Motoori Norinaga

「和歌」「声」「文字」という表現メディアに着目し宣長思想と教育との関わりを検証。幼児教育への応用についても検討する。.

Selected Bibiliography and Overview of Japanese Philosophy by reference to major Japanese Anthologies of Traditional and Modern Japanese Thought / Philosophy, listing a wide range of Japanese philosophers and thinkers from ancient times to the present.

日本思想史上での宣長再評価に向けて。『古事記伝』は『古事記』の解釈を通して、宣長による新たな神話を成立させたテキストであった。つくり出された“古事記”はいかなる物語となったのか。『古事記伝』の読みが『 古事記』と最も乖離している箇所「外国“とつくに”」に着目し。ひるがえって、自国日本に対して用いた語「皇国“みくに”」の意味を追究する。神について語る『古事記』を、人に適用して読もうとした『古事記伝』の 本質が明らかになる。.

本居宣長が師とした儒学者堀景山の初めての研究書。現在調査可能な資料を詳細に検討し、学問観や人物像の全貌を明らかにする。.

日本人はグローバル化の潮流といかに向き合うべきなのか―そのヒントは「国学」にあった。先人たちが葛藤した問いのなかを私たちはいまも生きている。.

ABSTRACTThe eighteenth century was a peaceful era for East Asia, ruled by the emperors of Ching. However, intellectuals who refused to accept the Great Ching order appeared in Chosŏn and Japan. They developed homeland-centric ideologies. This article compares the Han Wŏn-chin ‘s Chosŏn-centrism with the Motoori Norinaga ’s Japan-centrism. There is a lot of research about the Norinaga’s Japan-centrism in Japanese academia, which contains both aspects of the culture theory and order theory. In Korea, however, discourse about Chosŏn-centrism is still (...) ongoing argument under the concept of ‘Chosŏn’s Sino-centrism ’. I would like to pay attention to that, although homeland-centrism is constructed with two aspects, which are theories of international order and culture, the Chosŏn’s Sino-Centrism related discourse only discuss about culture theory aspect. Therefore, comparing Japan-centrism, which contains both culture and order parts, I will point out the problem of Chosŏ.. (shrink)

「人の心」を学ぶ。揺れ動き、変わりゆく宣長の思想を、積み重ねられた言葉のなかに探す。.

New fresh herbs -- Falling leaves of the cherry -- The orange -- Forget-me-nots -- The Eulalia of Kareno -- Cockscomb -- Waves of wisteria leaves on the wind -- The lower branches of the bush clover -- Snow of blossoms -- Mountain sedge -- Kadsura Japonica -- Japanese yellow rose -- Broomrape -- Countless camellias.

This is a set of essays and translations that covers comprehensively all of Japanese philosophy.

