Professional Documents
Culture Documents
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Studien zur interkulturellen
Philosophie / Studies in
Intercultural Philosophy / É tudes
de philosophie interculturelle
Edited by
Advisory Board
Founded by
Heinz Kimmerle
Ram Adhar Mall
volume 26
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Kyoto in Davos
Intercultural Readings of the
Cassirer-Heidegger Debate
Edited by
Tobias Endres
Ralf Müller
Domenico Schneider
leiden | boston
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Cover illustration: “Ernst Cassirer, Martin Heidegger and Nishida Kitaro debating heatedly about
Anthropology at the end of the 1920s. Draw like Max Beckmann,” image generated by OpenAI’s dall·e 2,
May 24, 2023.
Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface.
issn 0928-141X
isbn 978-90-04-68016-6 (hardback)
isbn 978-90-04-68017-3 (e-book)
doi 10.1163/9789004680173
Copyright 2024 by Tobias Endres, Ralf Mü ller and Domenico Schneider. Published by Koninklijke Brill nv,
Leiden, The Netherlands.
Koninklijke Brill nv incorporates the imprints Brill, Brill Nijhoff, Brill Schöningh, Brill Fink, Brill mentis,
Brill Wageningen Academic, Vandenhoeck & Ruprecht, Böhlau and V&R unipress.
Koninklijke Brill nv reserves the right to protect this publication against unauthorized use. Requests for
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Dedicated to
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Towards thee I roll, thou all-destroying but unconquering whale; to
the last I grapple with thee; from hell’s heart I stab at thee; for hate’s
sake I spit my last breath at thee.
Herman Melville, 1851, Moby Dick. The Chase.
…
Une chose en tout cas est certaine: c’est que l’homme n’est pas le
plus vieux problème ni le plus constant qui se soit posé au savoir
humain. En prenant une chronologie relativement courte et un
découpage géographique restreint – la culture européenne depuis
le xvie siècle – on peut être sûr que l’homme y est une invention
récente. […] [A]lors on peut bien parier que l’homme s’effacerait,
comme à la limite de la mer un visage de sable.
Michel Foucault, 1966, Les mots et les choses.
…
ところが今日では西洋的なヒュウマニズムが行詰り、非人格的、全体
的のものが中心とならねばならぬとなって、そこに東洋的なものが新
しいヒュウマニズムにとってひつの要素となると考えられる。
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Contents
Preface xi
Notes on Contributors xii
Introduction 1
Ralf Müller
part 1
Recontextualizing the Davos Debate
2 The Davos Debate, Pure Philosophy and Normativity: Thinking from the
Perspective of the History of Philosophy 71
Esther Oluffa Pedersen
3 Humans and Other Animals: The Forgotten Other Beyond Davos and
Kyoto 92
John C. Maraldo
part 2
Nishida Joining the Davos Debate
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viii contents
9 From Kyoto and Hong Kong to Davos: Nishida Kitaro and Mou
Zongsan’s possible contributions to the Cassirer-Heidegger
Debate 265
Tak-Lap Yeung
part 3
German-Japanese Ramifications of the Davos Debate
15 Now, Ever or After: Contrasting the Pure Lands of D.T. Suzuki and
Tanabe Hajime 417
Rossa Ó Muireartaigh
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contents ix
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Preface
Kyoto in Davos emerged from the conference of the same name in times of cri-
sis. It was held for the first time from 10 to 12 September 2020. When we started
planning a conference as a collaboration between the Stiftung Universität
Hildesheim and the Technische Universität Braunschweig in February 2020, we
did not know that on 11 March 2020 the spread of covid-19 would be declared
a pandemic. Henceforth, we found ourselves among the academics who had
to decide whether to cancel a medium-scale event or to conduct it online. It
was essentially Ralf’s concept and eagerness to experiment, Tobias’ consider-
ateness and thoroughness, Domenico’s pragmatic spirit and (non-)digitalism,
as well as possibly a general enthusiasm born of lockdowns, that helped us to
adapt the project to the circumstances. For the realization of the conference
we finally set up a platform where presentations could be uploaded as videos
and manuscripts and where discussions were to take place in advance. So the
conference started really on 27 August 2020 with the first uploads and quickly
gained momentum first online in written discussions. Then, on 10 September,
the meeting launched as a live event via a videoconference tool which had
become a surprising success during the last months and which had just pre-
viously implemented breakout rooms. Participants debated across four time
zones and four panels for three hours that day. The following day, participants
could choose thematic breakout rooms that were, just like the panels from day
one, moderated by the organizers with support of our staff and we discussed in
the same intensity. The event concluded with a three-hour panel discussion on
Saturday, 12 September 2020, and with that, the foundation of this anthology
was laid. On 4 June 2021, participants and organizers met again for a day via
videoconference to discuss the cross-references of the manuscripts that had
been created in the meantime. For this continued enthusiasm, the editors of
Kyoto in Davos are very grateful to their authors and we want to hereby thank
everybody involved. This goes out, alongside the participants, especially to Lara
Hofner, Xenia Wenzel, and Rodrigo Guerizoli. It was then up to the editors to
bring the somewhat anarchic growth from here on into the form in which the
document now exists, almost 95 years after the Davos Disputation, and this
even, in keeping with the times, with a little ai support for the cover image.
We would also like to seize the occasion to thank the editors of Studies in Inter-
cultural Philosophy, Henk Oosterling and Hermann-Josef Scheidgen, for the
inclusion of the book in this wonderful series. Last but not least, we would like
to thank Helena Schöb, Bart Nijsten and Erika Mandarino from our publisher
for their continuous support during the editing and production work.
Michel Dalissier
is an associate professor of philosophy at Kanazawa University in Japan. He also
teaches at Ritsumeikan University in Kyôto, and is currently a visiting scholar
at the Academia Sinica in Tapei. He received his Ph.D. from the École Pratique
des Hautes Études (ephe) in Paris (2005), as well as an Accreditation to Super-
vise Research (hdr) from Clermont-Ferrand University (2014). His teaching
and research focus on central issues in modern and contemporary philosophy,
metaphysics, phenomenology and French philosophy, such as consciousness,
making ( faire), reality, and unification. He has coedited M. Merleau-Ponty,
Conférences en Europe et premiers cours à Lyon, inédits i (1946–1947) (Paris:
Mimesis, 2022), M. Merleau-Ponty, Conférences en Amérique, notes de lecture et
autre textes, inédits ii (1947–1949) (Paris: Mimesis, 2022). His other publications
include In Reality: Bergson Beyond Duration, translated by Yaron Wolf (Milano:
Mimesis International, 2022), Héritages et Innovations: Merleau-Ponty et la fonc-
tion conquérante du language (Genève, MētisPresses, 2017) and L’Hexagone et
l’archipel, Bergson lu par un philosophe japonais (Paris: Kimé, 2015).
Tobias Endres
is a Postdoctoral Researcher and Lecturer at Technische Universität Braun-
schweig in Germany. He holds a m.a. (Magister Artium) from Rheinische Frie-
drich-Wilhelms-Universität Bonn and received his Dr. phil. (Doctor Philoso-
phiae) from the Technische Universität Berlin with a dissertation on Ernst
Cassirer’s Phenomenology of Perception, published by Meiner (Hamburg) in
2020. He specializes in Kantian, post- and neo-Kantian philosophy and in 18th
to 20th century philosophy in particular. His research is situated beyond the
analytic continental-divide and understands philosophy as a global enterprise.
Currently, Tobias works on a habilitation thesis on Henri Bergson’s philoso-
phy of language in light of German-French cultural transfers and more recent
realist approaches in philosophy. As a fellow of the Alexander von Humboldt
Foundation from 2024 to 2026, he will carry out this research at the École nor-
male supérieure in Paris.
Francesca Greco
studied philosophy at the Università degli Studi di Catania in Sicily. Francesca
was first an exchange student and then a PhD student at the University of Hei-
delberg from 2014 to 2017, and is currently a research assistant in the dfg Kosel-
leck project “Histories of Philosophy in Global Perspective” (2019–2024) and a
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notes on contributors xiii
Higaki Tatsuya
was born near Tokyo in 1964. He graduated from the University of Tokyo and
obtained his PhD (literature) from Osaka University. He is currently professor
of Senshu University at Tokyo and professor emeritus of Osaka University. He
specializes in contemporary French Philosophy and Japanese Philosophy. He
published The Philosophy of Bergson (Keiso Shobo 2000, Kodansha Gakujutsu
Bunko 2022), Kitaro Nishida’s Philosophy of Life (Kodansha Gendai Shinsho
2005, English Version from Mimesis international 2020), Philosophy of Baro-
ques (Iwanami, 2022) and other books. He is the translator of Deleuze’s Le
bergsonisme into Japanese.
Sebastian Hüsch
is full professor in History of Ideas at Aix-Marseille Université (France) and
member of the research unit Centre Gilles Gaston Granger umr 7304. His main
areas of research are European Philosophy from the late 18th to the 21st century
with a particular interest in the history of Modernity, philosophy of existence,
and philosophy of religion.
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xiv notes on contributors
Steve Lofts
is a Professor of Philosophy at King’s University College at Western University
and Co-director of the Centre for Philosophy and Culture. He received his Ph.D.
from The Université catholique de Louvain, was a Humboldt Fellow in Heidel-
berg and Berlin, and a Japan Foundation Fellow in Kyoto. His current research
focuses on the Kyoto School of Japanese philosophy. He has translated Cas-
sirer’s Logic of the Cultural Sciences, The Warburg Years, and the three volumes
of The Philosophy of Symbolic Forms.
Rossella Lupacchini
is Associate Professor of Logic and Philosophy of Science at the University of
Naples, Federico ii (Italy). Her research focuses on the foundations of physics
and mathematics. Her interests encompass forms of scientific and artistic rep-
resentation, geometric structures, and the history of ideas from the Renais-
sance culture to modern physics. More recently, she has turned her attention
to the contrast between Eastern and Western ways of thinking about infinity
and nothingness, in particular as reflected in the mathematical view of some
philosophers of the Kyoto School.
John C. Maraldo
is Distinguished Professor of Philosophy Emeritus at the University of North
Florida. He earned a Dr. phil. from the University of Munich with a dissertation
published as Der hermeneutische Zirkel: Untersuchungen zu Schleiermacher,
Dilthey und Heidegger (1974), and then spent several years in Japan studying
Japanese philosophy and Buddhism. He has been guest professor at Kyoto Uni-
versity in Japan and the Catholic University in Leuven, Belgium, and in 2008–
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notes on contributors xv
Ingmar Meland
(b. 1966) is associate professor of philosophy at The Norwegian University of
Science and Technology (ntnu). He was educated at the University of Bergen,
Norway. He studied history, philosophy, and sociology at an undergraduate
level before specializing in philosophy. His ma in philosophy dealt with Husserl
and the reception of his phenomenology in France, and he did his PhD as an
interdisciplinary inquiry into the ongoing rehabilitation of Ernst Cassirer’s phi-
losophy of culture. Before he came to ntnu, he was associate professor at the
Oslo School of Architecture and Design (2013–2017), visiting professor at the
University of Gothenburg (2013–2014) and guest professor at Oslo Metropoli-
tan University (professor ii, 2018–2022). He is currently collaborating with his
friend Helge Petersen on a book about the concept of integration as conceived
in the Western tradition.
Rossa Ó Muireartaigh
has a PhD in philosophy from the European Graduate School. He is the author
of The Zen Buddhist Philosophy of D.T. Suzuki: Strengths, Foibles, Intrigues, and
Precision and Begotten, not Made: Explorations in the Philosophy and Sociol-
ogy of Religious Translation. He is also active as a Japanese to English trans-
lator.
Ralf Müller
is currently a research fellow at University College Cork, Ireland. His research
interests involve philosophy of language and culture, particularly the inter-
cultural philosophy of Ernst Cassirer. His research also encompasses regional
philosophies including pre-modern Buddhist and modern Japanese philoso-
phy. After completing a doctoral dissertation, Dōgen’s language thinking: Sys-
tematic perspectives from history and the theory of symbols at Humboldt Uni-
versity (Berlin, Germany) and postdoctoral studies at Kyoto University (Japan),
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xvi notes on contributors
his most recent research project has been “Translating Philosophy in/to Japan”
(„Übersetzung von Philosophie nach Japan in kulturphilosophischer Perspek-
tive”). For further details, see http://www.ralfmueller.eu.
Takushi Odagiri
is Associate Professor of Ethics and Philosophy in the Institute of Liberal Arts
and Science and in the College of Transdisciplinary Sciences for Innovation
at Kanazawa University, Japan. He is an editor of Theorizing Colonial Cinema:
Reframing Production, Circulation, and Consumption of Film in Asia (awarded
Best Edited Collection 2023 by Society for Cinema and Media Studies) and his
other publications appear in positions: asia critique, Journal of Religion, Philos-
ophy East and West, Tetsugaku, boundary 2, among other venues.
Domenico Schneider
studied mathematics and philosophy at the Humboldt University of Berlin
(hu Berlin). He holds both a master’s degree in philosophy and a diploma in
mathematics. After obtaining his Dr. phil. with a dissertation thesis on “Dynam-
ics of Understanding—A Phenomenological Investigation of the Dynamics of
Image Schematic Structures” (summa cum laude) in the field of philosophy
of language (hermeneutics) and philosophy of time, he has taken a post as
research assistant at the Department of Philosophy at the Technical Univer-
sity of Braunschweig since September 2018. Here he researches changes in the
processes and time experiences of the living environment in the course of dig-
itization and datafication and prepares a habilitation thesis on this topic. His
other areas of research in philosophy are philosophy of language, philosophy
of culture, embodiment, pragmatism and philosophy of technology. In addi-
tion, he teaches mathematics, statistics and computer science for engineer-
ing and economics as a lecturer at the University of Applied Sciences (htw
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notes on contributors xvii
Berlin), Berlin School of Economics and Law (hwr Berlin) and the Technical
University Wildau (th Wildau).
Emanuel Seitz
is a lecturer in philosophy at the University of Education in Heidelberg. His last
monograph was List und Form. Über Klugheit (2019).
Dennis Stromback
received his PhD from the Department of Religion in 2019 at Temple Univer-
sity in Philadelphia. His past and current research interests include the Kyoto
School, Buddhist philosophy, and Critical Theory as well as a growing interest
in Latin American philosophy. Dennis has articles published in journals such
as Asian Philosophy, Philosophy East and West, International Journal of Asian
Studies, and the European Journal of Japanese Philosophy, and has a forthcom-
ing article in the Journal of Buddhist Philosophy. He is one of the editors for
the Journal of Japanese Philosophy and one of the apa panel organizers for the
International Association of Japanese Philosophy. Dennis is currently a lecturer
at Temple University, Japan.
Fernando Wirtz
studied philosophy at the University of Buenos Aires and received his PhD from
the University of Tübingen with a book on the philosophy of mythology in
Schelling (Mohr Siebeck, 2022). After several postdoctoral stays in Japan and
Germany he is currently assistant professor at Kyoto University. He is also a
board member of the Society for Intercultural Philosophy.
Yeung Tak-Lap
a Hong Kong native, obtained his PhD from the Free University of Berlin, with
a specialization in continental philosophy and transcultural philosophy. His
doctoral thesis delves into the interpretation of Kant’s philosophy by Heideg-
ger, elucidating the “power of imagination” as a fundamental concept that
underpins a theory of imagination with ontological-existential implications.
In recent years, Yeung has dedicated himself to cross-disciplinary and cross-
cultural comparative philosophy. He has published works in English, German,
and Chinese, covering a range of topics including the interpretation of Imma-
nuel Kant, Martin Heidegger, Hannah Arendt, Mou Zongsan, and Nishida Ki-
taro, among others.
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Introduction
Ralf Müller
Fragt man einen gebildeten Europäer, was er sich bei dem Worte
»Mensch« denke, so beginnen fast immer drei unter sich ganz un-
vereinbare Ideenkreise in seinem Kopfe miteinander in Spannung
zu treten. Es ist einmal der Gedankenkreis der jüdisch-christlichen
Tradition von Adam und Eva, von Schöpfung, Paradies und Fall.
Es ist zweitens der griechisch-antike Gedankenkreis, in dem sich
zum ersten Mal in der Welt das Selbstbewußtsein des Menschen zu
einem Begriff seiner Sonderstellung erhob in der These, der Men-
sch sei Mensch durch Besitz der »Vernunft«, logos, phronesis, ratio,
mens—logos bedeutet hier ebensowohl Rede wie Fähigkeit, das
»Was« aller Dinge zu erfassen—; eng verbindet sich mit dieser An-
schauung die Lehre, es liege eine übermenschliche Vernunft auch
dem ganzen All zu Grunde, an der der Mensch, und von allen Wesen
er allein, teilhabe. Der dritte Gedankenkreis ist der auch längst tradi-
tional gewordene Gedankenkreis der modernen Naturwissenschaft
und der genetischen Psychologie, es sei der Mensch ein sehr spätes
Endergebnis der Entwicklung des Erdplaneten, ein Wesen, das sich
von seinen Vorformen in der Tierwelt nur in dem Komplikations-
grade der Mischungen von Energien und Fähigkeiten unterscheide,
die an sich bereits in der untermenschlichen Natur vorkommen.
Diesen drei Ideenkreisen fehlt jede Einheit untereinander. So be-
sitzen wir denn eine naturwissenschaftliche, eine philosophische
und eine theologische Anthropologie, die sich nicht umeinander
kümmern—eine einheitliche Idee vom Menschen aber besitzen wir
nicht.
Max Scheler, 1928, Die Stellung des Menschen im Kosmos.
…
What’s this war in the heart of nature? Why does nature vie with
itself? The land contend with the sea? Is there an avenging power in
nature? Not one power, but two?
Private Witt, 1942, The Thin Red Line (1998).
∵
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2 müller
The ‘Davos Disputation’ of 1929 starts from the Kantian question, “what is
man?” in times of crisis. The question remains present throughout the debate
even though neither of the two opponents, either Ernst Cassirer (1874–1945) or
Martin Heidegger (1889–1976), pursue philosophical anthropology in a strict
sense. In their works, in fact, both disputants acknowledge the significance of
Max Scheler (1874–1928), one of the founders of 20th-century anthropology, in
his attempt to revise and newly establish anthropology. However, while Cas-
sirer and Heidegger invoke opposing conceptions of man as finite beings, they
leap from the Kantian question to other issues in epistemology, metaphysics,
or meta-philosophy. Today, the “question of man” echoes back as the crisis of
man. And various debates in and critiques of philosophical anthropology pro-
vide the grounds for a new assessment of the Cassirer-Heidegger debate that
occurred almost a hundred years ago.
1 ChatGPT Vers. 4.0 on 14th March 2023. This and the following answers are obviously limited.
While some parts of the response are based on “facts,” other parts are made up. This, how-
ever, does not need to be a failure but rather the potential creativity necessary to produce
consistent answers.
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introduction 3
Then the question of significance arises again: “Is the Davos Debate between
Heidegger and Cassirer still significant today despite its Eurocentrism?” “The
Davos Debate between Heidegger and Cassirer has been criticised for its Euro-
centric perspective, which neglects the diversity of human cultures and experi-
ences outside of Europe. […] While the Davos Debate between Heidegger and
Cassirer may have its limitations, it still holds significance today because of […]
its emphasis on dialogue and diverse perspectives, and its ability to stimulate
critical reflection on the limitations of Eurocentric perspectives in philosophy
and other fields of study.”
Let us take this reply—for starters—to answer the question of Davos and
the intercultural perspective. Thereby, the discussion with ChatGPT suggests
the relevance of the core question of Davos: “What is man?” Indeed, the Chat-
GPT powered by a language model algorithm is an example of why we need
to talk of a crisis of human nature and anticipate a change of man’s place in
nature and culture. While, on the one hand, artificial intelligence could ulti-
mately open up material paths into the human’s infinity, humankind, on the
other hand, appears to many like the terminal cancer of the Earth’s biosphere.
How about, as a first step, when discussing Davos, to move beyond the limited
views of, as Scheler put it, “the educated European” (Scheler, 1928, p. 1) to take
a broader perspective?
What’s this war in the heart of nature? Why does nature vie with itself?
The land contend with the sea? Is there an avenging power in nature? Not
one power, but two?
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4 müller
In his movie, Malick not only questions the dominant viewpoint of the U.S.
army in its siege and victory over the Japanese. Rather he questions humankind
as a whole and suggests a post-humanist age in cinematographically beautiful
pictures. Time and again, Malick deals with the theme of nature. And especially
in The Thin Red Line, he depicts the biosphere in many shots to cast a silent gaze
on man’s creation and, even more so, on man’s downfall. The axis of encounter
between the peacefully living “primitives” and the warring “civilised” is, one
could say, undermined by the difference of species. The indigenous people live
with nature, with its coming into being and passing away, and fit their lives into
the order of natural events. This contrasts with the conquest and defence of the
islands by the “civilised” invaders. These are not only preoccupied with them-
selves and do not actually see nature in itself, but in their destructive rage they
not only target the enemies, but also include nature in this process of destruc-
tion. The war here becomes an extreme situation that represents more than a
human conflict. The movie puts into question the nature of man, inviting an
interspecies viewpoint.
This kind of viewpoint is a very urgent matter. When at the beginning of
the 20th century, anthropology became a new academic field in philosophy,
this in itself marks a turning point at times of crisis. Just as man emerged as
the object of the (human) sciences, man is threatening to approach his own
end with increasing speed and presses questions like these: Is human nature
in continuity with the animal and plant world? Does it “merely” represent the
top of evolution? Or are there essential characteristics that set man apart from
nature? Do we as humans need to merge—again and more fully—with nature?
