{"id":277,"date":"2023-08-28T20:34:55","date_gmt":"2023-08-28T19:34:55","guid":{"rendered":"https:\/\/reponse-ability.media-aube.fr\/les-etapes\/?p=277"},"modified":"2023-08-28T22:30:29","modified_gmt":"2023-08-28T21:30:29","slug":"grace-on-the-horizon","status":"publish","type":"post","link":"https:\/\/reponse-ability.media-aube.fr\/les-etapes\/en\/grace-on-the-horizon\/","title":{"rendered":"Grace on the Horizon"},"content":{"rendered":"\n
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on the place of mediation between Nishida and Tanabe.<\/strong><\/p>\n\n\n\n

SOPHERE<\/a> conference paper delivered 19th August 2023 at St Angela’s college Sligo.<\/p>\n<\/div><\/div>\n\n\n\n

Introduction.<\/strong><\/em><\/p>\n\n\n\n

This paper represents what is very much a work in progress, so I request your forgiveness in advance for the rather sketchy nature of its propositions. Ironically though, the spectre of incompleteness is already present, and a resolution to the prickly embrace of Nishida and Tanabe will, perhaps, forever rest on a far horizon. Contrary to this desperate vision, I argue that this impossible embrace, even the praxis of its attempt, can condition the mind towards a kind of Erschlossenheit <\/em>or diss-closure, that may promise an enactive response to our ecological crisis.<\/p>\n\n\n\n

After an all too brief resume of the standpoints of Nishida and Tanabe, I will attempt to articulate the conflicting nature of their respective notions of the role of Absolute Nothingness within the dynamic structure of experience qua reality. Finally, I offer a syncretic appraisal as a proposition, not of a resolution as such, but more of a re-configuration and reconsideration of the role of the Ego<\/em> and the wider Self<\/em> for experience. If my argument is cogent, I hope the ethical implications, and the relevance for a response to our growing ecological and social crisis, will appear evident.<\/p>\n\n\n\n

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Nishida Kitar\u014d (1870-1945)<\/figcaption><\/figure>\n\n\n\n

1. Nishida<\/strong><\/em><\/p>\n\n\n\n

As James Heisig notes, Nishida Kitar\u014d (1870-1945) was \u201cthe wellspring\u201d of what became known as the Kyoto School.1<\/sup><\/a> Nishida develops his unique standpoint, inspired by the perspectives of Japanese Buddhism, yet resolutely frames his standpoint within the Western philosophical discourse.<\/p>\n\n\n\n

Nishida\u2019s principle insight, the logic of basho<\/em>, translated as place or locus, is an idea that Nishida lifts from Plato\u2019s notion of kh<\/em>\u00f4ra<\/em> in the Timaeus. <\/em>The basho<\/em> is kind of place or container, wherein arises all the determinable entities for that basho<\/em>. Indeed, it is because of the enfolding nature of basho<\/em> that, what is enfolded within, can be determined. Later Nishida develops his lexicon, in adopting the Hegelian notion of the Concrete Universal, basho<\/em> then being reserved for describing the general ontological structure of his system, and Universal referring to the ontic-ontological modes. Nishida\u2019s system of Universals operates in a wholly opposite sense to that of the traditional Aristotelian categories; there is no primary substance which consequently possesses secondary characteristics; rather it is the characteristics which determine the individual. Nishida had already arrived at this insight in his first work.<\/p>\n\n\n\n

\u00ab\u00a0It is not that there is experience because there is an individual, but that there is an individual because there is experience.<\/em>2<\/sup><\/a>\u00ab\u00a0<\/p>\n\n\n\n

The basho <\/em>insight is key for the establishment of what becomes The Self-aware System of Universals.<\/em> The system attempts to be a coherent and complete account of the structure of experience qua reality, and later iterations did not radically change this basic structure, although later; Nishida did attempt to articulate more clearly, the relational and dynamic aspects. Nishida\u2019s style is notoriously convoluted, cyclical and difficult to penetrate, partly due to his attempt to describe a complete system, defining the undefinable, Absolute Nothingness, as a principle of its operation. As third generation member of the Kyoto school, Ueda Shizuteu, puts it:<\/p>\n\n\n\n

\u00ab\u00a0Thus, the principle itself must be seen as self contradictory. For this reason, Nishida again and again returns for \u201cressourcement\u201d to the field lying between reflection and what is prior to reflection (a field which should really be called a wasteland) and thereby is driven to revise his thought in accordance with the principle itself. The reason for the tormented quality of Nishida\u2019s texts is to be found in this special character of his thinking.\u00a0\u00bb<\/em>3<\/sup><\/a><\/p>\n\n\n\n

