日本のイスラム・中東研究小史—昭和 10 年代を中心に [A short history of research on Islam and the Middle East in prewar Japan: Centering on the period from 1935 to 1944]. Annals of Japan Association for Middle East Studies 2:409–39.Google Scholar
Komura Fujio 小村不二男. 1988. Nihon Isurāmu shi 日本イスラーム史 [History of Islam in Japan]. Tokyo: Nihon Isurāmu Yūkō Renmei.Google ScholarPubMed
Kubota Hiroshi 久保田浩. 2002. “The Quest for Religious and National Identity of Japanese Protestants before 1945: Anti-, or Philo-Semitism as the Framework of Reference.” In Religion and National Identity in the Japanese Context, eds. Antoni, Klaus et al. , 51–74. Münster: Lit.Google Scholar
Makino Shin'ya 牧野信也. 1998. “On the Originality of ‘Izutsu’ Oriental Philosophy.” In Consciousness and Reality: Studies in Memory of Toshihiko Izutsu, eds. Jalāl al-Din Āshtiyāni, Sayyid et al. , 251–58. Tokyo: Iwanami.Google Scholar
Matsuura Masataka 松浦正孝. 2010. “Daitōa sensō” wa naze okita no ka: Han Ajia shugi no seiji keizai shi 「大東亜戦争」はなぜ起きたのか—汎アジア主義の政治経済史 [Why did the “Greater East Asian War” occur? A political and economic history of pan-Asianism]. Nagoya: Nagoya Daigaku Shuppankai.Google Scholar
Mita Ryōichi 三田了一. 1924. “Zaiha eikoku shokuryōhin yushutsu kaisha kōjō chōsasho” 在哈英国食糧品輸出会社工場調査書 [Report on the factory of an English food export company in Harbin]. In Gendaishi shiryō 現代史資料 [Sources on contemporary history], vol. 32 eds. Itō Takeo 伊藤武雄 et al. , 773–79. Tokyo: Misuzu Shobō.Google Scholar
Mita Ryōichi 三田了一. 1940. Shin-chitsujo kensetsu to senbu kōsaku 新秩序建設と宣撫工作 [The erection of the new order and propaganda work]. Tokyo: Kaizōsha.Google Scholar
Mita Ryōichi 三田了一, trans. [1972] 1982. Sei Kurān: Nichia taiyaku, chūkai 聖クラーン:：日亜対訳・注解 [The Holy Qur'ān: Bilingual Japanese Arabic version and annotations]. Rev. ed. Tokyo: Nichiyaku Kurān Kankōkai.Google Scholar
Mita Ryōichi 三田了一. n.d. Kita Shina Kaikyō jijō 北支那回教事情 [The situation of Islam in North China]. n.p.: Minami Manshū Tetsudō Hokushi Keizai Chōsasho. Available in the National Diet Library, call no. 167-M494 k.Google Scholar
Mitani Hiroshi 三谷博. 1997. “A Protonation-State and Its ‘Unforgettable Other’: The Prerequisites for Meiji International Relations.” In New Directions in the Study of Meiji Japan, ed. Hardacre, Helen, 293–310. Leiden: Brill.Google Scholar
Mori Nobuo 森伸生. 2009. “Kindai Nihon no Isurāmu ninshiki: Tanaka Ippei no Isurāmu shinkō” 近代日本のイスラーム認識—田中逸平のイスラーム信仰 [The knowledge of Islam in modern Japan: Tanaka Ippei's belief in Islam]. In Kindai Nihon no Isurāmu ninshiki: Musurimu Tanaka Ippei no kiseki kara 近代日本のイスラーム認識―田中逸 平の軌跡から [The knowledge of Islam in modern Japan: From the trajectory of Tanaka Ippei], ed. Kenkyūkai, Tanaka Ippei 田中逸平研究会, 81–123. Tokyo: Jiyūsha.Google Scholar
Morimoto Abu Bakr Takeo 森本武夫. 1976–78. “Sei Kurān nichiyaku no rekishi” 聖クラーン日訳の歴史 [A history of the Japanese translations of the Holy Qur'ān]. Assarāmu アッサラーム 6 (1976):18–23; 7 (1977):20–25; 9 (1977):50–57; 10 (1978):54–56.Google Scholar
Ōkawa Reiko 大川玲子. 2004. Seiten “Kuruān” no shisō: Isurāmu no sekaikan 聖典「クルアーン」の思想—イスラームの世界観 [The thought of the holy scripture “Qur'ān”: The world view of Islam]. Tokyo: Kōdansha.Google Scholar
Ōkawa Shūmei 大川周明. 1942. Kaikyō gairon 回教概論 [Outline of Islam]. Tokyo: Keiō Shobō.Google Scholar
Ōkawa Shūmei 大川周明, trans. 1950. Kōran 古蘭 [Koran]. Tokyo: Iwasaki Shoten.Google ScholarPubMed
Ōkawa Shūmei 大川周明. 1961. Ōkawa Shūmei zenshū 大川周明全集 [Complete works of Ōkawa Shūmei]. Vol. 1. Tokyo: Ōkawa Shūmei Zenshū Kankōkai.Google Scholar
Pickthall, Marmaduke William. 1930. The Meaning of the Glorious Koran: An Explanatory Translation by Marmaduke Pickthall. London: George Allen & Unwin.Google Scholar
Rezrazi, El Mostafa. 1997. “Dai Ajiashugi to Nihon Isurāmukyō: Hatano Uhō no ‘chōhō kara Isurāmu’ e no tabi” 大亜細亜主義と日本イスラーム教:：波多野烏峰の「諜報からイスラーム」への旅 [Pan-Asianism and Japanese Islam: Hatano Uhō's travel “from espionage to Islam”]. Annals of Japan Association for Middle East Studies 12:89–112.Google Scholar
Rots, Aike. 2010. “Japan, the Jews, and Divine Election: Nakada Jūji's Christian Nationalism.” The Newsletter (International Institute for Asian Studies) 54:31.Google Scholar
Sakamoto Ken'ichi 坂本健一, trans. 1920. Sekai seiten zenshū 世界聖典全集 [Complete collection of holy scriptures of the world]. Vols. 14–15: Kōrankyō コーラン経 [The Koran scripture]. Tokyo: Sekai Seiten Zenshū Kankōkai.Google Scholar
Sakurai Keiko 桜井啓子. 2003. Nihon no Musurimu Shakai 日本のムスリム社会 [The Muslim Society of Japan]. Tokyo: Chikuma Shobō.Google Scholar
Sawai, Yoshitsugu 澤井義次. 2008. “Izutsu's Creative ‘Reading’ of Oriental Thought and Its Development.” In The Structure of Oriental Philosophy: Collected Papers of the Eranos Conference, ed. Izutsu, Toshihiko, 215–23. Tokyo: Keiō University Press.Google Scholar
Schneider, Bernardin. 2003. “Bible Translations.” In Handbook of Christianity in Japan (Handbuch der Orientalistik 5, 10), ed. Mullins, Mark, 205–25. Leiden: Brill.Google Scholar
Sekioka Hideyuki 関岡英之. 2007. Ōkawa Shūmei no dai Ajia shugi 大川周明の大アジア主義 [The greater Asianism of Ōkawa Shūmei]. Tokyo: Kōdansha.Google Scholar
Shimamoto Takamitsu 嶋本隆光. 2008. “Ōkawa Shūmei no shūkyō kenkyū: Isurāmu kenkyū e no michi” 大川周明の宗教研究—イスラーム研究への道 [Ōkawa Shūmei's research on religion: His path to research on Islam]. Nihongo, Nihon bunka 日本語・日本文化 34:1–22.Google Scholar
Shinohe Jun'ya 四戸潤弥. 2004. “Afumado Ariga Bunpachirō (Amado): Nihon ni okeru Isurāmu hōgaku no senkusha toshite no ichizuke” アフマド有賀文八郎（(阿馬土)）—日本におけるイスラーム法学の先駆者としての位置づけ [Ahmad Ariga Bunpachirō (Amado): His position as pioneer of Islamic jurisprudence in Japan]. Shūkyō kenkyū 宗教研究 78:301–23.Google Scholar
Sugita Hideaki 杉田英明. 1995. Nihonjin no Chūtō hakken: Gyaku-enkinhō no hikaku bunka shi 日本人の中東発見—逆遠近法の比較文化史 [The Japanese discovery of the Middle East: A cultural history in reverse perspective]. Tokyo: Tōkyō Daigaku Shuppan.Google Scholar
Suzuki Norihisa 鈴木範久. 2006. Seisho no Nihongo: Hon'yaku no rekishi 聖書の日本語—翻訳の歴史 [The Japanese of the Bible: A history of its translation]. Tokyo: Iwanami.Google Scholar
Szpilman, Christopher W. A. 2011. “Ōkawa Shūmei: ‘Various Problems of Asia in Revival,’ 1922.” In Pan-Asianism: A Documentary History, Volume 2: 1920–Present, eds. Saaler, Sven and Szpilman, Christopher W. A., 69–74. Lanham, Md.: Rowman & Littlefield.Google Scholar
Takahashi Gorō 高橋五郎 and Ariga Amado 有賀阿馬土, trans. 1938. Sei Kōrankyō: Isuramu kyōten 聖香蘭経: イスラム教典 [The Holy Koran: The scripture of Islam]. Tokyo: Sei Kōrankyō Kankōkai.Google Scholar
Tanada Hirofumi 店田廣文. 2007. “Islamic Studies in Wartime Japan: An Analysis of Historical Materials of the Greater Japan Muslim League.” Annals of Japan Association for Middle East Studies 23(2):215–36.Google Scholar
Tanaka Ippei 田中逸平. [1920] 2003. “Shina Kaikyō mondai no shōrai to kōkoku Shintō” 支那回教問題の将来と皇国神道 [The future of the problem of Islam in China and the Shintō of our imperial nation]. In Tanaka Ippei sono 3: Nihon ron/Nihon Musurimu kara mita Shintō 田中逸平その3—日本論 /／日本ムスリムから見た神道 [Tanaka Ippei, part 3: Japan theory/Shintō as viewed by a Japanese Muslim], ed. Takushoku Daigaku Sōritsu Hyakunenshi Hensanshitsu 拓殖大学創立百年史編纂室, 3–11. Tokyo: Takushoku Daigaku.Google Scholar
Tazawa Takuya 田澤拓也. 1998. Musurimu Nippon ムスリム・ニッポン [Muslim Japan]. Tokyo: Shōgakukan.Google ScholarPubMed
Thelle, Notto R. 1987. Buddhism and Christianity in Japan: From Conflict to Dialogue, 1854–1899. Honolulu: University of Hawai‘i Press.Google Scholar
Tsubouchi Takahiko 坪内隆彦. 2001. “Isurāmu senkusha Tanaka Ippei shiron” イスラーム先駆者田中逸平・試論 [Explorative discussion of Tanaka Ippei, pioneer of Islam]. Takushoku daigaku hyakunen-shi kenkyū 拓殖大学百年史研究 8:1–56.Google Scholar
Usuki Akira 臼杵陽. 2008. “Ōkawa Shūmei no Isurāmu kenkyū: Nihonteki Orientarisuto no manazashi” 大川周明のイスラーム研究—日本的オリエンタリストのまなざし [Ōkawa Shūmei's Islam research: A Japanese Orientalist look]. Kikan Nihon shisō-shi 季刊日本思想史 72:130–52.Google Scholar
Usuki Akira 臼杵陽. 2010. Ōkawa Shūmei: Isurāmu to Tennō no hazama de 大川周明 : イスラームと天皇のはざまで [Ōkawa Shūmei: Between Islam and Tennō]. Tokyo: Seidosha.Google Scholar
Usuki Akira 臼杵陽. 2013. “Han Isurāmu shugi to han Arabu shugi no shin-dankai: 1931-nen Erusaremu han Isurāmu Kaigi kara no kōsatsu” 汎イスラーム主義と汎アラブ主義の新段階—1931 年エルサレム・汎イスラーム会議からの考察 [A new phase of pan-Islamism and pan-Arabism: An examination setting out from the 1931 Pan-Islamic Conference in Jerusalem]. In Ajia shugi wa nani o kataru no ka: Kioku, kenryoku, kachi アジア主義は何を語るのか—記憶・権力・価値 [What stories does Asianism tell us? Memory, power, values], ed. Masataka, Matsuura 松浦正孝, 274–91. Kyoto: Mineruva Shobō.Google Scholar
Wakamatsu Eisuke 若松英輔. 2011. Izutsu Toshihiko: Eichi no tetsugaku 井筒俊彦—叡智の哲学 [Izutsu Toshihiko: Philosophy of wisdom]. Tokyo: Keiō Gijuku Daigaku Shuppankai.Google Scholar
Weber, Torsten. 2011. “The Greater Asia Association and Matsui Iwane, 1933.” In Pan-Asianism: A Documentary History, Volume 2: 1920–Present, eds. Saaler, Sven and Szpilman, Christopher W. A., 137–47. Lanham, Md.: Rowman & Littlefield.Google Scholar
Home
>Journals
>The Journal of Asian Studies
>Volume 73 Issue 3
>Pan-Asianism's Religious Undercurrents: The Reception...
