Paper short abstract:

This proposal discusses different Japanese notions that refer to the ephemeral from its aesthetic point of view. The aim is to recognize in the ephemeral a necessary source for individual and social consciousness, which implies an ethical understanding.

Paper long abstract:

This proposal develops an analysis of different Japanese notions that refer to the ephemeral from the Japanese aesthetics point of view. The aim is to recognize in the ephemeral a necessary source for consciousness, which implies understanding it from an ethical context that motivates moral reflection both of human temporality and its link with space, objects, and moments. Since the relationship between aesthetics and ethics is much clearer for Japanese philosophy than for European philosophy, the principles of transience and non-duality justify that the somatic and the emotional, as exercises of consciousness, prevail over intellect and reason. In this sense, this paper argues that the practical dimension of literature and the sacredness of the mundane can be two possible strategies to help us to understand and re-signify the ephemeral from other contexts. For this purpose, it is first necessary to comprehend the meaning of the notions wabi, sabi, yūgen, mu, mujō, mono no aware, and ma. Through practical examples, I will demonstrate how they all manage to offer an integral perspective between being, time, space, body, and mind. Therefore, the ephemeral makes possible to avoid negative estrangement from ordinary life, in the sense that it recognizes the aesthetic value in the most apparently insignificant objects of everyday life. Thus, the value of the ephemeral gives meaning to the practical dimension and, at the same time, realizes the moral responsibility of social acting.

Paper short abstract:

Shūzō Kuki's famous work, "The Structure of 'Iki'," discusses this eponymous Japanese sense of beauty as a philosophical concept and is still attractive for us to read today. In this presentation, I would like to think, whether taking 'iki' as a philosophical concept can be justified.

Paper long abstract:

Shūzō Kuki's (九鬼周造 1988-1941) The Structure of 'Iki' discusses this eponymous Japanese sense of beauty as a philosophical concept and is still attractive for us to read today. It has been well-attested that there are some problems in Kuki's study. One of these is concerned with his methodology, namely that Kuki applied a Western method of hermeneutics to his analysis of the Japanese sense of beauty "iki." The question then arises: Why can we use the Western method for the study of a sense of beauty that has a deep connection with our own culture and history, even though it cannot be translated exactly into other languages? In A Dialogue on Language between a Japanese and Inquirer, Heidegger raised the following question about Kuki's theory: Why must "iki" be analyzed with the aid of aesthetics and concepts provided by aesthetics? For it seemed to Heidegger that aesthetics or philosophy derived from the West cannot adopt themselves to Asian thought. Many studies have indicated this methodological problem (cf. Takada 2002, Pincus 1991, Botz-Bornstein 1997).

In this presentation, I would like to try to confront this challenging question in a novel way. Clearly, it is important to answer this question since we frequently rely on Western concepts to talk about Japanese things, and even do so unconsciously. In order to grapple with this question, I will first need to examine Kuki's motivation and method. Then I will also need to examine Heidegger's critique. I hope that this presentation contributes not only to thinking about the possibility of Japanese philosophy, but also to considering how 'Japanese' philosophy is possible.

Paper short abstract:

Since the late-19th century in the Empire of Japan, as industrialization had developed, social problems have become recognized. While the Social Democratic Party was established, the socialist movement could not progress. To investigate this theme, I note that socialists were mostly intellectuals.

Paper long abstract:

After the Sino-Japanese War in 1894-95, the Empire of Japan began a period of industrialization to catch up to the Great Powers. However, due to this rapid progress, social problems like poor working conditions and economic disparity became evident in a short period. The Meiji Government recognized these problems, but gave priority to economic development. Then some intellectuals, especially those who had studied abroad, established the Social Democratic Party in 1901. The founding members were mostly Christian and were a part of an intellectual profession. They tried to advance socialism and expand their influence on society, learning from the SPD. However, they couldn't achieve their goal.

Stagnation of the socialist movement had various causes. First of all, the Meiji Government oppressed socialists without mercy and executed Shusui Kotoku（幸徳秋水）and others in 1911. In 1925 the Meiji Government passed the Peace Preservation Law, which completely suppressed socialism and the socialist movement. For example, Kyuichi Tokuda（徳田球一）was imprisoned from 1928 to 1945.

On the other hand, early socialists themselves had fundamental qualities that sometimes prevented the socialist movement from becoming a mass movement. One of the most important features which I focus on is that they were mostly intellectuals. In fact, intellectuals fulfilled central roles within the SPD and other socialist movements, and they might often experience and understand poverty. Nonetheless, differences between intellectuals and working people could be fatal. Even though socialistic thinkers sympathized with poor people and sincerely tried to improve their cruel environment, their policies were often refused not only by capitalists, but also by none other than the proletariat. In a sense, rather the Meiji Government took acount of socialism.

To investigate this problem, I will explore the world view of socialistic intellectuals, especially the relationship between western ideals and East Asian and Japanese traditional ideals. In the history of ideals in Japan, the concept of "public and private" had been formed by Confucianism, Buddhism, and others. Therefore, after the Meiji restoration and westernization, the influence of ideals since the Edo Era was not small.