The wasteland is the basho <\/em>of Absolute Nothingness, an ultimate abgrund which is to be fleetingly experienced, perhaps at the depths of Zen<\/em>, in a moment of Satori<\/em>.<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

We can represent this here as a circumference without a centre. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Contained within is the concrete activity of the material world, which determines the Universal of Self Awareness\u2014broadly corresponding to the noetic-noematic planes of the eidetic realm of Husserlian phenomenology. The difference here is that this eidetic space is grounded by the movement of volition at the deepest point within the universal. In this form of mapping, Nishida gives status to the body in ways similar to that of Merleau-Ponty. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Ordinary consciousness is then circumscribed as a determination from and within this Universal of Self-Awareness, as a shallower region that is situated above the intermediate region of affect or emotion. This Basho of Being<\/em> corresponds to the Universal of Judgement, where rational thought and subject-object consciousness is determined. This is the locus of Western philosophy and the logos.<\/p>\n\n\n\n

With Nishida his analysis often follows a descending trajectory, starting from the place of subject-object consciousness in judgement, then transcending to the place Self-Awareness, affect and the will, in an approach to the all enveloping Intelligible Universal. These three are seen as inter-related dialectically, each enveloping level sublating the contradictory relations pertaining to the enfolded Universal. The system terminates however with the Basho<\/em> of Absolute Nothingness, representing what he later calls absolute contradictory self identity<\/em>. As dialectic it is a sublation of a sublation. And of course words fail here.<\/p>\n\n\n\n

This structure enables Nishida to develop a theory of intuition, and to designate three related worlds or domains of knowledge.<\/p>\n\n\n\n

\n
\"\"<\/figure>\n<\/figure>\n\n\n\n

In brief, a kind of noumenal world called the intelligible world is associated with the ultimate basho<\/em>,<\/p>\n\n\n\n

\n
\"\"<\/figure>\n<\/figure>\n\n\n\n

the world of self-awareness, being the eidetic realm in a general sense, is associated with the Universal of the same name,<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

and the Natural world is associated with the Universal of Judgement. It is Self-Awareness<\/em> then that plays a pivotal role in articulating the intuition between judgement in subject-object cognition and its grounding in the Intelligible Universal. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

The judgement of truth, the Artistic sensibility of beauty and the morality of good and bad, are all seen as intuitive reflections from the Intelligible World at the level of judgement, emotion, and volition respectively.<\/p>\n\n\n\n

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Tanabe Hajime (1885-1962)<\/figcaption><\/figure>\n\n\n\n

2. Tanabe<\/strong><\/em><\/p>\n\n\n\n

Turning now to what Heisig characterises as the \u201ccounterfoil\u201d to Nishida: the standpoint of Tanabe Hajime (1885-1962). Fifteen years the junior, Tanabe came to Kyoto in 1919, at the invitation of the professor Nishida, harbouring a project to make first hand contact with the Western tradition in Europe. With the support of both Nishida and a government bursary, between 1922 to 1924, Tanabe studied in Germany, most notably with Husserl in Frieburg, where he was also befriended by Heidegger. On Nishida\u2019s retirement from teaching in 1927, Tanabe replaced his senior college as professor at Kyoto.<\/p>\n\n\n\n

The post retirement period for Nishida represents the most productive phase of his mature philosophy, being the period where, what is now known as Nishida philosophy, developed. Tanabe\u2019s philosophical intuition seems however have lead him in an opposing direction, and its hard to resist drawing some parallels with the intellectual conflict between Husserl and Heidegger. In the case of Tanabe vs Nishida, the conflict however is more explicit.<\/p>\n\n\n\n

In 1930 in an essay entitled \u201cRequesting the Guidance of Professor Nishida\u201d, Tanabe publicly voiced his critical appraisal of Nishida\u2019s mature thinking as expressed in The<\/em>Self-aware system of Universals, <\/em>published the same year. For the Japanese philosophical sensibility, Tanabe\u2019s critic was taken as brutal, entrenching a developing animosity between the two men that was never to diminish. Notwithstanding this, both of their respective standpoints did continue to evolve, and in part from the mutual influence of each other. Perhaps the mediating efforts of the students of both philosophers was a factor here. And one such instance of mediation is the 1936 article by former student, and then lecturer at Kyoto, Nishitani Keiji, that reflects on three separate critical views of Nishida\u2019s philosophy, Tanabe\u2019s being one just of them. Tanabe\u2019s 1930 critic is structured around three critical bites into the Nishidian system. And some twenty years later, in 1951, Nishitani again returns to consider as a whole, Tanabe\u2019s critical stance towards Nishida, with the essay, \u201cThe Philosophies of Nishida and Tanabe<\/em>\u201d. Here, Nishitani also details three critical questions, that Tanabe\u2019s standpoint poses; the fact that Nishitani reiterates several of the critical appraisals which had featured in Tanabe\u2019s 1930 essay, reveals the deep seated nature of these problems, ones that Nishida was never fully able to address.<\/p>\n\n\n\n