English
Français
The Journal of Asian StudiesArticle contents
Abstract
References
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
Article
Metrics
Get access
ShareCiteRights & Permissions[Opens in a new window]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.
TypeResearch Article
Information
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
Access optionsGet access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)
Check access
Institutional loginLog in with Open Athens, Shibboleth, or your institutional credentialsLog in
Personal loginLog in with your Cambridge Core account or society details.Log in
References
Ariga Bunhachirō 有賀文八郎. 1935. “Nihon ni okeru Isuramu-kyō” 日本に於けるイスラム教 [Islam in Japan]. In Nihon shūkyō kōza 日本宗教講座 [Course in Japanese religions], vol. 13. Tokyo: Tōhō Shoin.Google Scholar
Aydin, Cemil. 2007. The Politics of Anti-Westernism in Asia: Visions of World Order in Pan-Islamic and Pan-Asian Thought. New York: Columbia University Press.CrossRefGoogle Scholar
Azegami Naoki 畔上直樹. 2009. “Mura no chinju” to senzen Nihon: “Kokka Shintō” no chiiki shakaishi 「村の鎮守」と戦前日本:：「国家神道」の地域社会史 [“Rural protective deities” and prewar Japan: A local social history of “State Shintō”]. Tokyo: Yūshisha.Google Scholar
Azuma Ryūshin 東隆眞. 2002. Nihon no Bukkyō to Isurāmu 日本の仏教とイスラーム [Japanese Buddhism and Islam]. Tokyo: Shunjūsha.Google Scholar
Breen, John. 1996. “Accommodating the Alien: Ōkuni Takamasa and the Religion of the Lord of Heaven.” In Religion in Japan: Arrows to Heaven and Earth, eds. McMullen, Ian J. and Kornicki, Peter, 179–97. Cambridge: Cambridge University Press.Google Scholar
Devine, Richard. 1981. “Hirata Atsutane and Christian Sources.” Monumenta Nipponica 36(1):37–54.CrossRefGoogle Scholar
Dufourmont, Eddy. 2011. “Tanaka Ippei: ‘Islam and Pan-Asianism,’ 1924.” In Pan-Asianism: A Documentary History, Volume 2: 1920–Present, eds. Saaler, Sven and Szpilman, Christopher W. A., 87–91. Lanham, Md.: Rowman & Littlefield.Google Scholar
Ebisawa Arimichi 海老沢有道. 1989. Nihon no Seisho: Seisho wayaku no rekishi 日本の聖書—聖書和訳の歴史 [The Japanese Bible: A history of the Japanese translations of the Bible]. Tokyo: Kōdansha.Google Scholar
Esenbel, Selçuk. 2002. “Japan and Islam Policy during the 1930s.” In Turning Points in Japanese History, ed. Edström, Bert, 180–214. London: Japan Library.Google Scholar
Esenbel, Selçuk. 2004. “Japan's Global Claim to Asia and the World of Islam: Transnational Nationalism and World Power, 1900–1945.” American Historical Review 109(4):1140–70.CrossRefGoogle Scholar
Esenbel, Selçuk. 2007. “The Legacy of the War and the World of Islam in Japanese Pan-Asianist Discourse: Wakabayashi Han's Kaikyō Sekai to Nihon.” In Rethinking the Russo-Japanese War 1904–05, vol. 1, ed. Kowner, Rotem, 263–80. Folkestone: Global Oriental.CrossRefGoogle Scholar
Esenbel, Selçuk. 2011. “Abdürreşid İbrahim: ‘The World of Islam and the Spread of Islam in Japan,’ 1910.” In Pan-Asianism: A Documentary History, Volume 1: 1850–1920, eds. Saaler, Sven and Szpilman, Christopher W. A., 195–203. Lanham, Md.: Rowman & Littlefield.Google Scholar
Fujimoto Katsuji 藤本勝次, Ban Kōsai 伴康哉, and Ikeda Osamu 池田修, trans. 1970. Sekai no meicho 世界の名著 [Great books of the world], vol. 15: Kōran コーラン [Koran]. Tokyo: Chūō Kōronsha.Google Scholar
Goodman, David G., and Miyazawa, Masanori. 2000. Jews in the Japanese Mind: The History and Uses of a Cultural Stereotype. 2nd ed. Lanham, Md.: Lexington Books.Google Scholar
Hara Makoto 原誠. 1997. “Senjika no shūkyō seisaku: ‘Senji Hōkokukai’ to Nihon Kirisuto Kyōdan” 戦時下の宗教政策—「戦時報国会」と日本基督教団 [Religious policy during the war: The “Patriotic War Association” and the United Church of Christ in Japan]. In Kirisutokyō to rekishi キリスト教と歴史 [Christianity and history], ed. Dohi Akio kyōju taishoku kinen ronbunshū henshū iinkai 土肥昭夫教授退職記念論文集編集委員会, 275–98. Tokyo: Shinkyō Shuppansha.Google Scholar
Harootunian, Harry D. 2001. Overcome by Modernity: History, Culture, and Community in Interwar Japan. Princeton, N.J.: Princeton University Press.Google Scholar
Hotta, Eri. 2007. Pan-Asianism and Japan's War 1931–1945. New York: Palgrave Macmillan.CrossRefGoogle Scholar
Ikeuchi Satoshi 池内恵. 2007. “Izutsu Toshihiko no shuyō chosaku ni miru Nihonteki Isurāmu rikai” 井筒俊彦の主要著作に見 る日本的イスラーム理解 [Izutsu Toshihiko's Japanese understanding of Islam as visible in his major works]. Nihon kenkyū 日本研究 36:109–20.Google Scholar
Ikeuchi Satoshi 池内恵. 2009. “Izutsu Toshihiko no Nihonteki Isurāmu ron” 井筒俊彦の日本的イスラーム論 [Izutsu Toshihiko's Japanese Islam discourse]. Asuteion アステイオン 70:172–79.Google Scholar
Izutsu Toshihiko 井筒俊彦, trans. [1957–58] 1964. Kōran コーラン [Koran]. 3 vols. 2nd ed. Tokyo: Iwanami shoten.Google ScholarPubMed
Izutsu Toshihiko 井筒俊彦. 1992. Izutsu Toshihiko chosakushū 井筒俊彦著作集 [Works of Izutsu Toshihiko], vol. 5: Isurāmu tetsugaku イスラーム哲学 [Islamic philosophy]. Tokyo: Chūō Kōronsha.Google Scholar
Kawamura Mitsuo 川村光郎. 1987. “Senzen Nihon no Isuramu, Chūtō kenkyū shōshi: Shōwa 10 nendai o chūshin ni” 戦前日本のイスラム・中東研究小史—昭和 10 年代を中心に [A short history of research on Islam and the Middle East in prewar Japan: Centering on the period from 1935 to 1944]. Annals of Japan Association for Middle East Studies 2:409–39.Google Scholar
Komura Fujio 小村不二男. 1988. Nihon Isurāmu shi 日本イスラーム史 [History of Islam in Japan]. Tokyo: Nihon Isurāmu Yūkō Renmei.Google ScholarPubMed
Kubota Hiroshi 久保田浩. 2002. “The Quest for Religious and National Identity of Japanese Protestants before 1945: Anti-, or Philo-Semitism as the Framework of Reference.” In Religion and National Identity in the Japanese Context, eds. Antoni, Klaus et al. , 51–74. Münster: Lit.Google Scholar
Makino Shin'ya 牧野信也. 1998. “On the Originality of ‘Izutsu’ Oriental Philosophy.” In Consciousness and Reality: Studies in Memory of Toshihiko Izutsu, eds. Jalāl al-Din Āshtiyāni, Sayyid et al. , 251–58. Tokyo: Iwanami.Google Scholar
Matsuura Masataka 松浦正孝. 2010. “Daitōa sensō” wa naze okita no ka: Han Ajia shugi no seiji keizai shi 「大東亜戦争」はなぜ起きたのか—汎アジア主義の政治経済史 [Why did the “Greater East Asian War” occur? A political and economic history of pan-Asianism]. Nagoya: Nagoya Daigaku Shuppankai.Google Scholar
Mita Ryōichi 三田了一. 1924. “Zaiha eikoku shokuryōhin yushutsu kaisha kōjō chōsasho” 在哈英国食糧品輸出会社工場調査書 [Report on the factory of an English food export company in Harbin]. In Gendaishi shiryō 現代史資料 [Sources on contemporary history], vol. 32 eds. Itō Takeo 伊藤武雄 et al. , 773–79. Tokyo: Misuzu Shobō.Google Scholar
Mita Ryōichi 三田了一. 1940. Shin-chitsujo kensetsu to senbu kōsaku 新秩序建設と宣撫工作 [The erection of the new order and propaganda work]. Tokyo: Kaizōsha.Google Scholar
Mita Ryōichi 三田了一, trans. [1972] 1982. Sei Kurān: Nichia taiyaku, chūkai 聖クラーン:：日亜対訳・注解 [The Holy Qur'ān: Bilingual Japanese Arabic version and annotations]. Rev. ed. Tokyo: Nichiyaku Kurān Kankōkai.Google Scholar
Mita Ryōichi 三田了一. n.d. Kita Shina Kaikyō jijō 北支那回教事情 [The situation of Islam in North China]. n.p.: Minami Manshū Tetsudō Hokushi Keizai Chōsasho. Available in the National Diet Library, call no. 167-M494 k.Google Scholar
Mitani Hiroshi 三谷博. 1997. “A Protonation-State and Its ‘Unforgettable Other’: The Prerequisites for Meiji International Relations.” In New Directions in the Study of Meiji Japan, ed. Hardacre, Helen, 293–310. Leiden: Brill.Google Scholar
