The Self-Overcoming of Nihilism by Keiji Nishitani

By Keiji Nishitani

In faith and Nothingness the major consultant of the Kyoto tuition of Philosophy lays the root of inspiration for an international within the making, for a global united past the variations of East and West. Keiji Nishitani notes the irreversible development of Western civilization to nihilism, and singles out the conquest of nihilism because the activity for modern philosophy. Nihility, or relative nothingness, can basically be conquer via being radicalized to vacancy, or absolute nothingness. Taking absolute nothingness because the primary idea in rational reasons of the japanese adventure of human existence, Professor Nishitani examines the relevance of this idea for modern existence, and particularly for Western philosophical theories and spiritual believes. in every single place his simple purpose is still a similar: to direct our glossy problem to a answer via this insight.

The problem that the idea 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 solidarity the main of fact and the main of salvation. within the strategy, one conventional Western suggestion 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 historical past itself.

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Extra resources for The Self-Overcoming of Nihilism

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The path leads further toward Christ, the God-man, or the overman, the man­ God, and one can no longer stand firm on the basis of things human. 4 What these figures have in common-at least in the realm of spirit-with the medieval spiritualists is obvious . This is not to say that they are medieval; they are more modern than anything else . Dostoevsky and Nietzsche by no means solved everything, but there is no doubt that through their struggle they turned the Euro­ pean spirit in the direction of what is its profoundest dimension .

Hegel had developed ideal­ ism to the point of an absolute idealism, leaving realism no choice but to assume a radical-and even violent-form in its counter claims. Such was the atmosphere of the period marked by thinkers like Feuerbach, Bruno Bauer, Stirner, Marx, and Nietzsche-as well as Kierkegaard . And even today their radical realism an is­ sue for us. The absolutenes s of Hegel's absolute idealism comes down, roughly speaking, to this. Hegel's philosophy is a philosophy of spirit, where spirit in its self-conscious aspect contains reason, whose content in turn is the Idea (Idee) .

Only by the necessity of cause and effect imposed by the acknowledging these bonds can an order entirely different from that of nature open up for us. The key to this is the unreality-ideality­ of time and space. This is the key to all true metaphysics, as Kant taught in his theory of a priori intuition. According to Schopen­ hauer, the rigorous distinction between the real and the ideal is the precondition for understanding ourselves and the essence of things as blind "will to life," and also for intellect to be truly liberated from that blind wil l in the direction of ideality.

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