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Spirituality, Mind-Body, Gender, Ecology, Ageing, Peace, Scrapbook (in English and Korean)
2023/08/10
알라딘 허우성 책들
알라딘 통합 (23) 국내서 (21) eBook (2)
알라딘: 근대 일본의 두 얼굴: 니시다 철학 허우성 2000
알라딘: 근대 일본의 두 얼굴: 니시다 철학
근대 일본의 두 얼굴: 니시다 철학
허우성 (지은이) 문학과지성사 2000-05-08
정가
20,000원
548쪽
책소개
이 책은 ‘생명’과 ‘논리’ 두 개념을 평생 화두로 삼고 사유를 전개한 니시다의 철학에 대한 연구서이다. 니시다 기타로(西田幾多郞, 1870∼1945)는 근대 일본을 대표하는 철학자로 일본 내외에서 널리 인정받아온 인물이다. 이 책에서 저자는 '자각주의와 순수 경험의 철학', '절대무(無)의 자각의 철학', '역사·정치철학'을 니시다 철학의 세 가지 발전 단계로 상정하고 이에 대해 본격적으로 논하고 있다.
니시다는 서양 철학서를 깊이 읽으며, 그가 서양의 대표 논리로 간주했던 ‘일(一)의 다(多)’라는 논리를 비판하고, ‘일즉다(一卽多)’라는 생명의 논리를 창안했다.
근대 일본의 두 얼굴: 니시다 철학
허우성 (지은이) 문학과지성사 2000-05-08
정가
20,000원
548쪽
책소개
이 책은 ‘생명’과 ‘논리’ 두 개념을 평생 화두로 삼고 사유를 전개한 니시다의 철학에 대한 연구서이다. 니시다 기타로(西田幾多郞, 1870∼1945)는 근대 일본을 대표하는 철학자로 일본 내외에서 널리 인정받아온 인물이다. 이 책에서 저자는 '자각주의와 순수 경험의 철학', '절대무(無)의 자각의 철학', '역사·정치철학'을 니시다 철학의 세 가지 발전 단계로 상정하고 이에 대해 본격적으로 논하고 있다.
니시다는 서양 철학서를 깊이 읽으며, 그가 서양의 대표 논리로 간주했던 ‘일(一)의 다(多)’라는 논리를 비판하고, ‘일즉다(一卽多)’라는 생명의 논리를 창안했다.
그러나 일본이 전쟁에 돌입하게 되자 조국 일본의 운명에 깊이 공감하며 역사철학을 전개해나갔다. 그는 자신의 역사철학에서, 천황과 국체(國體) 그리고 전쟁을 옹호함으로써 일본 국민으로서의 국적성을 가장 노골적으로 드러냈고
서양 제국주의에 대항한다는 명분 아래
대동아 공영권 이념을 철학적으로 지지함으로써 이류 제국주의에 빠지게 되었다.
저자는 이 책에서 개인의 개성, 자유와 창조 행위, 생명의 용출을 주창하며 생명철학을 주장한 동시에 제국주의적 역사철학을 전개한 두 얼굴의 니시다 철학을 분석함으로써 일본이라는 타자를 객관적으로 바라보고자 한다.
====
목차
- 서남동양학술총서
- 근대 일본의 두얼굴:니시다 철학
- 서남 동양학술총서 간행사
- 책머리에
저자는 이 책에서 개인의 개성, 자유와 창조 행위, 생명의 용출을 주창하며 생명철학을 주장한 동시에 제국주의적 역사철학을 전개한 두 얼굴의 니시다 철학을 분석함으로써 일본이라는 타자를 객관적으로 바라보고자 한다.