Are we meant to disappear? Does modern science cause the human being to
disappear? Does modern science align with ethnic worldviews? Do we need to
learn from ethnic groups like the Yanomamis? Should we learn about the way
in which they immerse in nature? Does their—as they say—“becoming jaguar”
free us of ourselves?
Beide Herren reden eine ganz verschiedene Sprache. Für uns handelt
es sich darum, in diesen zwei Sprachen etwas Gemeinsames herauszu-
holen. […] Die Übersetzungsmöglichkeit reicht so weit, bis etwas auf-
taucht, das sich nicht übersetzen läßt. Das sind die Termini, die das
Charakteristische einer jeden Sprache herausstellen […] in denen der
Geist der Cassirerschen und Heideggerschen Philosophie sich unterschei-
det.
Hendrik Pos, 1929, at Davos.
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introduction 5
Said world is one that shapes itself; it is a world that determines itself
expressively. We must think of human beings as an element of such a
world. It is here that we must discover a new meaning of being human.
(nkz 24, p. 132)
Nishida Kitarō, 1936, “The Contemporary Significance of Humanism.”2
What did the Davos Disputation originally look like? On the morning of 26th
March 1929, it was a bright spring day, and in the conference room of the lux-
urious Grandhotel Belvédère in the Swiss spa town of Davos, the two most
important minds from Germany met for a disputation, which was announced
in the program of the three-week “Davos University Courses” of that year with
genteel academic restraint as a “working group”: Martin Heidegger, 39, profes-
sor in Freiburg, whose reputation for overturning Western thought preceded
him, and Ernst Cassirer, 54, professor in Hamburg, at the height of his career
and representing to many Neo-Kantianism and thus the most important cur-
rent in German philosophy at the time.
While being rather a polite conversation between a very nice gentleman
and a somewhat less nice one, as one observer noted, at its core, the debate
was a relentless argument between two advocates of radically different view-
points, not a dialogue but a demarcation. As such, it is still considered an
epoch-making event in the history of modern thought. According to the Amer-
ican philosopher, Michael Friedman, of Stanford University, it represents the
crossroads for 20th-century philosophy. His Harvard colleague, the historian of
ideas, Peter Gordon, called it the continental divide.
The feeling of witnessing a historical upheaval, a decisive clash of old and
new thought, already intoxicated all the participants present at the time: over
200 professors, lecturers and students from 20 countries, most of them from
Germany and France. Heidegger’s student, Otto Friedrich Bollnow, as keeper
of the minutes, believed that he had “witnessed a historical hour, much like
Goethe had pronounced in the ‘Campaign in France’: ‘From here and today
a new epoch of world history is emanating’—in this case, of the history of
philosophy—and you can say you were there” (Bollnow, 1977, p. 28). The Davos
2 さう云ふ世界は自分自身を形成してゆく世界であり、自分自身を表現的に限定して
ゆく世界である。このやうな世界のエレメントとして人間を考えねばならぬ。新しい人
間性の意味はさう云ふところに発見されねばならない。
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Philosophers’ summit has become a myth, an allegory for the crisis of the Euro-
pean mind that led to the tragedies of the 20th century. The summit manifested
the civilisational rupture that shook the old world: classical humanism versus
romantic barbarism, enlightenment versus counter-enlightenment, reason ver-
sus irrationalism, freedom or destiny, liberalism and fascism.
However, just as much as these opposites can startle us and keep us captive,
we can also bracket them and state the limited scope of viewpoints, if not of the
Eurocentric setting. What does a way out of the deadlock of opposites look like?
Where do we get once we take a viewpoint external to the German-German
encounter? What can a non-Western thinker contribute? Which resources can
we draw on to redirect the path of thinking?
I hope to learn those subjects within the realm of philosophy. The reli-
gious thought that is prohibited by our national law differs, I believe, from
those things advocated by Descartes, Locke, Hegel, and Kant, so I hope to
study them too. This work is probably difficult, but, in my opinion, there
are not a few points in the study of these subjects which will serve to
advance our civilization.
Nishi Amane, 1863, in a letter to Johann Josef Hoffmann.
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introduction 7
3 Cf. thz 4, pp. 17–34; previously in Shisō October 1924; German translation in Buchner,
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Nishida is Western.
Martin Heidegger, 1953, in reply to Suzuki Daisetsu’s question of what
Heidegger thinks about Nishida’s philosophy.
1989, pp. 89–108. Cf. the beginning of the text: “Phenomenology occupies an important place
in modern German philosophy. In my opinion, this is because it has comparatively great
prospects of uniting the two poles of the so-called ‘philosophy of science’ and the ‘philos-
ophy of life’” (17).
4 Cf. Schinzinger, 1943 p. 17.
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introduction 9
left (in the present space of intellectual possibilities, of course) with the
fundamental philosophical dilemma presented by Carnap and Heideg-
ger after all. We can either, with Carnap, hold fast to formal logic as
the ideal of universal validity and confine ourselves, accordingly, to the
philosophy of the mathematical exact sciences, or we can, with Heideg-
ger, cut ourselves off from logic and “exact thinking” generally, with the
result that we ultimately renounce the ideal of truly universal validity
itself.
Michael Friedman, 2000, A Parting of the Ways: Carnap, Cassirer, and Heideg-
ger.
For two reasons, emphasis is put on the relation between Cassirer and Ni-
shida—rather than on the relation of Cassirer, Heidegger and Nishida, while
at an imaginary Davos meeting, they might have equally discussed and fought
each other in different ways. First of all, there is, as already indicated, a histor-
ical imbalance that should be settled here when it comes to the relationship
between Japanese and German philosophy: Japan und Heidegger (Buchner
1989) is an important research contribution that has, at the same time, sus-
tained a one-sided image as if Heidegger was ‘naturally’ the perfect match for
Nishida and the Kyoto School. This one-sided image is solidified not least by
the fact that Cassirer could only be effective as an exiled philosopher. All the
while, the debate about Cassirer and Heidegger in recent years has also revealed
convergences between the two thinkers that make a rigid opposition no longer
seem permissible.
More importantly, however, is the second reason, i.e. the role that Cassirer
played at Davos from the point of view of Friedman. According to him, Cas-
sirer tried to bridge the two extremes of Carnap’s scientism, on the one hand,
and Heidegger’s irrationalism, on the other hand. In regard to this role, there
is—to my understanding—a strong coalescence between Cassirer and Nishida.
So, then, if Cassirer’s attempt is worthwhile an investigation into the reasons
why he ultimately failed, concurrent investigations into the work of Nishida
could help us better understand Cassirer’s failure just as much as it might
open up a different route that could still help to advance a new path after
Kant.
In the present context, it is crucial to debunk the cultural uniformity of the
Western tradition by inviting a Japanese thinker to the debate. The ambigu-
ity thus involves the thinker as representative of tradition. So, then, what does
it mean to read Davos interculturally? How does Nishida fit into the picture?
How does he relate to Cassirer and Heidegger? And, finally, how does he dis-
cuss the topics of “anthropology,” “Kant” and “philosophy”? To answer these
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questions, we will first show some unknown relations between Cassirer and
Nishida, then investigate how close Nishida and Cassirer in fact are, and finally
discuss Nishida’s imaginary contribution to Davos.
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introduction 11
into Japanese when Cassirer became one10 of the first German-Jewish profes-
sors to lead a university in Germany.11 More importantly for the present con-
text is that Yura also translated for Nishida. He started to translate Nishida’s
now famous essay, The Intelligible World (Eichiteki sekai 叡 智 的 世 界, 1928)
around the year 1930. Nishida’s reaction was highly ambiguous. While he ini-
tially agreed to this essay being translated, in a letter to Yura on 19th December,
1930, he explicitly forbade him to publish his translation.12 Nishida was afraid of
being ridiculed by his German colleagues, and in particular he mentions Cas-
sirer in this context.13
In his books, there are almost no explicit statements by Nishida about his
colleague from Hamburg—except for very few and negligible references to Cas-
sirer, such as to Cassirer’s book on Leibniz in a short essay about Bertrand
Russell (cf. nkz 11, p. 133). At least in his public lectures on philosophy, he
appraised Cassirer as an outstanding thinker in his own right, e.g. in The phi-
losophy of Idealism today in autumn 1916 (cf. nkz 12, p. 52) and in The Phi-
losophy of Cohen in 1925. In the latter, he presented Cassirer in such a way
that after the deaths of Hermann Cohen (1842–1918) and Paul Natorp (1854–
1924) he would be acknowledged as the last remaining representative of the
Marburg-School, although—as Nishida also concedes—as “professor at the
newly founded University of Hamburg […] he wouldn’t belong to the Marburg-
School at all” (nkz 12, p. 132).14
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かといふに、こんど新設されたハンブルグ大学の教授をやってゐるカッシーラー
Cassirer といふ人で、全然このマールブルヒ学派には属しないまでもこの学派の流
れを汲んでゐる人と認められてゐる。」
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introduction 13
cism. There are three topics that help to delineate the differences and conver-
gences between these thinkers:
i) Of the four, it is Husserl, Cassirer and Heidegger who attempt to transcend
the self-evident conceptual systems of both rationalist “philosophies of
reason” and “systems philosophies” and empiricist theories of knowledge
in the direction of a greater proximity to experience. In such constella-
tions, feelings, moods and aspirations take a leading role. Incidentally,
this also applies to Nishida, who already in his early works fought for
the inclusion of emotions and will and, although he was influenced by
both rationalists and empiricists from the beginning, criticised them all
as being still too remote from experience.
ii) Only the early Wittgenstein and Cassirer attempted to expose the histor-
ical-cultural reality of the spirit. They did this by focusing on the linguis-
tic and—more generally—symbolic realisation of conceptual and logical
relations, in other words, by relativising the theoretical framework of the
aforementioned rationalist and empiricist traditions. This is also evident
in Nishida’s philosophy, in that he sets out his own logical conception on
the one hand and includes the breath of the objectivity of spirit on the
other, including art, morality and religion.
iii) Husserl, Cassirer, Heidegger and the late Wittgenstein took the whole of
human existence and everyday life as such into view, rather than narrow-
ing the gaze of (rationalist or empiricist) philosophy oriented towards
scientific conceptualisation and theorising. This is another feature that
is prevalent in Nishida’s philosophy, because it extends the gaze beyond
science to include not only art, morality, and religion but also everyday
life as the common ground and source of human engagement with life
and logic.
Based on these three topics, we can see that philosophers in Germany and
Japan share great thematic areas as the common ground to philosophise. The
commonalities between Cassirer and Nishida are also important in the next
step when we look at how Friedman perceived the role of Cassirer in Davos:
As quoted above there are two options, “with Carnap, hold fast to formal logic”
or, “with Heidegger, cut ourselves off from logic and ‘exact thinking’ generally”
(Friedman, 2000, p. 156). However, the third option is Cassirer’s: “Situating Cas-
sirer’s attempt at integration against the much more radically polarised posi-
tions of Carnap and Heidegger can thus provide us with new possibilities and
renewed motivation for making a similarly heroic effort for ourselves” (Fried-
man, 2000, p. xii).
As suggested by the aforementioned convergences, Nishida fits into the role
that Cassirer has in Davos and, at the same time, being educated in both East-
ern and Western traditions, he can bridge into new directions.
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2.2.2.2 Key Confluences: Wilhelm von Goethe and the Concept of Form
Generally speaking, in the 1920s and 1930s both philosophers attempt to re-
think the notion of form, even if in seemingly opposing ways: as the formless
form in the case of Nishida and as the becoming of form in the case of Cassirer.
Both react to and try to navigate between Neo-Kantianism, on the one hand,
and philosophy of life, on the other.
Starting a decade earlier, Nishida published his maiden work, A Study of
Good (Zen no kenkyū 善 の 研 究) in 1911. Cassirer presented his first original
work, Substanzbegriff und Funktionsbegriff, in 1910. Already at that time, the
attempt in both works was to overcome a static conception of metaphysics,
the former by way of a dynamic theory of experience, and the latter by way
of relational conceptions instead of concepts of substance. Later, in the 1920s,
both thinkers expand that attempt and develop their original approaches as
“the philosophy of symbolic forms” (Cassirer) and the “logic of place” (Nishida).
Challenging the post-Kantian epistemological framework in the 1920s, they
reach a new understanding and move beyond this framework at the turn of
1930.
In the case of Cassirer, the importance of the concept of form is not imme-
diately evident, unless one shifts the emphasis in his main oeuvre of the time:
The Philosophy of Symbolic Forms is explicitly about founding a philosophy of
culture, but one is left to believe that his enterprise is primarily concerned with
the symbolic. However, it always entails the reconceptualisation of form as the
becoming of form. As already indicated, Cassirer moves away from a static, pla-
tonic concept and evolves a dynamic conception inspired by the thought and
artistic engagement of Wilhelm von Goethe.
In the case of Nishida, this challenge is more evident. As mentioned above,
he developed his original approach as a theory of place or field (j. bashoron
場所論) around the same time as Cassirer’s main work. He developed this con-
cept by going back to the Eastern traditions and put forth the idea of a formless
form. He explicitly states that the idea of place can be related to Plato’s con-
cept of chora even if he hesitates and underlines the difference between the
two.
In short, despite individual and fundamental differences in how to work out
the respective systematic thinking, in the first step of comparison, it is essen-
tial to see the commonalities between the two, in particular in respect to the
concept of form and the attempt to overcome a specific epistemological set-
ting.
Advancing a critical ideal of form requires more than the elaboration of an
abstract concept. When we ask what this concept of form is about, the answer
is straightforward and can be contextualised within the intellectual horizon of
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introduction 15
their time: it is the form of life, or the living form. Building upon a new concep-
tion of form, Nishida’s and Cassirer’s writings span a vast horizon of themes,
whereby aesthetics becomes a kind of paradigm. Hence, the artist that cre-
ates and shapes the world is the model to reconceptualise “form.” Both Nishida
and Cassirer, each in their respective way, tried to think of an organic totality
without subsuming it to the idea of the one. To be more precise they tried to
rethink life as such a totality that cannot be subsumed to one principle and in
particular to the principle of rationality alone. Thereby, both took up the core
theme of Lebensphilosophie without subscribing to any specific version of this
thinking, each of which tends to elevate the immediacy of life to a philosophic
truth.
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tion whether or not the concept is meant in the singular or plural, the context
and phrasing suggest that this early usage is almost exclusively also a singulare
tantum. As such, it represents well the idea of Diltheyan objective spirit and
precedes Nishida’s pluralistic idea of world cultures by roughly more than ten
years.
Moreover, whereas Nishida rarely explicitly states what philosophy is and
leaves it open to interpretation on the basis of how he philosophised, here he
places philosophy—next to art, morality and religion (and, also science, as indi-
cated elsewhere)—within the horizon of culture. Philosophy is, indeed, on an
equal level with the other topics included. That does not mean that he presents
a philosophy of culture in the same way as there is the philosophy of art, of
morality or of religion. Nevertheless, philosophy—just as all the other fields—
partakes in what can be called the objective spirit, i.e. culture similar to what
Cassirer inherited from Hegel and Dilthey. Here, culture is meant that which
both stands in opposition to nature, while also encompassing it. It is not the
radical other as long as it is seen as part of the self and hence is looked at on an
existential level. As Nishida writes:
By culture is meant not the taking of nature as the means of the self, but
the seeing of nature within the self. Indeed, culture is the discovery of
the self in the very depths of nature. The phenomena of philosophy, art,
morality, and religion belong to this horizon of culture (Nishida, 1973, p. 12;
nkz 3, p. 13).
It has been my intention to clarify the origin of knowledge from the per-
spective of consistent criticism; to assign the different kinds of knowledge
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introduction 17
their specific positions and authorities, and to clear up their relations and
their order of rank.
Nishida Kitarō, 1928, “The Intelligible World.”16
There is nothing that has been called philosophy from time immemo-
rial that does not in some sense arise from the desire for a profound life.
Where would there be anything to be called philosophy without the ‘ques-
tion of human life’? In this sense I have great sympathy for what is called
philosophy of life.
Nishida Kitarō, 1932, “On the Philosophy of Life.”17
Now we can discuss more closely the role of Nishida in Davos.18 Key to his
self-conception is the non-substantialist approach based on the concept of
nothingness, relational thinking, and a critique of subject-object dichotomies.
While Nishida shared—as shown above—a wide thematic range with Cassirer,
his engagement of the Eastern traditions sets him apart from Cassirer and other
German philosophers. His practice of Zen is widely known, while he avoided
short-cutting Zen and philosophy, and used the designation “Buddhist philos-
ophy” or “Eastern philosophy” rarely in his writings, but more freely, however,
in interviews or talks.
2.3.1 The Question of Man and the Search for a New Humanism
“What is Man?” turns out to be the official theme of the Davos University
Courses and the central question of the Davos debate: the conditio humana.
Even though both Cassirer and Heidegger took a critical distance from philo-
sophical anthropology, both were taken by the contemporary authors and
hence held in reserve their stance towards anthropology. We might even say
that contrary to their philosophical approach, at the centre of their debate in
Davos (and, as it turns out, at the centre of all their philosophical thought) was,
as Gordon puts it, “a fundamental contest between two normative images of
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introduction 19
to Miki Kiyoshi19 stating that “generally speaking, the Eastern thinking is poor
of the element of humanism,” Nishida confirmed and said that “if we compare
East and West, then there is humanism at the centre of the Western culture”
(nkz 24, p. 134). But he also saw a dead-end in the West and way out of this
dead-end through the East:
Apparently, Nishida was aware of both the fascist and communist ideologies
withdrawing freedom from the individual to leave nothing but a totalitar-
ian point of view. Drawing on the Eastern tradition is not straightforward, as
Nishida explains that “we won’t discover the new human by simply returning
to the olden days” (nkz 24, p. 134). He argues for the mediation of old and new
and to integrate East and West with a moving ahead towards the future. The key
is that “in the East, ‘nothingness’ has become the principle but nothingness is
not simply negative, it must be considered as creative. Nothingness isn’t just
nothing, reality is nothingness” (nkz 24, p. 135). What does it mean to refer to
nothingness in this context? Nishida expounds further:
Indeed, in 1933, Nishida could relate his idea of nothingness to his contempo-
raries: Scheler and Heidegger. He acknowledged their awareness for the phe-
nomenon of nothingness while, at the same time, pointing out elemental dif-
ferences, too. In the end, neither Scheler nor Heidegger was able to penetrate
the true meaning of nothingness. Nishida starts with Scheler:
19 Cf. Miki proposes a “new humanism” that would connect humanity with sociality in his
“Literature and the Problem of Neo-Humanism” (1933).
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We can bridge from what Nishida says about the concept of nothingness into
the “question of man,” when we read a few lines from the discussion that
Nishida had with Miki Kiyoshi about “The Contemporary Significance of Hu-
manism Today” (nkz 24, p. 130). As already quoted above, Nishida laid out what
humanism was meant to be in the future in reply to Miki. His main aim was
the natural sciences as he denied a concept of world grounded entirely and
exclusively on the natural sciences: “If one thinks in the manner of the natural
sciences, one cannot imagine man emerging from such a world with individ-
ual freedom” (nkz 24, p. 132). In contrast to this, we need to take the individual
freedom as the base of the concept of man and hence: “We must conceive of
the world as something creative. We human beings are the creative elements of
this creative world” (nkz 24, p. 132). Against the backdrop of idealism, Nishida
states the following:
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introduction 21
itself. To express means to give shape. We can imagine the human in terms
of such a historical world. (nkz 24, pp. 132–133)
2.3.2 The Kantian Dualism between the Sensual and the Ideational
World
As a point of departure not only for the Davos resumption, but in the local dis-
cussion, there was something that could be seen as a school dispute, but was
precisely not: how can we connect to Kant if we want to continue with Kant
because of or in spite of a dualism between the sensual and the ideational
world? Does it remain with the mere opposition? Or is there another approach
in the body of thought to mediate the opposites and perhaps even make it clear
that the opposition itself is mediated?
Friedman’s book contains a deep, substantial and thoroughly illuminating
account of the philosophical issues involved. It shows how Cassirer, Heidegger,
and Carnap with similar neo-Kantian backgrounds shared, or at least under-
stood, enough common philosophical problems in 1929 to be able to discuss
them amicably. Friedman underlines the philosophical similarities and com-
mon concerns of Cassirer and Carnap by pointing to their fundamental reliance
on science and logic, their search for a philosophy with a “universally accept-
able” non-metaphysical basis, and their “failed” attempts to effectively combine
Kantian dualities as constitutive of their rejection of Heidegger. In contrast,
Heidegger’s insistence on temporality, his analysis of finitude and his rejection
of the philosophical primacy of logic, mathematics and mathematical physics
helped to create a serious philosophical alternative to Carnap’s “scientism” and
Cassirer’s confidence in the completeness and transcendental value of “sym-
bolic forms.”
It also produced an interpretation of Kant that facilitated the destruction
of the neo-Kantian problematic and the continental transition to a “human-
ist” existentialist phenomenology that came to ignore problems of logic and to
treat the duality of the intellectual and the sensual as a lesser, if not already
solved, problem. Heidegger’s interpretation of Kant and his political engage-
ment helped to give birth to “continental philosophy,” a politically engaged
philosophy of a “subject rebelling against reason,” which is clearly different
from the analytical domain of the émigrés Carnap and Cassirer, a less politi-
cal and at the same time more scientific, objectivist philosophy.