Mori Nobuo 森伸生. 2009. “Kindai Nihon no Isurāmu ninshiki: Tanaka Ippei no Isurāmu shinkō” 近代日本のイスラーム認識—田中逸平のイスラーム信仰 [The knowledge of Islam in modern Japan: Tanaka Ippei's belief in Islam]. In Kindai Nihon no Isurāmu ninshiki: Musurimu Tanaka Ippei no kiseki kara 近代日本のイスラーム認識―田中逸 平の軌跡から [The knowledge of Islam in modern Japan: From the trajectory of Tanaka Ippei], ed. Kenkyūkai, Tanaka Ippei 田中逸平研究会, 81–123. Tokyo: Jiyūsha.Google Scholar
Morimoto Abu Bakr Takeo 森本武夫. 1976–78. “Sei Kurān nichiyaku no rekishi” 聖クラーン日訳の歴史 [A history of the Japanese translations of the Holy Qur'ān]. Assarāmu アッサラーム 6 (1976):18–23; 7 (1977):20–25; 9 (1977):50–57; 10 (1978):54–56.Google Scholar
Ōkawa Reiko 大川玲子. 2004. Seiten “Kuruān” no shisō: Isurāmu no sekaikan 聖典「クルアーン」の思想—イスラームの世界観 [The thought of the holy scripture “Qur'ān”: The world view of Islam]. Tokyo: Kōdansha.Google Scholar
Ōkawa Shūmei 大川周明. 1942. Kaikyō gairon 回教概論 [Outline of Islam]. Tokyo: Keiō Shobō.Google Scholar
Ōkawa Shūmei 大川周明, trans. 1950. Kōran 古蘭 [Koran]. Tokyo: Iwasaki Shoten.Google ScholarPubMed
Ōkawa Shūmei 大川周明. 1961. Ōkawa Shūmei zenshū 大川周明全集 [Complete works of Ōkawa Shūmei]. Vol. 1. Tokyo: Ōkawa Shūmei Zenshū Kankōkai.Google Scholar
Pickthall, Marmaduke William. 1930. The Meaning of the Glorious Koran: An Explanatory Translation by Marmaduke Pickthall. London: George Allen & Unwin.Google Scholar
Rezrazi, El Mostafa. 1997. “Dai Ajiashugi to Nihon Isurāmukyō: Hatano Uhō no ‘chōhō kara Isurāmu’ e no tabi” 大亜細亜主義と日本イスラーム教:：波多野烏峰の「諜報からイスラーム」への旅 [Pan-Asianism and Japanese Islam: Hatano Uhō's travel “from espionage to Islam”]. Annals of Japan Association for Middle East Studies 12:89–112.Google Scholar
Rots, Aike. 2010. “Japan, the Jews, and Divine Election: Nakada Jūji's Christian Nationalism.” The Newsletter (International Institute for Asian Studies) 54:31.Google Scholar
Sakamoto Ken'ichi 坂本健一, trans. 1920. Sekai seiten zenshū 世界聖典全集 [Complete collection of holy scriptures of the world]. Vols. 14–15: Kōrankyō コーラン経 [The Koran scripture]. Tokyo: Sekai Seiten Zenshū Kankōkai.Google Scholar
Sakurai Keiko 桜井啓子. 2003. Nihon no Musurimu Shakai 日本のムスリム社会 [The Muslim Society of Japan]. Tokyo: Chikuma Shobō.Google Scholar
Sawai, Yoshitsugu 澤井義次. 2008. “Izutsu's Creative ‘Reading’ of Oriental Thought and Its Development.” In The Structure of Oriental Philosophy: Collected Papers of the Eranos Conference, ed. Izutsu, Toshihiko, 215–23. Tokyo: Keiō University Press.Google Scholar
Schneider, Bernardin. 2003. “Bible Translations.” In Handbook of Christianity in Japan (Handbuch der Orientalistik 5, 10), ed. Mullins, Mark, 205–25. Leiden: Brill.Google Scholar
Sekioka Hideyuki 関岡英之. 2007. Ōkawa Shūmei no dai Ajia shugi 大川周明の大アジア主義 [The greater Asianism of Ōkawa Shūmei]. Tokyo: Kōdansha.Google Scholar
Shimamoto Takamitsu 嶋本隆光. 2008. “Ōkawa Shūmei no shūkyō kenkyū: Isurāmu kenkyū e no michi” 大川周明の宗教研究—イスラーム研究への道 [Ōkawa Shūmei's research on religion: His path to research on Islam]. Nihongo, Nihon bunka 日本語・日本文化 34:1–22.Google Scholar
Shinohe Jun'ya 四戸潤弥. 2004. “Afumado Ariga Bunpachirō (Amado): Nihon ni okeru Isurāmu hōgaku no senkusha toshite no ichizuke” アフマド有賀文八郎（(阿馬土)）—日本におけるイスラーム法学の先駆者としての位置づけ [Ahmad Ariga Bunpachirō (Amado): His position as pioneer of Islamic jurisprudence in Japan]. Shūkyō kenkyū 宗教研究 78:301–23.Google Scholar
Sugita Hideaki 杉田英明. 1995. Nihonjin no Chūtō hakken: Gyaku-enkinhō no hikaku bunka shi 日本人の中東発見—逆遠近法の比較文化史 [The Japanese discovery of the Middle East: A cultural history in reverse perspective]. Tokyo: Tōkyō Daigaku Shuppan.Google Scholar
Suzuki Norihisa 鈴木範久. 2006. Seisho no Nihongo: Hon'yaku no rekishi 聖書の日本語—翻訳の歴史 [The Japanese of the Bible: A history of its translation]. Tokyo: Iwanami.Google Scholar
Szpilman, Christopher W. A. 2011. “Ōkawa Shūmei: ‘Various Problems of Asia in Revival,’ 1922.” In Pan-Asianism: A Documentary History, Volume 2: 1920–Present, eds. Saaler, Sven and Szpilman, Christopher W. A., 69–74. Lanham, Md.: Rowman & Littlefield.Google Scholar
Takahashi Gorō 高橋五郎 and Ariga Amado 有賀阿馬土, trans. 1938. Sei Kōrankyō: Isuramu kyōten 聖香蘭経: イスラム教典 [The Holy Koran: The scripture of Islam]. Tokyo: Sei Kōrankyō Kankōkai.Google Scholar
Tanada Hirofumi 店田廣文. 2007. “Islamic Studies in Wartime Japan: An Analysis of Historical Materials of the Greater Japan Muslim League.” Annals of Japan Association for Middle East Studies 23(2):215–36.Google Scholar
Tanaka Ippei 田中逸平. [1920] 2003. “Shina Kaikyō mondai no shōrai to kōkoku Shintō” 支那回教問題の将来と皇国神道 [The future of the problem of Islam in China and the Shintō of our imperial nation]. In Tanaka Ippei sono 3: Nihon ron/Nihon Musurimu kara mita Shintō 田中逸平その3—日本論 /／日本ムスリムから見た神道 [Tanaka Ippei, part 3: Japan theory/Shintō as viewed by a Japanese Muslim], ed. Takushoku Daigaku Sōritsu Hyakunenshi Hensanshitsu 拓殖大学創立百年史編纂室, 3–11. Tokyo: Takushoku Daigaku.Google Scholar
Tazawa Takuya 田澤拓也. 1998. Musurimu Nippon ムスリム・ニッポン [Muslim Japan]. Tokyo: Shōgakukan.Google ScholarPubMed
Thelle, Notto R. 1987. Buddhism and Christianity in Japan: From Conflict to Dialogue, 1854–1899. Honolulu: University of Hawai‘i Press.Google Scholar
Tsubouchi Takahiko 坪内隆彦. 2001. “Isurāmu senkusha Tanaka Ippei shiron” イスラーム先駆者田中逸平・試論 [Explorative discussion of Tanaka Ippei, pioneer of Islam]. Takushoku daigaku hyakunen-shi kenkyū 拓殖大学百年史研究 8:1–56.Google Scholar
Usuki Akira 臼杵陽. 2008. “Ōkawa Shūmei no Isurāmu kenkyū: Nihonteki Orientarisuto no manazashi” 大川周明のイスラーム研究—日本的オリエンタリストのまなざし [Ōkawa Shūmei's Islam research: A Japanese Orientalist look]. Kikan Nihon shisō-shi 季刊日本思想史 72:130–52.Google Scholar
Usuki Akira 臼杵陽. 2010. Ōkawa Shūmei: Isurāmu to Tennō no hazama de 大川周明 : イスラームと天皇のはざまで [Ōkawa Shūmei: Between Islam and Tennō]. Tokyo: Seidosha.Google Scholar
Usuki Akira 臼杵陽. 2013. “Han Isurāmu shugi to han Arabu shugi no shin-dankai: 1931-nen Erusaremu han Isurāmu Kaigi kara no kōsatsu” 汎イスラーム主義と汎アラブ主義の新段階—1931 年エルサレム・汎イスラーム会議からの考察 [A new phase of pan-Islamism and pan-Arabism: An examination setting out from the 1931 Pan-Islamic Conference in Jerusalem]. In Ajia shugi wa nani o kataru no ka: Kioku, kenryoku, kachi アジア主義は何を語るのか—記憶・権力・価値 [What stories does Asianism tell us? Memory, power, values], ed. Masataka, Matsuura 松浦正孝, 274–91. Kyoto: Mineruva Shobō.Google Scholar
Wakamatsu Eisuke 若松英輔. 2011. Izutsu Toshihiko: Eichi no tetsugaku 井筒俊彦—叡智の哲学 [Izutsu Toshihiko: Philosophy of wisdom]. Tokyo: Keiō Gijuku Daigaku Shuppankai.Google Scholar
Weber, Torsten. 2011. “The Greater Asia Association and Matsui Iwane, 1933.” In Pan-Asianism: A Documentary History, Volume 2: 1920–Present, eds. Saaler, Sven and Szpilman, Christopher W. A., 137–47. Lanham, Md.: Rowman & Littlefield.Google Scholar
**CREATION AND THE TIMELESS ORDER OF THINGS: Toshihiko Izutsu: Amazon.com: Books
CREATION AND THE TIMELESS ORDER OF THINGS: Toshihiko Izutsu: Amazon.com: Books
https://www.scribd.com/document/630561520/Creation-and-the-Timeless-Order-of-Things-pdf#
Follow the Author
Toshihiko Izutsu
Follow
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
https://www.scribd.com/document/630561520/Creation-and-the-Timeless-Order-of-Things-pdf#
Follow the Author
Toshihiko Izutsu
Follow
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 studies in this volume explore the deep structures of mystical insight particularly as developed around the key concepts of
- the unity of existence,
- “creation” and
- “being” within Islamic mystical philosophy.
