Hajime Tanabe
Tanabe Hajime ( born February 3, 1885 in Tokyo, † April 29, 1962 same place ), is a Japanese philosopher, disciple Shinran, Nishida Kitaro and Martin Heidegger.
- 3.1 Primary Sources
- 3.2 secondary literature 3.2.1 General
- 3.2.2 Hajime Tanabe
Life
Tanabe, the westernmost among philosophers of modern Japan, is a student of the philosopher Kitaro Nishida Tokyo's (1870-1945), whose successor he has also been significant, and Raphael of Koeber ( 1848-1923 ). In 1904 he participates in the Tokyo Imperial University to study mathematics, which he gives in favor of a philosophy soon. In 1913, he begins at the Imperial University of Tohoku natural philosophy and philosophy of science to carry forward ( according to Kant ). In 1919 he obtained by the mediation of his Japanese teacher, the reputation of an assistant professor at the Imperial University of Kyoto.
In the years 1922-1924 he is in Germany, at the time he at the universities of Berlin with Alois Riehl ( 1844-1924 ) in Heidelberg with Heinrich Rickert ( 1836-1936 ) and Freiburg in Breisgau in Edmund Husserl (1859 - 1938) studied. In Freiburg he learns Martin Heidegger (1889-1976) and Oskar Becker (1889-1964) known as assistants Husserl.
Tanabe reported that he, when he came to Germany, a " dissatisfaction " carried with him. She lay, as he writes in his fundamental essay Todesdialektik in Heidegger Festschrift 1959, in the fact that it was " probably been relatively rare" in the West in the contrast to Eastern philosophy, " that the death of as the basic problem has become philosophical thought questionable. This has been a point out in the Western philosophy can not agree with our East Asian thinking. "(P. 93) He continues that" the idea of the expansion and development of power menschlichens of life, which is mainly based on modern thought and it through there, " the Japanese thinking as " a strange, empty talk " had appeared. He refers in firmness to the each Japanese ( Buddhist ) religious consciousness mediated fact that in the "Thinking of the inevitable, mysterious death is the transience and frailty [ of menschlichens ] life [ us ] through and through ." This dissatisfaction, speaks of the Tanabe, he wore since he had begun " to study Western philosophy " (p. 94) around with him. When he in 1922 and 1923 in Freiburg Breisgau received in the early thirties, the opportunity to attend lectures of the former lecturer Martin Heidegger, he was " deeply moved that in his [ Heidegger's ] thinking a self- deliberation to the death for the center philosophy has become ". This self- deliberation on death, Tanabe emphasizes, supports the philosophy of " from scratch". He explains that he had won by the lectures Heidegger the impression " that is found just here a way to the philosophy I am looking for. So I 've only learned the way of philosophizing by Professor Heidegger. In this sense, he is my real teacher. "
1926 takes place Tanabe appointment as successor Nishida Chair at the University of Kyoto. The main area of thinking efforts Tanabe forms in the forties (1931-1940) Hegel's philosophy, the paradigmatic in a seminal essay ( to Hegel's doctrine of the judgment. Hegel studies. Vol. 6, pp. 211-229. Together with the translated in the years 1958 to 1962 teaching in Japan Fink and Heidegger student Hartmut Buchner of the Kyoter Tanabe student Koichi Tsujimura ) until 1971 could be made available to a German audience. In 1945 he creates as a result of reaching the age limit be professorship down, now appears Tanabe in the consciousness of the philosophical community as the leading representative of the Nishida - school, he leaves the university. After entering the Japanese surrender to Tanabe retreats into the mountains, where he reflects in seclusion on the possibilities and conditions of metanoëtischen philosophizing with this after- thought, the second phase of his philosophy, the incoming reception is still pending by the Western philosophy begins.
Work
East -oriented phase - logic of types
Hajime Tanabe is on the religious and philosophical traditions of the teachings of Mahayana Buddhism ( 100 BC - 300 AD), a second historical development phase of Buddhism, as later by the Japanese thinkers Shinran ( 1173-1263 ) and Dogen Eihei Kigen Zenji (1200-1253) were interpreted and transmitted. In this tradition, standing, he in a first ( eastern ) phase of his philosophy emerges as a representative of a philosophy of absolute nothingness. His claims according to his philosophy is to pose as a combination of Eastern and Western thought. As a student and successor Nishida who knows committed its intellectual heritage, it indicates a "weakness" ( howler ) in its philosophy, which he seeks to overcome in his thinking. Although Nishida explains Tanabe, arrested in its systematic unfolding of a thought of absolute nothingness, as a synthesis of Western being philosophy and Eastern Nothing doctrine, this trying to elevate into a pure experience, he remain the intuition of the moment, because, according to Tanabe, an intuitive grasp of this nothingness itself, intended as an absolute, miss.
Western-oriented phase - Metanoëtische philosophy
The word Metanoëtik is a dreigliederiges Greek compound, consisting of the adverb μετα ( behind, after ), the verb νοεω (, notice 1 notice, perceive; 2 recognize; 3, see, understand 4, 5 superior, consider, think, remember ) and the Postfixum - ικος ( - ικη, ικον; denotes a membership ) is. The νοεω derived from the verb nouns νοος and νους mean one sense, senses, thinking power, understanding, reason, mind, insight, wisdom; 2 soul, heart, mind, mindset; 3 thought, opinion, desire, intention, will. As understanding, reason, wisdom, insight, spirit they have entered into both the philosophical and the theological term Western world. The newly formed concept Metanoëtik, the first of the religious scholar Karl Francke related ( Metanoëtik. The science of the altered through the redemption thinking. Leipzig 1913), experienced a similar formation due to the already existing and used philosophical terms of the noetic and the dianoetic (see Klaus Oehler: the doctrine of the noetic and dianoetic thinking of Plato and Aristotle, A contribution to the study of the history of consciousness problem in antiquity Munich 1962).. .
The standing philosophical and religious philosophy ( Francke ) Intention own formation of the word Metanoëtik can therefore, when it is in this disciplinary context of a noetic ( intellectual ) thought and a dianoetic ( rational ) thinking, Tanabe be called a post- thinking on the thinking efforts the encounters one belonging to a purely transmundane something and highlight it tries, which is either spatially or temporally behind by the human mind or human traversed by insight reason (mind). It is for this reason, not with the religious and philosophical notion of a μετανοια - change of mind, repentance, penance (of μετανοεω - change his mind, sorry derived repent, even μεταγνοια, μεταγνωσις ) to be confused, because its meanings is theologically in the course of the early Christian could transform thinking through the corpus novi testamenti Grace to change of mind, repentance, conversion, whose Christian practice in the world remains arrested.
Philosophically it could be said emphatically that a little backward ( spatial) any human insight or after (in time) every human understanding Lying is referenced by a but -time, in ignorance of the Francke, East Asian re-creation of Metanoëtischen, which describes itself as either God or Nothing can be brought to term and, language and development. In this sense, it seems logical logical that the philosophical program of a Metanoëtik on an "absolute nothingness" ( " encountered mundane nothingness" in contrast to a merely and withdrawal ) refers.
In summary it can be said that in Tanabe Accidental creation of the term Metanoëtik as he imagines as Metanoëtik in his work philosophy that akzentuelle emphasis on a ( probably time -to-understand in heideggerschem sense ) use of a possible insight ability of humans is that if all his worldly deeds, actions, projects have a final end found, put him on an "absolute nothing" which is his death, in his " endurance " (Japanese nin ) the resurrection is to find and is ready for him.