Heidegger and Cassirer agree that Kant was ultimately unsuccessful because
he lacked a truly phenomenological method. Nevertheless, Cassirer and Hei-
degger diverge radically as soon as they assess why this (failed) attempt is so
important: while Heidegger sees the transcendental imagination as the reason
for the finitude of human reason, Cassirer concludes from the primacy of this
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introduction 23
Moving a couple years ahead to the year 1928 and his essay “The Intelligible
World,” we get more closely to Nishida’s Kant understanding. In his philosoph-
ical approach, Nishida aims at clarifying the way in which lived experience
must serve as the foundation of all our knowledge. Nishida is not looking to
articulate some sort of transcendent reality in the sense of Kant’s thing-in-itself
and evades the “mires” of metaphysics. In fact, he emphasises that “[t]o enter
the intelligible world, by transcending Kant’s standpoint noematically, would
already mean going beyond the standpoint of critical philosophy, and a tres-
passing into the field of metaphysics would be inevitable” (Nishida, 1958, p. 123;
nkz 4, p. 137). He then underscores his agreement with Kant: “In this sense, I
am not a metaphysician. I want to maintain the standpoint of reflection on con-
ceptual knowledge itself. In this regard, I believe I am rather following the path
of Kant’s critical philosophy” (nkz 4, pp. 7–8). Nishida argues that by withdraw-
ing from the subject-object-dichotomy we can arrive at the level of experience
that precedes and opens the space for this epistemological relation.
Lived or living-lived experience is, as Nishida says, a kind of religious aware-
ness. However this does not mean that Nishida’s philosophy is in itself religious.
Or that religious experience is presupposed as a base of his philosophy (cf.
Nishida, 1958, p. 139; nkz 4, p. 147). And this is true for two reasons: On the one
hand, the designation of “religious” or otherwise goes hand in hand with some
sort of categorization. We can also illustrate his idea by saying that this kind of
experience only foregrounds once we let go of all efforts to actively experience
something. Metaphorically speaking it is like the movement of the body that
we become aware of once we halt all our voluntary movements. Or the con-
tinuous noise around and within us once all sound is dying. Experience here
is meant in the broadest possible sense as something that is not limited to a
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specific kind of activity, field of knowledge or engagement with the world but
grounding our daily existence and life in its entirety. Hence, instead of calling
it religious it seems more appropriate to take it as existential, or—pointing to
the emotional side of life—as spiritual.
The awareness of such experience appears like a contradiction since there is
no self that becomes reflexively aware of something. Hence, Nishida speaks of
it as seeing by becoming nothing and of nothingness as the ultimate ground
of knowledge. And it is his conceptual endeavour that supports the convic-
tion that Nishida does not seek the foundation of his philosophy in religious
experience, since this experience transcends conceptual knowledge. Rather, it
is on the level of conceptual analysis and expression of this experience as “noth-
ingness” that he pursues philosophy and seeks to ground the various kinds of
(objectified) knowledge. In other words, we ought to distinguish the ultimate
experience from the philosophical logic that explicates the basic structure and
the formation of such experience.
Accordingly, Nishida claims:
To show his adherence to Kant even more clearly, Nishida adds to the previous
at the very end of his essay the following statement, speaking of his approach
as ‘radical critical philosophy,’ i.e. “consistent criticism” (j. tetteiteki hihyō shugi
徹底的批評主義) à la Kant:
It has been my intention to clarify the origin of knowledge from the per-
spective of consistent criticism; to assign the different kinds of knowledge
their specific positions and authorities, and to clear up their relations and
their order of rank. (Nishida, 1958, p. 141, modified; nkz 4, p. 148)
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introduction 25
There is nothing that has been called philosophy from time immemo-
rial that does not in some sense arise from the desire for a profound life.
Where would there be anything to be called philosophy without the ‘ques-
tion of human life’? In this sense I have great sympathy for what is called
philosophy of life. (nkz 5: 335)
20 Taking up an idea by Ernst Tugendhat on how to read Being and Time: “Hermeneutics
in Heidegger’s sense is thus a sort of philosophical psychoanalysis” (Tugendhat, 1992,
p. 427). The reason for this assessment lies in the fact that Heidegger in Being and Time
starts from what first appears, and that is the normal everyday lapse into the Man as an
escape from the frightening truth about one’s own being in the commonly shared com-
mon sense. The uncovering of the hidden truth behind the coverings of the Man, similar
to psychoanalysis, only leads after a long dwelling on the ‘surface’ to the moods and again
later to that ‘excellent’ mood of fear, which alone makes the ontological truth of one’s own
being tangible in its naked facticity.
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However, in the same text, he explicitly challenges the limits of the philosophy
of life as giving in to the irrational and losing ground in science. Nishida contin-
ued to strive for a logical foundation or conceptualisation of philosophy until
his very last writings which remain a legacy.21 Only by spanning “Logic and Life”
(“Ronri to Seimei” 「論理と生命」), the title of a later essay of 1938, there is a way
to overcome nihilism by balancing the concreteness of lived and living experi-
ence, on the one hand, and its rationale, on the other (cf. nkz 24: 116). While
this polarity and its challenge has been noted by various of his readers, there is
another important, mostly mystified aspect to his thought: the way in which he
related his thoughts back to the East and enlivened his philosophical thinking
by allusions to the Buddhist tradition22 to overcome contemporary nihilism.
In other words, to philosophise after Nishida means to confront references
to non-discursive forms of religious or artistic life within the philosophical dis-
course. This is a practical and experiential way to promote man’s ability to
orientate himself in and to the world.23
If we can say that M. Friedman has established that ‘Davos 1929’ was an
event in the historiography of contemporary philosophy, do you think
that […] this ‘Kyoto in Davos’-conference might be an event in a future
historiography of philosophy? ;-)
Ingmar Meland, 2020, Online Messaging.
21 A few days before his death, on Wednesday 30th May 1945, Nishida wrote in his diary: “Fair
to cloudy, 17–21° C […] The Yokosuka Line does not run. Started ‘On Logic’ 論理につい
て.” His text 「私の論理について」remains a fragment, first published in Philosophical
Studies 哲學研究 of Kyōto Imperial University in April 1946: “From the standpoint of
abstract logic, the concrete cannot even be considered. My logic, however, has not been
understood by the academic world—indeed, I may say that it has not yet been given the
slightest serious consideration. Not that there hasn’t been criticism. But the kind of crit-
icism it has received has distorted my meaning—merely criticizing by objectifying my
standpoint from its own. It has not been a criticism from within my own standpoint”
(Nishida, 1987, p. 125; nkz 10, p. 431).
22 Cf. Müller, 2023.
23 Cf. Müller, 2014, pp. 239–240.
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introduction 27
locutors. It is not least the constellation between Cassirer and Nishida that
comes into its own here without having to be played off against Heidegger.
In order to present the perspectives, we have divided the anthology into three
parts.
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partly driven by other reasons, the question of man shapes discussions in Japan
or between Germany and Japan. Voices that deserve attention include Miki
Kiyoshi, Tanabe Hajime and Nishitani Keiji.
In “The Davos Debate and Japanese Philosophy: Welt-Schema and Einbil-
dungskraft in Tanabe and Miki” (Chapter 12), higaki tatsuya reminds us
that Heidegger’s interpretation of Kant was immediately communicated to
Japan by Kuki Shūzō. Stimulated by this, Tanabe Hajime developed a “logic of
species,” a theory of Welt-Schema going beyond Heidegger’s Zeit-Schema; and
Miki Kiyoshi, in his incomplete book, The Logic of the Einbildungskraft, like-
wise assimilated Heidegger’s philosophy and linked it to his own theory of the
Einbildungskraft. In the next chapter, “From Despair to Authentic Existence:
Kierkegaard’s Anthropology of Despair in the Light of Nishitani’s Thought”
(Chapter 13), sebastian hüsch remarks that the discussion in Davos re-
mained remarkably abstract and distanced from the existential importance
of the question, “what is man?,” could imply. Discussing Kierkegaard’s anthro-
pology of despair in the light of Nishitani’s work, Hüsch discusses pathways
beyond Heidegger’s “empty decisionism” based on the concept of a “transfor-
mative experience”. steve lofts’ “Cassirer, Heidegger, and Miki: The Logic of
the Dual Transcendence of the Imagination” (Chapter 14) takes up a reading
of Miki Kiyoshi (1897–1945) in the context of the Davos debate and argues that
Miki provides us with the beginnings of a way beyond the current impasse. In
other words, the article returns to the decisive historical moment that defines
our times from the perspective of Miki’s theory of radical creative politics.
The subsequent chapter, “Now, Ever or After: Contrasting the Pure Lands of
D.T. Suzuki and Tanabe Hajime” (Chapter 15) by rossa ó muireartaigh takes
up—in parallel to Cassirer and Heidegger—Suzuki and Tanabe. And he argues,
Suzuki is the philosopher of thrownness, the vision of self in the world and the
world in the self, whereas Tanabe is the philosopher of spontaneity, a vision of
the self freely carving its own history as it submits to that other that remains
other. Revisiting their religious contexts helps to undergird both identity and
difference of that parallelisation. “On Homo Faber: Nishida and Miki” (Chap-
ter 16) by takushi odagiri examines philosophical dialogues between Miki
Kiyoshi (1897–1945) and his teacher, Nishida, through close readings of their
writings, with a focus on their technological view of human beings. He shows
that their anthropology is based on their techno-ontology, which views human
beings as eidetic and self-contradictory productivity. The last but two article,
“Anti-Cartesianism East and West: Watsuji and Heidegger on the Possibility of
Significant Dealing with Entities” (Chapter 17) by hans peter liederbach
aims to add the voice of Watsuji Tetsurō to the Davos Disputation by bringing
him into a dialogue with Martin Heidegger on the structure of human exis-
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introduction 31
tence. For this purpose, he suggests reframing the original disputation in terms
of anti-Cartesianism. In the next chapter, “Miki and the Myth of Humanism”
(Chapter 18), fernando wirtz explores Miki Kiyoshi’s concept of human-
ism. For Miki, his time was marked by the necessity for establishing a new
humanism. It was necessary, for him, to engage with the question of human-
ism and what humanity is. Nevertheless, the formulation of this question was,
for him, already a kind of humanist praxis, since he interpreted humanity as
being something open, and never as a closed, clearly limited essence. The last
contribution “Hineingehalten in das Nichts: Die Metaphysik und das Andere
des Seins” (Chapter 19) by emanuel seitz argues that nothingness is a touch-
stone for genuine philosophy: only a thinking that can deal with nothingness
integrates the finiteness of existence into its own philosophy and does not try to
reflect itself out of the world with the idea of supertemporal laws and entities.
Seitz discusses these issues using Heidegger, Cassirer, Nishida, and Aristotle as
examples, to show that nothingness overcomes the basic ontotheological struc-
ture of Western metaphysics.
Ultimately, it must be asked what systematic approaches such as Tanabe’s
Kant critique have not yet been systematically pursued and how this can hap-
pen within the horizon of Cassirer’s and Heidegger’s philosophy.24 These ques-
tions light up anew if one really takes the starting point of this anthology
seriously. And then the question arises: What are, in fact, the alternatives that
Nishida and other Japanese philosophers provide?
Abbreviations
Bibliography
24 Cf. Sakai, 1997, Fn. 11, pp. 202–203; Ōhashi, 1984, pp. 226–240, in particular pp. 238–240;
Higaki in this volume.
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32 müller
Buchner, H. (ed.) (1989) Japan und Heidegger: Gedenkschrift der Stadt Meßkirch zum
hundertsten Geburtstag Martin Heideggers, Sigmaringen: Thorbecke.
Endres, T. (2021) ‘Genealogische Kulturanthropologie—Erinnerungen an Ernst Cas-
sirer (1874–1945).’ Interdisziplinäre Anthropologie, 8, pp. 289–315.
Friedman, M. (2000) A Parting of the Ways: Carnap, Cassirer, and Heidegger, Open
Court.
Gordon, P.E. (2010) Continental Divide: Heidegger, Cassirer, Davos, Harvard Univer-
sity Press.
Heidegger, M. (1997) Kant and the Problem of Metaphysics, transl. by Richard Taft,
Indiana University Press.
Müller, R. (2014) ‘‘Dōgen spricht auch von …’ Zitate des Zen-Patriarchen in Nishidas
Philosophie.’ In R. Elberfeld and Y. Arisaka (eds.), Kitaro Nishida in der Philosophie
des 20. Jahrhunderts, Freiburg: Alber-Verlag.
Müller, R. (2018) ‘Formwerdung und Formlosigkeit der Form. Die Beiträge von Ernst
Cassirer und Nishida Kitarō zur Lebensphilosophie.’ In Thiemo Breyer and Stefan
Niklas (eds.) Ernst Cassirer in systematischen Beziehungen. Zur kritisch-kommunika-
tiven Bedeutung seiner Kulturphilosophie, Deutsche Zeitschrift für Philosophie, Son-
derband 40, pp. 195–215.
Müller, R. (2023) ‘Dōgen’s Texts Expounded by the Kyoto School—Religious Com-
mentary or Philosophical Interpretation?’ In R. Müller and G. Wrisley (eds.) Dōgen’s
texts: Manifesting Religion and/as Philosophy? (Forthcoming) Springer.
Nishida, K. (1958) ‘The intelligible world.’ In: Nishida K. Intelligibility and the Philoso-
phy of Nothingness, transl. by R. Schinzinger, Honolulu: East-West Center Press.
Nishida, K. (1973) Art and Morality, transl. by D.A. Dilworth and V.H. Viglielmo, Uni-
versity of Hawaii Press.
Nishida, K. (1987) Last writings, transl. by D.A. Dilworth, Honolulu: Univ. of Hawaii
Press.
Nishida, K. (2012) Place and dialectic: two essays, transl. by J. Krummel and Shigeno-
ri N., Oxford University Press.
Ōhashi, R. (1984) Zeitlichkeitsanalyse der Hegelschen Logik, Freiburg: Alber Verlag.
Piovesana, G.K. (1997) Recent Japanese Philosophical Thought 1862–1996: A Survey,
London: Routledge.
Rigsby, C.A. (2010) ‘Nishida on Heidegger,’ Continental Philosophy Review, 42, pp. 511–
553.
Sakai, N. (1997) Translation and subjectivity: on “Japan” and cultural nationalism, Uni-
versity of Minnesota Press.
Scheler, M. (1928) Die Stellung des Menschen im Kosmos, Darmstadt: Reichl.
Shimada, A. 嶋田暁 (ed.) (1996) Yura Tetsuji hakase wo shinobu 由良哲次博士を偲ぶ
[In memoriam Dr. Yura Tetsuji], Kashihara: Yura yamato kodai bunka kenkyū kyōkai
由良大和古代文化研究協会.
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introduction 33
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part 1
Recontextualizing the Davos Debate
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1
Revisiting the Debate between Cassirer and
Heidegger in Davos: Imagination, Finiteness, and
Morals
Michel Dalissier
Abstract
In this paper, I would like to revisit the epoch-making debate between Cassirer and
Heidegger that took place in Davos. My approach will not be to unpack an unsus-
pected aspect of the dispute, nor to put forward a new interpretation of this heated and
well-studied exchange. Instead, I will endeavor to reframe their discussion through a
number of suggestive conceptual reference points that will help to uncover the primary
points of contention: Imagination, Finiteness, and Morals. I will demonstrate that the
Davoser Disputation constitutes a significant debate to the extent that one must debate
it afresh today. My intention is by no means to presumptuously submit the discussion
to the arbitration of a third party. I will rather strive to appreciate the genuine philo-
sophical meaning of a debate as such, as distinct from a conference, an article, or a
book. My reconstruction thus represents an attempt to set up more efficiently the con-
ceptual and dialogical stage upon which new actors, from East and West, might later
take their place.
Keywords
1 Introduction
In this paper, I would like to revisit the epoch-making debate that opposed
two dissident epigons of the Neo-Kantian and phenomenological traditions,
namely Ernst Cassirer (1874–1945) and Martin Heidegger (1889–1976), and
which took place in Davos (17 March to April 4, 1929)—the so-called Davoser
Disputation. In their vibrant exchanges, Cassirer constructively played the
The actual status of the imagination offers a privileged key to enter the debate
between the two German philosophers. As Tatsuya Higaki remarked during the
Kyōto in Davos international conference (10–12 September 2020) one might
suspect a strong similarity between the approaches of Cassirer and Heidegger,
inasmuch as both foregrounded the concept of imagination. Nevertheless, if
1 In this paper, I will often modify the translations used. Lynch (1990) analyses the persistence
of a categorial discourse in Cassirer. Aubenque et al. (1992) discuss historical and political
implications of the debate. Hackenesch (2001, pp. 111–115), focuses on freedom and on the
self. Gordon (2010) offers a comprehensive exegesis, emphasizing the meaning of man as
the main point of discord. It is out of the limited scope of the present paper to discuss it.
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revisiting the debate between cassirer and heidegger in davos 39
2 Cassirer (1995, 219–226) left notes on Sein und Zeit for a fourth volume of The Philosophy of
Symbolic Forms.
3 See Heidegger (1998c, 301: 1997b, 210): “Marburg: Intuition and Thinking, even the third!”
On Cassirer and the Marburg School, see Heidegger (1998c, 304–311; 1997b, 213–217). On
this common root of sensibility and thought, compare with Cassirer (2001, 38; 1953, 104).
Cassirer is not a “pure Neo-Kantian” but rather an “Aufklärer” (Aubenque, 1992, 292–293).
4 See in Heidegger’s review of Cassirer (1998a, 264; 186): “The fundamental question (grund-
sätzliche Frage) concerning the constitutive function of myth in human Dasein.” See also
note 32, infra.
5 In this paper, I will keep Heidegger’s untranslatable Dasein, translate Sein by “being” and
Seiende by “beings.”
6 During the Kyōto in Davos conference J. Maraldo pinpoints that Heidegger ignores sym-
bolic communication among animals. It might be because of his emphasis on human
Sprache, whose destination is not poorly symbolic (both using symbols and vain, without
value) but aims at being the “House of the truth of Being” (1976b; 2014c).
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In brief, imagination furnishes the productive and imaging spiritual power that
appears at the source of the symbolic design of the world of culture. As Christa
Hackenesch (2001, p. 122) puts it, quoting Cassirer, there is: “The faculty of
symbolic ideation as the one of imagination, ‘original forming’ [ursprünglicher
Formung].” Now it is precisely on these producing (power), plastic (forming)
and symbolic grounds that Heidegger enters the fray.
In his 1928 review of Mythical Thought (1925), the second volume of Cas-
sirer’s The Philosophy of Symbolic Forms (2002; 1955),8 Heidegger himself em-
7 “The great thinkers who have defined man as an animal rationale were not empiricists, nor
did they ever intend to give an empirical account of human nature. By this definition they
were expressing rather a fundamental moral imperative. Reason is a very inadequate term
with which to comprehend the forms of man’s cultural life in all their richness and variety.
But all these forms are symbolic forms. Hence, instead of defining man as an animal rationale,
we should define him as animal symbolicum” (Cassirer, 1974, 25–26).
8 The only reference to Cassirer in Sein und Zeit concerns this second volume (2006, 51, 1987,
490).
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revisiting the debate between cassirer and heidegger in davos 41
9 Compare to Cassirer’s conception (Hackenesch, 2001, p. 119): “In such a ‘will to signify’
is justified for Cassirer the genuine difference between animals and man—in the place of
a ‘reason’ making his essence.”
10 To follow up the discussion with J. Maraldo, the question is: To what extent the behavior
of animals can be conceived of as a reduced way of being in the world, or might be related
to the Zuhandenheit? Heidegger will not include animals in the Geviert, but at the end
of his conference “Das Ding” (2000a, 183–184), animals epitomize things in general. The
thing (Ding) makes up things (chosification, not reification) that is, gathers (dingen), i.e.,
let the Geviert of the Sky, Earth, Divines and Mortals combine or cross into a specific oper-
ation or behavior. Heidegger’s example is the jug that pull water in libations to the gods
(Divines), a water that is issued from rocks (Earth) and rain (Sky), and that also waters
women and men (Mortals). Now this thing can be artificial (jug, bench, footbridge, and
plough), natural (tree, pond, stream, mountain), animal (heron, deer, horse, and bull,—
these are Heidegger’s own examples —), or even cultural (mirror, bracelet, book, board,
crown, and, last but not least, cross). In this perspective, the thing “deer” is not included in
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In the last (ontical) analysis, human beings might be said to be more generally
shapers of what exists, of what there is, to wit, of all beings (Seiende). This is the
case in Cassirer’s ontology, which does not underline the distinction between
Seiende and Sein,12 at least not in Heidegger’s sense. However, to Heidegger’s
eyes, if man might be described as a shaper of beings, he cannot be thought as a
shaper of being itself (Sein). For him, the ontological function of man (Dasein)’s
relation toward being itself is neither creation, nor configuration, but a typical
behavior (Verhalten) (Dalissier, 2008), emphasizing the well-known phenom-
ena of resolution (Entschlossenheit) and letting be (Seinlassen).
Unsurprisingly then, in the Davoser Disputation, Heidegger condemns as
inadequate any attempt to construe the Daseinanalysis displayed in Being and
Time as an “investigation about man,” and to ask “how, on the grounds of this
understanding of man, understanding a configuration of culture” is possible
(1998b, p. 284; 1997c, p. 191). In a striking contrast, Cassirer claims what follows:
the Geviert, but gathers it in a certain, animal way. Yet the last sentence of the conference
is ambiguous and seems to ascribe to man a privileged function in this process (“Erst die
Menschen als die Sterblichen erlangen wohnend die Welt als Welt. Nur was aus Welt gering,
wird einmal Ding”). On this topic, see also Dalissier (2023).
11 Compare Heidegger’s Weltbilden with Cassirer’s Gestaltung der Welt (Hackenesch, 2001,
p. 116).