For this edition, his detailed article on “The Fundamental Structure of Sabzawari’s Metaphysics” has been added to the volume.
Read less
===
Read less
===
check 1] & 66]
===
January 1, 2007
See all details
Top reviews from the United States
PW108
5.0 out of 5 stars Penetrating and Lucid Essays on Sufic-Islamic Mystical PhilosophyReviewed in the United States on November 2, 2021
Verified Purchase
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.
January 1, 2007
See all details
Top reviews from the United States
PW108
5.0 out of 5 stars Penetrating and Lucid Essays on Sufic-Islamic Mystical PhilosophyReviewed in the United States on November 2, 2021
Verified Purchase
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.
This is definitely NOT a dry, purely academic treatise. Instead, “Creation and the Timeless Order of Things” provides a clear and fascinating exploration into the typically abstruse topics that it addresses.
I found this book to be a real “page turner” — and one can’t say that very often about books of this ilk!
If these areas are of interest to you, then don’t hesitate to spend the money…it is worth it!
3 people found this helpful
HelpfulReport abuse
William H. Gebel
5.0 out of 5 stars Five StarsReviewed in the United States on June 11, 2017
Verified Purchase
An excellent collection of essays. Izutsu is clear and precise and goes into depth.
3 people found this helpful
HelpfulReport abuse
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.
3 people found this helpful
HelpfulReport abuse
William H. Gebel
5.0 out of 5 stars Five StarsReviewed in the United States on June 11, 2017
Verified Purchase
An excellent collection of essays. Izutsu is clear and precise and goes into depth.
3 people found this helpful
HelpfulReport abuse
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.
If you can find it or afford it, you will find this book worth the price in the comparisons between Eastern and Western thought.
3 people found this helpful
HelpfulReport abuse
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.
3 people found this helpful
HelpfulReport abuse
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.
His attempt is to find harmony between key mystical concepts at the core of these beleif systems. The purpose of his efforts is based in his beleif that religious values are at the core of every society, and to find harmony among the worlds people we must do so through a deeper understanding of scripture and a reconiciliation of key theological concepts.
THIS IS FAR TOO DRY A REVIEW!!!!
Izutsu genius though, not only takes us through these concepts, but you become so immersed simply in the explanation of Concepts like the Unity of being, or the paradox between a light and darkness presented here,
that the reader is drawn to a place beyond intellectual understanding, to a place of 'knowing', that make a strong argument that these concepts may be seemingly in conflict, but are actually complimentary and open new windows of knowledge for the reader when understood this way.
This book is a must for those intersted in universalist mysticism, and a deep understanding of core theological tenents in Sufism.
40 people found this helpful
=====
Goodreads Book Reviews
40 people found this helpful
=====
Goodreads Book Reviews
=====
Creation and the Timeless Order of Things: Essays in Islamic Mystical Philosophy
by Toshihiko Izutsu
4.29 · Rating details · 21 ratings · 5 reviews
Though primarily concerned with Iranian mystics and philosophers, this penetrating group of essays displays Izutsu's insights in comparative philosophy by comparing and contrasting Islamic Sufism and philosophy with Vedanta, Mahayana, Buddhism, Zen Buddhism, Archetypal Psychology and modern Existentialism. (less)
Average rating4.29 · Rating details · 21 ratings · 5 reviews
Write a review
Mojtaba
Jan 05, 2020Mojtaba rated it it was amazing · review of another edition
سنت فلسفي عرفاني ايران بيش از 1400 سال قدمت داره و از حكمت خسرواني ملهم از نور از قبل از اسلام ريشه مي گيره. قرنهاست كه آتش اين حكمت باپرجا و فروزانه. ايزوتسو پروانه اي است كه از دور اين آتش را ديد و نزديك آمد و با آرامش خاطر در لواي گرماي اين آتش قرار گرفت. كتاب آفرينش، وجود و زمان كتابيه كه روشنگر و گرمابخشه، چرا كه ريشه در آن آتش داره. ميزان آشنايي ايزوتسوي ژاپني با سنت ايراني و احترامش به اين سنت فكري حيرت برانگيزه. در اين كتاب كه به قول يكي از دوستان ايزوتسو ، مهمترين كتاب اوست، فلسفه وحدت وجود، عرفان شبستري و عين القضات از زواياي زبانشناسي، هستي شناسي و يا معرفت شناسي درمقايسه با ديگر فلسفه هاي شرقي مثل ودانتيسم، تائوئيسم، زن بوديسم، كنفوسينيسم به صورت تطبيقي بررسي شده . مقاله آخر از 7 مقاله كتاب مربوط به مقايسه اي بين اگزيستانسياليسم و فلسفه وجود ايرانيه كه لينك دانلودشو پايين گذاشتم اگه علاقه داشتيد مطالعه كنيد.
همينطور در ادامش مطلبي از ايزوتسو كه در بي بي سي كار شده بود.
The mystical philosophical tradition of Iran is more than 1400 years old and is rooted in the wisdom of Khosravani inspired by light before Islam. The fire of this wisdom has been burning for centuries. Izutsu is a butterfly that saw the fire from a distance and approached it and calmly placed it in the heat of the fire.
The book of creation, existence and time is a book that illuminates and warms, because it has roots in fire. The extent to which the Japanese Izutsu are familiar with the Iranian tradition and its respect for this intellectual tradition is astonishing.
In this book, which according to one of Izutsu's friends is his most important book, the philosophy of unity of existence, Shabestari mysticism and the same judges from the angles of linguistics, ontology or epistemology in comparison with other Eastern philosophies such as Vedantism, Taoism, Buddhism, Knauf Comparative form reviewed.
The last article from the 7 articles of the book related to a comparison between existentialism and the philosophy of Iranian existence, which I have downloaded from the download link below, if you are interested, read it.
Also in the continuation of an article by Izutsu that was done on the BBC.
http://s6.picofile.com/file/838394705...
