Abstract

In lieu of an abstract, here is a brief excerpt of the content:Toward a Dialectics of Emptiness: Overcoming Nihilism and Combatting Mechanization in Nishitani Keiji’s Postwar ThoughtGriffin WernerIn his postwar writings on nihilism in modernity, Nishitani Keiji (1900–90) does not explicitly articulate the structure of the relationship between the mechanization of the world and nihilism. Instead, he discusses mechanization with respect to his critique of modern worldviews such as atheism, scientism, and liberalism and how they have contributed to the advent of nihilism and the loss of human autonomy in modern Europe and Japan.1 According to Nishitani, before the advent of scientism and the subsequent progression of unfettered technological development, pre-Western-Enlightenment and pre-Meiji-period worldviews consisted of a fundamental embodied connection between a people or culture and their spiritual traditions. In Europe’s case, due to the death of God and the subsequent shift from a Christian worldview to an atheistic and scientistic one, a historical period of nihilism began. Modern mechanistic worldviews like Descartes’s, Nishitani argues, present the world as consisting of dead matter that is fundamentally separated from the indubitable ego. No longer is the world considered to be “alive” in the sense of there being a fundamental connection between human life and the living, breathing world around it. Rather, from the perspective of the ego, the modern world is simply a cold and lifeless world of dead machines.As discussed in Religion and Nothingness, the development of structurally Cartesian worldviews led to or caused the advent of nihilism in Europe. Consequently, European culture lost its cultural ground in Christianity and individuals lost their foundational meaning which supported their understanding of themselves in relation [End Page 129] to others, the world, and a transcendent God. As Japan began to modernize, or, arguably, “Westernize,” it inherited a Cartesian-like worldview and, over time, subsequently lost touch with its traditional philosophical and religious ground as well. As a result, the modern period of nihilism began in both Europe and Japan as both peoples lost touch with the traditional meaning that supported them.While this description between mechanization and nihilism implies a causal relationship, I argue that the relationship between nihilism and the mechanization of the world can be more accurately articulated in terms of a dialectical relationship. In the modern context, not only does the mechanization of the world lead to or exacerbate a culture’s plunge into nihilism or an individual’s confrontation with the abyss of nihility, but nihilism also reinforces and exacerbates the mechanization of the world. As partners in this dialectical oscillation, each reinforces the other as one (culture or person) continuously spirals deeper and deeper into meaninglessness, ultimately to the culminating point that Nishitani calls the “mechanization of man.”2Just as Nishitani argues that the problem of nihilism can only be solved by way of radicalizing nihilism to the “field of emptiness,” the structural oscillation between nihilism and mechanization will continue at the levels of the individual and the culture unless nihilism and mechanization are overcome. However, rather than only overcoming nihilism to reach emptiness in the individual, and that leading to social and political change, I argue that overcoming the dialectical tension between nihilism and mechanization will require a “dialectics of emptiness.” Such a dialectic will combat nihilism and mechanization with a mutually reinforcing tension between personal transformation, which overcomes nihilism by way of stepping back to the field of emptiness, and socio-political transformation by way of a politics of emptiness. Solving the problem of nihilism in modernity—insofar as it is always already in relation to mechanization—will require more than individual existential confrontation and transformation. Through one’s individual overcoming of nihilism, one must also aim to “empty” those institutions which contribute to the mechanization of the world. While Nishitani highlights the individual’s religious quest as the impetus for the social and political change necessary to overcome the problem of nihilism at the cultural level, an analysis of how that might be done and what [End Page 130] may be politically necessary in order to do so is missing from his thought.As such, my aim in this article is twofold: I attempt to shed light on the structure of nihilism and...