12 Cassirer (2001, 22; 1953, 91): “It is the proper not only of science, but also of language,
myth, art, and religion that it provides the building stones from which the world of ‘reality’
is constructed for us, as well as that of the spirit, the world of the I. They also are not sim-
ple structures [Gebilde] which we can install into a given world, but we must understand
them as functions, by virtue of which [kraft deren] a specific shaping of being [Gestaltung
des Seins] takes place along with a particular division and dissociation of it [being].” See
2001, 41; 1953, 107: “Myth and art, language and science are in this sense workings [stamp-
ings, moldings] of being [Prägungen zum Sein]: They are not simple copies of an existing
reality, but rather present [stellen dar] the main directions of the spiritual movement.”
See also the procession of being from meaning (to compare to Heidegger’s approach of
the sense of Being): “The symbolic signs which we encounter in language, myth and art,
‘are’ not first, in order to reach a certain meaning, beyond this being, but with them all
being arise from meaning” (2001, 40; 1953, 106).
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It is the function of form that, man changing his existence into form [sein
Dasein in Form verwandelt], i.e., having to transpose everything which is
lived experience in him into some objective shape [Gestalt], into which he
objectifies himself in such a way that he does not with it [form] become
radically free from the finiteness of the point of departure [for this [form]
is still connected to his own finiteness], nevertheless while it [form] arises
from finiteness, it leads finiteness into something new. And that is imma-
nent infinitude. (1998, p. 286; 1997, p. 201)13
13 The syntax of this passage is unorthodox. All the trouble lies in the translation of the sev-
eral indem.
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‘original sense of being of the Dasein.’ […] Its question only begins be-
yond, at precisely the point where a transition takes place from this ‘exis-
tential’ temporality towards the form of time. It aspires to show the con-
ditions of possibility of this form, as the condition for the postulation of
a ‘being’ that goes beyond the existentiality of the Dasein. (2010, p. 184;
1957, p. 163)14
Cassirer envisions here the question of time within the compass of the second
volume of Sein und Zeit, which was never published and announced as includ-
ing the notorious part on Zeit und Sein (Heidegger, 2000c). Cassirer’s approach
shifts here from the “existential temporality” of the Dasein to the “form of time,”
whose transcendental conditions would give the very ontological condition of
being, beyond Dasein itself. In short, such a shift no longer amounts to return-
ing existentially from Sein to Zeit, but formally to proceeding from Zeit to Sein.
Arguably, such a “form of time” might sound phenomenologically naïve.15 From
Husserl’s perspective, it does not describe crucial phenomena such as reten-
tion and remembering. To Heidegger’s eyes, a similar form appears secondary
because of its representative and serial aspects. These aspects conspicuously
emerge since the very threshold of The Philosophy of Symbolic Forms, where
Cassirer states:
The form of time itself can be ‘given’ for us only when the temporal
sequence is represented in the element of time as [running] forward and
backward. If we think a particular cross section of consciousness, we can
apprehend it as such, not by dwelling exclusively in this section, but only
by going beyond [developing] it into the various directions of relation,
by virtue of definite spatial, temporal, or qualitative ordering functions.
Only because in this way we can have the power to hold a non-being in
the actual being of consciousness, in what is given something that is not
given—does there exist for us that unity, which on the one hand we des-
ignate as the subjective unity of consciousness, and on the other hand as
the objective unity of the object. (2001, pp. 31–32; 1953, p. 99)
14 The preface of the book dates from June 1929. On the concept of time, see Orth (129–147).
15 Even if such alleged naïveté cannot be generalized to phenomenology itself. See Orth
(162–175).
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reading, the form of time is not given when the temporal sequence is “repre-
sented” (as R. Manheim translates), but rather “presents itself” (sich darstellt)
through the element of time and extends toward the past and the future, as a
kind of self-formation. Incidentally, the notion of self (sich) transpires here as
the seal of a subjectivity, which might dominate both perspectives and stem
from a common Hegelian background (Hackenesch, 2001, pp. 111–123) In Cas-
sirer’s perspective, the self represents the source of the groundless design of
symbolic forms in the world. In Heidegger’s own approach, the self relates to a
groundless absolute freedom.
Let me then remodel Cassirer’s argument as follows: The form of time means
that time forms itself. Just as the spatial image represents an invitation to build
a network of relations, as if the synthesis were proceeding from the Bild to the
Bildung of space,16 likewise the form of time itself might be grasped as an invita-
tion to build temporal relations. In a word, the essence of time lies in producing
time. Consequently, as Rudolph aptly points out (1992, pp. 303–304), far from
promoting a pure atemporal philosophy or a radicalized “idealization of the
temporalization of the Dasein,” Cassirer formulates an apprehension of time
inspired by a Heraclitus kind of becoming that is cognate to a processual con-
ception of being, and that conceptually fits the endless production of symbolic
forms.
3 Finiteness or Mediation
16 Cassirer (2001, p. 34; 1953, pp. 100–101): “The spatial ‘picture’ that we possess of a par-
ticular empirical object, a house for example, takes form only when we enlarge in this
sense a particular, relatively limited perspective view; only when we employ the partial
perspective as a starting point and stimulus, in view of constructing from it a highly com-
plex totality of spatial relations.”
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losophy of symbolic forms (2001, pp. 4–5, 14, 24; 1953, pp. 76, 84–85, 93). But
mediation might also reach for him a critical point where the grounding idea of
reciprocal determination between two poles eventually yields to that of their
dissolution (ineinander ausgehen) and merging (verschmelzen) (2001, pp. 24,
31–39, 44; 1953, pp. 93, 99–105, 110). Exemplarily, any dialogue testifies to the
existence of mediation. In the Davoser Disputation, Cassirer accordingly “ques-
tions toward the possibility of the matter-of-fact language [Faktums Sprache].
How does it come about, how is it conceivable that from Dasein to Dasein we
can understand ourselves in this medium?” (1998, p. 295; 1997, p. 206). He goes
as far as undermining Heidegger’s guiding argument in the Kantbuch (imag-
ination as the common root of sensibility and understanding), precisely by
pointing at mediation. In his review of this book, Cassirer suggests that in good
Kantian orthodoxy imagination should be conceived of as “something simply
and additionally linking and mediating” (Vermittelndes) sensibility and under-
standing (2004, p. 229).
Contrariwise, in the Davoser Disputation, Heidegger fiercely refuses the
notion of mediation, arguing: “Mere mediation will never productively get
[one] further [nie produktiv weiterbringen]” (1998b, p. 295; 1997c, p. 207). In
a previous talk in March 1927, he accepts for example “a possible community
between theology and philosophy as sciences,” if their communication is free
from a “weak attempt of mediation” such as a “Christian philosophy,” a com-
pound that amounts for him to a “square circle” (1976a, p. 66; 2014a, p. 53).
And beyond mediation, which also stigmatizes for him the possibly “reduced”
status of animal,19 Heidegger eschews any primacy of the idea of “dialectics.”
As he taught in 1923, the heavy “price” of dialectics is the assumption of a
“possible ordering” of beings (1982a, p. 41; 1999a, p. 33). In addition, dialectic’s
indirect process through negation hinders a “direct grasp and having” (direktes
Erfassen und Haben) (1982a, p. 107; 1999a, p. 84) that eventually aims at Being
itself.
From that point, I would like to discuss the debate. In order to do that I will
envision things through the prism of the two functions of imagination granted
by Kant, i.e., productive and reproductive (1969a, p. 120; 2007, p. 165).
19 For Heidegger, animal being is best approached in terms of mediation. Concerning being
in the world, the beast is meager in world (weltarm) in between the stone without a world
(weltlos) and man that configures it (weltbildend). And concerning being a thing, the deer
is also making a mediation when it gathers Sky, Earth, Men and Gods (see note 10). J. Mar-
aldo speaks of a “fluidity of borders” concerning animals. The question is: Does this inter-
mediary status of animals belong to their essence? In other words: is mediation essential
for animality?
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revisiting the debate between cassirer and heidegger in davos 49
20 “Etwas zu einem Objekt machen, es als Objekt setzen und nur so vorstellen” (1976a, 72; 2014a,
57).
21 “Zu einem Gegenstand, d.h. zu etwas thematisch Vorgestelltem” (1976a, 73; 2014a, 57).
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the ontological. But man is never infinite and absolute in the creating of what is
itself [Schaffen des Seienden selbst], he is instead infinite in the sense of under-
standing of being” (1998b, p. 280; 1997c, p. 197).22
Heidegger’s stance appears seriously paradoxical, owing to the fact that it
crosses the border line of the applicability of the concepts of infinite and finite.
For him, man becomes absolute and so to speak “infinite”23 given that he real-
izes the finiteness of his being, rather that endlessly produces what he is, as
well as the world where he is. To put it differently, infinity appears “in-finite”
to the extent that it floods out from finite being and eventually brings back
to finiteness. In particular, it means that we do not imagine infinitely, as pure
beings. We rather fancy something, we imagine things, here and now. Heideg-
ger concludes in the Davoser Disputation: “This infinity, which breaks out into
the power of imagination, is precisely the sharpest argument for finiteness. For
ontology is an index of finiteness. God does not have it” (1998b, p. 280; 1997c,
p. 197). But one might ask if it is still a genuine kind of infinity.
A paradigmatic case is when Heidegger, in his review, relates “mythical
thought” to myth, as “a specific and spiritual ‘creating principle of world config-
uration’.”24 I catch him imperceptibly shifting from “das mythische Denken” to
“das mythische Dasein” (1998a, p. 257; p. 181), and significantly tackling “the fun-
damental question directed toward the constitutive function of myth in human
Dasein” (1998a, p. 264; p. 186). In his perspective, what is ontologically crucial
is by no means that humans are able to endlessly design a plethora of sym-
bolic forms (magical or social, for example) as weltbildende. What is climactic
is that in doing so, their questioning being appears inappropriately questioned
and unexplored. Heidegger puts it this way: “Everything remains in one uni-
form being-plane of what is immediately present, in which mythical Dasein is
dizzily taken [captivated] [benommen ist]” (1998a, p. 256; p. 181). For a funda-
mentally ontological approach, what counts is not that the human self finds
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25 See the analysis of captivation (Benommenheit) in Heidegger (2004, 344 ff.; 1995, 238 ff.):
“The specific way in which the animal remains within itself—which has nothing to do with
the selfhood of the human being comporting him- or herself as a person. The animal
can only behave insofar as it is essentially captivated […] Captivation is the condition
of possibility for the fact that, in accordance with its essence, the animal behaves within
an environment but never within a world.” See also Dalissier (2008, 298). In comple-
ment, I would like to emphasize that Maurice Merleau-Ponty (2003a) tried to consider
animal behavior and being from a totally different perspective than Heidegger and Cas-
sirer, in his lectures at the Collège de France entitled “Animality, Human Body, Passage to
Culture” (1958). See my comparison of Heidegger and Merleau-Ponty lectures about ani-
mal existence (Dalissier 2017, 585ff.). Interestingly enough, Merleau-Ponty speaks of
interanimalité in the summary of this lectures (1968a, 134), in The Visible and the Invisible
(1964, 226; 1968c, 172), as well as in unpublished texts. There are few studies on that topic
(Mazis 2000) and such “interanimality” might count as a new tool to address animals on
mediation. Concerning Merleau-Ponty and Cassirer, see also Watson (2020).
26 “Ein solches In-der-Welt-sein von dem, woran es ausgeliefert ist, überwältigt wird” (1998a,
267; 188). As J. Maraldo suggests, Heidegger implies that any correction to his ontical
descriptions of mythical Dasein would not alter his Fundamentalontologie, but only con-
firm another human way to be thrown into the world. I surmise that Heidegger reckons
the descriptions of animal behavior (2004; 1995) and of mythical Dasein (1998a) as case
studies in view of verifying the effectiveness of the Daseinanalysis. He plausibly has no
interest in describing animal and mythical Dasein as such, just as those spheres of Seien-
des that sciences study, and that he discards to focus on the Dasein (Sein und Zeit, § 2). If
finiteness implies thrownness (Geworfenheit), the Dasein’s urgent task is to accept such a
situation and question the original being of the world, itself, and Being in itself. Now, from
Cassirer’s viewpoint, the Dasein’s world inherent spatiality (Weltinnenraum) (In-der-Welt-
Sein) might appear itself too narrow to nurture a full description of the very “relationality
between man and the world” that weaves the cultural and symbolical space (Rudolph,
1992, pp. 303–304).
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difference” (1997a, pp. 452ff.; 1982b, pp. 318ff.), at the level of the Da-Sein, were
acting as an ontological discrimination against the philosophical potentialities
of the human treatment of Seiende. As is well-known, Sartre, Merleau-Ponty,
Levinas, and a few others will see the flaw, and opportunely cultivate these onti-
cal fields.
The categorical imperative must be such that the law that is posited is not
valid only for men but rather for all rational entities in general. […] The
restrictedness to one determined sphere suddenly falls away. The ethical
as such [das Sittliches als solches] leads beyond [über] the world of the
phenomena. (1998, p. 276; 1997, p. 194)
I will stress here the expression: “Must be such that” (muβ so beschaffen sein,
daβ). It means two things. First, the categorical imperative “must be such” as
it is, or “designed” (beschaffen) as it is. This suchness and this design must also
include the fact that the imperative is directed toward finite and imperatively
ordered beings. Second, being so designed, the imperative must be such that
the moral law itself rules all the process through the act of elevating all ratio-
nal entities, including us.
The existence of such an express design of the imperative in itself (Beschaf-
fenheit) is capital. Is it really true that Cassirer would misunderstood here that:
“If the moral law is valid for all reasonable beings in general, the categorical
imperative is the specific form that the moral law necessarily takes [becom-
ing thus a law of constraint] for a reasonable and finite being” (Aubenque,
1972, p. 30; Cf. 1992, p. 293, and Ferry, 1992, p. 299)? On the contrary, I suspect
that Cassirer perceives such a “specific form” when he refers to the specifically
formal design of the imperative. Reviewing the Kantbuch, he will further con-
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revisiting the debate between cassirer and heidegger in davos 53
tend that: “The moral law itself actually has the form of the imperative” (2004,
p. 236). Additionally, Cassirer might pinpoint a parallel difference between the
law and the imperative, when he later refers (in English and in Oxford) to “an
ethical law, [to] an absolute imperative imposed on men by the pure idea of
duty” (2016, p. 91). So apart from the imposition of the imperative, the law
itself functions as a fulcrum of moral improvement through what he calls in
Davos a “progressive liberation” (1998, p. 287; 1997, p. 201) from (within) finite-
ness.
To be sure, at All Souls College, Cassirer will emphasize the universality of
the very formula of the Kantian imperative. Still, he maintains a difference of
level between the law and the imperative:
Universality as the law in itself must be, the legislator, the lawgiver, cannot
be thought otherwise than in the form of a personal will. By this consider-
ation we have come to the true conception of the relation of universality
and individuality involved in the categorical imperative. By universality
this formula claims to mean the absence of all objective limitations. The
supreme law does not refer to any special circumstances and it does not
restrict itself by considerateness for special empirical facts and empirical
conditions. But in all these abstractions it does not abstract from person-
ality. (2016, pp. 103–104)
In this excerpt, Cassirer holds that the “law in itself” expresses personal univer-
sality, and that such an essential link between individuality and universality
is formally “involved” into the imperative, while not tantamount to it. Conse-
quently, the universality (absence of objective limitation) meant or conveyed
in the formula of the imperative is the one of the moral law itself, whereas it is
not strictly speaking the one of the imperative itself.
So much for Cassirer’s approach. Now, as I already underlined, Heidegger
rejects such kind of apparent liberation from the phenomenal realm, and
insists instead on the immanence of the imperative directed toward an essen-
tially limited being. In the Davoser Disputation, he declares:
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The moral law itself [selbst] actually [zwar] has the form of the impera-
tive and stands by itself in front of and opposed to us—however this kind
of ‘standing in opposition to’ is not the same as the one occurring with
the theoretical ‘object’. Then pure dependence, heteronomy, dominates
no longer here—but the only valid law is the one that free personality
gives to itself. (2004, p. 236)
In brief, for Cassirer, the law does not theoretically oppose the categorizing sub-
ject as an ob-ject (Gegen-stand). The law practically opposes us under a chal-
lenging imperative form that poses to us the moral question to which we must
answer. In other words, the law imperatively presents to us the autonomous
movement of free personalization that we have to become. And the impera-
tive utterance formally expresses such a moral law.
Assuredly, Cassirer admits that there is for Kant a “feeling of respect” (Gefühl
der Achtung) before the law (2004, p. 237), upon which his adversary grounds
27 See Heidegger (1980, 210; 2014b, 192), whose position differs from Hölderlin’s (Layet
2020, 194, 297).
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revisiting the debate between cassirer and heidegger in davos 55
his focus on finiteness (Heidegger 1998c, pp. 156ff.; 1997b, p. 110). Yet Cassirer
draws here a crucial distinction:
However, one must sharply distinguish here between the sphere of what is
specifically moral and the one of the psychological problem. The substan-
tial content [Gehalt] of the moral law does not ground itself in the feeling
of respect; Its meaning does not constitute itself through it. But this feel-
ing merely describes how a law, which is unconditioned in itself, is repre-
sented [repräsentiert] in empirical-finite consciousness. (2004, p. 237)
For Cassirer, what is morally groundbreaking with the law is not its bare recep-
tion within the frame of a finite being. It is the way it invites rational subjects to
transcend their finiteness, while paradoxically remaining attached to it. As he
suggests in Davos, the very act of resting in finiteness would amount to prefer-
ring to the absolute elevating power of the law a moral relativity within which,
he claims, “we are not allowed to remain.” Such laziness (Kant’s Trägheit) would
very inappropriately “put the empirical man in the center” (1998, p. 292; 1997,
p. 205). Contrariwise, Cassirer strongly emphasizes the act of self-transcending,
as confirms the very end of his later English lessons on Kant’s Moral Theory,
where he will gloss at length Kant’s celebrated comparison between the moral
law and the starry heavens, in the conclusion of the Critique of Practical Rea-
son. Cassirer suggests that the “admiration and awe” that fills the mind with
the reflection on “the moral law within” are neither a motive of immobility nor
despair, but of moral improvement (2016, p. 134ff.).
Another important upshot of Cassirer’s discussion with Heidegger is to
reveal the former’s vital need to explore guiding differentiations (Differen-
zierungen), within the ungrounded free genesis of symbolic forms (Hacke-
nesch, 2001, p. 117).28 As already cited, Cassirer avers that: “The manifold mani-
festations of the spirit can only be grasped by following the different directions
taken by its original imaginative power,” through the multiple “products of spir-
itual culture” (Cassirer, 2001, pp. 10, 19; 1953, pp. 80, 88). Now Cassirer pays a
strong tribute not only to the differentiating act of but also to the cognate act of
drawing distinction. In the above excerpt, he urges us to “sharply distinguish”
between psychology and ethics, transcendental and empirical. In his review
28 Cf. Hackenesch (2001, p. 119): “That thing that man calls to bring forth [hervorzubringen]
meaning and forms of meaning, means for Cassirer a beginning that cannot be circum-
vented [unhintergehbaren Anfang], which he nevertheless does not ontologize, nor abso-
lutize, unlike Heidegger, but rather the one, as beginning, which first shows its effective
reality in the forms that it enables to generate from itself.”
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of the Kantbuch, he further reminds us that Kant’s approach is valid “not only
for men, but ‘for all rational entities in general’,” and comments that such an
approach “will by principle divide the tasks of moral and anthropology.” It is
then not surprising if he vindicates a radical dualism in Kant in these terms:
29 See also p. 134, the reality of an intelligible world is “not a transcendent but an immanent
reality.”
30 Heidegger brings that aspect to the fore in his notes (1998c, 302; 1997b, 302): “The merely
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revisiting the debate between cassirer and heidegger in davos 57
sider things through the lens of a notion of “being” (Sein) that he ontically
discriminates from “ought to be” (Sollen), but does not ontologically differenti-
ates from Seiende. However, it is true that Cassirer primordially meditates here
a “constitutive tension between being and ought” that grounds a rich, integral
and ideal portrayal of humans, which ambitions to be both theoretical, ethical
and aesthetic (Rudolph, 1992, p. 302).
Thirdly, one might harbor doubts about the efficiency of Cassirer’s ontologi-
cal reading of Kant himself, who specifically defines being as position, as I will
discuss later. It remains true that Cassirer’s abovementioned Demarkationslinie
between phenomenon and thing in itself, time and freedom, surges as a core
problem that Kant himself tries to cope with in the third Critique and holds a
seminal exegetic value for Cassirer, from his first studies on Kant (1975, 289 ff.)31
to his lectures at All Souls College (2016, 148–149).
Once again, having sketched this moral and ontological setting, my main
purpose is now to discuss the debate. To begin with, Cassirer seems entitled to
claim that one should not overstate finiteness and diminish the creative powers
of men, for at least two reasons.
1) First, there is a risk of ontologically reducing the whole Kantian perspec-
tive to the existential analytic of Dasein conducted in Sein und Zeit (Rudolph,
1992, p. 311). Indeed, Heidegger dismantles the organic tie that Cassirer high-
lights between the law and the imperative. On the one hand, he ponders “the
imperative as such” (als solcher) in its relation to finite being. On the other
hand, he probes “The internal function of the law itself [selbst] for the Dasein.”
