Paper short abstract:

The paper examines what ‘philosophical’ approaches to ‘love’ (ai 愛, koi 恋) can be detected in Japanese thought, and to what extent such notions can be compared with Western concepts of ‘love’. After a general overview I will differentiate between two approaches to ‘love’ in Watsuji Tetsurō’s work.

Paper long abstract:

In the past decades, ‘Western’ and ‘Asian’ traditions of thought have been compared from diverse aspects. Such comparisons, however, focus mostly on particular teachings, thinkers or schools, and less on those elements of culture that are difficult to access through reasoning and argumentation. Such are the notions related to ‘love’ in various traditions. In my paper I will present the results of a research project that examined 1) what kind of ‘philosophical’ approaches to ‘love’-like notions can be detected in Japanese thought, and 2) to what extent the notions of ai 愛, koi 恋 and their relatives can be compared with Western concepts of ‘love’.

In the first part of my presentation, I will briefly summarise the difficulties of a comparison between Japanese and European notions of ‘love’: the Confucian understanding of ai as ‘care’, i.e., a rather practical instead of emotional relationship (Itō 2000); the Buddhist rejection of interpersonal longing of any kind (Faure 1998, Reddy 2012); and the Shintō image of Nature in which it is hardly possible to separate discrete categories of affections/sentiments.

In the second part, I will turn to Watsuji Tetsurō’s 和辻哲郎 (1889–1960) interpretation of the Japanese ‘type’ of love as it appears in Fūdo 風土 (1935) and Rinrigaku 倫理学 (1937, 1942, 1949). I will argue that Watsuji’s interpretation of koi 恋/ren’ai 恋愛 and related terms in Fūdo can more easily be regarded as Japanese ‘forms’ of a human feeling/sentiment more or less similar to what is widely called ‘love’/‘Liebe’/‘amour’ in the West, while his references to ai 愛 as it appears in Rinrigaku are much more in line with a top-down ‘care’-relationship than with any emotional or affectionate connection. However, it will be shown that the two notions are strongly connected through Watsuji’s concept of the ‘family’ (kazoku 家族), a central element of his understanding of interpersonality and of his philosophy of aidagara 間柄, ‘being-in-relation-to-others’ (Johnson 2019), a relationship based on a complexity of physical and mental, bodily and emotional connections (Yuasa 1987).

Paper short abstract:

In this paper, I examine Nishitani Keiji's engagement with the Christian cross. I will show how he therein follows an interpretative strategy common to the Kyoto School and how his interpretation of Christianity from a Buddhist standpoint can be understood as a response to the spirit of modernity.

Paper long abstract:

In this paper, I explore the religious philosophy of Nishitani Keiji 西谷啓治 (1900-1990) and examine his engagement with the Christian cross throughout his works.

First, to put the thought of Nishitani into context, I give a general outline of the Kyoto School's engagement with Christianity. I elucidate the significance of their thought with special regard to the historical development of interreligious dialogue between Buddhism and Christianity in Japan.

Second, my paper shows that Nishitani and the Kyoto School philosophers employ a consistent strategy in their interpretation of Christianity to transform Christian theology from a Mahāyāna Buddhist standpoint of "nothingness" (jp. mu 無) or "emptiness" (skt. śūnyatā, jp. kū 空). Their strategy, aptly called "Japanese Kenoticism" (Steve Odin), is focused especially on re-interpreting the Christian cross and the related theological notion of God's "kenōsis" or "self-emptying." With this "Kenoticism," the Kyoto School has systematically paved the way for "translating" the discourse of Christian theology into Buddhist discourse; their strategy demonstrates how it is possible to reach Buddhist conclusions starting from Christian premises.

Third, my paper analyzes how Nishitani Keiji allows for understanding the historical significance and urgency of this engagement with Christianity. In his seminal work "Religion and Nothingness," Nishitani points to Christianity and the antinomies inherent to the gospel of the cross, as the genealogical root of the modern spirit. Following Nishitani, I further elaborate on these fundamental theological antinomies and argue that the Kyoto School interpretation of Christian theology, through solving these antinomies, ultimately aims at a structural transformation of the largely unconscious theological matrix, or politico-theological architecture, of “Western” modernity. Against this background, their interpretation of Christianity can be seen, not just as a heterodox contribution to theology, but rather as a response to our contemporary predicaments. What is really at stake in this confrontation between religions is an attempt of "overcoming modernity" through "overcoming Christianity." Thus, in lieu of conclusion, I argue the religious philosophy of Nishitani, following the general strategy of "Japanese Kenoticism," ultimately offers Buddhist compassion (skt. karuna, jp. jihi 慈悲 or daihi 大悲) as a remedy against the Christian love of the cross (agape).