====
목차
- 서남동양학술총서
- 근대 일본의 두얼굴:니시다 철학
- 서남 동양학술총서 간행사
- 책머리에
西田哲学研究 / 許 祐盛【著】/小石 淑夫【訳】
西田哲学研究 / 許 祐盛【著】《ホ／ウソン》/小石 淑夫【訳】 - 紀伊國屋書店ウェブストア｜オンライン書店｜本、雑誌の通販、電子書籍ストア
허우성 근대 일본의 두 얼굴: 니시다 철학
個数：
西田哲学研究―近代日本の二つの顔
許 祐盛【著】《ホ/ウソン》/小石 淑夫【訳】
価格 ¥14,300（本体¥13,000）
岩波書店（2022/12発売）
出版社内容情報
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、帝国主義日本の戦争協力に結びついた歴史哲学という、二つの顔を持つに至ったのか。二つは合致するのか、分裂しているのか。西田哲学における「転回」を分析して、その内在的な理解を試みた本書は、韓国の日本思想研究の記念碑的著作である。
内容説明
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、戦争協力に結びついたとの批判がある歴史哲学、二つの顔を持つに至ったのか。西田哲学の前期から後期への「転回」の分析を通して、歴史哲学についての根源的な批判を試みた本書は、韓国の日本思想研究における記念碑的著作である。
허우성 근대 일본의 두 얼굴: 니시다 철학
個数：
西田哲学研究―近代日本の二つの顔
許 祐盛【著】《ホ/ウソン》/小石 淑夫【訳】
価格 ¥14,300（本体¥13,000）
岩波書店（2022/12発売）
出版社内容情報
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、帝国主義日本の戦争協力に結びついた歴史哲学という、二つの顔を持つに至ったのか。二つは合致するのか、分裂しているのか。西田哲学における「転回」を分析して、その内在的な理解を試みた本書は、韓国の日本思想研究の記念碑的著作である。
内容説明
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、戦争協力に結びついたとの批判がある歴史哲学、二つの顔を持つに至ったのか。西田哲学の前期から後期への「転回」の分析を通して、歴史哲学についての根源的な批判を試みた本書は、韓国の日本思想研究における記念碑的著作である。
[알라딘] 최준식 전체작품 (132)국내도서 (119)eBook (13)
[알라딘] "좋은 책을 고르는 방법, 알라딘"
전체작품 (132)
국내도서 (119)
eBook (13)
=====
전체작품 (132)
국내도서 (119)
eBook (13)
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The Cambridge Companion to Sufism - Ridgeon, Lloyd | 9781107679504 | Amazon.com.au | Books
The Cambridge Companion to Sufism - Ridgeon, Lloyd | 9781107679504 | Amazon.com.au | Books
About the Author
Lloyd Ridgeon is Reader in Islamic Studies at the University of Glasgow, Scotland. His previous publications include Javanmardi: A Sufi Code of Honour (2011) and ===
Mr B
3.0 out of 5 stars Cambridge companion to SufismReviewed in the United Kingdom on 19 December 2014
Verified Purchase
When I ordered this it was not scheduled for publication until January 2015, and I it was ordered on the expectation that it would be of the same standard as my Companion to Plato, and Companion to Plotinus. I have not looked back to see if a publishers 'brief' was evident, but in this case it seems to be 'to bring it up to date;' something which would be difficult in itself because of the variety of perceptions as to what Sufis are and what Sufism accordingly, is. The essays are in three sections: the early period; the medieaval period; and, not surprisingly, the modern period (my paraphrasing). What I found in the first four essays was a dominance of references. The minute I see Brill, as the publisher of one source of information, I think forget it, even one of Professor Lewisohn's books was £68. I accept that academics will have the onus to write for other academics, but there is a large untapped body of the interested, which Schimmel and Chittick seem to have sussed out a long time ago.Indries Shah and Coleman Berks certainly, I would put in a totaly different kind of category. I am fully aware of the pressure on young academics to show they have done their reading, but I do feel that the whole of this practice - which starts at undergraduate level, needs to be readdressed. Both Hadot and Bloom have made the same point that students are encouraged to replicate the thoughts of their professors, at university level. So we have claims for originality, which means little is we are to accept that 'there is nothing new under the sun', or the culture of producing obscurity, and this applies as much modern philosophy as it does to something described alternatively as esoteric or theurgic. One of the appeals, it seems to me, of modern Islamic evangelicalism, is that it offers a discipline which is easier to take on board because it is imposed from the 'outside'. I remember reading a report of a talk by Helmut Kalminski - who I have a lot of respect for, being asked the question: 'Does one have to become Muslim to become a Sufi?' And the question was hedged.Reading the last two chapters, which while very interesting, seemed to be a natural development from Helminski's non-answer, to no. As a medievalist at heart, I was saddened. I ran a workshop on Rumi for a year, and stopped because I was personally getting more interested in what Rumi was teaching through his poetry, than the poetry itself; but the students were more interested in the