Everything goes as if the difference between the law and the imperative were
driven back to the analytic of “the Dasein itself.” Even if Heidegger counte-
nances that there is something transcendent in the law, he ultimately construes
the law in the direction (and the jurisdiction) of the imperative and of the
Dasein. In the Davoser Disputation, the existentially analytical reduction is irre-
sistible when Heidegger asserts that one must frankly “pose the question: What
is called law here and how is the lawfulness [being] of the law [Gesetzlichkeit]
itself constitutive for the Dasein and the personality? It is not to be denied that
something lies in the law which goes beyond sensibility. But the question is:
How is the inner structure of the Dasein itself: Is it finite or infinite?” (1998b,
pp. 279–280; 1997c, pp. 196–197). But the trouble is: are all those Heideggerian-
inspired existential questions still Kant’s own questions?
anthropological and the law of significant content [Sinngehalt Gesetz], phenomenon and
thing in itself. Instead of Being and Time, Being and ought-to [Sollen]. […] Being in the
modality of Ought-to-Be[Sollseins].”
31 See Orth (176–189).
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In brief, for Cassirer, the ontological finiteness that one has to recognize in
the being of man becomes by the same token the epistemic or hermeneuti-
cal finiteness of all human capacity to interpret being, including Heidegger’s
one in the first place. This claim is in fact coherent with Heidegger’s own
constant reframing of the question of being, even “beyond” Being itself that
he notoriously erases in a highly symbolical and deeply philosophical gesture
(1959b). Besides, Heidegger’s hermeneutical finiteness regarding Being also
slightly diverges here from Gadamer’s hermeneutical approach, stressing the
endless continuity of interpretation through language, but I cannot develop
this point in detail in this paper.
Let me rather stick to Cassirer’s argument in the text above. He suggests that
Heidegger’s radical emphasis on the dimension of finiteness in Kant is typical
32 Heidegger counters such a critique in his notes (1998c, 301; 1997b, 211): “Agreed: Not to
cover the entire scope of the [Kant’s] problematic [Cf. Cassirer (2004, 25)]. Also the
intention was never this: To interpret just a part, but instead [starting] from one part, yes
[starting] from the fundamental problem, [the intention was] to make visible in Kant the
‘problem of metaphysics’. […] In this part, the perspective must be pursued in the direction
of the problem of metaphysics that even Kant fundamentally transformed.” Indubitably,
Heidegger’s interpretation is made from one aspect, but this aspect might happen to be
actually (objectively and not only for him) the most fundamental, because it starts from
the most fundamental problem with Kant. Heidegger (1998c, 301; 1997b, 211) contin-
ues: “Cassirer completely misunderstands that what is at stake in the interpretation is the
working-out of a problem, and indeed that this problem must first be made visible and
[this comes about through] recollection of Kant. In this way [dadurch] an interpretation
is required. It determinates historical objectivity.”
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revisiting the debate between cassirer and heidegger in davos 59
From that point, and to follow up a remark by Tak-lap Yeung during the Kyōto
in Davos conference, let me clarify that the points of disagreement between
Heidegger and Cassirer are essentially multiple. They do not concern a single
aspect of their debate, but actually all of the issues expounded above. Notwith-
standing this fact, it is true that one of the greatest philosophical stakes is
probably the question of man (or woman).
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As already stated, Cassirer soars above the empirical man in view of cel-
ebrating with Kant the very moral improvement of alle Vernunftwesen über-
haupt. He avers that the ethical law “must be valid not only for men, but ‘for all
rational entities in general’” (Cassirer 2004, p. 238, quoting Kant 1969b, p. 408;
2006, 20).33 However, as J. Maraldo observed during the Kyōto in Davos confer-
ence, we have to ask ourselves: Who beside humans count as “rational” beings?
For Cassirer seemingly does not field that question and restricts himself to
the validity of the law (posited by the imperative) “for all rational entities in
general” (1998, p. 276; 1997, p. 194). In brief, he does not intend to question
here the very essence, existence and ontological status of those Vernunftwe-
sen. Whether they exist or not and whatever they might be (humans, robots,
A.I, Martians, angels, gods, God, and so forth), the law is valid for those enti-
ties.
In addition, we need to ask: what about this very “being” itself that belongs to
those rational beings? In a Heideggerian vein, one might counter that, strictly
speaking, the “question of being” (Seinsfrage) sounds forgotten when Cas-
sirer factors in “all rational entities [Wesen] in general,” whatever their essence
(Wesen) might be. Certainly, Cassirer highlights moral being. Reviewing the
Kantbuch, he holds that Kant “leaves the place for a being [Sein] of [totally]
other significance[von anderer Bedeutung], for noumenal being [noumenale
Sein], not of things, but of ‘intelligences’, for a realm of freely acting, abso-
lutely autonomous personalities” (2004, p. 241). All rational entities in general,
whether they exist or not and whatever they may be, manifest such noume-
nal being in free self-determination. There are undoubtedly Cassirer’s onto-
logical discrimination between two significations of being, and his promo-
tion of being from phenomenal to noumenal. Lecturing at All Souls College
in 1934, he will significantly maintain these morally tinted ontological analy-
ses.34
However, such discrimination is not ontologically fundamental according
to Heidegger’s perspective. More succinctly, for Cassirer, as a thing in itself,
“We stand in the center of our being as personality [Seins als Persönlichkeit],
as pure rational entity [reines Vernunftwesen], but we no longer consider our-
selves under the conditions of our phenomenal, empirical-temporal existence
[Dasein]” (2004, p. 237). Now it is clear that Cassirer approaches a being that
is neither the Dasein, nor the Sein of any Seiende, nor Sein itself (to follow Hei-
degger’s path). It is instead Sein, to the extent that it is reductively construed
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revisiting the debate between cassirer and heidegger in davos 61
of als reines Wesen. Once again, Heidegger’s Seinsfrage yields to the authority
of Cassirer’s Wesen, which nonetheless appears ironically unquestioned in its
own being.
In this paper, I will not extend the confrontation of Cassirer and Heidegger’s
conceptions of being beyond the limited frame of the Davoser Disputation. But
a broader investigation would have to ask at least two main questions: First,
might the proto-ontology sketched in The Philosophy of Symbolic Forms (2001,
pp. 1ff., 293ff.; 1953, pp. 73ff., 313ff.) compete with the Fundamentalontologie
disclosed in Sein und Zeit as well as in the Kantbuch? Second, are the symboli-
cal promises offered by Cassirer’s preference for a concept of a being culturally
well-constructed and not external nor ready to be duplicated (2001, pp. 22, 41;
1953, pp. 91, 107), able to counterbalance Heidegger’s ontological achievements
obtained by tracing the difference between Seiende and Sein?
Be as it may, the next point to emphasize is that Cassirer’s previous discrim-
ination between phenomenal and noumenal being is no less problematic in
Kant’s perspective than from Heidegger’s. For Kant, Sein is notoriously under-
stood as “position [Position] of a thing, or of certain determinations in them-
selves.” As is known, existence does not extend the concept of an object but
provides an “additional possible perception” to “our thought” (1969a, pp. 401–
402; 2007, pp. 504–506). Now the critical question that one must ask becomes
the following: Given that Kant’s “thesis about being” (Heidegger, 1976c; 2014c)
focuses on positional being, is it really possible to apply such a thesis to what
Cassirer refers to in Kant as “noumenal being” and “being as personality”?
Of course, at the light of the preceding analysis, there might be a possible
answer. I mooted that Cassirer distinguishes the theoretical opposition of the
object to the cognitive subject, from the practical opposition of the moral law
to the free (i.e. auto-nomous, self-determining) subject. Accordingly, it might
be opportune to draw a borderline between, on the one hand, the empirical
being defined as “position of a thing,” and on the other hand, the noumenal
being construed of as the auto-position of a thing in itself, just as the law is
posited (aufgestellt wird), that is, posits itself into the imperative. Such possible
answer would evidently require additional elaboration.35 At any rate the inter-
esting thing about such an ontical discrimination between empirical position
and ontological self-position might be that it offers an alternative to Heideg-
ger’s description in Kants These über das Sein, which is strictly based on the
ontological difference, and that amounts to saying that Kant offered glimpses
of the nature of Being as “pure position.”
35 Once more, I am indebted to R. Lupacchini for asking to work out such a distinction.
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36 See for example 2001, 20; 1953, 89: “To this incessant change of qualitative contents, con-
sciousness opposes its own unity and the unity of its forms. Its identity truly discloses
itself not in what it is or has, but in what it does [Seine Identität beweist sich nicht in dem,
was es ist oder hat, sondern in dem, was er tut, erst wahrhaft].”
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revisiting the debate between cassirer and heidegger in davos 63
The question toward the essence of man finds its significance and its
right only insofar as it derives its motivation from the central problem-
atic of philosophy itself, which has to lead man back, above and out of
itself, in the totality of beings [Seiende], in order to make manifest to him
there, with all its freedom, the negativity of its Dasein. (1998b, p. 291; 1997c,
p. 204)
37 See Kant, Logik, introduction, iii, and Heidegger (1998c, 207; 1997b, 145).
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revisiting the debate between cassirer and heidegger in davos 65
38 Heidegger speaks in Sein und Zeit of the “Spatialization of the Dasein in its bodily exis-
tence [Leiblichkeit],” which “hides a whole problematic of its own, though we shall not
treat it here” (2006, 108; 1987, 143).
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the body? I believe that Heidegger arguably ventures such a conception of Leib
as intermediate between man and beings in view of pointing out the insuffi-
ciency of the duality of body and soul present in Greek and Christian thought,
while not in mythical thought (Hackenesch, 2001, p. 118). This point might be
suggested by the quote above, where he writes that man’s soul is “in a certain
way enchained into a body.” But precisely in what way? In a way such that the
enchainment provides a proper relation to beings. Everything goes as if there
were three terms in presence here: man, his body and beings. The problem is
precisely the ontico-ontological status of this distinction and triadic relation.
If my analysis is correct, the body does not differentiate Mensch from Dasein,
but provides the Dasein with an access to beings. The Dasein in itself explicitly
concerns “the original unity and immanent structure of the being-in-relation”
of man to beings through the body; but by itself, the Dasein is neither man, nor
body, nor beings.
In the end, these questions raise the problems of individualization and neu-
trality. As a body is always individual, the Dasein is individualized by it. But
das Dasein is in itself neutral (ne-utrum), neither individual nor plural, neither
feminine nor masculine (Geschlechtlosigkeit, Heidegger 1978, p. 172; 1984, p. 36).
And indeed, such neutrality might perhaps be fruitfully compared to the kind of
mediation that exists in animals.39 Yet this neutrality of being that is no longer
the polarized one of human beings, man or women, deserve further investiga-
tion.
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2
The Davos Debate, Pure Philosophy and
Normativity: Thinking from the Perspective of the
History of Philosophy
Esther Oluffa Pedersen
Abstract
The reception history of the Davos Debate may help us gain insight about how to
approach the history of philosophy. Firstly, any serious account of a historical debate
must be grounded in a sound conception of the intellectual environment in which it
took place and as such we cultivate intellectual history. Furthermore, interpretations
of historical debates also imply a mirroring of the historical themes in contemporary
philosophical discussions, and finally that we can bracket the historical situation in
order to focus systematically on the motifs and forms of argumentation in a histori-
cal debate. I criticize what I argue is a fourth and popular interpretation strategy of
the Davos Debate aiming to declare a winner of the debate. Such an interpretation
approach can be aligned with a scholastic fallacy which views philosophy as a means
to confirm social group identity rather than free thinking. While scholastic fallacies are
common in the history of European philosophy and its reception, I argue that aspi-
rations to think philosophy in its world concept and thus to aspire to understand the
laws of human reason imply that we must take intercultural dialogue seriously in our
philosophical endeavors.
Keywords
1 Introduction
Today more than ninety years after Ernst Cassirer and Martin Heidegger met
at the Davoser Hochschulwochen in late March and early April 1929, the Davos
Debate keeps attracting attention. The reception history analysing the debate
is overwhelming. In this article—yet another one to the collection—I reflect
on what we gain in the endeavour of philosophy by returning to philosophical
figures of the past and I discuss the intricate relationship between philosoph-
ical thought, its time and the implicit as well as explicit normative assump-
tions. Though I do not include intercultural philosophical perspectives in my
discussion of the Davos Debate, the aim is to read the debate as providing a
meta-philosophical argument for the productivity of intercultural philosoph-
ical discussions. I unfold a meta-philosophical exploration divided into three
parts. The first short part gives an overview of different interpretational strate-
gies employed in the analysis of the Davos Debate. In the second part, I high-
light the ambiguity of the normative and metaphysical assumptions inherent
in the debate between Cassirer and Heidegger. Revisiting Hannah Arendt’s
uneasiness with the title “philosopher” I criticize the ideal of pure philoso-
phy exempted from all and any social and cultural influence from contem-
porary social life. I furthermore argue that though Arendt’s comment is not
in itself an example of intercultural philosophy, it showcases the importance
of intercultural philosophy. The employed interpretation strategy, of course,
leaves many themes untouched. However, by highlighting the ambiguity of
the debate, I approach the meta-philosophical discussion. In the concluding
third part, the interpretational strategies from the preceding parts make up
the material to discuss what our continual readings of episodes from the his-
tory of philosophy say about our philosophical practice and tradition. Here,
I emphasise the differentiation between the school concept and the world
concept of philosophy to argue that the dialogue between diverse perspec-
tives and approaches to philosophy is a sine qua non condition for free think-
ing. The ideal of free thinking is contraposed to what I call the scholastic
fallacy of philosophy, a fallacy which renders philosophical argumentation a
mere confirmation of one’s affiliation to a popular group of thinkers. The over-
all aim thus is to accentuate the importance of plurality and critique in the
activity of philosophical reflection. As such, I believe, the value of the recur-
ring confrontations with the Davos Debate is to confront us with a paradig-
matic example of how different philosophical perspectives clash in the his-
tory of philosophy, all the while the debate itself is and will remain inconclu-
sive.
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the davos debate, pure philosophy and normativity 73
2 Interpretation Strategies
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contributions, the influence of these philosophers are left out in Gordon’s intel-
lectual history (Krüger, 2016, p. 646). Krüger’s admonition reflects a recurrent
difficulty with intellectual history, namely the open questions of how exhaus-
tive a study it is possible to carry out and which interpretative values will decide
the focus.
A second recurring approach to the discussions of the Davos Debate reads
the debate as a symbolic meeting to explain the subsequent developments
within philosophy. This is most famously done by Michael Friedman in his A
Parting of the Ways. Carnap, Cassirer, Heidegger from 2000. Friedman, noticing
that the young Rudolph Carnap was among the audience, interprets the Davos
Debate as a symbolic event that took place before the divide between analytic
and continental philosophy with Carnap representing analytic and Heideg-
ger a representative of continental philosophy. Cassirer stands as the middle
ground, and the debate itself is interpreted as evidence that this divide would
have developed differently had not so-called analytic philosophers emigrated
from Europe in the 1930s and 1940s. Thus, by introducing Carnap, Friedman
shows the diversity in the scope of receptions of Kant’s philosophy in early
twentieth century European philosophy as well as the common root of conti-
nental and analytic philosophy urging renewed philosophical encounters and
discussions for those “interested in finally beginning a reconciliation of the
analytic and continental traditions” (Friedman, 2000, p. 159). While Friedman’s
aim to re-instigate the discussions between analytic and continental philoso-
phy is laudable, the focus on Davos in 1929 is a good narrative grip rather than
a historically precise investigation into the many roots of the similarities and
differences between these traditions. Taken in isolation, Friedman’s analysis
simplifies the philosophical and historical reasons for the divide and thus also
the contemporary possibilities of overcoming it.
In other reception pieces, the debate between Cassirer and Heidegger has
been distilled to signify “basic themes of our intellectual traditions” (Schwem-
mer, 2011, p. 60; see also Lynch, 1990, Schalow, 1996). This reading strategy aims
to sift out the philosophical motifs and leave the contextual setting behind. The
focus on recurring philosophical paths of thinking insists on viewing philoso-
phy as an autopoietic activity which opens possibilities of thinking regardless
of the personalities—here Cassirer and Heidegger—and their situations and
temperaments. Such reading strategy can lead to a new synthesis, as exem-
plified in Schwemmer (2011, p. 67) who argues that “Heidegger can be read as
the philosopher of the event, Cassirer can be understood as the philosopher of
form.” From here Schwemmer (2011, p. 71) develops “a way of thinking event and
form in connection with each other […] it is indeed the forming—the forming
of one’s own actions, […] expressions, […] productions and […] life—which
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the davos debate, pure philosophy and normativity 75
depicts the event in which the relations of form can gain their reality.” How-
ever, it is difficult, on the one hand, to synthesise and, on the other, to allow
for genuine independence and force of the individual motif. The objection to
Schwemmer’s reading follows almost as a matter of course, namely whether
this reading strategy is anything but an incompletely concealed merger of one
philosophical project under the ensign of the other, here the subordination of
Heidegger’s project under Cassirer’s. As such it points in the direction of the
final reading strategy.
The assumption that a philosophical debate has a winner is the most com-
mon approach to the Davos Debate. In different readings, either Heidegger
(Bollnow, 1977; Blumenberg, 2000; Motzkin 2002) or Cassirer (Recki, 2002; Ger-
hardt, 2002; Krois 2004) is more or less explicitly pronounced the winner. A
continuous undercurrent of these interpretations is the political context of the
late 1920s pointing forward to the Second World War. The uneasiness with the
“fatal politics” (Haverkamp, 2016, p. 741) of Germany, Heidegger’s involvement
and Cassirer’s emigration led to what Meland (2013, p. 47) calls “double account
keeping” in which critics side with Cassirer’s ethical-political position while
pointing to Heidegger’s contribution as the one that is philosophically inter-
esting. In an overt manner, Edward Skidelsky assumes such a narrative as he
points out how
Skidelsky’s conclusion is only warranted if you feel yourself included in his “we”
experiencing a normative ambivalence towards Heidegger and judging Cassirer
to be an aloof thinker from yesterday’s world of harmony and unity.
The categorisation of the reception history palpably displays how no con-
clusive interpretation will emerge. Each trope has its advantages and short-
comings, turning them into what we—with a Cassirerian concept—might call
different Blickrichtungen or perspectives throwing light on some aspects with
the effect that others are forced into the shadows. These reoccurring interpre-
tations say something about the activity of philosophy itself.
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the davos debate, pure philosophy and normativity 77
Heidegger, who was first to answer Pos’ request, points out how Cassirer in
the preceding lectures had employed the differentiation between the termi-
nus a quo and the terminus ad quem. This terminology could serve as common
ground to display the difference. But before looking at his answer, we need to
recap on Cassirer’s position as he developed it in his preceding lectures. Cas-
sirer pointed out that Heidegger’s starting point in the space of action was
conspicuous but “it is not sufficient as terminus ad quem” (Cassirer, 2014, p. 14).
According to Cassirer, the starting point only makes up a preliminary bound-
ary which further development breaks through or surmounts as new ways of
getting to grips with the initial problem are advanced.2 With reference to Hei-
2 In The Philosophy of Symbolic Forms, Cassirer conceptually describes this overcoming of the
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degger’s analyses in Sein und Zeit, he claimed in his lectures “that the anthropo-
logical space, the space in which the human being lives, is conquered inasmuch
as this starting point is abandoned and overcome” (Cassirer, 2014, p. 15).
In response to Cassirer’s claim that human development overcomes the orig-
inal terminus a quo, Heidegger insisted that the question of a “metaphysics of
Dasein” is the starting point as well as the end goal and the talk of a terminus
ad quem cannot be
point of departure with the argumentative trope of a metabasis eis ello genos—see (Cas-
sirer, 1923, p. 11; Cassirer, 1929, pp. 24, 184, 476).
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the davos debate, pure philosophy and normativity 79
The question concerning the type of Being of what is set into his [Cas-
sirer’s] Philosophy of Symbolic Form […] is what the Metaphysics of
Dasein determines—and it does not determine it with the intention of
a previously given systematic of the cultural jurisdiction and of the philo-
sophical disciplines. In the entirety of my philosophical efforts, I left com-
pletely undecided the traditional shape and division of the philosophical
disciplines, because I believe that the orientation to these is the great-
est misfortune in the sense that we no longer come back to the inner
problematic of philosophy. To an equal degree, neither Plato nor Aristotle
could have known of such a division of philosophy. (Davos Disputation,
1929, p. 290/203)
Note here the discrepancy between the “I myself” and Dasein, as it indicates
that Heidegger’s conception of freedom is not a person’s individual freedom to
act but rather the occurrence of freedom taking place in Dasein and happening
to the existing man not as result of his actions. The reproach of logos as super-
ficial and the alternative definition of freedom as an occurrence within the
thrownness of Dasein is rhetorically served as a more profound philosophical
approach. However, it also represents a practical philosophical stance towards
human autonomy with the consequence that the purely metaphysical founda-
tion has implications for the interpretation of the social world.
Heidegger argued that his philosophical terminus a quo, his formulation
of the task of philosophy is authentic, more original and must be taken into
account if we are ever to reach a true and authentic terminus ad quem. The
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In the insistence that fundamental ontology was the terminus a quo and ad
quem of metaphysics all the while that it was not an interpretation of every-
dayness or social thought, actions and possibilities, Heidegger coined an under-
standing of philosophy as pure thought thereby positing the normativity of the
analysis outside the social world.3 In effect, this also implies that Heidegger’s
normative approach to, for example, freedom is presented as a deeper level of
philosophical analysis than practical philosophical discussions of, say, auton-
omy. Wrapping up his answer to Pos, Heidegger emphasised that he had “inten-
tionally singled out these differences. It is not suitable for the accurate task
[sachliche Arbeit] if we end up levelling” (Davos Disputation, 1929, p. 291/204—
translation moderated).
Cassirer answered by affirming that he too was against levelling. Levelling—
Heidegger and Cassirer appeared to agree—would be the consequence of
merging their different philosophical positions into a joint position. Heideg-
ger had emphasised that “it is only in and through the rigour of what has
been brought forth that the problem gains clarity” (Davos Disputation, 1929,
3 The tradition of pragmatic and sociological readings of Heidegger ranging from Alfred Schütz
to Hubert Dreyfus are—regardless of their reasonableness—readings against the current of
Heidegger’s ambitions.
