Article on Japanese philosophers and discuss blog published by the logic of Japan.
Japanese philosophers and the logic of Christian Martorella
August 10, 2010. The golden age of Japanese philosophy reached its zenith in the first half of the twentieth century, and coincided with the revolt against the Western cultural model (1). The idea that Japanese culture should have its own independent thought was strongly supported by Japanese philosophers, however, the result corresponded to a synthesis of European philosophy with the Eastern tradition, that philosophy with the development of Japan-European Union (tetsugaku) \u200b\u200bthat was already been established in the previous century by Amane Nishi (2). In this context fits
analysis and critique of the logic advanced by the Western Japanese philosophers (3). Since the principle of non-contradiction of one of the basic logic of Western thought, it is natural that it is also one of the claims. The most authoritative critics of the principle of non-contradiction in contemporary Japanese philosophy was expounded by Nishida Kitaro (1870-1945).
Nishida's thought is not an isolated attempt to process the Japanese philosophy, but on the contrary, owes much to the German idealist philosophy, especially Hegel, Fichte, Schelling, Schleiermacher, but also to Kant, Hume, Locke, Spinoza, Leibniz, Schopenhauer , Lotze and Hartmann (we have some documentation in the diaries and correspondence that we witness his interests) (4). We know what
Nishida was involved in the study of philosophical texts in Europe, it has become legendary figure of his scholar who spent his nights immersed in reading. There is therefore no reason for surprise if you find Nishida in a revival of Hegel in opposition to the principle of non-contradiction (5).
For Nishida, the contradiction is part of the dialectic of reality. Since the constitutive contradiction of being, it can not be regarded as something apart. The contradiction should not be excluded from reality, so how do you interpret the common sense, as it is placed just inside. So Nishida test a real sense of rejection of the contradiction as presented by the Western tradition. It also showed how Löwith, we had to wait Hegel and Nietzsche to happen because a profound change in philosophy in the West.
The historical fact that for thousands of European philosophy has remained unchanged in principle, can not pass unnoticed. And the thought that these forms of thought have come to join the common Western thought. This sedimentation has become so deep and ancient that go unnoticed. Finally, it is believed that certain things were actually a reflection of reality.
While the West was settled this situation, Japan turned its philosophy attention to itself. Miki Kiyoshi, a student of Nishida, is the author of a unique philosophical text entitled Kosoryoku no ronri (6) (The logic of the conception of thought) which examines the historical development of ideas in the world and their ability to interact with reality.
So the strength of the principle of non-contradiction has more historical reasons and logical-philosophical. Nishida was fully aware of this and decided to use a terminology that distinguished the Western logic of the logic of Japan. He coined the term toyoteki ronri, literally "Eastern logic." Here there is no question of translation as the word means ronri logic, and indicates precisely the logic as understood in the West, namely the study of the conditions of correct reasoning.
In Nishida's thought there were several stages of evolution. The latter is formed by the development of a "logic of place" (basho no ronri), an alternative to traditional Western logic and reworking of contemporary philosophical thought. The logic of place (basho no ronri) also means "the identity of contradictions" (mujunteki Doitsu). In fact, according to Nishida one and the many points of view are only two of the same reality (7).
He also speaks of a determination of a linear and circular determination, which are also different aspects of the same reality. Nishida discusses the concept of space and time. The common thought sees time as linear, it goes from past to future. But if the past is what has been, and the future is what is to come, this, given the past and the future, it makes no sense.
This can not be determined from past and future in this way. What we know is only the present moment. Thus, the present, past and future exist simultaneously. Since simultaneity is the characteristic of space, according to Nishida also time and space. So the time may be determined in two ways, one linear, represented by a vertical line, the other from a horizontal space, represented by a circle closes. "The outside is the inside, The interior and exterior, one is the manifold, the manifold is the one "is the claim that Nishida considers essential. If, for Kant, time is the sense of internal space and the external sense, then, Nishida second, the interior will form within the time and the outside shape in space.
The logic of the place offers an alternative to the linear conception of time considering the time and space in a circle. In this way, even the logical operations are distorted. The modus ponens, for example, implies a linearity that Nishida's logic does not give so easily. Nishida will not stop an epistemic evaluation, but extend these observations and historical considerations social. The opposition individual / company will be given to internal and external relations, therefore an identity.
