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  1. The Japanese philosophy of myth during the early Shōwa era.Fernando Wirtz - 2023 - History of European Ideas 49 (8):1220-1235.
    In this article, I seek to present some examples of the philosophy of myth in Japan during the early Shōwa era (1926–1945), especially in works by Tanabe Hajime, Kihira Tadayoshi, Isobe Tadamasa, Kōsaka Masaaki and Miki Kiyoshi. While the concept of myth is closely linked to the question of nationality, I intend to show that the philosophical concept of myth is also related to a fundamental ambiguity that prevents an absolutisation of myth and offers specific conceptual tools for a critique (...)
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  2. Kiki no jidai to Tanabe tetsugaku: Tanabe Hajime botsugo 60-shūnen kinen ronshū.Qinbin Liao & Kazuki Kawai (eds.) - 2022 - Tōkyō-to Chiyoda-ku: Hōsei Daigaku Shuppankyoku.
    20世紀日本を代表する哲学者の今日的意味とは?求真会主催のもと気鋭の執筆者が集ったシンポの記録。本邦初訳フッサール書簡収録。.
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  3. Tanabe Hajime and the Kyoto School: self, world, and knowledge.Takeshi Morisato - 2021 - New York: Bloomsbury Academic.
    This introduction to Tanabe Hajime (1885-1962), the critical successor of the "father of contemporary Japanese philosophy" Nishida Kitaro (1870-1945), focuses on Hajime's central philosophical ideas and perspective on "self," "world," "knowledge," and the "purpose of philosophizing". Exploring his notable philosophical ideas including the logic of species, metanoetics, and philosophy of death, it addresses his life-long study of the history of Western philosophy. It sets out his belief that Western framework of thinking is incapable of giving sufficient answers to the philosophical (...)
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  4. Filosofía y pensamiento contemporáneo: Sincretismo japonés.Montserrat Crespin Perales - 2020 - In Julian Fernandez (ed.), Japón, el archipiélago de la cultura, Volumen 2: Tierra de Wa - Religión. Barcelona, España: pp. 135-207.
    1. Introducción. 2. Modernización, tradicionalismo y sincretismo en el pensamiento japonés contemporáneo. 3. Liberalismo, conservatismo y primeras corrientes socialistas y feministas (1868-1912): La modernidad filosófica en el Japón Meiji. El debate en torno al término «filosofía». Imperialismo e ilustración. Contexto del liberal-conservatismo. Los reformistas de Meirokusha: liberalismo, gradualismo y evolucionismo social. Conservadurismo: reacción a los peligros de la occidentalización y a la pérdida de identidad. Los prematuros movimientos socialistas, anarquistas y feministas. 4. Subjetividad e ideología (1912-1945): Kitaro Nishida y la (...)
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  5. Phenomenology and Japanese Philosophy.Andrea Altobrando & Shigeru Taguchi (eds.) - 2019 - Springer.
  6. The Philosophy of the Kyoto School. [REVIEW]Philip Højme - 2019 - Phenomenological Reviews.
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  7. Faith and reason in continental and Japanese philosophy: reading Tanabe Hajime and William Desmond.Takeshi Morisato - 2019 - New York, NY: Bloomsbury Academic.
    This book brings together the work of two significant figures in contemporary philosophy. By considering the work of Tanabe Hajime, the Japanese philosopher of the Kyoto School, and William Desmond, the contemporary Irish philosopher, Takeshi Morisato offers a clear presentation of contemporary comparative solutions to the problems of the philosophy of religion. Importantly, this is the first book-length English-language study of Tanabe Hajime's philosophy of religion that consults the original Japanese texts. Considering the examples of Christianity and Buddhism, Faith and (...)
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  8. Tanabe Hajime no Fukuso-kansu-ron (Tanabe Hajime on complex analysis).Tomomi Asakura - 2018 - RIMS Kokyuroku Bessatsu 71 (B):75-92.
    Tanabe Hajime (1885-1962) in his later years explored the so-called "dialectical" interpretation of complex analysis, an important part of his philosophy of mathematics that has previously been criticized as lacking mathematical accuracy and philosophical importance. I interpret his elaboration on complex analysis as an attempt to develop Leibniz's theory of individual notion and to supplement Hegel's view of higher analysis with the development in mathematics such as the theory of analytic continuation and Riemann surface. This interpretation shows the previously underrated (...)
