Contemporary Japanese Thought

Showing for the 1st time in English, the writings during this assortment mirror one of the most leading edge and influential paintings by means of jap intellectuals in recent times. the quantity deals an extraordinary and much-needed window into the an important rules and positions at the moment shaping jap notion (shiso).

In addressing the political, historic, and cultural concerns that experience ruled jap society, those essays move a number disciplines, together with literary concept, philosophy, background, gender reports, and cultural experiences. individuals learn Japan's imperialist and nationalist previous in addition to representations and remembrances of this heritage. in addition they critique contemporary efforts in jap right-wing circles to erase or imprecise the extra troubling points of Japan's colonial company in East Asia. different essays discover how Japan has seen itself in regard to the West and the advanced impact of Western notion on jap highbrow and political life.

The volume's groundbreaking essays on problems with gender and the contested position of feminist proposal in Japan speak about the similarities among the emotional bullying of ladies who don't settle for conventional gender roles and teasing in faculties; how the japanese have followed parts of Western orientalism to discredit feminism; and old buildings of eastern motherhood.

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36 Karatani is attempting here to show why the participants of the symposium all but avoided any discussion of England or the United States during the proceedings, despite the fact that Japan was then at war with these two countries, and chose instead to focus on the philosophy and literature of Germany and France. He finds his answer in aesthetics, which he defines essentially as an overcoming of contradictions. As with the case of Karatani’s use of the Barthesian term écriture, however, this definition of aesthetics differs substantially from those of Kant and Hegel, to which he nonetheless makes reference.

For this reason there can be no such thing as the “Japanese” reception or understanding of Heidegger, despite the prevalence of such phrases in Japanese philosophical and intellectual historical scholarship. 7. 39. These notions can be traced back equally to Nishida Kitarō and to the Chinese writer Lu Xun, whose writings Takeuchi assiduously worked to introduce in Japan. I elaborate this reading of Takeuchi in Takeuchi Yoshimi: Displacing the West (Ithaca: Cornell East Asia Series, 2004). 8. Mui no kyōdōtai: tetsugaku wo toinaosu bunyū no shikō (Tokyo: Ibunsha, 2001).

For a recent example of English-language scholarship on this issue, see Leo Ching’s Becoming “Japanese”: Colonial Taiwan and the Politics of Identity Formation (Berkeley: University of California Press, 2001). Philippe Lacoue-Labarthe and Jean-Luc Nancy, Le mythe Nazi (La Tour d’Aigues: Éditions de l’Aube, 1998), p. It is regrettable, let us add parenthetically, that the works of Lacoue-Labarthe and Nancy have remained largely unread in the Japan Studies field, given the considerable implications of their thought for much cultural studies research being done today.

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