Parmi les grands intellectuels japonais du XXe siècle, Maruyama Masao (1914-1996), historien des idées, sociologue et philosophe, est l'un des plus significatifs. Homme lucide et engagé, il n'a cessé de se battre contre toute forme d'autoritarisme ou de nationalisme. 1945 est sans doute le point de départ de sa réflexion tant la guerre a été vécue comme un traumatisme. A partir de là, il a cherché à développer une conscience politique susceptible de faire face aux malheurs successifs de (...) son pays : l'accession au pouvoir des militaires, le bombardement atomique d'Hiroshima, les luttes pour le rétablissement de la liberté face à un occupant américain. C'est dans cet esprit qu'il s'attelle à la fondation d'une véritable science politique japonaise, et qu'il entreprendra ses grands travaux sur l'histoire des idées au Japon : l'époque d'Edo et les prémisses d'une modernité autochtone, la crise identitaire de l'époque Meiji, le militarisme du XXe siècle, puis l'ambiguïté et les promesses de l'époque contemporaine. Ses analyses de l'ultranationalisme japonais se révéleront ainsi être un parfait complément aux études d'Hannah Arendt sur les totalitarismes européens. Avec lui, nous comprenons que les notions de démocratie, de modernité et d'autonomie politique ne sont pas des idéologies d'importation mais bien des valeurs universelles que le Japon a intériorisé à sa manière. (shrink)

戦後の進歩的知識人の代表、思想史学のリーダーであった丸山真男。超国家主義、「原型」・「古層」を追究し、山崎闇斎学派、荻生徂徠、福沢諭吉らの思想構造を解明する丸山思想史学を再構成。丸山に対する論評を詳述 。.

彼は、戦後民主主義の「虚妄」の方にかけたのか、東大全共闘に「ナチもしなかった」と言ったのか――丸山の戦後の軌跡を追う。.

Maruyama Masao to Yoshimoto Takaaki : kaisōfū shisōron -- Nihon-teki shii no yōsō -- NIhon kindai ni okeru kojin shugi no keiki to shosō -- Natsume Sōseki no kojin shugi.

戦後日本を代表する知識人・丸山眞男が陥った「憂鬱」の正体とは? 日本の近代化に潜む真実を暴き、「憂鬱」を卒業する方途を探る。.

丸山眞男は西洋近代至上主義者・国民国家至上主義者だったのか。丸山が「主体性」論で追究しようとしていたものは何か。著作、講義録をいま一度丁寧に読みなおし、「他者感覚」「自己内対話」など新たな視点から、誤 解されがちな丸山思想の可能性を探る。.

丸山眞男の政治思想史と廣松渉の哲学は「現代の人間世界における人間性の運命とは」を「問う」たのであった。今、だからこそ惰性となった現実主義を「醒めた目」で捉える必要がある。つまり、丸山と廣松の両者のよう に「“鉄のように堅い殻”」の歴史内部で退動する「弁証法的緊張」を把握しなくてはならない。二人が生涯を賭けた思想史と哲学の探求は、人間の歴史的現実に対する私たち自身の課題なのである。.

丸山の「文化接触と文化変容の思想史」中でも「古層=執拗低音」論に焦点をあてる。『丸山眞男「近代主義」の射程』の続編。.

死後十余年を経ても、いまだに熱烈な支持層を誇る政治思想史の巨人・丸山眞男。半世紀にわたって師事した著者ならではの視点で、一代の碩学の真の姿や意外な側面を浮き彫りに。また折に触れ示された言葉の数々を初め て明らかにする。.

他者存在の意義と中間集団の必要性を論じた丸山デモクラシー論は、不寛容と言われる現代的課題に示唆を与える古典で終わらない思想。.

教養と学問が関係することは、実は自明ではない。教養とは何か。また学問と思想はどのように関わるのか。知識人として、学者として、丸山が発し続けた問いと思考の展開を、遺された言葉の総体から精緻に読み解き、「 丸山論」をこえて現代日本に提示。.

現代日本が生んだ二人の知の巨人が展開したレトリック復権論や治安維持法肯定論等を舞台とする思想的格闘の現場を独自の視座から分析。.

