By Keiji Nishitani
In faith and Nothingness the major consultant of the Kyoto institution of Philosophy lays the basis of suggestion for a global within the making, for a global united past the variations of East and West. Keiji Nishitani notes the irreversible pattern of Western civilization to nihilism, and singles out the conquest of nihilism because the job for modern philosophy. Nihility, or relative nothingness, can in basic terms be triumph over via being radicalized to vacancy, or absolute nothingness. Taking absolute nothingness because the primary proposal in rational factors of the japanese adventure of human lifestyles, Professor Nishitani examines the relevance of this concept for modern existence, and specifically for Western philosophical theories and non secular believes. in every single place his simple purpose is still an identical: to direct our glossy hindrance to a solution via this insight.
The problem that the concept of Keiji Nishitani provides to the West, as a contemporary model of an jap speculative culture that's each piece as previous and as variegated as our personal, is one who brings into cohesion the main of truth and the primary of salvation. within the method, one conventional Western concept after one other comes less than scrutiny: the dichotomy of religion and cause, of being and substance, the private and transcendent notions of God, the exaggerated position given to the understanding ego, or even the Judeo-Christian view of heritage itself.
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Extra resources for The Self-Overcoming of Nihilism
The cannot become truly free. In other words, intel lect remains fettered to the controls of blind will. As Schopenhauer writes in the appen dix of Parerga and Paraiipomena I : T h e basic reason why [Fichte, Schelling a n d Hegel] could not achieve anything substantial in philosophy is that in them the intellect did not become free, but rather remained under the control of the will. In such a condition the intellect can achieve an extraordinary amount for the wi ll and its purposes-but in philosophy, as for art, nothing.
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.
One can follow Kierkegaard and Nietzsche in calling it a matter of thinking "with passion" (ieiden schaftlich), or else Heidegger, when he tries to understand being through moods or pathos (stimmungsmassig) . Here subjectivity in the true sense appears for the first time: the standpoint arises in which one strives resolutely to be oneself and to seek the ground of one's actual existence . It is also here that nihiiity is revealed for the first time . By being thrown into nihility, the self is revealed to it self.