poetry. I met some American-Iranians in the summer, but who only said, 'know a lot about our culture,' and that was it; not why I was interested; replicating the same perspective. Surely the whole point of what Gurdjieff and the Study Society were seeking, was not something as an orientalised Keats or Wordsworth, but something fundamental, and very practical. I am also not impressed by those who take the feminist approach, and simply regurgitate the same style as their male counterpoints. There are an awful lot of names mentioned or referred to in this Companion, and unfortunately some of it reads like an informed Wickopidea entry. I would rather read about those from Bistami and Junaid to Rumi and San'ai, and what they taught, than some so-called claimed modern Sufi. Rumi said: 'Words stop at the abyss.' , but then, I do not know what brief the editor was given.
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https://www.scribd.com/document/504220747/The-Cambridge-Companion-to-Sufism
The Cambridge Companion to Sufism Paperback – 12 August 2014
by Lloyd Ridgeon (Author)
4.1 4.1 out of 5 stars 6 ratings
Part of: Cambridge Companions to Religion (77 books)
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. Its development began in the seventh century and spread throughout the Islamic world. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, addressing specific themes along the way within the context of the times. In a section discussing the early period, the devotional practices of the earliest Sufis are considered. The section on the medieval period, when Sufism was at its height, examines Sufi doctrines, different forms of mysticism and the antinomian expressions of Sufism. The section on the modern period explains the controversies that surrounded Sufism, the changes that took place in the colonial period and how Sufism transformed into a transnational movement in the twentieth century. This inimitable volume sheds light on a multifaceted and alternative aspect of Islamic history and religion.
Review
'… this volume offers a beautiful doorway to Sufism.' J. Hammer, Choice
'The volume's contributors distinguish themselves by their expertise. The uniformity of transcription and citation should also be applauded, given how difficult such uniformity is to achieve in an anthology. As mentioned, the volume addresses itself to an academic readership. Of help to the academic reader are comprehensive footnotes, mostly referring to an abundance of secondary works, and the further references at the end of the articles, except chapters 5 and 12. Also helpful are an index of names of individuals, a list of technical terms and names of groups, and a register of English terms and place names. Thus the volume may be absolutely recommended to anyone with a basic knowledge of Sufism who wants to delve more deeply into particular issues.' Angelika Brodersen, Die Welt des Islams
Book Description
This book traces the evolution of Sufism from the formative period to the present.
Book Description
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, shedding light on a multifaceted and alternative aspect of Islamic history and religion.
The Cambridge Companion to Sufism Paperback – 12 August 2014
by Lloyd Ridgeon (Author)
4.1 4.1 out of 5 stars 6 ratings
Part of: Cambridge Companions to Religion (77 books)
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. Its development began in the seventh century and spread throughout the Islamic world. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, addressing specific themes along the way within the context of the times. In a section discussing the early period, the devotional practices of the earliest Sufis are considered. The section on the medieval period, when Sufism was at its height, examines Sufi doctrines, different forms of mysticism and the antinomian expressions of Sufism. The section on the modern period explains the controversies that surrounded Sufism, the changes that took place in the colonial period and how Sufism transformed into a transnational movement in the twentieth century. This inimitable volume sheds light on a multifaceted and alternative aspect of Islamic history and religion.