一八世紀後半から一九世紀初頭の徳川期日本においてひとつの潮流を形成した本居宣長の古学古道論が、「世界を再‐結集する」信条や世界観をどのように創出しようとしたのかを、差異と反復をめぐる新たな思考を通して 考察する。.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Sourcebook for Modern Japanese Philosophy: Selected DocumentsSteven HeineSourcebook for Modern Japanese Philosophy: Selected Documents. Translated and edited by David A. Dilworth and Valdo H. Viglielmo, with Agustin Jacinto Zavala. Westport, Connecticut: Greenwood Press, 1998. Pp. xx + 420.Sourcebook for Modern Japanese Philosophy: Selected Documents, translated and edited by David H. Dilworth and Valdo H. Viglielmo, with Agustin Jacinto Zavala, is a new translation of twentieth-century Japanese philosophers and (...) is the second book in a series on Resources in Asian Philosophy and Religion that had been devised and edited by the late Charles Wei-hsun Fu (the first book was Stuart D. B. Picken's Essentials of Shinto: An Analytical Guide to Principal Teachings [Westport: Greenwood Press, 1994]). Here, a team of translators who are all very well known for their expert work in the field provide a series of selections from seven philosophers, each of whom is associated with the Kyoto School approach to comparative philosophical analysis.The seven thinkers include: (1) Nishida Kitarō, the founder of the Kyoto School, which is based on a synthesis of Western thought, particularly German Idealism, and the Mahāyāna Buddhist philosophy of emptiness or universal nothingness (Nishida remains by far the most important representative of the school, and he has had numerous works translated into English, often by Dilworth and/or Viglielmo); (2) Tanabe Hajime, Nishida's first and foremost disciple, who approached the notion of absolute nothingness from the standpoint of Pure Land Buddhist other-power and repentance; (3) Kuki Shūzō, who was known for his travels to Europe and his work on aesthetics and contingency; (4) Watsuji Tetsurō, who pioneered the field of cultural anthropological history in Japan; (5) Miki Kiyoshi, who criticized Nishida in light of Pascal and Kierkegaard as well as Hegelian dialectics; (6) Tosaka Jun, a sharp Marxist critic of Nishida, who during the 1930s attacked the apparent accommodations of his colleagues with the Imperialist authorities; and (7) Nishitani Keiji, who developed the Zen perspective implicit in Nishida's philosophy by emphasizing the religious-conversion experience that emerges from a contemplative awareness of the universality of absolute nothingness.The translators provide a substantial introductory essay discussing the biographical and conceptual issues in the development of the life and thought of each philosopher. This section is very useful, and generally goes into more depth and detail than other materials available in English. The translations themselves, which cover a wide variety of styles and methods of argumentation, are clear and readable, though at times a bit imprecise and inconsistent. A main issue involved in evaluating the book has to do with the selection of thinkers and passages translated. Unfortunately, there are no philosophers represented here who are not in the circle of the Kyoto School. There is no question of the dominance of Nishida and his followers (and critics) in the realm of Japanese philosophy, but other voices reflecting the positions of Marxism, phenomenology, logic, structuralism, and postmodernism could have had some representation. One problem is that the reader is given very little indication of current trends (since the writings of Nishitani, the last philosopher [End Page 311] on this list, are already several decades old). And there is certainly nothing in this volume to point to future concerns and tendencies in Japanese philosophy.On the other hand, given the book's content, a positive feature is that the translators have fulfilled an important goal of choosing selections that have not previously appeared in English but which are nevertheless representative and crucial for understanding the overall significance of each thinker's approach. Therefore, Sourcebook for Modern Japanese Philosophy will serve as a beneficial supplement or complement to existing sources. It is a handy compendium that puts readers in touch with the full variety of Kyoto School philosophers, including those who vary from and argue with Nishida.By the late 1990s, it had become impossible to discuss Nishida and the Kyoto School without dealing at least in part with the question of political implications: to what extent, if any, were these thinkers involved in supporting and promulgating the doctrine of the imperial order, which sought hegemony throughout Asia. The key figures, especially Nishida, Tanabe... (shrink)

Motoori Norinaga 's argument on the literature is two-fold: first, it should be autonomous as distinct from politics and morals: second, it should be of use for good governance. It is not simply that the literature should be independent as an intellectual field, but also that the autonomy of the literature resides in its aestheticism itself, from which he tried to draw a sense of publicity and sympathy, as well as a concept of what can be called autoformation through active (...) imitation. Thus he was led to his own aesthetic / emotional amoralism . With such an amoralism - which is a kind of meta-moral - Motoori aimed to replace the Confucianist moralism, and overcome the closure of it. For, as the Confucianist transcendent, universalistic criterion is apathetic with the popular amoral realities, it forces people to be passive and subject to the rationalistic distinction between good and evil. It is true that his amoralism he reached through the reflection on kadô has some potentialities of the modern aesthetic ethics. However it actually ended up with forming its own closure, which eventually endorses the Japanese particularism with sanctified imperial nation. (shrink)

The purpose here is to recall the diversity of our experience, particularly the archaic experience, of what is divine, through Motoori Norinaga and Martin Heidegger and their considerations of the archaic notions of kami and daimōn. Using their insights and other sources also becomes a means for reconfiguring our understanding of philosophy of religion as a thinking that enacts what it is about, drawing no hard and fast distinctions between thinking and practice, in the hope of seeing religion as it (...) is. (shrink)

『古事記伝』の完成に一生を費した宣長は、また、親思いで子煩悩、恐妻家で、町内の諸行事や歌会にまめに参加する、すぐれて人間的な生涯を送った人でもあった。本書は、言語をとおして人間存在にこだわり続けた本居 宣長の基礎的入門である。.