As you can see, the abandonment of the principle of contradiction provides a rejection of the principle of identity. In Nishida's philosophical system is very clear exposition contradictory identity that is unthinkable without sacrificing the principle of identity. Specifically we will see in the next paragraph, the refusal by the Japanese philosophy of the principle of identity. After
Nishida other major Japanese philosophers have followed this distinction between Western logic (which is taking the principle of non-contradiction) and Eastern logic (which is not accepted the principle of non-contradiction). Miki Kiyoshi (1897-1945), a student of Nishida, developed a highly original logic speculative. Based on studies by Pascal (8), and recognize the distinction between spirit and spirit de finesse de géométrie, Miki tried to develop a logical alternative to the logic of reason to explain the power of ideas put to work in the formation of world history. Kosoryoku no ronri (The logic of the conception of thought) (9) is the most significant work that makes this philosophical view of Miki Kiyoshi. Even
Tanabe Hajime (1885-1962) departed from the logic nishidiana to criticize the Western logic. But the initial formation of Tanabe is also strongly full of interest for philosophy of science. In studies devoted to the philosophy of science, as gairon Kagaku (Introduction to the Philosophy of Science) (10), he proves to maneuver skillfully in epistemology. But as has happened to other Japanese philosophers, you will soon realize that Western logic is not compatible with Japanese thinking.
For Tanabe, like Nishida, the contradiction is resolved in an indissoluble unity. But Tanabe stands out immediately from the solutions proposed by Nishida, and produces a logic alternative. The intent of Tanabe is clearly to oppose the solution nishidiana proposing a new development. According to the philosophy of Tanabe Hajime
must provide for mediation between philosophical logic and irrationality of reality. We can not be content to remain spectators of the contradictions of the world. This logic will be the "dialectic of absolute mediation" (no Zettai baikai benshoho). The "logic of species" (shu no ronri) developed by Tanabe replaces the "logic of place" Nishida. According
Tanabe, Nishida mistake when analyzing the individual and the universal regardless of who is mediating between these species (shu). Tanabe believes that it has corrected the logic Nishida, but still considered a follower of the philosopher of Kamakura. Tanabe through the "logic of species" comes to a definition of political history dello stato che sarebbe mediatore fra l'universale, l'individuale e la cultura. Così Tanabe crede di aver dato concretezza alla logica di Nishida che rischiava di restare troppo astratta. Ma gli eventi del conflitto mondiale colpiranno profondamente Tanabe che sottoporrà il suo sistema a una revisione. Egli ritiene di aver dato troppa importanza allo stato nazionale, dimenticando i punti di partenza.
Anche in Shu no ronri no bensho (La dialettica della logica della specie) (11) sono espressi questi ripensamenti. Nella sua autocritica, Tanabe affermerà che la sua logica era eccessivamente permeata del principio di identità, trascurando la relativizzazione di ogni prospettiva (ciò che Nishida aveva fatto in modo superbo). Perciò egli will arrive with no tetsugaku Zangedo Toshie (Philosophy as a penance) (12) to a philosophy that shows the limits of reason compared to existence. In this work, Tanabe shows evil as an absolute good perspective of the individual. Instead, see and recognize the diversity would be an act of freedom that would allow for the peaceful existence of human beings. The story of philosophical
Tanabe is therefore troubled. The game ends in a science studies approach to life. But he leaves us a system that allows a logical alternative and ethical and historical implications that flow from it. Even
Takahashi Satomi (1886-1964), author of an essay on Edmund Husserl (13) and translator of Henri Bergson (14), was involved in the Japanese logic. Takahashi different dialectical systems recognized and attempted a synthesis. The results are collected in his book dedicated to this specific problem: I benshoho (The dialectic wraparound) (15). The dialectic of Takahashi Satomi incorporates the Hegelian dialectic, the dialectic nishidiana, but also the formal logic, in a bold and unprecedented attempt of synthesis. As expressed by the name of "dialectical wraparound" includes all developed by the dialectic of Eastern and Western philosophies. The proposed
Watsuji Tetsuro (1889-1960) is even more original (16). He says in Fudo: ningengakuteki kosatu (The climate: analysis of human nature) there is a close relationship between nature and human character. The influence of different climates would lead to the formation of different cultures (17). Watsuji recognizes the climate of the typhoon, a desert climate, a climate of the prairie that correspond to the cultures of the Far East, Middle Eastern and Western Europe. The end
sensitivity and passion, a sense of resignation towards destiny, dignity, tenacity of the Japanese are understandable, according Watsuji, through the influence of the climate of the typhoon. Watsuji, however, does not omit to say that human existence is also strongly influenced by social relations. The thought of Watsuji, then flows into a philosophical system that determines the man as a product of two forces, a naturale e l'altra sociale. In questo sistema, come in quello di Miki, le leggi del pensiero sono il prodotto di processi ambientali, storici e sociali. Quindi i principi della logica non sono considerati come assoluti e indipendenti dalla realtà.