https://www.bbc.com/persian/blog-view... (less)
'می روم کمی بخوابم'، روایت ایرانی از قرآن پژوه ژاپنی
یاسر میردامادی
پژوهشگر دینی
۲۷ دی ۱۳۹۷ - ۱۷ ژانویه ۲۰۱۹
ناظران
۱. مستند چهلتکّه
توشیهیکو ایزوتسو (۱۹۱۴-۱۹۹۳ میلادی) زبانشناس، فیلسوف زبان، ادیب، دینشناس تطبیقی، اسلامشناس و به طور ویژه قرآنشناس نامور ژاپنی (زاده توکیو) در ایران گویا شناخته شدهتر از وطن اصلی خود ژاپن است.==
ایزوتسو در هفتم ژانویه ۱۹۹۳ میلادی (هفدهم دی ماه ۱۳۷۱خورشیدی) چشم از جهان فروبست. او چهرهای جامع و تا حدودی ناشناخته در فلسفه و دینشناسی معاصر است. او سی و پنج زبان را فرا گرفته بود و در این میان دست کم به هفده زبان تسلّط داشت، از جمله به زبانهای عربی، عبری، فارسی، سانسکریت، پالی، روسی، لاتین، یونانی و چینی.==
در ایران اخیراً مستندی در باب احوال، آراء و میراث ایزوتسو ساخته شده و به نمایش در آمده است. این مستند، که «شرقی» نام دارد، ساخته مستندساز ایرانی مسعود طاهری است.==
مستند «شرقی» در ۱۲ کشور جهان فیلمبرداری شده است، از جمله در ایران، ژاپن، فرانسه، سوئیس، ایتالیا، ترکیه، کانادا، آمریکا، سوریه، اسپانیا و روسیه. طرفهای مصاحبه در این مستند در مجموع به ۱۱ زبان سخن گفتهاند. برای تهیه این مستند از حدود ۱۲۰ نفر مصاحبه به عمل آمده است که پس از ارزیابی، در نهایت بیش از ۶۰ چهره از دوستان و شاگردان ایزوتسو و همچنین ایزوتسو شناسان، کارشناسان و شخصیتهای سیاسی درباره زندگی، آثار، آراء و میراث ایزوتسو سخن میگویند.==
این فیلم، یگانه مستندی است که تا کنون در هر زبانی در باب ایزوتسو ساخته شده است. به جز یک برنامه تلویزیونی هارد تاک در ترکیه ـــ که آن هم صرفاً در باب اسلامپژوهی ایزوتسو بوده است ـــ هیچ فیلمی، نه در ژاپن و نه در هیچ کجای دیگر دنیا، تا کنون درباره ایزوتسو ساخته نشده است.==
این مستندِ ۱۳۰ دقیقهای به چهار بخش اصلی تقسیم میشود: بخش نخست، روایتی از زندگی ایزوتسو در کودکی، نوجوانی و جوانی در ژاپن به دست میدهد. بخش دوم روایتی از مهاجرت ایزوتسو به غرب ارائه میکند، بخش سوم به مهاجرت ایزوتسو به ایران میپردازد. ایزوتسو در بخش دوّم و سوّم زندگی خود رفته-رفته به پژوهشگر و استادی با شهرت بینالمللی تبدیل میشود. بخش چهارم، به خروج ناگهانی ایزوتسو از ایران بر اثر انقلاب پنجاه و هفت و بازگشت او به ژاپن تا زمان مرگ او در زادگاهش اختصاص دارد.==
از جمله موضوعات مهمی که در بخشهای مختلف این مستند به آنها اشاره میشود میتوان به این موارد اشاره کرد: ۱. تاثیر افراد مختلف از ملیّتهای متفاوت به ویژه ژاپنی، تاتاری، روسی، ایرانی، کانادایی، سوئیسی و فرانسوی در شکلدهی به نظام فکری ایزوتسو، ۲. تبارشناسی اسلامشناسی در ژاپن و نقش ایزوتسو در شکلدهی و جهت دهی به آن، ۳. ریشههای سیاسی اندیشه فلسفی ایزوتسو، ۴. تأثیری که تفکر و فلسفه ایزوتسو میتواند بر کنشهای سیاسی امروز داشته باشد و ۵. امکان یا عدم امکان شکلگیری اتحادیهای شرقی و آسیایی همچون اتحادیه اروپا بر مبنای فلسفه شرقی ایزوتسو.==
این یادداشت، روایتی گذرا از ایزوتسو از دریچه دوربین پرسشگر و دنیاگرد این مستند به دست میدهد. این نوشته اما اینجا و آنجا از این مستند فراتر میرود و میکوشد، به تعبیری، دریچهای نوشتاری به دریچه دیداری این مستند بگشاید.==
ناظران
توضیح تصویر،
توشیهیکو ایزوتسو (۱۹۱۴-۱۹۹۳ میلادی) زبانشناس، فیلسوف زبان، ادیب، دینشناس تطبیقی، اسلامشناس و به طور ویژه قرآنشناس نامور ژاپنی (زاده توکیو) در ایران گویا شناخته شدهتر از وطن اصلی خود ژاپن است==
===
일본 꾸란 연구원 Yaser Mirdamadi, 종교 연구원 1397년 12월 27일 - 2019년 1월 17일 다큐멘터리
이즈츠 도시히코(1914-1993)는 이란의 저명한 언어학자, 철학자, 언어학자, 비교 신학자, 이슬람 학자이며 특히 이란의 유명한 꾸란학자(도쿄 출생)입니다.1993년(1992년 12월 7일) 별세했습니다. 그는 현대 철학과 신학에서 포괄적이고 다소 알려지지 않은 인물입니다. 그는 아랍어, 히브리어, 페르시아어, 산스크리트어, 팔리어어, 러시아어, 라틴어, 그리스어, 중국어를 포함하여 35개 언어에 능통했으며 최소 17개 언어에 능통했습니다. Izutsu의 전기, 견해 및 유산이 만들어지고 전시되었습니다. 이란의 다큐멘터리 감독 마수드 타헤리(Massoud Taheri), 시리아, 스페인, 러시아가 만든 "샤르기"라는 다큐멘터리. 이 다큐멘터리의 인터뷰 대상자들은 총 11개 언어를 구사했습니다. 다큐멘터리를 준비하기 위해 약 120명의 사람들이 인터뷰를 했고, 평가가 끝난 후 Izutsu의 친구와 학생, Izutsu 학자, 전문가, 정치인 등 60명 이상의 인물이 Izutsu의 삶, 작품, 의견 및 유산에 대해 이야기했습니다. 모든 언어로 제작된 Izutsu에 대한 유일한 다큐멘터리입니다. 이슬람에 대한 Izutsu의 연구에 관한 독점적인 Izutsu의 연구에 관한 터키의 강력한 TV 쇼를 제외하고 Izutsu에 대한 영화는 일본이나 세계 어느 곳에서도 제작되지 않았습니다. == 이 130분짜리 다큐멘터리는 4개의 주요 섹션이 있습니다. : 첫 번째 섹션은 Izutsu의 일본에서의 어린 시절, 청소년기, 청소년기의 삶에 대한 설명을 제공합니다. 두 번째 부분은 Izutsu의 서쪽으로의 이주를 서술하고, 세 번째 부분은 Izutsu의이란으로의 이주를 다룬다. 인생의 두 번째와 세 번째 부분에서 Izutsu는 점차 국제적으로 유명한 연구원이자 교수가 되었습니다. 네 번째 섹션은 57차 혁명의 결과 이즈츠가 이란을 갑자기 떠나고 고향에서 죽을 때까지 일본으로 돌아오는 과정을 다룹니다. Izutsu 지적 시스템을 형성하는 데 있어 특히 일본인, 타타르인, 러시아인, 이란인, 캐나다인, 스위스인, 프랑스인과 같은 다양한 국적의 다양한 사람들의 영향. 일본 이슬람학의 계보와 그것을 형성하고 지휘하는 이즈츠의 역할, 3. Izutsu의 철학적 사상의 정치적 뿌리, 4. Izutsu의 사상과 철학이 현재의 정치적 행동에 미칠 수 있는 영향. Izutsu의 동양철학을 바탕으로 유럽연합과 같은 동양과 아시아의 연합을 형성하는 가능성 또는 불가능. 그러나 이 글은 이 다큐멘터리를 넘어 여기저기서, 즉 이 다큐멘터리의 시각적 창에 쓰기 창을 열려고 한다. 조국인 일본보다 더 잘 알려진 ==
------
5,000 / 5,000
Translation results
'I'm going to sleep a little', an Iranian version of the Japanese Quran researcher Yaser Mirdamadi, a religious researcher 27 December 1397 - 17 January 2019 The documentary Toshihiko Izutsu (1914-1993) is a well-known linguist, philosopher, linguist, comparative theologian, Islamic scholar, and especially the famous Quranologist (born in Tokyo) in Iran. 1993 (December 7, 1992) passed away. He is a comprehensive and somewhat unknown figure in contemporary philosophy and theology. He was fluent in thirty-five languages, fluent in at least seventeen, including Arabic, Hebrew, Persian, Sanskrit, Pali, Russian, Latin, Greek, and Chinese. Izutsu's biography, views and heritage have been created and displayed. This documentary, called "Sharghi", is made by Iranian documentary filmmaker Massoud Taheri. Syria, Spain and Russia. The interviewees in this documentary spoke a total of 11 languages. About 120 people were interviewed to prepare the documentary, and after the evaluation, more than 60 figures from Izutsu's friends and students, as well as Izutsu scholars, experts and political figures, spoke about Izutsu's life, works, opinions and heritage.
== This is the only documentary about Izutsu ever made in any language. Except for a hard-hitting TV show in Turkey - which was exclusively about Izutsu's research on Islam - no film has been made about Izutsu, neither in Japan nor anywhere else in the world.