Before making a brief summary of these critical questions, I will summarise Tanabe\u2019s own system, as established before the radical metanoetic about face of 1945. This later rupture, being a response to the shame he felt towards his involvement with the Japanese nationalist project of the war years, is significant but, I believe, not essential for my purposes here. Indeed, metanoetics represents a step beyond philosophy for Tanabe; as a philosophy that is not a philosophy it seems open to the same kind of critic he levelled at Nishida.<\/p>\n\n\n\n

Tanabe names this system The Logic of the Specific<\/em>, the standard translation here is Species<\/em>, but I am going to follow James Heisig\u2019s hermeneutical gesture in his adoption of specific\u2014<\/em>for one thing this helps mark the shift of meaning implied with Tanabe\u2019s adoption of the Aristotelian sub-genus of species. The specific is understood as being the locus of mediation between the individual and universal, where the dialectic, individual-sive<\/em>-universal, finds its concrete and relative expression in the form of the social and political organisation of the state. I\u2019ve adopted the use of (sive<\/em>) following Urai Satoshi and Sova Cerda\u2019s translation of Tanabe\u2019s 1935 essay: The Third Stage of Ontology<\/em>. This is an application of the Japanese charactersoku<\/em> \u5373, which as James Fredericks notes,<\/p>\n\n\n\n

\u00ab\u00a0While the influence of German Idealism on the thought of the Kyoto School is not to be denied, the real source of the School\u2019s dialectical thinking is that of Mah\u0101y\u0101na Buddhism. In this regard, attention must be given to the conjunctive soku (which might be rendered with the Latin conjunction sive)<\/em>.\u00a0\u00bb4<\/sup><\/a><\/p>\n\n\n\n

I take this as a marker for a dialectical mutual interdependence of the two bounding terms.<\/p>\n\n\n\n

The Third Stage of Ontology <\/em>essay gives a relatively clear layout of the fundamental elements to Tanabe\u2019s dialectic logic of the specific. Tanabe argues here for a Neo-Hegelian social ontology, which takes up a dialectic mediation of the two earlier modes of ontology: namely the Greek natural ontology<\/em> of Plato and Aristotle, and the later personal ontology<\/em> which arose with Descartes. Nishida\u2019s thought is situated amongst the personal ontologies, alongside Heidegger, who, Tanabe argues, did not fully appreciate the power of society; Heidegger\u2019s conception of the They, <\/em>(Das <\/em>Ma<\/em>n<\/em>) is seen as too weak.<\/p>\n\n\n\n

\u00ab\u00a0Completely neglected is the substratum as species [specific] society, which, through the traditional customs that serve as the origin of law, enfolds the subject from without; neglected, that is, with the exception of his teaching of the impersonal public that, as its fallen mode, dissolves self-aware being into convention.\u00a0\u00bb<\/em>5<\/sup><\/a><\/p>\n\n\n\n

The specific is the concrete manifestation of a historical dialectical movement between the individual subject and the universal, in relation to which, history is unfolding. In this conception, Tanabe recovers the ethical potential that was lost in the abandonment of the material \/ ideal substratum of Greek natural ontology<\/em> in the modern period. The personal ontologies free the subject at the expense an ethical grounding. Thanks to Hegel and Marx, eidetic and material dialectics articulate a,<\/p>\n\n\n\n

\u201csubstratum-sive-subject, which synthesises the substratum at the centre of ancient ontology and the subject at the centre of modern ontology\u201d<\/em>.6<\/sup><\/a> <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

It is as if Tanabe has mirrored Nishida\u2019s system. The grounding in Absolute Nothingness is cast into an infinite horizon of the historical dialectic where the mediator is no longer the dynamic of Self-Awareness<\/em> but the Absolute Mediation of the Specific<\/em> as substratum-sive<\/em>-subject. Broadly following a Marxist analysis, materiality, as the body and its intimate connection with the reality of the intelligible flow, is transcribed to the material conditions of a society.<\/p>\n\n\n\n