Review
'… this volume offers a beautiful doorway to Sufism.' J. Hammer, Choice
'The volume's contributors distinguish themselves by their expertise. The uniformity of transcription and citation should also be applauded, given how difficult such uniformity is to achieve in an anthology. As mentioned, the volume addresses itself to an academic readership. Of help to the academic reader are comprehensive footnotes, mostly referring to an abundance of secondary works, and the further references at the end of the articles, except chapters 5 and 12. Also helpful are an index of names of individuals, a list of technical terms and names of groups, and a register of English terms and place names. Thus the volume may be absolutely recommended to anyone with a basic knowledge of Sufism who wants to delve more deeply into particular issues.' Angelika Brodersen, Die Welt des Islams
Book Description
This book traces the evolution of Sufism from the formative period to the present.
Book Description
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, shedding light on a multifaceted and alternative aspect of Islamic history and religion.
About the Author
Lloyd Ridgeon is Reader in Islamic Studies at the University of Glasgow, Scotland. His previous publications include Javanmardi: A Sufi Code of Honour (2011) and ===
Mr B
3.0 out of 5 stars Cambridge companion to SufismReviewed in the United Kingdom on 19 December 2014
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When I ordered this it was not scheduled for publication until January 2015, and I it was ordered on the expectation that it would be of the same standard as my Companion to Plato, and Companion to Plotinus. I have not looked back to see if a publishers 'brief' was evident, but in this case it seems to be 'to bring it up to date;' something which would be difficult in itself because of the variety of perceptions as to what Sufis are and what Sufism accordingly, is. The essays are in three sections: the early period; the medieaval period; and, not surprisingly, the modern period (my paraphrasing). What I found in the first four essays was a dominance of references. The minute I see Brill, as the publisher of one source of information, I think forget it, even one of Professor Lewisohn's books was £68. I accept that academics will have the onus to write for other academics, but there is a large untapped body of the interested, which Schimmel and Chittick seem to have sussed out a long time ago.Indries Shah and Coleman Berks certainly, I would put in a totaly different kind of category. I am fully aware of the pressure on young academics to show they have done their reading, but I do feel that the whole of this practice - which starts at undergraduate level, needs to be readdressed. Both Hadot and Bloom have made the same point that students are encouraged to replicate the thoughts of their professors, at university level. So we have claims for originality, which means little is we are to accept that 'there is nothing new under the sun', or the culture of producing obscurity, and this applies as much modern philosophy as it does to something described alternatively as esoteric or theurgic. One of the appeals, it seems to me, of modern Islamic evangelicalism, is that it offers a discipline which is easier to take on board because it is imposed from the 'outside'. I remember reading a report of a talk by Helmut Kalminski - who I have a lot of respect for, being asked the question: 'Does one have to become Muslim to become a Sufi?' And the question was hedged.Reading the last two chapters, which while very interesting, seemed to be a natural development from Helminski's non-answer, to no. As a medievalist at heart, I was saddened. I ran a workshop on Rumi for a year, and stopped because I was personally getting more interested in what Rumi was teaching through his poetry, than the poetry itself; but the students were more interested in the poetry. I met some American-Iranians in the summer, but who only said, 'know a lot about our culture,' and that was it; not why I was interested; replicating the same perspective. Surely the whole point of what Gurdjieff and the Study Society were seeking, was not something as an orientalised Keats or Wordsworth, but something fundamental, and very practical. I am also not impressed by those who take the feminist approach, and simply regurgitate the same style as their male counterpoints. There are an awful lot of names mentioned or referred to in this Companion, and unfortunately some of it reads like an informed Wickopidea entry. I would rather read about those from Bistami and Junaid to Rumi and San'ai, and what they taught, than some so-called claimed modern Sufi. Rumi said: 'Words stop at the abyss.' , but then, I do not know what brief the editor was given.
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