== This 130-minute documentary There are four main sections: The first section provides an account of Izutsu's life as a child, adolescent, and youth in Japan. The second part narrates the migration of Izutsu to the West, the third part deals with the migration of Izutsu to Iran. In the second and third parts of his life, Izutsu gradually becomes a researcher and professor of international renown. The fourth section deals with Izutsu's sudden departure from Iran as a result of the Fifty-seventh Revolution and his return to Japan until his death in his hometown. کرد: ۱. The influence of different people of different nationalities, especially Japanese, Tatar, Russian, Iranian, Canadian, Swiss and French, in shaping the Izutsu intellectual system. The genealogy of Islamology in Japan and the role of Izutsu in shaping and directing it,
3. The political roots of Izutsu's philosophical thought,
4. The impact that Izutsu's thinking and philosophy can have on current political actions. The possibility or impossibility of forming Eastern and Asian unions such as the European Union based on the Eastern philosophy of Izutsu. This writing, however, goes here and there beyond this documentary and tries, in other words, to open the writing window to the visual window of this documentary. The famous Japanese Islamologist and especially Quranologist (born in Tokyo) in Iran seems to be better known than his native Japan
---------
۲. ایزوتسوی ملول ز «زهد خشکِ» آیین ذِن
از پادکست رد شوید و به خواندن ادامه دهید
پادکست
پادکست چشمانداز بامدادی رادیو بیبیسی
رادیو فارسی بیبیسی
پادکست چشمانداز بامدادی رادیو بیبیسی – دوشنبه ۱۹ اردیبهشت ۱۴۰۱==
پادکست
پایان پادکست
ایزوتسو در خانوادهای کم و بیش ثروتمند بالید. او پدری تاجر، سختگیر و مقیّد به آیین بودایی ذِن داشت. سختگیریهای مذهبی پدرش، که ایزوتسو را از سنّ کم وادار به ریاضتکشی مطابق آیین ذن میکرد، موجب شد که ایزوتسو برای فرار از آیین آبا و اجدادی خود ابتدا به سیر در دنیای پر پیچ و خم زبانهای کهن بپردازد و سپس از رهگذر زبانشناسی به «باده نابِ» فلسفه و شناخت ادیان دیگر روی آورد، و دیگر بار با دیدی نوین به شناخت سنّت آبا و اجدادی خود باز گردد.==
مطالعه عهد قدیم و عهد جدید، او را به اهمیّت زبان در جهان ادیان آگاه ساخت. ایزوتسو در اوایل بیست سالگی به زبان عربی علاقمند میشود. او نزد عالِم مسلمانی تاتاری به نام عبدالرّشید ابراهیم به فراگیری زبان عربی و مطالعات اسلامی سنّتی میپردازد. با معرّفی عبدالرشید، ایزوتسو پس از دو سال، به محضر موسی جار اللّه، عالِم مسلمان برجسته تاتاری میشتابد تا عربیدانی خود را تکمیل کند. جار اللّه، از جمله، به زبانهای عربی، فارسی، روسی و ترکی تسلّط داشت.==
شاگردیِ ایزوتسوی بسیار جوان نزد عبدالرشید و جار اللّه، که تنها در حدّ عربیآموزی نبود بلکه مهمتر از آن درس اسلامشناسی سنّتی بود، از اهمیّت ویژه برخوردار است. جار اللّه شاید یکی از دنیا دیدهترین و چندزبانهترین عالِمان سنّی مذهب زمان خود بود. جار الله، که به عراق و ایران هم سفر کرده بود و در آنجا با شیعیان و نیز برخی از مجتهدان شیعه آن زمان به مراوده انتقادی هم پرداخته بود، در کلّ گرایش منتقدانه نسبت به تشیّع داشت و کتاب مشهوری با عنوان «الوشيعة في نقد عقائد الشيعة» در نقد تشیّع نگاشته بود.==
با این حال، با آنکه ایزوتسو در خاطرات خود با شیفتگی بسیار از جار اللّه یاد میکند، به نظر نمیرسد که ایزوتسو از گرایشهای منتقدانه جار اللّه نسبت به تشیّع اثری پذیرفته باشد، زیرا ایزوتسو در دوران پختگی فکری خود، پژوهشهای خویش را مشتاقانه وقف فلسفه و عرفان نظری شیعه کرد.==
ایزوتسو که تحصیلات دانشگاهی خود را در رشته اقتصاد آغاز کرده بود، خیلی زود به عشق دیرین خود زبان و ادبیات باز میگردد، و کتابهای حسابداریاش را از بالای پلی به رودخانه میریزد (در این مستند، تصویر آن پل نشان داده میشود) و دکترای خود را در رشته زبانشناسی میگیرد.==
ایزوتسو که حالا عربیدان قابلی است، در سالهای ۱۹۵۷ تا ۱۹۵۸ میلادی، قرآن را به ژاپنی ترجمه میکند و در سه جلد به چاپ میرساند، ترجمهای فخیم و دقیق که همچنان مرجعی کلاسیک در قرآنشناسیِ ژاپنی است. قرآن البته پیش از ایزوتسو به ژاپنی ترجمه شده بود، اما این ترجمهها از روی زبانهای اروپایی و چینی و نه اصل عربی صورت پذیرفته بود. ایزوتسو برای نخستین بار در تاریخ زبان و ادبیات ژاپنی، قرآن را مستقیم از روی اصل عربی به ژاپنی ترجمه میکند.==
کربن
توضیح تصویر،
پروژه فکری ایزوتسو با هانری کُربَن، فیلسوف، ایرانشناس و شیعهشناس مشهور فرانسوی که از دوستان ایزوتسو بود، در یک راستا قرار میگیرد. در واقع ایزوتسو هم مانند کربن معتقد بود انسان معاصر «عوالم معنوی» و «عالم خیال» را فراموش کرده و به «دام نیهیلسم» افتاده است./ هانری کربن و علامه طباطبایی==
۳. احیای «فلسفه معنوی شرق»
ایزوتسو در سفر فکری خود بر سرِ آن بود که «جهانشمولی» تفکر عرفانی را به شرقیان و به طور کل جهانیان بنماید. او به دنبال رهگیری تجلّیهای مختلف «امر قدسی» در فرهنگهای مختلف شرقی بود. ایزوتسو به فکر احیای «عالم خیال» یا «عوالم روحانی» بود.==
از این حیث، پروژه فکری او با هانری کُربَن، فیلسوف، ایرانشناس و شیعهشناس مشهور فرانسوی که از دوستان ایزوتسو بود، در یک راستا قرار میگیرد. در واقع ایزوتسو هم مانند کربن معتقد بود انسان معاصر «عوالم معنوی» و «عالم خیال» را فراموش کرده و به «دام نیهیلسم» افتاده است. علاوه بر این ایزوتسو در مقام انسانی شرقی معتقد بود برای مواجهه با فلسفه معاصر و همین طور شرقشناسی، تطبیق فلسفههای شرقی میتواند واکنشی فلسفی در مواجهه با فلسفه غرب فراهم آورد.==
از دیدگاه ایزوتسو، نقطه اتصال انحای مختلف «فلسفههای معنوی شرق» چیزی بود که میتوان آن را «متافیزیک عدم» نام نهاد. از دیدگاه این متافیزیک، وجودْ اصیلترین لایه هستی نیست بلکه وجودْ ریشه در عدم دارد، وجودْ تجلّی عدم است؛ اصالت با عدم است و نه با وجود. این عدم اما به معنای هیچ و پوچ نیست بلکه به عکس، تمام انحای وجود ریشه در عدم دارد، عدمی هستیزا که خود از هستی فراتر میرود، عدمی که همهنگام از هستی هستتر است و در عین حال نیست. در یک کلام، سخن ایزوتسو این بود که برای رهایی از «هیچانگاری» باید به «هیچ» (عدم) بازگشت.==
---------
بیشتر بخوانید:
علم و دین در دستان ایان باربور
قم در کشاکش فقه 'سکولار' و فقه 'انقلابی'
شیخان 'گمراه'، از تضلیل تا تکفیر
داریوش شایگان؛ راز ایرانی بودن و ایرانی نبودن
اسلام ایرانی و اسلام عربی==
از منظر «متافیزیک عدم» در اعماق لایههای آگاهی انسانی، نوعی شناخت از عدمِ نهفته است و هدفِ «فلسفه معنوی شرق» یادآوری عدم است، عدمی که همه چیز است، عدمی که هست و در عین حال نیست و پیوند دهنده فرهنگهای مختلف «معنوی شرق» است.==
ایزوتسو در جان دادن دوباره به «فلسفه معنوی شرق» به ویژه دست به کار مقایسه اسلام با آیین دائو (تائوئیسم) شد. او در راه مقایسه اسلام و آیین دائو، از جمله، کتاب «صوفیسم و تائوئیسم» را نگاشت. این اثر با ترجمهای نه چندان پیراسته به فارسی در آمده است. در این اثر، او عرفان ابن عربی را با تفکر کهن چینی، آنچنانکه در آیین دائو نمود یافته، مقایسه میکند. کار اصلی ایزوتسو در تطبیق فلسفه یا سنتهای شرقی اما در کتاب «آگاهی و ماهیّت» به زبان ژاپنی نمود یافته است، کتابی مهم که به فارسی و انگلیسی ترجمه نشده است. او در این کتاب دست به مقایسه اسلام، بودیسم، هندوئیسم، تائوئیسم، یهودیّت، مسیحیّت و تفکر افلاطونی یونان میزند.==
اثر تطبیقی دیگری از ایزوتسو که به فارسی هم ترجمه شده است «آفرینش، وجود و زمان» است. به نظر بهمن ذکیپور، ایزوتسو شناس ایرانی که در این مستند هم حضوری پررنگ دارد، «کتاب «آفرینش، وجود و زمان» که خیلی هم در ایران جلب توجه نکرد از «صوفیسم و تائوئیسم» بسیار مهمتر است، چرا که یک گام بعد از نگرش «صوفیسم و تائوئیسم» نوشته شده و به مراحل پختگی فکر ایزوتسو نزدیکتر است».==
در میان کسانی که در مسیر احیای «فلسفه معنوی شرق» بر تفکّر ایزوتسو اثر گذاشتند، از همه مهمتر هانری کربن است. همچنین میتوان از حاج ملا هادی سبزواری، یونگ، ژاک دریدا، لویی ماسینیون، رودلف اوتو و میرچا الیاده نام برد. ایزوتسو با برخی از این متفکران در حلقهای فکری موسوم به «ارانوس» که هر سال در سوییس برگزار میشد دمخور بود، گرچه ایزوتسو رسماً عضو این حلقه نبود. ایزوتسو پس از شنیدن بیتی از منظومه حاج ملا هادی سبزواری در کلاس درس مهدی محقق در کانادا شیفته تفکر ایرانی میشود و اولین اثر او مرتبط با حوزه فلسفه ایرانی، ترجمه و شرح منظومه به انگلیسی همراه با مهدی محقق است.==
گفتنی است که «شرق» در «فلسفه معنوی شرق» و در نظام فکری ایزوتسو، دو معنای متمایز دارد. معنای نخست، «شرق متافیزیکی» است، شرقی ناکجاآبادی که در فلسفه سهروردی از آن یاد میشود و ایزوتسو در صدد احیای آن است. معنای دوّم «شرق» معنای اینجایی و جغرافیاییِ آن است که از دیدگاه ایزوتسو گستره وسیعی را پوشش میدهد. این گستره از ژاپن به طرف غرب آغاز میشود و با گذر کردن از هند، چین و خاورمیانه، یونان را نیز در بر میگیرد. بنابراین، به خلاف نظر عموم ژاپنیها که اعتقاد داشتند شرق با مرزهای هند به پایان میرسد، از دیدگاه ایزوتسو این مرز را بایستی به خاطر داشتن میراث مشترک، تا ایران و سپس تا مرزهای غربی یونان گسترش داد.==
یونان باستان همیشه پایگاه تفکّر غرب قلمداد شده است. از این رو گنجاندن یونان باستان در «فلسفه معنوی شرق» اگر نه مسألهزا دستکم مبهم به نظر میرسد. ایزوتسو اما معتقد است که «اگر به درون فلسفه یونان باستان برویم، و حقیقتاً به توضیح روشن آن بپردازیم، درمییابیم که عناصر تفکر شرقی در آن فراوان است. این اصلا ارتباطی با داشتن یا نداشتن تأثیرات تاریخی ندارد، بلکه ساختار تفکر یونانی، واجد مسأله اشراقی مشترک و ضروریای است» («تاریکی و روشنایی در اواخر قرن بیستم، گفتگو با توشیهیکو ایزوتسو»، ترجمه از ژاپنی بهمن ذکیپور).==
--------
2. "Dry Asceticism" Zenith의 지루한 Izutsu 팟캐스트를 건너뛰고 계속 읽기 . 그는 사업가이자 엄격한 선불교인 아버지였습니다. Izutsu가 어릴 때부터 선(禪)의 금욕을 실천하도록 강요한 그의 아버지의 종교적 협착은 Izutsu가 그의 조상 종교를 떠나 먼저 구불구불한 고대 언어의 세계로, 그리고 언어학을 통해 "바람"으로 이끌었습니다. 순수»철학과 지식으로 전향 다른 종교에 대한 통념을 깨고 다시 한 번 자신의 조상 전통에 대한 지식으로 새로운 시각으로 돌아갔습니다.== 구약과 신약을 공부하면서 그는 종교 세계에서 언어의 중요성을 깨닫게 되었습니다. Izutsu는 20대 초반에 아랍어에 관심을 갖게 되었습니다. 그는 Abdul Rashid Ibrahim이라는 타타르 이슬람 학자와 함께 아랍어와 전통 이슬람 연구를 공부했습니다. Abdul Rashid를 소개한 후, Izutsu는 2년 후 그의 아랍어 연구를 완료하기 위해 저명한 Tatar 이슬람 학자인 Musa Jarullah에게 달려갑니다. Jarullah는 예를 들어 아랍어, 페르시아어, 러시아어 및 터키어에 능통했습니다. . Jarullah는 아마도 그 시대에 가장 많이 목격되고 다국어를 구사하는 수니파 종교 학자 중 한 명이었을 것입니다. 또한 이라크와 이란을 여행한 Jarullah는 당시 시아파와 일부 시아파 무즈타히드와 비판적인 교전을 했으며 일반적으로 시아파에 대해 비판적이었고 유명한 책 Al-Shi'ah in Critique of Beliefs를 저술했습니다. Al-Shi'a는 시아파에 대한 비판에서 다음과 같이 썼습니다. 그의 지적 성숙은 시아파 철학과 이론적 신비주의에 대한 연구를 열성적으로 바쳤습니다. 그는 강에 빠지고(이 다큐멘터리에서 그 다리의 이미지가 보여짐) 박사 학위를 받습니다. 그는 일본 Quranology의 고전적인 참고 자료이기도 한 풍부하고 정확한 번역을 출판합니다. 물론 꾸란은 Izutsu 이전에 일본어로 번역되었지만 이러한 번역은 아랍어가 아니라 유럽어와 중국어에서 온 것입니다. 일본 국어 문학사에서 처음으로 Izutsu는 꾸란을 아랍어에서 일본어로 직접 번역하여 한 방향으로 배치했습니다. 사실 Izutsu는 Carbon과 마찬가지로 현대인이 "영적 세계"와 "상상의 세계"를 잊고 "허무주의의 함정"에 빠졌다고 믿었습니다.