My simple diagrams I think put into relief these central distinctions. In Nishida people make society, the formative energy coming up from a sort of abgrund <\/em>of Absolute Nothingness; whereas with Tanabe it is the historical dialectics of a society that is formative of its people. Tanabe\u2019s ethics argues that the society, or state, must act to emancipate its subjects, thus establishing the conditions for a Bergsonian open society. Sadly however, Tanabe\u2019s logic was far too amenable to the ultra-nationalist discourse, and Tanabe himself fell prey to the social pressure of a state at war, applying his standpoint to argue in favour of Japanese supremacy. But as Heisig argues, Tanabe\u2019s troubling foray into politics is a betrayal of his own system, the specific<\/em>, so the state, must remain fundamentally relative and non-absolute.<\/p>\n\n\n\n

3. Thee Critics<\/em><\/strong><\/p>\n\n\n\n

This brings me to the three critics of Nishida that are implied by Tanabe\u2019s logic of the Specific<\/em>. Firstly, and following Nishitani\u2019s analysis we get several pairs of oppositions:<\/p>\n\n\n\n

Tanabe<\/strong><\/td>
<\/td>		Nishida<\/strong><\/td><\/tr>
Acting is the basis of his standpoint<\/td>ontologic<\/em><\/td>Seeing is dominant<\/td><\/tr>
Absolute Nothingness as a differential within absolute mediation<\/td>ontologic<\/em><\/td>Absolute Nothingness seen within a metaphor of integration.<\/td><\/tr>
leads to<\/strong><\/em><\/td>
<\/td>		leads to<\/strong><\/em><\/td><\/tr>
A dialectic with an essentially irrational historical reality.<\/td>epistemic<\/em><\/td>A coherent movement towards a deepening self-awareness and the consequent intuition of an essentially intelligible world.<\/td><\/tr>
God then would be always over the horizon of history. Religion and philosophy can never meet.<\/td>moral consequence<\/em><\/td>Religious experience is just this direct union with this intelligible world. ( a seeing by becoming)<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Secondly, due to the \u2018integral\u2019 and so positive standpoint, Nishida has to resort to a view of anti-value in order to take account of the problem of evil. However, anti-value seems incapable of being incorporated into a system grounded on Absolute Nothingness. Tanabe sums up this critic with a question:<\/p>\n\n\n\n

Is it really possible for the principle of anti-value as self-negation to be included in the self-aware system of the universal which takes the self-awareness of absolute nothingness as its final principle?<\/em>7<\/sup><\/a><\/p>\n\n\n\n

Thirdly, Nishida\u2019s critic of the Kantian and phenomenological perspectives is put in question. For Tanabe, Kant\u2019s consciousness-in-general<\/em> must be historically conditioned. Nishida\u2019s integration of the Kantian concept, giving it an epistemological role, where the structure of the Intelligible Universal is reflected within the Universal of Judgement as consciousness-in-general<\/em>, necessarily results in a trans-historical view of Ideas, and yet Ideas must be conditioned historically. This also leads Nishida to critic Husserl as being unable to offer a similar constitutive role for the Transcendental Pure Ego. For Tanabe, in contrast, this is a strength for phenomenology, since it represents a \u201cvalid restriction in reference to Husserl\u2019s position which avoids falling victim to the problem of mystical intuition.\u201d8<\/sup><\/a><\/p>\n\n\n\n

4. A syncretic enaction.<\/strong><\/em><\/p>\n\n\n\n

The syncretic method seeks to honour an essence of justice in the standpoints of my interlocutors, whilst allowing for a free hermeneutic. I take my inspiration from the 12th<\/sup> Century Korean Buddhist monk Chinul, who successfully brought together the conflictual positions of the subitist and gradualist traditions, helping to establish Korean Son. Indeed the conflict between Tanabe and Nishida seems not so far removed from this ancient division, leading me to question: are we not consistently faced with an essential dichotomy that reiterates itself in many faces? Is not the conflict between Husserl and Heidegger and the mutual critic between Derrida and Levinas just further facets of this? However the conflict, or should I say complementarity,<\/em> between Nishida and Tanabe, takes on a new depth. Perhaps this is a function of their embrace of Absolute Nothingness as structuring principle. So is it possible to offer some justice to both parties?<\/p>\n\n\n\n

Going back to the simple schematics of these two philosophical systems, I have given myself the problem of finding a syncretic mediation.<\/p>\n\n\n\n

