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    Chiasmatic Chorology: Nishida Kitaro's Dialectic of Contradictory Identity

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    Genre
    Thesis/Dissertation
    Date
    2008
    Author
    Krummel, John
    Advisor
    Nagatomo, Shigenori
    Committee member
    Ayoub, Mahmoud
    Mohanty, J. N. (Jitendra Nath), 1928-
    Department
    Religion
    Subject
    Philosophy
    Religion, Philosophy of
    Religion, History of
    Kyoto School
    Mahayana
    Nishida
    Hegel
    Dialectic
    Dualism
    Permanent link to this record
    http://hdl.handle.net/20.500.12613/3666
    
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    DOI
    http://dx.doi.org/10.34944/dspace/3648
    Abstract
    In this philosophical work I explicate Nishida Kitaro's dialectics vis-à-vis Mahayana non-dualistic thought and Hegel's dialectical philosophy, and furthermore in terms of a "chiasmatic chorology." Nishida's work makes ample usage of western philosophical concepts, most notably the terminology of Hegelian dialectics. Nishida himself has admitted affinity to Hegel. And yet content-wise the core of Nishida's thinking seem close to Mahayana Buddhism in its line of thought traceable to the Prajñaparamita sutras. The point of my investigation is to clarify in what regard Nishida's dialectic owes allegiance to Hegel and to Mahayana and wherein it diverges from them. Moreover to what extent is Nishida's appropriation of Hegelian terminology adequate in expressing his thought? The work explicates the distinctive aspects of Nishida's thinking in terms of a "chiasmatic chorology" to emphasize the inter-dimensional and placial complexity of the dialectic. In summary two overarching concerns guide the work: 1) The relation of Nishida's dialectic to its forebears -- Mahayana non-dualism and Hegelian dialectics --; and 2) The distinctness of that dialectic as a "chiasmatic chorology." The work concludes that while Nishida, in his attempt to surmount the dualism of Neo-Kantianism, was led to Hegel's dialectic, the core ideas of his dialectic extend beyond the purview of Hegelianism. Contentwise his dialectic is closer in spirit to Mahayana. While Nishida admits to such commensurability with key Mahayana doctrines, his thought nevertheless ought not to be confined to the doctrinal category of "Buddhist thought" both because of its eclectic nature that brings in elements drawn from western and eastern sources, thereby constituting his work as a "world philosophy"; and because of its creative contributions, such as the formulation of basho and its explication in dialectical terms. What cannot be expressed adequately in terms of Hegelian dialectics is the concrete chiasma of what Nishida calls his "absolute dialectic." Moreover its founding upon the choratic nature of basho not only escapes the grasp of Hegel's self-knowing concept but extends beyond previous formulations within Buddhism.
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