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  9. Lieu de médiation: Nishida, Tanabe, Simondon.Akinobu Kuroda - 2017 - European Journal of Japanese Philosophy 2:209-228.
    Nous nous proposons dans cette intervention de structurer synchroniquement trois moments philosophiques d’origines differentes : l’intuition agissante chez Kitarō Nishida, la dialectique de la mediation absolue chez Hajime Tanabe et la philosophie de l’individuation chez Gilbert Simondon, dans un contexte de reflexion philosophique sur la nature de la vie humaine. Les trois moments semblent susceptibles de se croiser, se critiquer et se completer dans un terrain transductif au sens ou l’entend Simondon. C’est ce nouveau terrain que nous entendons defricher afin (...)
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  10. La temporalidad metanoética: Sobre Tanabe, Heidegger y Shinran.Rebeca Maldonado - 2017 - European Journal of Japanese Philosophy 2:113-144.
    In Tanabe’s reading of time in the work of Heidegger and, through Shinran’s interpretation, of the seventh-century Chinese philosopher Shandao, one can see that both Heidegger’s and Zendō’s viewpoints do not go beyond the ethical standpoint of self-power. Tanabe distances himself from any view that strays from the eternal present as it is witnessed in the practice of metanoesis, in which one attempts to live the continuous practice, not as if one were dead, but by effectively being so, that is, (...)
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  11. Translation of Tanabe Hajime’s “The Limit of Logicism in Epistemology: A Critique of the Marburg and Freiburg Schools”.Takeshi Morisato - 2017 - Journal of World Philosophies 2 (2):1-26.
    This article provides the first English translation of Tanabe’s early essay, “The Limit of Logicism in Epistemology: A Critique of the Marburg and Freiburg Schools”. The key notion that the young Tanabe seeks to define in relation to his detailed analyses of contemporary Neo-Kantian epistemology is the notion of “pure experience” presented in Nishida’s philosophy. The general theory of epistemology shared among the thinkers from these two prominent schools of philosophy in early 20 th century Germany aimed to eliminate the (...)
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  12. Hyperbolic Skepticism: Tanabe Hajime's Response to Cartesian Metaphysics.Morisato Takeshi - 2017 - In Pierre Bonneels & Jaime Derenne (eds.), Fortune de la philosophie cartésienne au Japon. Classiques Garnier. pp. 79-92.
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  13. La philosophie de l’art de Valéry lue par Tanabe Hajime : Verbalisation et symbolisation selon la philosophie de la traduction.Mayuko Uehara - 2017 - In Frontiers of Japanese Philosophy: Philosopher la traduction / Philosophizing Translation. Nagoya: Chisokudo Publications. pp. 119-142.
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  14. La crítica absoluta y la nada absoluta: Una interpretación desde Kant, Hegel y Tanabe.Sasha Jair Espinosa de Alba - 2016 - European Journal of Japanese Philosophy 1:125-148.
    For philosophy to criticize the concept of reality requires self-criticism. Throughout history many thinkers that have systematized a critique of both reality and philosophy. In this article we will analyze the Kantian and Hegelian systems by showing the failure in their respective critique to exercise sufficient self-criticism, resulting in unfinished critiques. Going a step further, Tanabe’s proposal was to plunge philosophy into a kind of «absolute disruption» that would drive thought beyond itself by means of an absolute critique in which (...)
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  15. Classics of Philosophy in Japan 3.Tanabe Hajime - 2016 - Chisokudo Publications.
    In this collection of seven essays on the「種の論理」"logic of species," Tanabe Hajime 田辺元, a major figure in the Kyoto School, confronts the philosophy of his mentor, Nishida Kitarō, head-on as he sets forth his own systematic logic and lays the groundwork for his later work. This is the third volume of "Classics of Philosophy in Japan," a series of books dedicated to the dissemination of important philosophical texts at an affordable price.
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  16. Classics of Philosophy in Japan 1.Tanabe Hajime - 2016 - Chisokudo Publications.
    A new reprint of Tanabe Hajime's masterwork Zangedō toshite no tetsugaku 懺悔道としての哲学, cross-referenced to the pagination of the original 1963 text from The Complete Works of Tanabe Hajime (田辺元全集) and to translations in English, Korean, Spanish, and Italian. This is the first in a new series dedicated to the dissemination of important Japanese philosophical texts and entitled "Classics of Philosophy in Japan.
