By Keiji Nishitani
In faith and Nothingness the best consultant of the Kyoto tuition of Philosophy lays the basis of proposal for an international within the making, for an international united past the diversities of East and West. Keiji Nishitani notes the irreversible development of Western civilization to nihilism, and singles out the conquest of nihilism because the job for modern philosophy. Nihility, or relative nothingness, can basically be conquer by way of being radicalized to vacancy, or absolute nothingness. Taking absolute nothingness because the primary suggestion in rational factors of the jap adventure of human existence, Professor Nishitani examines the relevance of this concept for modern lifestyles, and specifically for Western philosophical theories and spiritual believes. all over the place his uncomplicated goal is still an identical: to direct our smooth hindrance to a solution via this insight.
The problem that the concept of Keiji Nishitani offers to the West, as a contemporary model of an jap speculative culture that's every piece as previous and as variegated as our personal, is one who brings into cohesion the primary of truth and the main of salvation. within the technique, one conventional Western suggestion after one other comes lower than scrutiny: the dichotomy of religion and cause, of being and substance, the non-public and transcendent notions of God, the exaggerated position given to the understanding ego, or even the Judeo-Christian view of historical past itself.
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Extra resources for The Self-Overcoming of Nihilism
It is not that identity supersedes [hebt . . auf] contradiction, but rather that contradiction supersedes identity, or (as Hegel so often says), it makes it 'collapse' (zu Grunde gehen)" (KW VII, 377) . The existence of the concrete indi vidual, which signals the collapse of this kind of speculative iden tity, pursues through the despair and suffering of the consciousness of guilt (Schuld) or sin, and by way of a so-called paradoxical dialec tic, a way of being in which "the individual as an individual stands ,, in absolute relation to the absolute.
Auf] contradiction, but rather that contradiction supersedes identity, or (as Hegel so often says), it makes it 'collapse' (zu Grunde gehen)" (KW VII, 377) . The existence of the concrete indi vidual, which signals the collapse of this kind of speculative iden tity, pursues through the despair and suffering of the consciousness of guilt (Schuld) or sin, and by way of a so-called paradoxical dialec tic, a way of being in which "the individual as an individual stands ,, in absolute relation to the absolute.
When the existence of the self becomes a ques tion mark, an unknown X, and when nihi lity2 is experienced be hind the existence of the self or at its ground, one can no longer afford to have two separate selves-the questioning self and the self that is questioned. The self is compelled to become one, and the self itself resolves not to conceal or evade this. In this resolve of the self, the self becomes one-it becomes the self as such . Only here does the actual existence3 of the self become the question of the self.
The Self-Overcoming of Nihilism by Keiji Nishitani