Anche Mutai Risaku (1890-1974) ha cercato di costruire una logica per il pensiero orientale. Partito dall'intenzione di elaborare una logica per il pensiero di Nishida (18), Mutai si accorse dell'ampiezza del suo lavoro e delle implicazioni che ne derivavano. Mutai critica l'opinione che la logica occidentale rappresenti la forma più corretta del pensiero (19). Secondo Mutai Risaku, la logica occidentale è semplicemente una costruzione che è congeniale al modo di pensare degli occidentali. In this suit opposing a logic of intuition, but also Nishida had often spoken of intuition, and so many other Japanese philosophers.
In this article, which is the reworking of earlier texts already published and discussed, we have shown the positions of some Japanese philosophers on the question of logical form. In conclusion, according to these authors there is no "universal logic, and certainly it is not that developed and offered in Europe and America. In fact, the Western logic is merely one of many possible forms of logic, and this has dramatic consequences of historical and political, as it is easy to ascertain.
Notes 1. Frattolillo, Oliviero, Japan and the West: from the symposium on the cultural revolt of post-modernity, L'Orientale Editrice, Napoli, 2006.
2. Takano Choei was to suggest the first translation of the word Western philosophy (from the greek philosophia). It was his intention to make the meaning of a "general and fundamental knowledge." So gakushi coined the term, roughly translated as knowledge, wisdom and teaching. But in 1874 it was decided to officially adopt the word invented by the philosopher tetsugaku Nishi Amane (1829-1897). The new term was composed of two kanji: tetsu (wisdom) and gaku (Science). See Nishi, Amane, Nishi Amane zenshu, Nippon Hyoronsha, Tokyo, 1944.
3. The similarities and differences Japanese philosophy have already been explained in the following: Martorell, Christ, the truth is the place. Convergences and divergences between Japanese and Western philosophy, in "Diogenes philosophers today," No. 4, Year 2, June-August 2006, pp.14-19.
4. Nishida, Kitaro, Nishida Kitaro zenshu bekkan 1, Nikki, Iwanami Shoten, Tokyo, 1951, p. 4.
5. The value of the Hegelian dialectic from a logical point of view read Marsonet, Michele, Logic and Language, vol.1, Pantograph, Genova, 1993, p. 59.
6. Miki, Kiyoshi, no Kosoryoku ronri, Iwanami Shoten, Tokyo, 1946.
7. See Nishida, Kitaro, Nishida Kitaro zenshu, Iwanami Shoten, Tokyo, 1949, vol. 7, p. 204 and vol. 1, p. 86.
8. Miki, Kiyoshi, Pascal's okeru ningen no kenkyu, Iwanami Shoten, Tokyo, 1980.
9. Miki, Kiyoshi, no Kosoryoku ronri, Iwanami Shoten, Tokyo, 1946.
10. Tanabe, Hajime, gairon Kagaku, Iwanami Shoten, Tokyo, 1918.
11. Si consulti Tanabe, Hajime, Tanabe Hajime zenshu, Chikuma Shobo, Tokyo, 1976.
12. Tanabe, Hajime, no toshite Zangedo tesugaku, Iwanami Shoten, Tokyo, 1946.
13. Takahashi, Satomi, no genshogaku Husserl, Nipponsha, Tokyo, 1931.
14. Bergson, Henri, Busshitsu to kioku, Iwanami Shoten, Tokyo, 1936.
15. Takahashi, Satomi, Ho benshoho, Risosha, Tokyo, 1947.
16. Watsuji, Tetsuro, Tetsuro Watsuji zenshu, Iwanami Shoten, Tokyo, 1992.
17. Watsuji, Tetsuro, Fudo: ningengakuteki kosatu, Iwanami Shoten, Tokyo, 1979.
18. Mutai, Risaku, no Basho ronrigaku, Kobundo, Tokyo, 1944.
19. Mutai, Risaku, Shisaku to kansatsu, Keiso Shobo, Tokyo, 1971.
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