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  17. Review of Much Ado about Nothingness: Essays on Nishida and Tanabe. [REVIEW]Gereon Kopf - 2016 - European Journal of Japanese Philosophy 1:371-374.
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  18. La mediación absoluta y el camino: de la transformación religiosa en Tanabe Hajime.Rebeca Maldonado - 2016 - European Journal of Japanese Philosophy 1:107-124.
    This essay deals with the problem of religious transformation in Tanabe Hajime. In his Philosophy as Metanoetics, Tanabe examines this transformation through the relationship between vows of the Buddhas as described in the writings of the Pure Land Buddhist thinker Shinran. For Tanabe, each vow expresses a moment of the religious transformation. Furthermore,he argues against all possibility of immediacy in human existence and sets out to demonstrate that the meaning of existence is mediated by the transformation of self-power into Other-power, (...)
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  19. Much Ado About Nothingness: Essays on Nishida and Tanabe.James W. Heisig - 2015 - Chisokudo Publications.
    Much Ado About Nothingness brings together 14 essays on Nishida Kitaro and Tanabe Hajime by one of the leading scholars of twentieth-century Japanese philosophy. With Nishida’s “logic of place” and Tanabe’s “logic of the specific” providing a continuity to the whole, the author writes from a conviction that “the overriding challenge for those doing philosophy in the key of the Kyoto School, with their sights set squarely on self-awareness like Nishida and Tanabe before them, is to turn its attention to (...)
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  20. Groundwork for the Metaphysics of Deductive Reasoning: The Relation of the Universal and the Particular in Early Works of Tanabe Hajime.Timothy Burns & Tanabe Hajime - 2013 - Comparative and Continental Philosophy 5 (2):124-149.
    This article introduces the first English translation of one of Tanabe’s early essays on metaphysics. It questions the relation of the universal to the particular in context of logic, phenomenology, Neo-Kantian epistemology, and classical metaphysics. Tanabe provides his reflections on the nature of the concept of universality and its constitutive relation to phenomenal particulars through critical analyses of the issue as it is discussed across various schools of philosophy including: British Empiricism, the Marburg School, the Austrian School, the Kyoto School, (...)
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  21. An Essay on Kant’s Theory of Freedom from the Early Works of Tanabe Hajime.Tanabe Hajime & Cody Staton - 2013 - Comparative and Continental Philosophy 5 (2):150-156.
    This paper presents the first English translation of one of Tanabe’s early essays on Kant. Tanabe marks the occasion of the first translation of the Critique of Practical Reason into Japanese by providing his reflections on Kant’s theory of freedom in this essay. This creative essay by Tanabe represents the hallmark Kyoto School interpretation of Kant. Tanabe weaves his account of Kant with elements from other philosophers in an attempt to think systematically about the nature of freedom. He agrees with (...)
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  22. Benshōhō to ironī: senzen no Nihon tetsugaku.Jun Sugawara - 2013 - Tōkyō: Kabushiki Kaisha Kōdansha.
    戦前期、「近代」を問う日本の知識人たちは何を思想的課題とし、何を思考し続けていたのか。田辺元の「弁証法」と保田与重郎の「イロニー」を二つの極に、三木清の「人間学」・萩原朔太郎の「デカダンス」の思想を媒 介項とすることにより戦前の思想地図を大幅に書き換える。同時に、ハイデガー・ベンヤミンらと同時代の思想的営為として戦前期の思想を世界の哲学思潮の中に位置づける意欲作。.
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  23. Das Geistige Urteil Des Urteilenden Geistes - Tanabe Hajime >zu Hegels Lehre Vom Urteil<.Myriam-Sonja Hantke - 2011 - Hegel-Jahrbuch 2011 (1):332-337.
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  24. Tanabe Hajime and the Hint of A Dharmic Finality.James W. Heisig - 2011 - Comprendre 13 (2):55-69.
    The Japanese philosopher, Tanabe Hajime is taken up as an example of a thinker who, like the conference question, straddles intellectual histories East and West. Of all the Kyoto School philosophers, it was he who took history most seriously. He not only criticized Kantian, Hegelian, and Marxist notions of teleology and the modern scientific myth of "progress" on their own ground, but went on to counter these views of history with a logic of emptiness grounded in Buddhist philosophy. The essay (...)