-----
2. Bored Izutsu of "Dry Asceticism" Zenith Skip the podcast and continue reading . He was a father who was a businessman, strict and Zen Buddhist. His father's religious strictures, which forced Izutsu to practice Zen austerity from an early age, led Izutsu to flee his ancestral religion first into the tortuous world of ancient languages and then through linguistics to "wind" Pure »turned to the philosophy and knowledge of other religions, and once again returned to the knowledge of his ancestral tradition with a new perspective. =
= Studying the Old and New Testaments made him aware of the importance of language in the world of religions. Izutsu became interested in Arabic in his early twenties. He studied Arabic and traditional Islamic studies with a Tatar Muslim scholar named Abdul Rashid Ibrahim. After introducing Abdul Rashid, Izutsu, after two years, rushes to Musa Jarullah, a prominent Tatar Muslim scholar, to complete his Arabic studies. Jarullah was fluent in Arabic, Persian, Russian and Turkish, for example. . Jarullah was perhaps one of the most seen and multilingual Sunni religious scholars of his time. Jarullah, who also traveled to Iraq and Iran, where he engaged in critical engagement with Shiites as well as some Shiite mujtahids at the time, was generally critical of Shi'ism and wrote the famous book Al-Shi'ah in Critique of Beliefs. Al-Shi'a wrote in his critique of Shi'ism. His intellectual maturity eagerly devoted his research to Shiite philosophy and theoretical mysticism. He falls into the river (in this documentary, the image of that bridge is shown) and receives his doctorate in linguistics. He publishes a rich and accurate translation that is also a classic reference in Japanese Quranology. The Qur'an, of course, was translated into Japanese before Izutsu, but these translations were from European and Chinese languages, not Arabic. For the first time in the history of Japanese language and literature, Izutsu translates the Qur'an directly from Arabic into Japanese. It is placed in one direction. In fact, Izutsu, like Carbon, believed that contemporary man had forgotten the "spiritual worlds" and the "imaginary world" and had fallen into the "trap of nihilism."
------
شایگان
توضیح تصویر،
داریوش شایگان از جمله متفکرانی است که در این مستند درباره ایزوتسو حرف زده است==
۴. رازگشایی از رمزهای قرآنی
ایزوتسو، در مقام فیلسوف تطبیقی و اسلامشناس، در مسیر احیای «فلسفه معنوی شرق» نمیتوانست از قرآن فارغ بماند. گرچه قرآنپژوهی ایزوتسو از نظر تاریخی مقدّم بر آثار بعدی او در «فلسفه شرقی» است اما چه بسا قرآنپژوهی او را نیز بتوان در راستای پروژه فکری او در احیای «فلسفه معنوی شرق» به شمار آورد.==
او قرآن را کلّی منسجم میدید که در عین حال، به سادگی انسجام خود را به خواننده نقّاد و جستجوگر نشان نمیدهد. قرآن، گویی، به سان معشوقی است که دیدار مینماید و پرهیز میکند. کشف رابطه چندجانبه و لایه-لایه مفاهیم قرآنی به مدد زبانشناسی جدید، یکی از مساهمتها یا قلمیاریهای ایزوتسو در مطالعات قرآنی مدرن است.==
از نظر ایزوتسو، یک مفهوم قرآنی معنای نهایی خود را بر اساس رابطه معناییاش با شبکه درهمتنیده دیگر مفاهیم قرآنی در دل خود این کتاب مییابد و نه در قالبی مجزّا از آن شبکه معنایی و نه بر اساس جهانبینی مستقل از قرآن، و نه حتی بر اساس جهانبینیهایی که قرآن مفاهیمی را از آنها وام ستانده است. مثلا، از نظر ایزوتسو، کلمه «اللّه» در عرب پیش از نبی هم به کار میرفته اما در شبکه معنایی جهان عرب پیش از نبی، «اللّه» در کنار «آلِهة» (الههها) مینشسته، در تضاد با آنها نبوده و خدایی در میان خدایگان، گرچه مهمتر از آنها بوده است.==
در زبان قرآنی اما اگرچه «اللّه» از سنّت زبانی عرب پیش از نبی وام ستانده میشود اما این اللّه دیگر آن اللّه نیست، بلکه در شبکه معنایی قرآن، اللّه جایگاهی مرکزی مییابد، دیگر از الههها خبری نیست و بلکه باور به الههها در تضادّ با باور به اللّه قرار میگیرد و آغاز، بازگشت و تدبیر دمادمِ همه چیز به اللّه، و تنها او، باز میگردد. ==
۵. «میروم کمی بخوابم»
در انتهای مستند تصاویری از اتاق شخصی ایزوتسو در منزلش و نیز روایتی از روز مرگ او ارائه میشود. بر روی میزی در منزل او تابلوی کوچکی به چشم میآید که کلمه «هیچ» (به زبان ژاپنی: مو) با جوهر سیاه بر روی کاغذی سفید توسط خود ایزوتسو خوشنویسی شده است. ایزوتسو در روز هفت ژانویه ۱۹۹۳ میلادی (هفدهم دی ماه ۱۳۷۱خورشیدی) در خانهاش به زمین میخورد، اما با این پندار که اتفاق مهمی نیست به همسرش میگوید «میروم کمی بخوابم». او دچار خونریزی مغزی میشود و هیچگاه از خواب برنمیخیزد. به تعبیر مولوی اما «او بخفت و بخت و اقبالش نخفت» (مثنوی، دفتر سوّم).==
ایزوتسو امروز بسا شناختهشدهتر از زمانی است که چشم از جهان فروبست. میتوان امید بست که این فیلسوف تا حدودی گمنام ژاپنی، که در هوای احیای «فلسفه معنوی شرق» ایران را خانه دوم خود ساخته بود، در آینده بسا بیش از امروز به ایرانیها، ژاپنیها و علاقمندان به فلسفه و ==
===
----- Shaygan 이미지를 설명하면서 Dariush Shaygan은 이 다큐멘터리 =
= 4에서 Izutsu에 대해 이야기한 사상가 중 한 명입니다. 비교 철학자이자 이슬람 학자로서 Izutsu의 꾸란 신비에 대한 계시는 "동양의 영적 철학"을 되살리는 방식으로 꾸란을 벗어날 수 없었습니다. Izutsu의 꾸란 연구는 역사적으로 그의 후기 작품인 "동양 철학"에 선행되지만 그의 꾸란 연구는 "동양의 정신 철학"을 되살리려는 그의 지적 프로젝트와도 일맥상통한다고 볼 수 있습니다. 동시에 그것은 단순히 독자, 비평가, 구도자에게 일관성을 보여주지 않습니다. 꾸란은 만나고 금하는 연인과 같습니다. 현대 언어학의 도움으로 꾸란 개념의 다면적이고 계층적 관계를 발견하는 것은 현대 꾸란 연구에 대한 Izutsu의 공헌 중 하나입니다. 꾸란과 무관한 세계관에서도, 심지어 꾸란이 개념을 차용한 세계관에서도. 예를 들어, Izutsu에 따르면 "알라"라는 단어는 예언자 이전에 아랍어로 사용되었지만 예언자 이전의 아랍 세계의 의미 네트워크에서 "알라"는 "알라"(여신) 옆에 앉는 것과 모순되지 않았습니다. 여신들에 대한 언급은 없으나 여신에 대한 믿음은 신에 대한 믿음, 시작, 귀환, 내 며느리의 계획은 하나님께로 돌아가고 오직 하나님께로 돌아간다. =
= 5. "조금 자고 갈게" 다큐 말미에는 이즈츠의 집에 있는 개인실 사진과 함께 그가 세상을 떠난 날의 이야기도 나온다. 그의 집 탁자 위에는 이즈츠 자신이 흰 종이에 검은 잉크로 "아무것도"(일본어: 머리카락)라는 단어를 쓴 작은 그림이 있습니다. 이즈츠는 1993년 1월 7일 자택에서 바닥에 쓰러지지만, 그것이 중요하지 않다고 생각하고 아내에게 "잠이나 자러 갈게."라고 말한다. 그는 뇌출혈이 있고 결코 깨어나지 못한다. 그러나 Rumi에 따르면 "그는 운이 좋지 않았습니다."(Masnavi, 세 번째 책) == Izutsu는 그가 세상을 떠났을 때보다 오늘날 훨씬 더 잘 알려져 있습니다. '동양의 정신철학'의 부활로 이란을 제2의 고향으로 만든 이 다소 익명의 일본 철학자가 오늘날보다 미래에는 이란인, 일본인, 철학자와 ==
===
----- Shaygan Explaining the image, Dariush Shaygan is one of the thinkers who has talked about Izutsu in this documentary =
= 4. The revelation of the Qur'anic mysteries of Izutsu, as a comparative philosopher and Islamologist, could not escape the Qur'an in the way of reviving the "spiritual philosophy of the East." Although Izutsu's Qur'an's research is historically preceded by his later works in "Eastern Philosophy", it is possible that his Qur'an's research can also be considered in line with his intellectual project of reviving the "spiritual philosophy of the East". At the same time, it does not simply show its coherence to the reader, critic, and seeker. The Qur'an is like a lover who meets and abstains. Discovering the multifaceted and layer-by-layer relationship of Qur'anic concepts with the help of modern linguistics is one of Izutsu's contributions to modern Qur'anic studies. The heart of this book finds itself neither in a separate form from that semantic network, nor in a worldview independent of the Qur'an, nor even in a worldview from which the Qur'an has borrowed concepts. For example, according to Izutsu, the word "Allah" was used in Arabic before the Prophet, but in the semantic network of the Arab world before the Prophet, "Allah" sat next to "Allah" (the goddesses), did not contradict them and was a god in Among the gods, although it has been more important than them. There is no mention of the goddesses, but the belief in the goddesses is in conflict with the belief in God, and the beginning, return and planning of my son-in-law goes back to God, and only he. =
= 5. "I'm going to sleep a little" At the end of the documentary, there are pictures of Izutsu's private room in his house, as well as a story of the day of his death. On the table in his house is a small painting in which the word "nothing" (Japanese: hair) is written in black ink on white paper by Izutsu himself. Izutsu falls to the ground in his home on January 7, 1993, but, thinking it's not important, tells his wife, "I'm going to get some sleep." He has a cerebral hemorrhage and never wakes up. According to Rumi, however, "he was not fortunate enough" (Masnavi, the third book). == Izutsu is much better known today than when he passed away. It is to be hoped that this somewhat anonymous Japanese philosopher, who had made Iran his second home in the wake of the revival of the "spiritual philosophy of the East", will in the future, more than today, turn to Iranians, Japanese and philosophers and ==
===
=
= 2. Bored Izutsu of "Dry Asceticism" Zenith Skip the podcast and continue reading . He was a businessman, strict and Zen Buddhist father. His father's religious strictures, which forced Izutsu to practice Zen austerity from an early age, led Izutsu to flee his ancestral religion first into the tortuous world of ancient languages and then through linguistics to "wind" Pure »turned to the philosophy and knowledge of other religions, and once again returned to the knowledge of his ancestral tradition with a new perspective.