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the davos debate, pure philosophy and normativity 81
Given that Cassirer, with his outline of philosophical knowledge, had this con-
ception from Kant in mind, he pushed Heidegger on the methodological ques-
tion of the status not only of logos but also his own philosophy of symbolic
form and imagination, the central theme of Kant’s third critique. While Heideg-
ger renounced logos (Davos Disputation, 1929, p. 288/202) as well as “Cultural
Philosophy” (Davos Disputation, 1929, pp. 285, 288/200, 202) and denied want-
ing “to bring honour to the power of imagination” (Davos Disputation, 1929,
p. 288/202), Cassirer insisted that philosophical thought hinges on exactly the
cultural formations developed through logos and reflected upon with the aid
of imagination as a sensus communis. Once we have positioned ourselves as
philosophising creatures—Cassirer seemed to argue—within the realm of the
sensus communis, the thoughts of others are never just distortions of Being or
concealment of authentic Dasein. Rather, they are the fabric of our understand-
ing of ourselves and our world—natural and social. Thus, according to Cassirer,
philosophy cannot be pure in the sense of being removed from the aspirations
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82 pedersen
of living human beings. Philosophy is firmly situated in the social world and
as such philosophy ought to enable us to view the normative structure of the
human world by taking the perspective of our interlocutors.
4 Note here Heidegger’s term ‘eccentric character’ as it is a direct reference to Plessner’s concep-
tion of the specific human place within the differentiations of life. According to Plessner,
the human being is characterised by eccentric positionality in opposition to the open form
of all organisms and the centric positionality of highly intelligent animals. See Die Stufen des
Organischen und der Mensch. Einleitung in die philosophische Anthropologie from 1928.
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the davos debate, pure philosophy and normativity 83
quo. This is not only a different approach to the empirical realm but reveals a
disagreement with Heidegger about their approach to Kant. At the beginning of
the debate, Heidegger had underlined that “Kant did not want to give any sort
of theory of natural science, but rather wanted to point out the problematic
of metaphysics, … of ontology” (Davos Disputation, 1929, p. 275/194). Cassirer,
on the other hand, had argued in his Philosophy of Symbolic Forms that the
transcendental project should not be contented with offering a critique of the
natural sciences but expand the endeavour and turn “the critique of reason”
into a “critique of culture” (Cassirer, 1923, p. 9). Thereby he meant that “the dif-
ferent products of spiritual culture, language, scientific knowledge, myth, art,
religion become, all their differences included, parts of one united context of
problems” (Cassirer, 1923, p. 10). At the closure of the debate in Davos, Cassirer
emphasised how he saw the “common, objective world” in natural language,
that is in one of the main symbolic forms examined in the Philosophy of Sym-
bolic Forms. To view language as such underlined that philosophical reflection,
on the one hand, hinges on the actual empirical language. On the other hand,
the philosophical analysis of empirical language aims to expose the forming
spirit of language which makes it more than simple and univocal signs.
Philosophy, according to Cassirer, is called to take upon itself the task of
explaining the internal formation of each area of the spiritual culture in itself as
well as the interplay between these in culture as a whole. Therefore, the ques-
tion to ask is Kant’s question of quid juris (KrV, A 84) that is, the question of
validity of different empirical realms of meaning formation. Kant asked how
the factual validity of logic, mathematics and the natural sciences could be
explained and answered with the rethinking of the human abilities to sense,
experience, cognise and think in the transcendental aesthetics, analytics and
dialectics. This was concurrently an answer as to why metaphysics seems to be
caught in a dialectical battlefield (see KrV, B ix–xiv). In accordance with his
reading of Kant, Cassirer argued that we must reintroduce the empirical fact of
different cultural realms as the philosophical starting point. Taking the factual
givenness of mythical thinking, art and religion as our starting point and posing
the question of quid juris to these cultural realms imply to ask what validity as
meaning formatting fields these have. Cassirer thereby places the philosoph-
ical analysis amidst the humanly created world and takes the empirical facts
of various realms of meaning formation as his starting point. The goal of the
philosophical analysis is to argue how the different realms pose various claims
to secure the validity of meaning.
This Cassirerian reading is obviously diametrically opposed to Heidegger’s
interpretation of Kant’s first critique as a re-instigation of the metaphysical
question of Being. The transcendental analysis which Cassirer purports to
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inherit from Kant concerns the lawfulness of our cultural world, while Heideg-
ger’s points to the Existentials of Dasein that are prior to any cultural formation.
Seen from this perspective, it is possible to argue that Heidegger’s fundamental
ontology aims to establish a universal though finite metaphysics, while Cas-
sirer’s philosophy of symbolic forms traces the infinite developments of partic-
ular cultural spheres. Such description gives meaning to the different emphasis
on terminus a quo and ad quem. It can also shed light on Heidegger’s and Cas-
sirer’s different takes on the task of philosophy in relation to existential self-
orientation.
Cassirer reaffirms himself as the heir to idealism with its ideal of human auton-
omy. Thereby, he also positions himself within a normative conception of phi-
losophy accepting the historical trajectory of this philosophical approach. The
task of the transcendental explications of empirically given cultural forms is
ultimately, according to Cassirer, to enable the progression of freedom. Again,
Cassirer strives to include Heidegger within this ideal of freeing humanity even
though he acknowledged in his preceding lectures that Heidegger’s view was
radically different from his own. With reference to the problem of death within
philosophy, Cassirer had aligned Heidegger’s “Being-towards-death” with the
religious tradition, noting that “here very deep religious and especially protes-
tant, that is Lutheran, motives resonate” (Cassirer, 1929, p. 55). Against this
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own personal perspective but also include the perspectives of others. This fur-
thermore implies that as we return to a discussion of the Davos Debate, it is
relevant to view it within a larger context of human thinking. Asking ourselves
what implicit assumptions are taken for granted in European philosophy and
whether or how these assumptions would be challenged by other philosophi-
cal traditions in a global perspective implies thinking in accordance with the
aspirations of the sensus communis, even though Kant did not envision such an
opening towards alternative traditions of thought.
According to Kant in the Critique of Judgement, the most difficult part is
to think consistently. But in What is Enlightenment, Kant highlighted the dif-
ficulty of thinking for oneself as he stressed how comfortable it is to let others
think in one’s place (Kant, 1784, p. 34). According to Kant, striving continuously
to achieve further enlightenment does not culminate in a perfect enlightened
age but will remain an endeavour which every member of society has to take
upon herself by partaking in the public use of one’s own reason. This endeav-
our is sure to fail if only undertaken as an individual task while an audience
giving voice to various positions and discussing their consequences stands a
chance of much greater success (Kant, 1784, p. 35). Thus, thinking for oneself
should not be aligned with any home-grown ideas. Rather, it involves trying out
the strength and persuasive power of one’s arguments in confrontation with
other viewpoints. Thinking for oneself is facilitated by thinking and speaking
up against others. Voicing one’s own view and testing its merits and shortcom-
ings in a debate of plural positions allows every participant to consider the
merits and pitfalls of their own arguments in comparison to a range of com-
peting arguments. It is the free public use of reason which nourishes thinking
for oneself. Thinking within the secure bounds of a community and along with
authorities, however social this way of thinking may be, does not qualify as
thinking for oneself.
A common trait of the receptions of the history of philosophy as well as
many thematic philosophical discussions is reference to other philosophers.
Such reference can appear to be an adherence to well-established authorities.
My own use of Kant above is a telling example. Does this automatically imply
that invoking the viewpoints of other philosophers indicates that one is not
thinking for oneself? Of course not, but it does require us to ask ourselves
whether the reference widens or improves our argument. If the only reason
to refer to a specific philosopher is the influence of a master thinker shedding
authority, the reference is an example of following an authoritarian voice. It is
a scholastic fallacy. Staying within the confines of a particular school of philos-
ophy, advocating its claims and defending it from criticism amounts to freely
committing oneself to minority (Unmündigkeit) (Kant, 1784, p. 35). Neverthe-
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Bibliography
Arendt, H. (1998) ‘Fernsehgespräch mit Günter Gaus’ in Ludz, U. (ed.) Ich will verste-
hen. Selbstauskünfte zu Leben und Werk. München: Piper Verlag.
Blumenberg, H. (1981) ‘Ernst Cassirer gedenkend’ in Wirklichkeiten in denen wir leben.
Stuttgart: Reclam, pp. 163–172.
Bollnow, O.F. (1997) ‘Gespräche in Davos’ in Neske, G. (ed.) Erinnerung an Martin
Heidegger. Pfullingen: Verlag Günther Neske, pp. 25–29.
Cassirer, E. [1929] (2014) Davoser Vorträge, Vorträge über Herman Cohen. Ernst Cas-
sirer Nachgelassene Manuskripte und Texte. Hamburg: Felix Meiner.
Cassirer, E. [1923] (2001) Philosophie der symbolischen Formen. Erster Teil. Die Spra-
che. Ernst Cassirer Gesammelte Werke 11. Hamburg: Felix Meiner.
Cassirer, E. [1925] (2002) Philosophie der symbolischen Formen. Zweiter Teil. Das
mythische Denken. Ernst Cassirer Gesammelte Werke 12. Hamburg: Felix Meiner.
Cassirer, E. [1929] (2002) Philosophie der symbolischen Formen. Dritter Teil. Phäno-
menologie der Erkenntnis. Ernst Cassirer Gesammelte Werke 13. Hamburg: Felix
Meiner.
Davoser Disputation (1929)—in Heidegger, M. (1998) Kant und das Problem der
Metaphysik. München: Vittorio Klostermann—English translation, Taft, R. (1999)
Kant and the Problem of Metaphysics. Bloomington & Indianapolis: Indiana Univer-
sity Pres.
Friedman, M. (2000) A Parting of the Ways. Carnap, Cassirer, Heidegger. Chicago and
La Salle: Open Court.
Gerhardt, V. (2002) ‘Der Rest ist Warten. Von Heidegger führt kein Weg in die Zu-
kunft’, in D. Kaegi, D. and Rudolph, E. (eds.) Cassirer–Heidegger. 70 Jahre Davoser
Disputation. Hamburg: Felix Meiner.
Gordon, P.E. (2010) Continental Divide. Heidegger, Cassirer, Davos. Cambridge: Har-
vard University Press.
Gründer, K. (1989) ‘Cassirer und Heidegger in Davos 1929’ in Braun, H.-J., Holzhey,
H. and Orth, E.W. (eds.) Über Ernst Cassirers Philosophie der symbolischen Formen.
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Haverkamp, A. (2016) ‘The Cassirer-Heidegger Controversy Reconsidered’, mln,
131(3), Baltimore: John Hopkins University Press, pp. 738–753.
Heidegger, M. [1929] (1998) Kant und das Problem der Metaphysik. München: Vit-
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3
Humans and Other Animals: The Forgotten Other
Beyond Davos and Kyoto
John C. Maraldo
Abstract
Historians often summarize the Davos debate between Cassirer and Heidegger as a
conflict of philosophical approaches as well as convictions, yet one thematic ques-
tion is implicitly shared by both philosophers: “what is it to be a human being?” Both
of these philosophers, and Japanese thinkers like Nishida as well, followed the con-
tours of mainstream academic philosophy by obscuring a hidden contrast at work in
defining human be-ing—the contrast between human and animal be-ing. The ensuing
question of the relation between humans and (other) animals invites an inquiry that
goes beyond well-explored conceptions of the body, of human “animality,” and of our
ethical obligations to animals, for it requires an often ignored resource for philosophi-
cal investigation: the languages and stories of indigenous peoples who draw divisions
differently. Thus the forgotten dimension of human be-ing—its relation to (other)
animals—also reflects a forgotten Other—indigenous peoples—as a philosophical
source. This article first makes a case for the homocentrism of the Davos philosophers
and then examines the views of selected indigenous peoples, both in their own voices
and as critical anthropologists represent them. We learn that humans are not simply
animals, but animals are not simply lesser humans, either. Humans are animal enough
to experience kinship with or respect for other animals in ways that indigenous peo-
ples remember and industrialized people forget. What we have to gain is not only an
expanded ontology of human be-ing but also some lessons in caring for our earthly
abode.
Keywords
Nearly a century has passed since Ernst Cassirer and Martin Heidegger met in
Davos and argued about what it means to do philosophy and what is it to be
a human being. To imagine now Nishida Kitarō joining them at the discussion
table is to invite a third whose contrasting thought might place Cassirer and
Heidegger together as a dyad rather than as opponents. It is to view their debate
in light of the intercultural philosophy that highlights common assumptions
by presenting uncommon alternatives. But intercultural philosophy does not
limit itself to presenting comparisons and contrasts between ‘East and West’
or, more copiously, between thinkers of Greco-European philosophical vintage
and thinkers from other cultures. Its momentum invites views from elsewhere,
too, and opens us to new sources and untapped resources for philosophical
investigation into the very bounds of ‘culture’ and ‘thought.’ This article ven-
tures to present an alternative theme that lies latent in the explicit topics of
the Davos discussions, yet is central to understanding what it is to be a human
being. We may evoke this theme by asking: a human being in difference to
what? I submit that in the Davos debates there is ‘an elephant in the room’—an
unacknowledged but crucial issue we today may be ignoring at our peril. Let us
draw it out first by sketching the relevant themes that are evident in the Davos
debate.
Historians who write about the debate often parse it as a conflict, with Cas-
sirer advocating infinite spirit and reason, and Heidegger insisting on human
finitude. That is an oversimplification, of course, but it points to a central con-
cern of their discussions: the nature of human be-ing. As perennial as that con-
cern has been in philosophical traditions, it has also historically been framed
in significantly different contexts, and these contexts have assumed a decisive
but often unspoken contrast between the human and what is other to humans.
At times a popular foil to the conception of the human was a being (or mode of
being) more elevated than the human, more exemplary of the capacity deemed
most noble or most magnificent—the immortal rationality of an angel or a god.
Even then, the recognition of death and human fallibility cast a shadow on this
conception and placed (part of) the human with something beneath it, the
mere animal.1 The human with its godlike reason and its animal body was, then,
a being-in-between. The rational animal is one expression of conceptions that
1 Shakespeare’s Hamlet says, “What a piece of work is a man, how noble in reason, how infinite
in faculties, in form and moving how express and admirable, in action how like an angel! In
apprehension how like a god! The beauty of the world, the paragon of animals—and yet, to
me, what is this quintessence of dust?” Quoted in Nirenberg, 2011.
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placed human be-ing midway on a scale. Even the analyses of Cassirer and Hei-
degger, as nuanced and elaborately articulated as they are, reflect moments of
‘man’s’ placement in this assumed hierarchical scheme. Cassirer’s animal sym-
bolicum seems to place the human within the animal world but at its apex, for
humans function as higher spirit (Geist) capable of symbolic thought and life.
The constituent feature of human be-ing that the early Heidegger considered
most relevant for symbolic thought and life is ‘concern’ (Sorge), the mode of be-
ing that, according to one telling story, together with spirit and body uniquely
determines the origin and destiny of the human.2
In the century since the Davos discussions, the contexts for determining
the nature of human be-ing have shifted significantly not only in philosophy
but in empirical sciences that similarly challenge inherited hierarchies and
unnoticed predispositions toward them. One context is provided by expanding
evidence of evolutionary biology that places humans in a continuum of living
beings that does not necessarily grant them privilege. Another related context
is the prevailing naturalism among philosophers that recognizes only mate-
rial being to the exclusion of spirit, even in face of reductionist naturalism’s
evident inability to explain scientific reasoning and recognizing, or the nature
of matter itself. Yet another context, apparent especially in the twenty-first
century, displays a turn to relational, non-reductionist and non-hierarchical
conceptions of human be-ing. Spurred on by the reality of climate change and
the prospect of a sixth mass extinction of life forms (Kolbert, 2014), compar-
ative investigations are relating human beings to (other) animals and living
beings in ways that expose an anthropocentrism at the heart of the current
crisis.
To what degree Cassirer and Heidegger were invested in this anthropocen-
trism is a question that lies in the background of the present inquiry. In one
sense, it seems only natural that the philosophers should be anthropocen-
tric, insofar as the issue at stake is specifically the nature of human be-ing. A
2 “Human be-ing” here paraphrases the more precise term Dasein, as clarified in note 11 below.
Heidegger’s introduction of the theme of Sorge justifies this paraphrase. He introduces Sorge,
the unity of Dasein’s existential structures, by recounting an old Roman fable that concludes:
“Since you, Jupiter, have given its spirit, you should receive that spirit at death; and since you,
Earth, have given its body, you shall receive its body. But since ‘concern’ [cura] first shaped
this creature, she shall possess it as long as it lives. And because there is a dispute among
you as to its name, let it be called ‘homo,’ for it is made out of humus [earth]” (Heidegger,
1996, p. 198; page numbers refer to the German edition). The English human derives from the
Latin humanus and thus from homo. I have re-translated Sorge as concern, rather than care;
concern covers Heidegger’s sense of both interest and worry, in distinction from a sense of
benevolence, as in the ‘ethics of care.’
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humans and other animals 95
focus on this issue necessarily involves defocusing matters considered less rele-
vant.3 To what degree the appeal to ‘non-Western’ philosophies such as Nishida
Kitarō’s can displace or decenter that anthropocentrism is equally problematic.
In any case, any anthropocentrism on their part would be relevant only to the
degree that it has biased the ways they divide the nonhuman from the human.
As we shall see, each of the three philosophers employs his own distinctive cri-
teria that modify traditional dividing lines.
In the decades since Nishida, Cassirer, and Heidegger wrote, empirical data
have increasingly challenged and shifted traditional dividing lines by refin-
ing the criteria of division—broad criteria that go by the names of culture,
language, technology, and nature. The notion that culture is something that
humans possess but animals totally lack is no longer tenable, given evidence of
animal tool-making, communication, and transmitted know-how. And yet the
extension of ‘culture’ as a criterion is far from settled.4 The notion that language
is solely a human possession or power has given way to recognition of ‘animal
languages’ or communication systems, and the dividing line has shifted to more
specific categories of language, such as the generative syntax that defines solely
human languages. Yet some researchers seek more continuities than divisions.5
The conceit that only humans make tools has long gone by the wayside, and the
dividing line has shifted to the creation of machines. There the controversy has
shifted to the question whether modern technology is the primary cause of an
ecological crisis or is its solution. Related to this shift is the notion that mod-
ern technology has ushered in a new era of natural history, ‘the Anthropocene,’
3 Rossella Lupacchini’s article ‘Cassirer and Nishida: Mathematical Crosscurrents in their Phil-
osophical Paths,’ p. 238 in this volume points out the positive function of anthropocentrism
with regard to Nishida’s idea of the “knower as the form of forms.”
4 Theorists like Bruno Latour, Philippe Descola, and Donna Haraway argue that the old nature-
versus-culture distinction is obsolete, but they still struggle to come up with an alternative;
they write ‘natureculture’ as one word, or place a slash between the words, or speak of going
beyond them. Carl Safina (2020, p. 33) is more straightforward: “isn’t it obvious that other
animals don’t have human culture? Whales have whale culture. Elephants have elephant cul-
ture.” The question then is “What are the cultures of various species […] Who are we here
with?” The underlying philosophical problem that remains is to explain “how and to what
extent nature becomes culture” (Endres, p. 145 in this volume) or how human beings have
come to give themselves a second nature.
5 Linguists such as K. Zuberbühler argue that animals are incapable of the rule-driven, gen-
erative, hierarchically structured syntax that characterizes human languages. No researcher
denies significant differences between human language and forms of animal communication,
yet research often links as well as divides. Zuberbühler (2019) theorizes about the “evolu-
tionary transition from animal to human syntax.” Fujita and Fujita (2022) stress even more
“the evolutionary continuity [of human language] with other species’ cognitive capacities.”
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in which there is no longer a nature that exists apart from human beings (as if
there ever were in human history).6 This notion places a dividing line between
a modern, human-created nature and a premodern ‘natural’ nature, with non-
human animals left in a fragile twilight zone.
Where we encounter other, non-dominant traditions, we find alternative
ways of connecting and dividing human and nonhuman animals—ways that
do not function to determine an ‘X’ that we humans exhibit in contradis-
tinction to the ‘Y’ of animals. Along with shifting dividing lines in dominant
thought, those nondominant ways raise the question of the historicity and
cultural biases of traditional criteria. To what extent the criteria of Cassirer,
Heidegger, and Nishida are subject to similar conditioning is not a straightfor-
ward question, for their philosophies have—each in its own way—thematized
the very conditions for the possibility of establishing relevant criteria. I will
leave an adequate examination of criteria and their conditions to another occa-
sion. Here my summary of Cassirer’s, Heidegger’s and Nishida’s placement of
‘the animal’ serves to present a contrast with a more immediate source for my
inquiry. This other, extra-philosophical source has the potential to expose a for-
gotten dimension of the question of what it means to be a human being. This
Other—the animal as the nonhuman, to put it provisionally—not only appears
at the edges of human be-ing to form a useful contrast to it. It also appears
in nondominant cultures as an equivalent to humans that makes of dominant
anthropocentrism something alien to nature.
And yet I do not wish prematurely to dismiss ‘the anthropological difference,’
the difference that humans posit between themselves and all other beings.