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  25. Review of: Peter Suares, The Kyoto School's Takeover of Hegel: Nishida, Nishitani, and Tanabe Remake the Philosophy of Spirit. [REVIEW]Lucy Schultz - 2011 - Japanese Journal of Religious Studies 38 (1):223-226.
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  26. Metanoia as a Response to Philosophy's Death: From Injustice to Conversion.Jonathan Ray Villacorta - 2011 - Kritike 5 (1):62-69.
    When the fate of the Japanese people has been decided at the end of the war, the Japanese intellectuals cannot feign a naïve stance of innocence that would have mitigated pursed lips, silent pens and empty sheets of paper. And when some of them did take this recourse, or worse, tried to revise their earlier positions with regard to the Japanese’ involvement in the World War by tampering on their published works, Hajime Tanabe took the road less traveled and confronted (...)
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  27. The Kyoto School's Takeover of Hegel: Nishida, Nishitani, and Tanabe Remake the Philosophy of Spirit.Peter Suares (ed.) - 2010 - Lexington Books, a Division of Rowman & Littlefield Publishers.
    Introduction -- Nishida -- Nishitani -- Tanabe -- The Danish parallel -- Conclusion.
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  28. Frontiers of Japanese Philosophy 5: Nove Granice Japanske Filozofije.Kahteran Nevad & W. Heisig James (eds.) - 2009 - Nagoya: Nanzan Institute for Religion & Culture.
    Monolitna kulturološka označenja kao što je Zapad ili Istok postala su sumnjiva i puki izraz parokijalizma u eri globalizacijskih procesa. Otuda, trebalo bi biti očito da svjetska filozofija nije nešto što se može ograničavati isključivo na jednu tradiciju koja započinje sa Talesom. Ona mora biti dostatno široka da obuhvati svaki čin filozofiranja, svaki oblik traganja za mudrošću, budući da ne moramo svi biti Zapadnjaci da bismo filozofirali. -/- Kako bi dali svoj doprinos prevladavanju općenite kulture ksenofobije na pragu 21. stoljeća (...)
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  29. Tanabe Hajime's Metanoetic Philosophy and Aesthetics.Shunichi Takayanagi - 2009 - Ultimate Reality and Meaning 32 (2-4):202-216.
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  30. Apsolutno Ništavilo i metanoetika: Logika obraćenja kod Tanabe Hajime-a prevoditelja kroz filozofiju u modernom Japanu.Yōsuke Takehana - 2009 - In Nevad Kahteran & James W. Heisig (eds.), Frontiers of Japanese Philosophy: Japanese Philosophy Abroad. Nanzan Institute for Religion & Culture. pp. 189-€“211.
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  31. Tanabe tetsugaku to Kyōto gakuha: ninshiki to sei.Masashi Hosoya - 2008 - Kyōto-shi: Shōwadō.
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  32. The Historical Origins of the Philosophies of Nishida and Tanabe.Makoto Ozaki - 2008 - Proceedings of the Xxii World Congress of Philosophy 8:201-207.
    The historical origins of the Kyoto School of Philosophy of modern Japan, represented by Kitaro Nishida and Hajime Tanabe, may be derived from both the ancient Chinese idea of Change and the ancient Indian Upanishadic idea of the mutual identity of Brahman and Atman. The ancient Chinese idea of Change signifies change as well as non-change, and even their dialectical unification. Both origins are structured by the self-identity of the opposed in logic, and these historical prototypes have been developed into (...)
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  33. On the Essence of Substance as the Individual.Makoto Ozaki - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:185-189.
    Hajime Tanabe (1885-1962), the Kyoto- School philosopher of modern Japan, attempts to interpret Aristotle's ontology as being involved in the logic of self-identical being without self-negative conversion in action from his own dialectical perspective. For Tanabe, the eternal essence or Form is to be mediated by the dynamic character of matter, i.e., the temporality pertinent to the changing movement. For Aristotle, however, the essence or pure activity as the principle of being is devoid of such a dynamic mediation, but is (...)
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  34. Getting Back to Premodern Japan: Tanabe’s Reading of Dōgen.Ralf MuìˆLler - 2006 - In James W. Heisig (ed.), Frontiers of Japanese Philosophy Vol.1. Nagoya: Nanzan Institute for Religion & Culture. pp. 164-183.