== Studying the Old and New Testaments made him aware of the importance of language in the world of religions. Izutsu became interested in Arabic in his early twenties. He studied Arabic and traditional Islamic studies with a Tatar Muslim scholar named Abdul Rashid Ibrahim. After introducing Abdul Rashid, Izutsu, after two years, rushes to Musa Jar Allah, a prominent Tatar Muslim scholar, to complete his Arabic studies. Jarullah was fluent in Arabic, Persian, Russian and Turkish, for example. . Jarullah was perhaps one of the most prominent and multilingual Sunni religious scholars of his time. Jarullah, who also traveled to Iraq and Iran, where he engaged in critical engagement with Shiites as well as some Shiite mujtahids at the time, was generally critical of Shi'ism and wrote the famous book Al-Shi'ah in Critique of Beliefs. Al-Shi'a wrote in his critique of Shi'ism. His intellectual maturity eagerly devoted his research to Shiite philosophy and theoretical mysticism.
===
= 3. The revival of Izutsu's "spiritual philosophy of the East" in his intellectual journey was to show the "universality" of mystical thought to the Orientals and to the world at large. He sought to trace the various manifestations of the "sacred thing" in various Eastern cultures. Izutsu was thinking of reviving the "fantasy world" or "spiritual worlds". In fact, Izutsu, like Carbon, believed that contemporary man had forgotten the "spiritual worlds" and the "imaginary world" and had fallen into the "trap of nihilism." In addition, Izutsu, as an Eastern human being, believed that in the face of contemporary philosophy as well as Orientalism, the application of Eastern philosophies could provide a philosophical response to Western philosophy. It could be called the "metaphysics of non-existence". From the point of view of this metaphysics, existence is not the most original layer of existence, but existence is rooted in non-existence, existence is the manifestation of non-existence; Originality is with non-existence and not with existence. This non-existence, however, does not mean nothingness and absurdity, but on the contrary, all aspects of existence are rooted in non-existence, an existential non-existence that transcends existence itself, a non-existence that is at the same time more existent than existence and at the same time is not. In a word, Izutsu's statement was that in order to get rid of "nothingness" one must return to "nothingness" (non). 'Sheikhan' misguided ', from Tazlil to Takfir of Dariush Shaygan; The secret of being Iranian and not being Iranian Islam and Arab Islam =
= From the perspective of "metaphysics of non-existence" in the depths of the layers of human consciousness, there is a kind of knowledge of hidden non-existence and the purpose of "spiritual philosophy of the East" is to remember non-existence. It is and it is not and it connects the different cultures of the "spirituality of the East". He wrote a book comparing Islam and Daoism, including Sufism and Taoism. This work has been translated into Persian. In this work, he compares Ibn Arabi's mysticism with ancient Chinese thought, as manifested in Daoism. Izutsu's main work is in the application of Eastern philosophy or traditions, but is reflected in Awareness and Nature in Japanese, an important book that has not been translated into Persian or English. In this book he compares Islam, Buddhism, Hinduism, Taoism, Judaism, Christianity and Platonic Greek thought. =
= Another comparative work by Izutsu, also translated into Persian, is "Creation, Existence and Time". According to Bahman Zakipour, an Iranian Izutsu scholar who also has a strong presence in this documentary, the book "Creation, Existence and Time", which did not attract much attention in Iran, is much more important than "Sufism and Taoism", because one step after "The attitude of 'Sufism and Taoism' is written and is closer to the maturity of Izutsu's thought." Haj Mullah Hadi Sabzevari, Jung, Jacques Derrida, Louis Massignon, Rudolf Otto and Mircea Eliade can also be mentioned. Izutsu was associated with some of these thinkers in the so-called Aranos think tank, which was held every year in Switzerland, although Izutsu was not officially a member of this circle. Izutsu falls in love with Iranian thought after hearing a verse from Haj Mullah Hadi Sabzevari's poem in Mehdi Mohaghegh's classroom in Canada. "East" has two distinct meanings in the "spiritual philosophy of the East" and in Izutsu's intellectual system. The first meaning is the "metaphysical East", the nowhere east mentioned in Suhrawardi's philosophy, and Izutsu seeks to revive it. The second meaning of "east" is its local and geographical meaning, which from Izutsu's point of view covers a wide range. It stretches from Japan to the west and extends to India, China and the Middle East, including Greece. Thus, contrary to popular belief of the Japanese that the East ends with the borders of India, from Izutsu's point of view this border should be extended to Iran and then to the western borders of Greece because of its common heritage. =
= Ancient Greece was always the base of Western thought It has been assumed. The inclusion of ancient Greece in the "spiritual philosophy of the East" therefore seems at least ambiguous, if not problematic. Izutsu, however, believes that "if we go into the philosophy of ancient Greece, and really explain it clearly, we find that the elements of Eastern thought are abundant in it. It has nothing to do with having or not having historical influences, but the structure of Greek thought has a common and necessary enlightenment problem "(" Darkness and Light in the Late Twentieth Century, Conversation with Toshihiko Izutsu ", translated from the Japanese by Bahman Zakipour). Image Description Dariush Shaygan is one of the thinkers who has talked about Izutsu in this documentary =
= 4. The revelation of the Qur'anic mysteries of Izutsu, as a comparative philosopher and Islamologist, could not escape the Qur'an in the way of reviving the "spiritual philosophy of the East." Although Izutsu's Qur'an's research is historically preceded by his later works in "Eastern Philosophy", it is possible that his Qur'an's research can also be considered in line with his intellectual project of reviving the "spiritual philosophy of the East". At the same time, it does not simply show its coherence to the reader, critic, and seeker. The Qur'an is like a lover who meets and abstains. Discovering the multilateral and layer-by-layer relationship of concepts
===
flag15 likes · Like · comment · see review
Bubba
Jun 12, 2008Bubba rated it it was ok
Shelves: sufism
There is a problem common to many writers on Sufism. They write their analyses as if they are 'devotional' texts. I don't mean to say that they lack scholarly objectivity, though a few do, but their style of prose is so dense, and the concepts that their are trying to convey are treated in such an esoteric manner, that one almost has to reach fana' to grasp what it is they want to say. Maybe I'm an intellectual lightweight, but I can only encounter concepts like 'ontology' so many times in a single paragraph before my brain turns into a mass of jelly. What is the difference between 'monism,' 'pantheism,' and 'solipsism'? The distinction is there, but it's fine. Too fine to be throwing the three together regularly. What's better than an extended discussion of 'immanence'? Learning the Arabic word for it . . . (less)
flag2 likes · Like · comment · see review
Ali Zarezade
May 06, 2022Ali Zarezade rated it really liked it · review of another edition
Shelves: religion
ایزوتسو در هفت فصل هفت مقاله درباره مسایل مختلف عرفان/حکمت بیان میکند. نکته بارز مقالات جنبه تطبیقی آن با فلسفه های شرقی بودیسم یا حتی در فصل آخر فلسفههای غربی اگزیستانسیال است. ایزوتسو طبق معمول در هر مقاله به زیبایی جان کلام رو توضیح و بعد سعی میکند مفاهیم مشابه را مثلا در بودیسم توضیح و در آخر ارتباط آنها را آشکار کند که از ابتدا اصلا روشن نیست.
flagLike · comment · see review
Molly wemder
Oct 20, 2007Molly wemder rated it it was amazing
Recommends it for: mystics and cosmologists
Shelves: sufism-mysticism-cosmology
Amazing. I need to read it again. A bit beyond me, but well worth reading and rereading.
flagLike · 1 comment · see review
Sherwin
Aug 12, 2007Sherwin added it
Recommends it for: Sufism researchers
Shelves: philosophy
A brief and tetative tour on the concept of Zamaan-e Bi-Karaane. Although sear old Izutsu did not know much about its ancient avestaic version.
flagLike · comment · see review
Subscribe to:
Posts (Atom)