After all, what other creatures could posit such a generic difference? Judged by
the refined criteria we have mentioned, who could deny threshold differences
between humans and other animals? The distinctly human power to discover
and represent truth is evident; and if there are other-than-human modes of
intelligence, it seems that it is only humans who know that there are. Indeed, an
inquiry into alternative ways to understand the relationship between humans
and other animals takes the dominant anthropological difference as its starting
point. For all that, our inquiry will discover that this difference, as measured by
dominant criteria, is not posited by all human groups (all cultures), or even by
all anthropologists and researchers of nonhuman animals. We shall see how a
distinctive shift in stance has opened researchers to the kind of equivalence
that many indigenous peoples experience.
6 Purdy (2015) conceptualizes the new era in this way. For a critique, see my essay “Nature
Without Us or Within Us?” in Maraldo 2017, pp. 429–462.
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7 “Of all the beings that are, presumably the most difficult to think about are living creatures,
because on the one hand they are in a certain way most closely akin to us, and on the other
are at the same time separated from our ek-sistent essence by an abyss” (Heidegger, 1977,
p. 230).
8 To be sure, this lack is a matter of deprivation, not a total absence of world as is the case
with a stone: “the animal is deficient or poor in world [weltarm]” (Heidegger 1995, pp. 192–
195). I understand the relevant sense of world as the horizon of experience, more technically,
the referential totality [Verweisungsganzheit] of our be-ing that is explicated in Sein und Zeit.
Theoretically, there would be no reason to suppose that animals do not experience and live
within such a horizon, even if it is a “closer” or more confined horizon in the case of non-
human animals. Instead, however, Heidegger explicitly relates the animal’s “poverty [Armut]
in world” to its poverty or “deficiency in mood” [Ar-mut; Armütigkeit], namely, the “mood” or
attunement that expresses a uniquely human way of bearing oneself and behaving (p. 194). To
my mind, such deprivation in comparison to human be-ing implies a clear ontological hier-
archy, despite Heidegger’s denial of a hierarchical assessment (p. 192). Ironically, both native
lore and ethological studies present many nonhuman animals as more keenly attuned to their
sensory environment, their Umwelt, than are human beings. Later Heidegger removes Dasein
as the primary agent that bestows meaning and lets Be-ing, das Sein itself, take that place (see
Maraldo, 2017, p. 429). This seems to displace anthropocentrism, but does it compensate
for the abiding displacement of animals?
9 “The Origin of the Work of Art”—in a move reminiscent of mythical thinking—presents ani-
mals (“eagle and bull, snake and cricket,” along with “tree and grass”) as emerging out of
the confines of the stone temple, which in contrast stands steadfast and lets these things
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bypass the sensible symbolic forms through which we live and communicate,
including the form of mythic thought that at times has effaced the borderline
between the human and the animal—a distinction that itself is the product of
symbolic representation.10 Cassirer bridges the human and the animal more
closely and more scientifically than does Heidegger. As regards ‘the animal,’
Cassirer recognizes that certain animals are capable of symbolic life, more
precisely, of expressing meaning if not of representing truth versus falsity. As
regards humans, he recognizes that our knowledge of the earthly realm comes
through our senses, but he avers that only humans are capable of objectifying
expressions and constructing a cultural world. And at Davos, contra Heidegger,
Cassirer is committed to a Kantian world that “has true infinity,” that “reveals a
life independent of all animality and even of the whole world of sense” (Niren-
berg 2011).
The sense in which these philosophers understated, or forgot to investigate,
the human in relation to (other) animals invites more than a demonstration
of a lack, however. More pressing is a demonstration of an alternative way
to envision the human relation to (other) animals and thereby to locate new
sources of philosophical investigation. Renewed inquiries into the thought of
Cassirer and Nishida have not sufficiently examined their privileged centrality
of the human, and Heidegger would certainly not have questioned that central-
ity.11 The lack (or displacement) of the animal in Heidegger’s thought, on the
“take their pronounced forms and thus come to appear as what they are”—as emergences
of “nature” (phusis). The temple presences the gods; it opens world while setting it back
down on earth, yet (we should not forget) precisely in and through a human-made build-
ing (Heidegger 1960, 42). Heidegger’s lecture “Das Ding” clusters animals (das Getier)
together with other nonliving but natural things as belonging to the earth: “Die Erde is die
bauend Tragende, die nährend Fruchtende, hegend Gewässer und Gestein, Gewächs und
Getier.” The prominent place belongs to humans as the mortals, one of the four dimen-
sions of manifesting Be-ing (earth and sky, divinities and mortals). The later Heidegger is
consistent with the early Heidegger in refusing to recognize animals as mortals; animals
do not die (sterben), they can only come to an end (verenden): “Erst die Menschen als die
Sterblichen erlangen wohnend die Welt as Welt” (Heidegger 1954a, pp. 50, 55).
10 I am grateful to Steve Lofts and Tobias Endres for insights into Cassirer’s nuanced stand-
point and for corrections of my analysis. As I understand it, Cassirer’s Philosophy of
Symbolic Forms is an explication of forms that includes both forms that make such an
explication (transcendentally) possible and forms that (empirically) precede some of its
differentiations; among the latter are mythic forms that recognize no qualitative differ-
ence between human and animal. If, however, mythic thought according to Cassirer is a
deficient mode of knowing truth from falsity via representation—e.g., of knowing that
humans are qualitatively different from other animals—then this assessment devalues
the lack of difference that is evidenced in the thought of many indigenous peoples.
11 Early Heidegger’s primary concern is, as we know, not ‘the human’ (der Mensch) as such,
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humans and other animals 99
other hand, has been the focus of trenchant philosophical critiques in the past
two decades, Derrida’s and Agamben’s among them.12 These and other philoso-
phers have written concretely about human ‘animality,’ and more abstractly
about ‘the animal.’ In the following, however, I deliberately bypass the recent
philosophers for what they have largely ignored: the self-understanding of
marginalized peoples that challenges the hegemony of reigning conceptions
of human be-ing. To display that self-understanding, I will turn to stories and
statements about relations between (what we call) humans and animals, but
with a focus on stories and statements as they are offered by native peo-
ples (and anthropologists who translate them) that may obscure the division
between ‘humans’ and ‘animals.’
A tentative statement may anticipate the direction and conclusion of this
inquiry: Humans are not simply animals, but (other) animals are not simply
lesser humans, either. Humans are animal enough to experience a form of
equivalence with other animals in ways that indigenous peoples remember and
industrialized people forget.13 We—philosophers and citizens of industrialized
societies—have much to learn from indigenous peoples about ourselves and
about living on earth. If we are endangering the earth as a biosystem and as our
home, if we are endangering the existence of other animals, then what we can
learn from forgotten ways of relating to other animals, and from animals them-
but rather Dasein, the presencing of Be-ing that human be-ing is. A comment in the
transcript of the Davos discussion (which was not verbatim the words of Heidegger or Cas-
sirer) makes the connection clear: “What I call Dasein is essentially codetermined—not
just through what we describe as spirit, and not just through what we call living. Rather,
what it depends on is the original unity and the immanent structure of the relatedness of a
human being [Mensch], which to a certain extent has been fettered in a body and which,
in the fetteredness in the body stands in a particular condition of being bound up with
beings. In the midst of this it finds itself—not in the sense of a spirit which looks down
on it, but rather in the sense that Dasein, thrown into the midst of beings [Seienden], as
free, carries out an incursion into the being [Sein] which is always spiritual and, in the
ultimate sense, contingent.” (Bollnow and Ritter, 1928, p. 203; translation adjusted).
One wonders whether the English human being would have served Heidegger’s purposes
much better than the German der Mensch.
12 Jacques Derrida’s The Animal That Therefor I Am was first presented in lectures in French
in 1997, and Giorgio Agamben’s The Open: Man and Animal first appeared in Italian in
2002.
13 The word equivalence, better rendered by the German word Gleichwertigkeit, pertains here
to perceived ontological worth or value. While it does not preclude recognized differences
in rank, status, or power, it must be strictly distinguished from economic equivalence or
exchange value whereby objects are convertible or substitutable according to a general
scale such as money. The anthropologist Rita Segato (2021) of the University of Brazilia
presents evidence that the practices of Amerindian peoples refute economic equivalence.
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selves, is crucial to the well-being of all. That said, this way of stating the task is
still provisional and must remain open to the revision of other voices—voices
that may question the bifurcation into a ‘we’ and ‘they,’ which expresses the pos-
sibility from one side and not the other. Even when this ‘we’ and ‘the natives’ do
consciously distinguish themselves from the other, they not only intermingle
but interact and in so doing not only acculturate but transform the others—
more often than not, in non-reciprocal ways and power plays where one side
seeks to maintain dominance. As we shall see, the reciprocal equivalence man-
ifested by many ‘native’ peoples would undermine not only this bifurcation but
also the position of dominance.
What is usually referred to as the Davos debate is only part of a disputation that
began a year earlier with Heidegger’s extensive review of Cassirer’s Mythical
Thought, the second volume of his Philosophy of Symbolic Forms. Because myth
names the category often used to frame indigenous stories and statements of
human-animal relations, Heidegger’s review offers a convenient entry to the
theme of my inquiry. Heidegger’s comments are appreciative as well as criti-
cal of Cassirer’s work. He does not dispute Cassirer’s ethnological descriptions
of “mythic phenomena” based on Cassirer’s reading of materials in Hamburg’s
Warburg Library; indeed, Heidegger praises Cassirer’s “unique gift for a lucid
and adroit presentation” of the phenomena he interprets (Heidegger, 1976,
p. 40).14 Heidegger notes especially Cassirer’s well-founded critiques of ‘ani-
mism’ and of empirical-psychological explanations of myths. He appreciates
the attempt to show that myths have their own objectivity, discernible when
we properly understand the subjectivity that creates them—the consciousness
that presents objects in ways quite distinct from the empirical objectifications
of mathematical physics, for example. Myth comprises its own form of thought
within its form of intuition and ultimately its form of life. Cassirer is expanding,
Heidegger says, the Neo-Kantian project to grasp the unity of nature by showing
how the unity of culture also exhibits the regulative structures [Gesetzlichkeit]
of spirit.
Both Heidegger and Cassirer, we may note, question in their own ways the
prevailing distinction between physical nature and human culture that anthro-
14 It is noteworthy that, shortly after the Davos disputations, in lectures on “the fundamen-
tal problems of metaphysics” Heidegger uncharacteristically turns to a “positive” science,
namely experimental biology, to support his analysis, just as Cassirer turned to ethnology
to support his analyses of symbolic forms.
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pologists today also challenge. And both philosophers also recognize the lack of
clear distinctions within mythic thought that current anthropology finds char-
acteristic of some indigenous thinking—“the absence of a clear delineation
between dreaming and waking experiences, between the imagined and the per-
ceived, between the original and the copy, between word (signification) and
thing, between wished-for and actual possession, between living and dead”
(Heidegger, 1976, p. 33). Heidegger does not mention Cassirer’s explanation
of these conflations; his own distinctions will occupy us momentarily. Rather,
Heidegger chooses to emphasize the role of mana in Cassirer’s account—the
cultivated spiritual life force and healing power that permeates the universe.
This mode of ‘magical power’ experienced in the pre-reflective life world of
Polynesian and Melanesian cultures serves as an originating example of what
gets articulated and conceptualized as the individual soul.
Heidegger also mentions the account of the ‘magical’ and ‘reflexive’ rela-
tionship between humans and animals (and plants) that “makes possible the
explicit realization of the pertinent sphere of human life as such.” The point for
Heidegger, then, is not the being of animals “as such” but rather the “elementary
relationships of the human to his world” that originate the social structures of
“mythic Dasein.” Myth for Cassirer—and Heidegger agrees—is a “unified for-
mative force with its own laws […] the mythic process is realized in Dasein
without reflection” (Heidegger, 1976, pp. 38–39).
At this point Heidegger launches his critique of Cassirer’s Mythical Thought.
He finds that the Neo-Kantian orientation to the structures of consciousness
diverts us from the real problem, which is a missing elucidation of the “origin of
the forms of thoughts and intuition out of the ‘form of life.’ ” Only a fundamen-
tal ontology of Dasein can provide an adequate basis for “mythical thought.”
Heidegger proposes that, given the concern [Sorge] that constitutes the be-
ing of Dasein (or ceteris paribus, of humans), “it becomes clear that mythic
Dasein is primarily determined by thrownness [Geworfenheit] […] in throw-
ness, mythic Dasein, in its manner of being-in-the-world, is delivered up to
the world in such a way that is overwhelmed by that to which it is delivered
up […] which is overwhelming” (Heidegger, 1976, p. 43). Being overwhelmed is
the mode of be-ing at the root of experiencing the world as infused with mana.
In Mythical Thought, Cassirer’s explanation of the basic orientation of myth-
dwellers to the world not only uses different terminology but also points in
a different direction. Unlike Heidegger’s orientation to our Being(always al-
ready)-in-the-World, Cassirer invokes the more traditional dialectic of a sub-
jectivity’s orientation to a world of objects. Except for the possible category
mistake of placing animals and other living beings along with all other spatial-
temporal objects in some ‘mythic consciousness,’ Cassirer’s framework actually
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accords with current science that invokes animal and even plant ‘subjectivity’
and ‘consciousness.’ But more relevant to current anthropological research, I
think, is Cassirer’s explanation of mythic thought in terms of the three modes of
consciousness (and forms of life) that he calls expressive, representational, and
significative (see Cassirer, 2020, vol. 2, pp. 27–28).15 The expressive names a pre-
articulated life-form that fuses image or spoken word with thing. The expressive
dimension takes narrative shape in stories where the representational mode
mixes in, initiating but ambiguating the difference between words and things.
The pure level of signification is reached with mathematical language. In fact,
the three dimensions (to use my term) are never found unadulterated. But the
preponderance of the felt, pre-articulate, expressive mode in mythic life is, I
take it, at the heart of the ‘conflations’ or lack of clear delineations we some-
times witness in native stories about humans and other animals.
For all that, Cassirer invoked the ‘primitive’ to characterize the mythical
thinking that does not differentiate personal will from natural forces, in con-
trast to empirical scientific thought. He was influenced by anthropologists like
Lucien Lévy-Bruhl who created the myth of primitive man; unfortunately, he
was not familiar with the work of Franz Boas who had debunked it already in
1911 (see King, 2019, pp. 99–104). Heidegger, too, referred to “primitive peoples”
and “their behavior toward death in magic and cult” (Heidegger, 1996, p. 51).16
15 As Steve G. Lofts, translator of the new English edition of Philosophy of Symbolic Forms,
explains (personal communication, March 2021), myth is characterized by a fusion of the
image/word and the thing; e.g., the image is the god, the word is the god; they do not rep-
resent them but are them. The mythical image/word is world-forming in the radical sense:
image and/or word do not represent anything, but function like the temple in Heidegger’s
“Origin of the Work of Art.” However, true myth is lived in the flesh; it resides in the effec-
tive action (wirken)—so woven with it as to be indistinguishable from it. True myth opens
up the ‘place’ of the sacred that is the ‘site’ of the world and is the lived identity of the indi-
vidual, tribe and life tout court. The narrative is a discourse about such action; it is myth
set into language and thus recognized as an object and as historical.
16 “Primitive Dasein often speaks out of a more primordial absorption in ‘phenomena’ (in
a pre-phenomenological sense)”; “the interpretations of death in primitive peoples, of
their behavior toward death in magic and cult, throw light primarily on the understand-
ing of Da-sein, but the interpretation of this understanding already requires an existential
analytic and a corresponding concept of death” (Heidegger, 1996, p. 247). Heidegger
(p. 51) cautions that “ethnology itself already presupposes an adequate analytic of Da-sein
as its guideline. But since the positivistic sciences neither ‘can’ nor should wait for the
ontological work of philosophy, the continuation of research will not be accomplished
as ‘progress’; but rather, as the repetition and the ontologically more transparent purifi-
cation of what has been ontically discovered.” I suggest that new ethnological research
is discovering tacit ontologies that challenge Heidegger’s own universalist assumptions
about human be-ing.
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In the case of the philosophers, then, the lack I wish to expose pertains to an
absence of native voices whose words they might have heard or read, as well as
a dearth of knowledge about how animals experience. Just as we can no longer
depict indigenous peoples as ‘primitive,’ we cannot assume that their voices
represent ‘mythical thought’ without some considerable differentiation on our
part.
The Davos disputation itself makes no reference to mythic thought or the
modes of consciousness (or of Dasein) that underlie it. Rather, the pivotal point
is the human being, particularly its freedom and “Being-in-the-truth,” for Hei-
degger, and for Cassirer, language [die Sprache] as the medium that ensures a
common human world (Bollnow and Ritter, 1929, p. 205).
Could Nishida’s thought intervene here to displace the centrality of the human
in the world and offer an alternative? Not without significant modification, I
think. An attempt to appropriate Nishida’s philosophy of a self-aware world
lies beyond the scope of this article.17 But we may at least recall that Nishida’s
favored term of relevance is not the generic ‘human’ or ‘human being,’ but
rather ‘the self.’ Even where Nishida does thematize the human in relation to
animal life, he does so in different contexts meant to centralize the distinctly
human power of enacting the world.
One such context is Nishida’s corrective to the Marxist historical materialism
that does not account for human creativity. An essay of 1938 titled “Human Be-
ing” [人間的存在] re-interprets Marxist production (制作) in terms of the free
creation of the historical world proper to humans. Nishida does find a limited
place for a form of production proper to animals as well—their “instinctive life
activity” that both relates them to and divides them from the human. “Animal
life is animal life by having human life as its antipode; human life is human
life by having animal life as its antipode [對極]” (Nishida, 1938A, p. 31).18 This
17 Maraldo, 2017, pp. 422–428 and Maraldo, 2019a, pp. 454–462 present interpretations
of Nishida’s “self-aware world” and its relevance for ecology. Nishida’s idea is that the world
becomes aware in and through the “focal points” that he designates as the self (in plural
form). My attempt inquires in what sense all sentient beings might enact and create the
world, with each counting as a self.
18 William Haver’s translation has “Animal life is animal life because it possesses human
life as one of its limits; human life is human life because it possesses animal life as one
of its limits” (Nishida, 1938b, p. 159). It is noteworthy that Nishida implicitly includes
the “instinctive life activity of the animal” as a lower limit of the “world of historical life”
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To place the human in a continuum with other animals in a way that does jus-
tice to contemporary research and native views—a way that that is relevant
to the problems of our age—I now turn to some sources outside the disci-
pline of philosophy proper. Although a few professional philosophers have
also proposed relational, non-reductionist and non-hierarchical conceptions of
human be-ing, I find other sources more instructive. The stories and statements
to which I turn fold two sources into one: new anthropologies that translate
indigenous peoples and indigenous peoples who translate for the rest of the
world. I stress at the outset that ‘indigenous’ does not equate with ‘mythic’ in
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Cassirer’s sense, which is a form of thinking that all cultures today continue to
exhibit. The point, rather, is to contrast non-dominant views of the place of ani-
mals with commonplace views that take for granted the exceptional status of
humans. That contrast is evident in the work of several contemporary anthro-
pologists and in translations of their sources. In a few cases the anthropologist
is a native writing for outsiders; in every case the anthropologists I invoke are
philosophically informed and interdisciplinary enough to question the bounds
of ethnography and ‘philosophical anthropology’ alike. That questioning char-
acterized the work of Nishida, Cassirer, and Heidegger as well, and Cassirer
directly drew from the ethnologies of his time and anticipated a new era of
comparative and intercultural philosophy.21 But four features distinguish the
new anthropology both from this trilogy and from philosophical anthropology.
(1) Anthropology in the twenty-first century challenges the restriction of cul-
ture to human beings and recognizes culture among animals, so that its range
overlaps with ethology. Like traditional anthropology but unlike philosophical
research, (2) the new anthropology is based on fieldwork, that is, living among
the people under study, but (3) it shifts the traditional stance of the anthropol-
ogist from outside observer to consociate, and (4) the anthropologist is more
than ever acutely aware of the process of trans-lation entailed by the research.
Anthropology’s overlap with ethology and animal studies, and their potential
for intercultural philosophy, are topics I take up in a companion essay. Here,
let us consider this process of trans-lation and the concomitant shift of stance,
each in turn.
21 On the meaning and potential of intercultural philosophy, see Maraldo 2019a, pp. 2–13.
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22 To be sure, native Amazonians, for example, can be acutely aware of a difference between
appearance and reality, e.g., the appearance of some persons whose physical form con-
ceals a real, perhaps malevolent spirit. “Appearances deceive because one can never be
sure whose or which is the dominant point of view […] which world is in force when one
interacts with the Other” (Viveiros de Castro 2015, p. 182; see also p. 176). But the per-
ception of that difference does not render anything like a theory of truth as conformity
between ideas and things. In Viveiros’s examples, the affective aspect (e.g., fear) and the
representational aspect are inseparable. I am grateful to Lucas dos Reis Martins for bring-
ing my attention to the work of Viveiros and for many other critical interventions, many
of which I can only allude to in this article.
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23 In a companion essay (see note 19 above), I clarify the epistemic value of stories and their
place not only in native communication about animals but among ethologists and animal
behaviorists as well.
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its own. The native voices I appeal to, in their own trans-lations and in those of
anthropologists, intimate a stance of equivalence in three overlapping modes
that we can now sketch.
