An Inquiry Into the Good

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Yale University Press, Jan 1, 1990 - Philosophy - 184 pages
4 Reviews
A translation of Nishida's earliest book which represented the foundation of his philosophy - reflecting both his study of Zen Buddhism and his thorough analysis of Western philosophy. The book provides an account of this 20th-century Japanese philosopher's ideas.
  

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Review: An Inquiry into the Good

User Review  - Harm - Goodreads

Argh! Such a peculiar book. I read it over the span of many months, and didn't really get into it. Eastern thought expressed in Western language. Very difficult to follow at times. Though as far as I ... Read full review

Review: An Inquiry into the Good

User Review  - Tye Patchana - Goodreads

Not as in-depth as I had thought it would be given the reviews. There are some interesting points that show consciousness in a new light. Some points seem to be handled better than others, however. An ... Read full review

Contents

4 Intellectual Intuition
30
God as Reality
79
THE GOOD
85
Conduct 1
87
Conduct i1
92
The Freedom of the Will
95
A Study of Conduct in Terms of Value
100
Theories of Ethics 1
103
The Motivation of Good Conduct The Form of the Good
132
The Goal of Good Conduct The Content of the Good
136
Perfect Good Conduct
142
RELIGION
147
The Religious Demand
149
The Essence of Religion
153
God
158
God and the World
167

Theories of Ethics n
107
Theories of Ethics 1n 11 1
111
Theories of Ethics 1v
115
The Good Energetism
122
The Good as a Unity of Personality
127
Knowledge and Love
173
Select Bibliography
177
Index
181
Copyright

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About the author (1990)

Generally considered Japan's first major modern philosopher, Nishida Kitaro was the founder of an approach to philosophy that usually is identified as the Kyoto School. Born near Kanazawa, where he was a childhood friend of D.T. Suzuki, Nishida attended Tokyo University and upon graduation became a country high school teacher. During this time, he was drawn to Zen Buddhism as both a philosophy and a way of life. Simultaneously, he deepened his readings in Western philosophy, especially German idealism, psychology, and American pragmatism. In 1910 he took an appointment at Kyoto University, where he taught until his retirement in 1928. His first work, Zen-no-kenkyu (A Study of Good) (1911), features his early ideas, explaining the relationships among thought, reality, ethics, and religion. He continued to write books, mainly in the form of related essays, until his death in 1945. Nishida's philosophy often is classified into three periods. In the early period (1910-1917?), he emphasized the analysis of "pure experience", attempting to show a common drive to unity in the experiences underlying the formation of science, art, morality, and religion. In his second, transitional period (1917-1927?), he studied the philosophies of the German Neo-Kantians and turned to an interest in the logical structure of judgment instead of the psychological roots of experience. Fine-tuning his ideas in Intuition and Reflection in Self-Consciousness (1917) and The Problems of Consciousness (1920), he concluded that the ultimate basis of consciousness is "absolute free will." This shift led to his third period (1927-45), during which he developed his "logic of place," a systematic attempt to characterize the contextual structures within which judgments (empirical, idealistic, and ethical-aesthetic-religious) are formed. He later extended this view to cover the historical world. Although sometimes criticized for his artificiality, and, despite various twists and turns in his philosophical career, Nishida consistently strove to articulate a philosophical system that would incorporate the insights of both Western and Asian thought.

A student of D. T. Suzuki, Hisamatsu Shin'ichi, and Nishitani Keiji, Abe Masao is the member of the Kyoto School who has been most active in personally interacting with Western philosophers and theologians. His essays draw on a variety of sources in an effort to make East and West more intelligible to each other and to push both traditions to new philosophical and religious insights.

Christopher Ives is professor and chair of religious studies at Stonehill College.

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