\n
\"\"<\/figure>\n<\/figure>\n\n\n\n

I take both Tanabe and Nishida as holding onto a rather two dimensional vision in their respective logics, and I think here, we can add another dimension, with the addition of a new locus of Absolute Mediation that acts between a modified version of their systems. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

I propose that the locus of this mediation is non other than our ordinary egoic self, and by eventual extension of self-awareness, our whole singular individual, and social collective, self. Such an eventual extension would of course rest on a horizon of possibility. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

But to propose that the locus of mediation between a concrete, material and immanent locus, represented in broad terms by Nishida\u2019s insight, and an over arching locus of the Specific<\/em>, represented again in broad terms by Tanabe\u2019s insight, implies a triune mediation which has the benefit of situating every human being in a locus of responsibility and response-ability. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Such a standpoint would necessarily modify Husserl\u2019s Transcendental Ego too, since the transcendental horizon here is not a pure ego, acting as an epistemological foundation, but rather the Erschlossenheit <\/em>or diss-closure of a mediating role implicit with Being.<\/em> <\/p>\n\n\n\n

\n
\"\"<\/figure>\n<\/figure>\n\n\n\n

This three fold model also includes three levels of historicity: social, (bio)physical<\/em> and egoic<\/em>, with their respective time frames. Each of these histories are taken as the traces<\/em> of their respective mediations in time. As form accumulates around these traces, identity coalesces, closing off the unfolding meditation into semi rigid patterns. And this movement could be interpreted as Verfallen <\/em>in the Heideggerian sense. This suggest then an initial task<\/em> would be the releasing of the hold of identification with the trace<\/em>, or rather, with a with a singular interpretation of its identity-sive<\/em>-meaning. So a role for hermeneutical historiographies, introspective analysis and multi-focal sciences seems to be afforded here. Since the three loci form a relational nexus, or to use Buddhist terminology, are dependently co-original, we need to become sensitive to the whole extent of this nexus. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

This is what I term as Relation. <\/em>I don\u2019t know if this is possible, but I assume here that this three fold structure is by far not the full extent of the reality in which we participate. This assumption, an article of faith <\/em>perhaps, is the transcendent part to Relation<\/em>, and it may oblige me to work to see this three way mutual mediation begin to be consciously enacted, rather than, as at present, to be dissonantly unfolded in the ignorance of it. Relation<\/em> is not an option it is an minimal ontological reality, the current ecological and social crisis is but evidence of the ignorance of this fact. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

In the conscious enacting of the three fold mediation, perhaps an apperception of further horizons of deepening relations will arise, the visions of which it may be appropriate to situate as Religious.<\/p>\n\n\n\n

1<\/a> Heisig, J.W. Philosophers of Nothingness: An Essay on the Kyoto School. Nanzan Library of Asian Religion and Culture. University of Hawaii Press, 2001, 7.<\/p>\n\n\n\n

2<\/a> Nishida, K. An Inquiry into the Good. Translated by M. Abe and C. Ives. Yale University Press, 1992, 19.<\/p>\n\n\n\n

3<\/a> Ueda, S. \u2018Pure Experience, Self-Awareness, \u201cBasho\u201d\u2019. \u00c9tudes Ph\u00e9nom\u00e9nologiques 9, no. 18 (1993): 63\u201386 – https:\/\/doi.org\/10.5840\/etudphen19939183, p70<\/p>\n\n\n\n

4<\/a> Fredericks, J., ed. \u2018Philosophy as Metanoetics, An Analysis\u2019. In The Religious Philosophy of Tanabe Hajime: The Metanoetic Imperative. Studies in Japanese Philosophy. Chisokud\u014d Publications, 2020, 58.<\/p>\n\n\n\n

5<\/a> Tanabe, H. \u2018The Third Stage of Ontology\u2019. Translated by Satoshi Urai and Sova P. K. Cerda. European Journal of Japanese Philosophy 7 (2022): 361\u2013410, 395.<\/p>\n\n\n\n

6<\/a>Ibid<\/em>., 399.<\/p>\n\n\n\n

7<\/a>Ibid., <\/em>298-299.<\/p>\n\n\n\n

8<\/a>Ibid., <\/em>301.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Introduction. This paper represents what is very much a work in progress, so I request your forgiveness in advance for the rather sketchy nature of its propositions. Ironically though, the spectre of incompleteness is already present, and a resolution to the prickly embrace of Nishida and Tanabe will, perhaps, forever rest on a far horizon. 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