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  35. Absolute Nothingness and Metanoetics: The Logic of Conversion in Tanabe Hajime.YåSuke Takehana - 2006 - In James W. Heisig (ed.), Frontiers of Japanese Philosophy Vol.1. Nagoya: Nanzan Institute for Religion & Culture. pp. 246-268.
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  36. The logic of soku in the kyoto school.Nicholaos John Jones - 2004 - Philosophy East and West 54 (3):302-321.
    Can contradictions be meaningful? How can one assert 'P soku not-P' or 'P and yet not-P' without sacrificing intelligibility? Expanding on previous attempts, mainly by Dilworth and Heisig, to demystify the soku connective, a formal system is presented here for the logic of soku. Through a formal distinction between internal and external negation, grammatical features of the soku connective are shown to be logically irrelevant, and the principle of non-contradiction is preserved. Disparities with traditional logic are noted, with a focus (...)
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  37. From Perpetual Peace to Imperial War: "Violence" in Kant, Kleist, Hegel, Miki and Tanabe.John Kim - 2004 - Dissertation, Cornell University
    This dissertation examines philosophical and literary configurations of "violence" in discourses of human freedom and imperial subjugation in Germany and Japan. The concept of "violence" marks the ethical limit of normative claims. Without a definition in itself, "violence" serves the critical function of disclosing norms orienting social and political life. Each of the authors studied in this dissertation turned toward a conception of human freedom founded in the confrontation of social norms disclosed by rhetorical violence. Chapter one examines the rhetoric (...)
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  38. 京都学派の思想:種々の像と思想のポテンシャル.Ohashi Ryosuke - 2004 - Kyoto: Jinbunshoin.
  39. Tanabe Hajime's Logic of Species and the Philosophy of Nishida Kitaro.Koichi Sugimoto - 2004 - Synthesis Philosophica 19 (1):35-48.
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  40. Tanabe Hajime, Karaki Junzō ōfuku shokan.Hajime Tanabe - 2004 - Tōkyō: Chikuma Shobō. Edited by Junzō Karaki.
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  41. Review of:James W. Heisig, Philosophers of Nothingness: An Essay on the Kyoto School. [REVIEW]Joseph O'leary - 2002 - Japanese Journal of Religious Studies 29 (1-2):168-175.
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  42. Zettaimu to kami: Kyōto gakuha no tetsugaku.Isao Onodera - 2002 - Yokohama-shi: Shunpūsha.
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  43. Tanabe Hajime, Nogami Yaeko ōfuku shokan.Hajime Tanabe - 2002 - Tōkyō: Iwanami Shoten. Edited by Yaeko Nogami.
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  44. Kyōto gakuha no tetsugaku.Masakatsu Fujita (ed.) - 2001 - Kyōto-shi: Shōwadō.
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  45. Individuum, society, humankind: the triadic logic of species according to Hajime Tanabe.Makoto Ozaki - 2001 - Boston: Brill.
    In this collection on the Kyoto School of Philosophy, the author offers the reader Tanabe's religious philosophy, but also, and for the first time, his ...
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  46. Kyōto gakuha to Nihon Kaigun: shinshiryō "Ōshima memo" o megutte.Ryōsuke Ōhashi - 2001 - [Tokyo]: PHP Kenkyūjo.
  47. Tanabe Hajime: aru jiko kyūsai no kiseki.Yoshitaka Murakami - 2000 - Tōkyō: Hatsubai Seiunsha.
    神を認めると個人の自由の場がなくなる。では個人は神なしで自分を救済することができるのか?人間にはそれだけの力量はない。田辺元は、この深淵のなかで苦悩する。.
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  48. De la praxis à la metanoia.Bernard Stevens - 2000 - Études Phénoménologiques 16 (31-32):185-207.
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  49. The problem of inverse correspondence in the philosophy of Nishida: Comparing Nishida with Tanabe.Masao Abe & James L. Fredericks - 1999 - International Philosophical Quarterly 39 (153):59-76.
  50. Rude Awakenings: Zen, the Kyoto School, and the Question of Nationalism.Steven Heine, James W. Heisig & John C. Maraldo - 1997 - Philosophy East and West 47 (3):439.
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