Despite many obvious differences, the ruins of the atomic attack on Hiroshima and at the post-9.11 World Trade Center generate a number of shared characteristics concerning struggles over the reconstruction, commodification of memory, and the contestations over historical knowledge with which to explain what led to such violence. The paper discusses the politics of memory in these two sites of victimization, but also contrast it with emerging discourse on yet another lesser known instance of violence against women of Asia and (...) Pacific who fell victim to the wartime Japanese military sexual enslavement. In so doing, the paper begins to explore some of the elements that generate boundaries of compassion and amnesia toward violence against the racialized, colonized, gendered bodies. (shrink)

The need for a reconsideration of human-nature relationships has been widely recognized in the Anthropocene. It is difficult to rethink, however, because there is a crisis of imagination that is deeply entrenched within the fundamental premises of modernity. This article explores how ‘critical animism’ developed by Miyazaki Hayao of Studio Ghibli can address this paucity of imagination by providing alternative ways of knowing and being. ‘Critical animism’ emerged from the fusion of a critique of modernity with informal cultural heritage in (...) Japan. It is a philosophy that perceives nature as a non-dualistic combination of the life-world and the spiritual-world, while also emphasizing the significance of place. Miyazaki’s critical animism challenges anthropocentrism, secularism, Eurocentrism, as well as dualism. It may be the ‘perfect story’ that could disrupt the existing paradigm, offering a promise to rethink human-nonhuman relationships and envisaging a new paradigm for the social sciences. (shrink)

This paper aims to develop Nishida Kitarō’s “logic of place” into an “aesthetics of place.” While brilliantly fusing the Buddhist traditions of Japan with Western philosophy, in his later years, Nishida came up with his own unique philosophy, a “monadology with the concept of substance.” This is a concept anchored in mu or “emptiness.” From this standpoint, how is the individual understood and how does society take shape? The answers to these questions are fundamental keys to understanding Japanese philosophy. In (...) Japan, the individual in Japan is not locked up in itself, but it is possible for the “substantial ego” to vanish and be replaced by the ““I as an event.” Through a discussion of the “place” where the activities of the traditional poetic forms of renku and renga are performed, an attempt is made to develop an aesthetic approach to those questions. (shrink)

自分の頭で考えることはなぜ大切で、なぜ難しいのか。〈つながり〉に着目することで、哲学的に考えることの真の意味を明らかにする。.

“数学・自然学・形而上学”がヨーロッパ精神を創った。科学史/科学哲学の古典的名著。.