いま、この危機と混迷の時代に、憲法学者・樋口陽一が、基本に立ち戻り、戦後日本を代表する英知・加藤周一と丸山眞男の「憲法論」と「思想」を再読し、その本質を語り尽くす。.

En el contexto europeo es ampliamente conocido el análisis que realizara Theodor W. Adorno sobre «La personalidad autoritaria» (1950). La hipótesis de su investigación social pretendía esclarecer las pautas económicas, políticas y sociales de los individuos para, en última instancia, identificar a los individuos potencialmente fascistas, esto es, aquellos más susceptibles a la propaganda antidemocrática. Menos conocidas son las aportaciones que, más allá de la malla del sociologismo, entretelan a la filosofía y a la psicología política en Japón y que (...) se encuentran en la obra filosófica de Tosaka Jun (1900-1945) y Maruyama Masao (1914-1996) sobre la personalidad como sistema de gestión de la tensión ilustrados en las conversiones ideológicas (tenkō) de los años 1930 o en la sistematización de la rarefacción de las personalidades con la conscripción obligatoria de los ciudadanos que solidificaba el sistema imperial japonés a partir de Meiji (1868). En este capítulo se presenta el método psicológico político que emplearon estos autores para calibrar los méritos o deméritos de los estudios caracterológicos (conciencia militarista, agriculturalismo familiarista, transferencia de la opresión, sistema de compensación, conciencia de culpa colectiva, etc.) aplicados al Japón de la primera mitad del siglo XX. Capítulo: Crespín Perales, Montserrat, "El individuo escalonado: un estudio sobre el método psicológico-político en Tosaka Jun y Maruyama Masao", en Crespín Perales, Montserrat, Wirtz, Fernando (eds.), Después de la nada. Dialéctica e ideología en la filosofía japonesa contemporánea, Barcelona, Herder, 2023, pp. 117-149. (shrink)

It seems to be a challenging task for those non-Western scholars who are deeply immersed in European intellectual resources to theorise multiple forms of modernity and deparochialise political theory. What difficulty awaits us in non-Western contexts, when we attempt to throw off these shackles and to open up alternative views of modernity? To address this question, this article attempts to critically examine Maruyama Masao (丸山眞男, 1914–1996), an influential scholar on the history of Japanese political thought, with respect to (...) his view of Japanese modernity, thereby exploring what obstacles await him in pursuing the multiplicity view of modernity and how he actually or potentially overcomes them. In doing so, I develop two arguments. First, Maruyama's move towards multiple modernities remains incomplete because he fails to throw off the shackles of universal history. Second, however, we can identify an alternative way in his own thought that, though not taken by himself, potentially goes beyond universal history towards multiple modernities. (shrink)

ABSTRACT This article examines the prominent Japanese postwar thinker Maruyama Masao’s critical engagement with his contemporary German legal theorist Carl Schmitt. Maruyama engaged with Schmitt’s decisionistic notion of “the political” and sovereignty since he found it useful in addressing the pathological elements of Japanese political culture, namely, the widespread political passivity and fatalistic ethos of the Japanese public. In his view, such a “decision-avoiding” political culture, which had contributed to the rise of fascism in interwar and wartime (...) Japan, posed a fundamental threat to the viability of Japan’s postwar democracy. Although Maruyama objected to Schmitt’s authoritarian theory of political leadership, he nevertheless believed Schmitt provided important insights into the key concepts of modern politics, such as political agency and the constituent power of the people. In his efforts to foster political subjectivity and liberal individuality in postwar Japan, Maruyama attempted to strike a balance between two extremes: Schmittian normless decisionism, on the one hand, and a politically naïve liberal constitutionalism, on the other. I conclude by suggesting that the hitherto overlooked intellectual affinity between Maruyama and one of the leading Weimar-era constitutional theorists—Hermann Heller—can enrich our understanding of Maruyama’s unceasing effort to formulate and insist on the imperative role of political subjectivity and liberal individuality in consolidating liberal democracy in postwar Japan. (shrink)

