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L. Krüger (1984)
Philosophy in History: Why do we study the history of philosophy?
R. Rorty, J. Schneewind, Q. Skinner (1984)
Philosophy in history : essays on the historiography of philosophy
Q. Skinner (1969)
Meaning and understanding in the history of ideasHistory and Theory, 8
153. The subsection of the debate was titled
Heisig argues that the Kyoto School's contribution to the history of Western philosophy is "derivative
J. Dunn (1968)
The Identity of the History of IdeasPhilosophy, 43
(1969)
The central contention of the school is that the meaning of historical texts cannot be understood in isolation from their historical contexts but that contexts are not themselves determining
Nathan Sivin, J. Needham (1971)
The Grand TitrationThe Journal of Asian Studies, 30
(1900)
For Englishlanguage discussions of these debates, see Horio Tsutomu
F. Copleston (1992)
Philosophy and its HistoryPhilosophy, 67
C. Alderman (2002)
The go-between.Nursing standard (Royal College of Nursing (Great Britain) : 1987), 17 9
C. Goto-Jones (2005)
If the past is a different country, are different countries in the past?Philosophy, 80
S. Stuurman (2000)
The Canon of the History of Political Thought: Its Critique and a Proposed AlternativeHistory and Theory, 39
R. May (1996)
Heidegger's Hidden Sources: East-Asian Influences on his Work
C. Goto-Jones (2005)
Political Philosophy in Japan : Nishida, the Kyoto School and co-prosperity
James Heisig (2001)
Philosophers of Nothingness: An Essay on the Kyoto School
G. Parkes (1988)
Heidegger and Asian Thought
(2008)
Unless otherwise noted, all translations are by the author. A version of this article appears in Christopher
R. May, Tomio Tezuka (1989)
Ex oriente lux : Heideggers Werk unter ostasiatischem Einfluss
Charles Taylor (1984)
Philosophy in History: Philosophy and its history
(2001)
Heisig notes that “one may also conclude that [the Kyoto School] demonstrated that it is too early to think in terms of a world philosophy except as a general ideal to be aimed at in the future.
A. Macintyre (1984)
Philosophy in History: The relationship of philosophy to its past
(1989)
The controversy over Heidegger's sources was triggered by Reinhard May
James Wiser (1980)
The Foundations of Modern Political ThoughtThought: Fordham University Quarterly, 55
(1969)
The most influential, positioning texts
(1985)
Orientalism (Harmondsworth: Penguin, 1985). I note that Said is not explicitly concerned with East Asia
T. Kenyon (1984)
The foundations of modern political thoughtHistory of European Ideas, 5
D. Runciman (2001)
History of Political Thought: The State of the DisciplineThe British Journal of Politics and International Relations, 3
Suzuki Shigetaka also observes this trend in Europe ’ s apparent dismissal of the United States as superficial and cultureless
H. Harootunian (2001)
Overcome by Modernity: History, Culture, and Community in Interwar Japan
(1986)
Sekaikan to kokkakan (Worldview and Nation View), 1941, reprinted in Nishitani Keiji chosakush (Collected Writings of Nishitani Keiji) (Tokyo: Sbunsha
(1965)
Sekai shin chitsujo no genri” (“Principles of a New World Order”), 1943, reprinted in Nishida Kitar zensh (Complete Works of Nishida Kitar) (Tokyo
Najita's Tokugawa Political Writings (1998) appears in a different series (with no canonical aspirations) specifically for non-Western thinkers, the (abortive?) Cambridge Texts in Modern Politics
R. Rorty (1984)
Philosophy in History: The historiography of philosophy: four genres
哲夫 奈地田 (1980)
Japan : the intellectual foundations of modern Japanese politics
(1963)
Rekishiteki genjitsu (Historical Reality), originally published in1940 and based on lectures from 1939, reprinted in Tanabe Hajime zensh (Complete Works of Tanabe Hajime
A recent treatment of Nishida's political thought is Goto-Jones, Political Philosophy in Japan
(1995)
Their Background and Meaning,” in Rude Awakenings: Zen, the Kyoto School, and the Question of Nationalism, ed
(1997)
Clarke suggests that European fascists were at the forefront of interest in Asian thought in the first half of the twentieth century
As a discipline, the history of political thought itself has a history of competing methods: on the one hand, there are political theorists whose principle interest is in the use to which the ideas they find can be put—they seek to put the discoveries to work on instances of perennial problems in the present. On the other hand, there are those whose real interest is in trying to understand what the ideas meant at the time they were written—they seek to reconstruct the place of the ideas within a given historical context and how those ideas functioned to address political problems at that time. The temporal and intentional focus of these two approaches is so different that they might constitute different enterprises entirely. To the extent that historians of political thought are interested in history, the predominant method for analyzing the meaning and context of texts for the last few decades has been the so-called Cambridge School. It is the contention of this article that while the focus of the Cambridge School on the importance of contextual readings should open up the history of political thought to extra-European contexts, in fact its method serves to close down this possibility by emphasizing the importance of continuity between places in the past and the present of the historian. In other words, this method reduces to a process of narrating the historical identity of the Eurocentric discipline. Furthermore, I suggest that the work of the wartime Kyoto School contains methodological insights into the history of political thought that might overcome this problem and provide for a more inclusive (or at least a less exclusive) approach to the field.
positions asia critique – Duke University Press
Published: Mar 1, 2009
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