ABSTRACT This article examines the prominent Japanese postwar thinker Maruyama Masao’s critical engagement with his contemporary German legal theorist Carl Schmitt. Maruyama engaged with Schmitt’s decisionistic notion of “the political” and sovereignty since he found it useful in addressing the pathological elements of Japanese political culture, namely, the widespread political passivity and fatalistic ethos of the Japanese public. In his view, such a “decision-avoiding” political culture, which had contributed to the rise of fascism in interwar and wartime (...) Japan, posed a fundamental threat to the viability of Japan’s postwar democracy. Although Maruyama objected to Schmitt’s authoritarian theory of political leadership, he nevertheless believed Schmitt provided important insights into the key concepts of modern politics, such as political agency and the constituent power of the people. In his efforts to foster political subjectivity and liberal individuality in postwar Japan, Maruyama attempted to strike a balance between two extremes: Schmittian normless decisionism, on the one hand, and a politically naïve liberal constitutionalism, on the other. I conclude by suggesting that the hitherto overlooked intellectual affinity between Maruyama and one of the leading Weimar-era constitutional theorists—Hermann Heller—can enrich our understanding of Maruyama’s unceasing effort to formulate and insist on the imperative role of political subjectivity and liberal individuality in consolidating liberal democracy in postwar Japan. (shrink)

第二次大戦における敗北は、日本の近代化の行く先に必然的に用意されていた、日本史上最大の事件だった。そして日本はその後遺症を抱えたまま、近代化の極たるグローバリゼーションに翻弄され、「第二の敗戦」を経験 しつつある。我々は精神の構えをどう立て直し、やくざ化した世界と伍していくべきなのか。本書では、敗戦をまたいで現われ、西欧近代とひとり格闘し、創造的思考に到達した七人の足跡を是々非々で批評。西欧思考の限 界を超え、日本から発信する文明的普遍性の可能性を探った野心的論考。.

Introduction: Masao Maruyama -- Analyzing the causes of the fifteen year war -- Creating modern man: the basis of national security -- Establishing political realism: guidance to national security -- Advocating unarmed neutrality -- Defending democracy: a prerequisite of national security -- Conclusion: predicting the second defeat.

1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...

This volume concludes the two-volume sequel to Masao Abe's Zen and Western Thought. Like its companion, Buddhism and Interfaith Dialogue, this work contains many previously published essays and papers by Abe. Here he clarifies the true meaning of Buddhist emptiness in comparison with the Aristotelian notion of substance and the Whiteheadean notion of process.

Samuel Lytler Metcalfe was an American chemist and physician who wrote a voluminous work, Caloric Its Mechanical Chemical and Vital Agencies in the Phenomena of Nature ; attempting to account for all natural phenomena in terms of caloric. The book came out at the time when the concept of caloric was being gradually discarded and the law of conservation of energy was about to appear. Metcalfe was convinced that caloric would be the key to unlock the secrets of nature; in (...) order to develop the practical implications of his views he made research trips twice to England , and there he completed Caloric. (shrink)

This paper discusses what constitutes good teaching, taking as its cue the ‘aesthetic’ concept treated in everyday aesthetics and ‘internal good’ accounted by McIntyre. Teaching is viewed as practice, not merely as a basic action, due to its epistemological nature as everyday work. What everyday aesthetics teaches us is that even in the practice of teaching, sensory experiences such as comfort, familiarity, discomfort, ordinariness, etc. can be viewed as aesthetic experience. This kind of aesthetic experience constitute intuition supporting ’good teaching’ (...) that confirmed by examining Dreyfus et al. This ‘good teaching’ sensitivity is not specific to the individual practitioner, but is considered to be an ‘in-practice value (internal good?)’ (McIntyre) shared by the community of practice. From the aesthetic perspective, this value could be called ‘aesthetic value in practice’. In the teaching community of practice, ‘good teaching’ is both ‘beautiful teaching’ and ‘ethically good’ teaching. Teaching should be seen as a relational practice, and for this reason, The Ethico-Aesthetics of Teaching should be constructed. (shrink)