6 Animal Stories
Kinship with all creatures of the earth, sky and water was a real and active
principle. For the animal and bird world there existed a brotherly feel-
ing that kept the Lakota safe among them and so close did some of the
Lakotas come to their feathered and furred friends that in true brother-
hood they spoke a common tongue. (Standing Bear 1911, p. 163; cited in
McLuhan 1972, p. 6)
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humans and other animals 109
Most likely, it is out of range for us followers of philosophy to hear the voices of
nonhuman animals, perhaps even to hear comprehendingly what these Native
Americans and their statements are saying. From our anthropocentric stance,
we think their stories are anthropomorphic. What then can we reasonably take
from them? For one thing, the Native Americans we cited experience a fluidity
of borders between animals, human and nonhuman, that Cassirer and Heideg-
ger could acknowledge but only on the level of primitive, mythical thought or
mythic Dasein.25 Then again, the native ‘worldview’ in question works symbol-
ically on two levels. On one level, the Native Americans express their vision of
their co-habitation with the nonhuman animal world in terms that escape the
parameters of empirical science. That is to say, a philosophy of symbolic forms
is already compelled to divide the way that symbols communicate among
native myth-dwellers and the way that symbols and concepts refer in empir-
ical science. But then, on another level, these same ‘myth-dwellers’ experience
nonhuman animals as communicating symbolically and intentionally in a way
akin to the human way. For Cassirer, mythic consciousness may in effect blur
distinctions between the human and the nonhuman, but the philosopher must
recognize the specific differences between human and animal consciousness.
Cassirer thinks that both can operate expressively, but animal consciousness
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cannot represent things to itself, and what it does express is expressed merely
passively—a sense of threat or enjoyment, for example.26 A philosophy of cul-
ture as only humans can realize it, or respectively, an analytic of a Dasein exclu-
sively restricted to human be-ing, must by their very terms presume from the
start a barely bridgeable gulf between human and animal. In native lore, this
framing would count as anthropocentric, as closing humans off from the non-
human. The point is that alternative perceptions of animal communication can
open all of us to respond to the world differently.
A story told by the American Chickasaw poet Linda Hogan makes this point
more tangible.
One frigid winter day not many years ago, Hogan walked out of her cabin
in the Colorado mountains into “tall mounds of frozen whiteness.” Concerned
about getting enough nourishment to her horse and burro, she shoveled the
snow aside to make a path and then carried a heavy bale of hay to their stalls in
26 Phenomenologists also continue to share the contention that, whatever subjectivity might
be ascribed to nonhuman animals, only humans represent things to themselves. Cassirer
considers the difficulties of describing animal consciousness in vol. 3 of Symbolic Forms
(Cassirer 2020, vol. 3, pp. 74–75, 86). Animal consciousness is “permeated and saturated
with expressive lived experiences,” as Tito Vignoli’s Myth and Science recognized, but ani-
mal consciousness is purely expressive: an animal’s senses tell it that everything it senses is
“grasped […] as personally useful or personally dangerous.” Cassirer is skeptical of Vignoli’s
connection between human and animal consciousness, according to which the “psychic
[seelisch] drama from which myth is born thus has its point of departure not in human
consciousness but already in animal consciousness: already here an impulse [Drang] to
apprehend all existence [Dasein] in general, of which the animal becomes aware in the
form of personal existence [Existenz], prevails” (pp. 87–88). Cassirer cites work in the
animal psychology of his day that points to a “primacy of expressive lived-experience”
typifying animal consciousness, and that interprets much so-called animal ‘intelligence’
as “in reality achievements of pure expression […] based not on inferences and intellec-
tual processes but rather on the extremely fine feeling that animals possess for certain
involuntary expressive movements of the human” (p. 106). Later again, Cassirer stresses
that the animal responds to its environment; its consciousness does not ‘represent’ things
to itself: “The unity of the direction of sense [Sinnrichtung], however, that emerges in the
performance of the activity is not given ‘for’ the animal; it is not in any way ‘represented’
[repräsentiert] in its consciousness. […] Rather, the animal that moves in such a sequence
of activities is, as it were, a captive within it. It is not able to break out voluntarily from
that chain of events, unable to interrupt the sequence by re-presenting [vergegenwärtigt]
its moments individually. And here too, there is no possibility or requirement for such
a form of re-presentation [Vergegenwärtigung] of an anticipatory preparing of the way
[Vorwegnahme] of the future, an anticipation of the future in an image or ideal projection
[Entwurf ]. Only in the human does a new form of doing arise, which is rooted in a new
form of temporal vision [Schau]” (p. 213). Later we shall see how Amazonian peoples tend
to personify and subjectify all living beings.
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a barn. A few hours later, as the light of day began to fade, she was toting another
load around a corner of the path when (in her words) she encountered “thick
winter fur, four great legs, hooves, and […] enormous great antlers worn like a
crown as if I should bow to him.” It is Waapiti, a huge bull elk. “He stands large
before me,” she writes,
We are of two different minds. Two species. Two ways of being. Two lives,
both fragile for the moment, and neither of us able to even back up, move
away from the other. We continue sizing up what we know of each other.
To him, I could be a most dangerous animal. […] A boundary of not know-
ing stands between us as temporary fear. […] We live by different maps of
this world. […] The golden elk exhales as if there is no choice but to sur-
vive with one another. I look down, not to appear a threat. […] His teeth
click as if he will bite. Perhaps he has forgotten the weapons on his head.
I think a moment, then speak to him gently and walk past and back to the
barn [.]
In the following few days, Hogan leaves some alfalfa on the path for the great
Waapiti and recalls how
Living with her beloved horses, Linda Hogan often talks to them and marvels
at how they know her intentions, as if her gestures—the very ones she her-
self does not notice—speak wordlessly to them. “Our intent is felt through the
slightest movement of the human body, down the spine to the horse mind,” she
says. Their common tongue speaks to her of a
unique tangle and web of kinship and love, both my horse and burro seem
now to be part of the spirit of this mountain, forest, and earth where we
live, as if we are a part of it all. When I work with them, brushing, or using a
medicine, I sing as I do not sing before people. I sing horse songs [learned
from my] Chickasaw childhood. (Hogan, 2020, pp. 47, 55, 58)
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Aware that affinity does not exclude distance and difference, Hogan remarks
on the inscrutable otherness she knows intimately from her life experiences
in near wilderness. “Each nation of animals joins with all the others in an
undivided terrestrial intelligence” that encompasses the close and the distant.
Close is the familiar feel of her horses, but close, too, is a heart that stops, for a
moment, at seeing five mysterious wolves who cross her vision one misty morn-
ing, or at hearing the uncanny cry of a mountain lion, which she knows to listen
to in silence as it “announces it is somewhere near” (Hogan, 2020, pp. 18, 71, 115,
114, 97).
Hogan relates her interactions with other animals from a stance that, for all
their differences, grants them equivalent worth. That stance also allows her so
easily to recognize that ‘language’ can describe nonhuman forms of communi-
cation. She writes,
Bird and animal languages are many. So are the languages of trees. The for-
est has exceedingly complex methods of communication still being dis-
covered. Nonhuman languages, we have learned, are more plentiful than
just the well-documented songs of water mammals who fill the oceans,
more also than the enormous vocabularies of crows and ravens or the
endangered prairie dogs at the edges of many towns, small burrowing
animals who use numerous nouns to describe persons passing by with
a language so richly developed it has syntax and other elements common
to ours. (Hogan, 2020, p. 18)
Linda Hogan’s claim about the syntax of prairie dog language is controversial.27
Research has demonstrated that animal systems of communication lack the
kind of syntax that distinguishes human languages: rule-driven, generative syn-
tax that allows us to embed one phrase within another, in a hierarchy like a Rus-
sian doll or a Chinese box, in order to articulate relationships in sentences that
express complex states of affairs (like this very sentence). Yet were we to judge
27 The source of Hogan’s comment about prairie dog syntax may be Jabr, 2017, a newspaper
report about the observations and conclusions of the biologist Con Slobodchikoff. Slo-
bodchikoff (2021) claims that prairie dogs are not the only animals whose language
displays syntax: “Both Japanese tits’ and American chickadees’ vocalizations have syntax,
and blackbirds’ calls have recursion.” Refuting this observation, the neurosurgeon Michael
Egnor argues that supposed prairie dog ‘language’ is limited to concrete ‘signals’ that point
to proximate objects, as distinct from abstract ‘designators’ that signify things present or
abstract (see Stephen W. Hoyle, 2017). Yet the newspaper report about Slobodchikoff
claims, controversially, that the prairie dogs “could even combine the structural elements
of their calls in novel ways to describe something they had never seen before” (my emphasis).
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Tola placed a speckled, forked corn ear, the female kind, against Doe’s
breast, where her heart once was. Gathering around the doe, everyone
took up a handful of cornmeal, and Hapiya started singing her home.
Between stanzas we dusted her with jeweled cornmeal till head, neck,
and shoulders were coated, fluffy white, and she was on her way. (Ted-
lock, 1992, p. 121)
Tedlock (1992, p. 117) notes that Zunis consider predatory animals as hunters,
warriors and curers—just as humans can be. We can surmise, then, that Zunis
consider humans as predatory animals. The Zuni ritualistic treatment of the
deer carcass made the deer seem human, and the Zuni’s view of life makes
humans seem like fellow animals. The Zuni ‘myth’ of transposition between
deer and human goes beyond a sense of affinity with the animal, however. The
only English words we seem to have for the transformation of deer into human
and vice versa are ‘reincarnation’ and ‘metempsychosis,’ the transmigration of
souls between physical forms, human and animal. The standpoint of empiri-
cal science can only relegate such notions to mythic belief. If we hear the story
within an epoché that suspends judgment about the ‘reality’ of such phenom-
ena, however, then what the story discloses is a stance of respected equivalence.
Similarly, stories trans-lated as a transference of ‘spirit’ by way of ‘flesh,’ or of the
‘spiritual power’ of the eaten passing into the eater, can be read to imply a per-
ceived stance of equivalence. In that case, equivalence appears as a fluidity of
identity among living beings, or what appeared to Cassirer as the ‘lack of clear
distinctions’ characteristic of ‘mythical thought.’ The fluidity of identity will
engage our attention later. That fluidity can also cross acknowledged temporary
borders between the everyday realm and what outsiders call the “supernatural,”
which accords certain beings the status of ‘gods.’28 While that is a topic beyond
the scope of the present essay, we may also understand the reverence accorded
special animals as an extension of value equivalence and inclusion. Similarly,
the respect shown to special ‘totem animals’ reflects that shown to other clan
members and implies their inclusion in the group.29
28 The status of the sacrificial bear in the Ainu iomante ceremony is an example; the bear is
raised and revered until it is ‘sent off’ to the realm of the gods.
29 Totem animals are one example. Cassirer clearly recognizes that native groups who orga-
nize their lives according to a revered totem animal are not allowed to kill or eat their
totem. Apart from totem societies, the anthropologist Van Cauteren (2020, p. 295) has
investigated the widespread practice, among northern hunter-gatherer societies, of ritu-
ally treating animal remains after hunt and consumption “as an act of reciprocity with
animal persons.”
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When you track an animal, you must become the animal. When [the
tracks show] it jumps, you jump. This is the great dance […] When I was
[running], I was really a Kudu [antelope]. It’s a long time since I felt like
this […] When you feel Kudu is with you, you are now [moving in unison].
Its eyes are no longer wild. You have taken Kudu into your own mind. You
think how hard Kudu is working. You feel it in your own body.30
This report presents hunting as identifying with the hunted and the eaten. An
observation about what the San do not hunt tells of affiliation through mutual
distancing. During the “unciphered span of time that the San people […] lived
as hunters […] they did not hunt lions. Their courtesy was repaid. Lions and the
San had somehow forged a solid truce.” Even taking prey from lions, outnum-
bered by them,
the San spoke to the lions firmly but respectfully. It was a respect not
paid to leopards or hyenas. […] No one had ever heard of a lion killing a
human. […] The San never hunted the lions, lions never hunted the San.
Perhaps each side knew that the other was potentially dangerous. Each
could have tested the other’s limits. Yet they did not. […] They chose not
to tamper with one another, lived well without doing so, and passed the
custom [on] to their children. (Safina, 2015, pp. 180–181)
Some hunting stories reveal an adverse form of affiliation, the sorry conse-
quences of a violation of a truce or tacit agreement with other animals. It is
told that in Siberia, the Udeghe and Nanai hunters of old
knew enough to stay out of a tiger’s way, but also left a cut of their hunted
meat [for the tiger] […] human hunters sometimes scavenged from tiger
kills, [but] the balance of power […] yielded a kind of mutual courtesy, an
understanding of mutual nonviolence. (Safina, 2015, pp. 179)
Once, modern hunters forced a tiger off its kill and took some of the meat. The
hunters tell how, after that,
30 !Nqate Xqamxebe, a !Xo San (bushman) hunter, in the film The Great Dance: A Hunter’s
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the tiger destroyed our traps, and he scared off the animals that came
to our bait. If any kind of animal got close, he would roar and everyone
would run away. […] That tiger wouldn’t let us hunt for an entire year.
(Vaillant, 2011, cited in Safina, 2015, p. 179)
What counts as human and what counts as not-human, in the stories and lan-
guages of many native peoples, is far from being a fixed demarcation. To speak
of ‘humans and other animals,’ is, of course, to put both in the same category
and differentiate them at the same time. Not all peoples divide up the world
this way. Linda Hogan tells us that the Chickasaw word for ‘animal’ is Nan okcha,
meaning all alive. “In our human place [she says], we are only one of the earth’s
beings, surrounded by other intelligences we seek to understand,” including
insects, she says—the flies and mosquitos and spiders that we are more likely
to place on the other side of what counts as affinal animal (Hogan, 2020, pp. 80
and 67). The Ojibwe scholar Winona LaDuke says that she often hears the word
Story, 2000. The hunter reports at the end of this film that the Botswanan government no
longer permits this kind of hunt.
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31 Onyemachi remarks, “Things we get from nature and other life forms are considered gifts
and not entitlements. Nature is not a hierarchy with humans at the summit; rather, human
should acquire wisdom from other creatures who are considered more knowledgeable
than humans” (Onyemachi, 2020, p. 21).
32 Anthropologists also argue among themselves about the range and validity of these con-
cepts and others like consanguinity. See Viveiros de Castro, 2015, pp. 100–138, et pas-
sim.
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ence normatively as a ‘right,’ and would debate about the jaguar’s ‘right’ to be
what and where it is. Our ontology permits the ascription of rights to other liv-
ing beings only insofar as they are like us humans who, naturally (it is thought),
have various rights, including the right to exist. Stories among Amerindians and
statements by their observers imply a different perspective. It is not so much
that ‘they’ are like ‘us’ as it is a matter of us and them belonging to the same
world.
33 This is Viveiros’s rendition of the Piro perception, not a direct translation. Comparing
the indigenous recognition of what we call the supernatural to the recognition of police-
and State-power in our societies, Viveiros (2015, p. 184) suggests that this transposition
of viewpoints poses the challenge of letting oneself “be invested with alterity without
becoming a seed of transcendence, a basis of power,” as is the State.
34 See also Viveiros de Castro, 2015, p. 10, on points of view. He proposes ‘multinatural-
ism’ and ‘uniculturalism’ to describe Amerindian viewpoints (Viveiros de Castro, 2014,
pp. 63, 56).
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Viveiros then reminds us once again that this equivalence (to use my term)
entails a plurality of subjective viewpoints:
What these persons see and thus are as persons, however, constitutes the
very philosophical problem posed by and for indigenous thought. The
resemblance between souls […] does not entail that what they express
or perceive is likewise shared. The way humans see animals, spirits and
other actants in the cosmos is profoundly different from how these beings
35 This concept of the person “is anterior and logically superior to the concept of the human.”
Recall that Christian theologies conceive of beings superior to humans—angels and the
triune God godself—as persons.
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see them and see themselves […] In seeing us as nonhumans, animal and
spirits regard themselves as (or become) anthropomorphic beings […]
jaguars see blood as manioc beer, vultures see the worms in rotten meat
as grilled fish […]
and so forth (Viveiros de Castro, 2014, pp. 56–57). What we might have regarded
as analogical, mythical thinking appears, in the new anthropology, as a think-
ing that equalizes subjectivity and takes for granted a shared ability to possess a
perspective on the world.36 Living beings live by “different maps of the world,”
like Linda Hogan’s Waapiti, but that they so live is a way of being that binds
them together.
Even the practice of hunting and eating other animals preserves the bond,
as we intimated in the stories and statements of the Zuni and the San peo-
ples. Some anthropologists explicitly tie the bond felt by native hunters to
the recognition of shared subjectivity and ‘personhood.’ Philippe Descola gives
numerous examples of hunting tribes that experience their prey as relatives.
Their tacit ontology places what they kill for food in the same category as the
humans they are. The Achuar people in upper Amazonia between Ecuador and
Peru are “complete persons” (penke aents) by virtue of their linguistic ability,
but what they kill and eat are also persons endowed with a soul who live in
a “network of intersubjectivity.” Indeed, the hunted animals are the in-laws of
the hunters and, like in-laws who act in vendettas, “they too can wish to kill us”
(Descola, 2013, pp. 4–7). (Meanwhile the women regard the plants they culti-
vate as children.) The Achuar can speak in incantations to all these beings who
possess a soul, although these beings may respond only in dreams and trances.
The nearby hunters of the Makuna people similarly regard their ‘prey’ as one of
their own kind, by virtue of the metamorphosis that humans and other animals
undergo. These tacit ontologies place the beings that populate their surround-
ings in a “vast continuum … governed by an identical regime of sociability.”
This continuum does not preclude different levels, such as we see in the view
of the Achuar people who distinguish themselves as “complete persons.” But as
Viveiros de Castro reminds us, Amerindian perspectivism “denies a privileged
point of view from on high to human beings” (Descola, 2013, pp. 7–9, 11).
36 “[V]irtually all peoples of the New World share a conception of the world as composed of
a multiplicity of points of view. Every existent is a center of intentionality apprehending
other existents according to their respective characteristics and powers” (Viveiros, 2014,
p. 55).
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At times the indigenous views I read about seem too far-fetched, too incred-
ible. Descola writes about the Cree people of the northern Canadian forest,
who like many Amazonian peoples imbue most animals with a soul capable of
“reflective consciousness, intentionality, an affective life, and respect for eth-
ical principles […] hunting is a mode of social interaction with entities that
are well aware of the conventions that regulate it” (Descola, 2013, pp. 14–15).
What is more, in some of these worldviews the human form is interchange-
able with (other) animal forms in a partial duality that sees the bodily form
as the transitory cloak for a soul that undergoes metamorphosis—as we heard
in the words of some Zuni people. Descola notes more generally, “the hunter
does not destroy the hunted animal but simply appropriates its flesh in order
to eat” (Descola, 2013, p. 19). Such views seem to go far beyond an attitude of
equivalence that would allow the hunter to respect the life he takes in order to
eat and survive. A cynical response might take such views to be naive rational-
izations for the necessity of killing for food. A more charitable response might
regard them as practical accommodations to restrictive environmental condi-
tions. The philosophical attitude I have advocated would place belief in animal
subjectivity and personhood under an epoché that suspends judgment as to its
correspondence to ‘reality’—reality as the natural sciences know it. Contin-
ued philosophical research can consider the overlap between such views and
Cassirer’s paradigm of mythic thought, but without presupposing that indige-
nous views are mythical. For now, I find evident a remarkable parallel between
native stories and current scientific research that attributes intelligence and
intentional communication to nonhuman animals. I would advocate caution
in ascribing human ‘rational’ intelligence to other species while ignoring in
humans the kind of sensitivity that nonhuman animals clearly display. Etho-
logical evidence for nonhuman animal subjectivity and agency is a topic for
a separate inquiry.37 What I wish to stress here is that the tacit ontologies of
natives and the trans-lations of anthropologists present a profound shift in pre-
vailing views of what it means to be a human being. Even the most demythol-
ogizing, most modernizing trans-lation of that shift moves us toward a respect
for the nonhuman. Does not the survival of all living beings on this planet call
for renewed respect?
37 In “Nature Without or Within Us?” (Maraldo 2019a, pp. 429–462), I criticized as anthro-
pomorphic the ascription of human-like communication to plants and trees. As evidence
for an expansive view of animal subjectivity and agency, see the works of the anthropol-
ogist and philosopher Thom van Dooren and the ecologist Carl Safina.
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38 Perhaps, as Lucas dos Reis Martins suggested to me, what we can learn from indigenous
peoples is how to live at the end of the world. See Danowski and Viveiros de Castro,
2017.
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4
Anthropology as an Intercultural Philosophy of
Culture
Tobias Endres
Abstract
The paper takes up the anthropological question, as presented by Cassirer and Heideg-
ger in Davos, and asks how it could be systematically transformed along the lines of a
new concept of philosophy. The fictious presence of Nishida in Davos stands for the key
idea that such anthropology can only be spelled out interculturally. In the article this
tenet is bound to the observation that in both rivaling Western philosophical cultures,
i.e., analytic and continental philosophy, whereby intercultural philosophy is mainly
debated in the latter, the problem of naturalism is widely misjudged. It is argued that a
critical view on the problem of naturalism can only be retrieved from Cassirer’s philos-
ophy of culture turned intercultural. The article concludes with the demands of such an
intercultural philosophy of culture with a glance at approaches that have already taken
this direction and with the question of what kind of modifications Cassirer’s anthro-
pology and philosophy of culture would have to undergo.
Keywords
Let us imagine that Nishida Kitarō had joined the conversation between Mar-
tin Heidegger and Ernst Cassirer at the Second Davos University Conference
in 1929, where they entertained the Kantian question “What is Man?” What
horizon of meaning might then have been gained? This is the thought exper-
iment that is at stake in one way or another in most contributions gathered
here, under the title Kyoto in Davos. It has a double counterfactual thrust in
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anthropology as an intercultural philosophy of culture 129
2 In the recent past, for example, the case of Kathleen Stock comes to mind. The accentuation
of claims of gender studies on the one hand and biology on the other is perhaps a partic-
ularly paradigmatic case where the gap between scientific and cultural theoretical research
sometimes becomes especially wide.
3 For objections against discarding the concept of culture from within anthropology cf. Bru-
mann (1999).
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130 endres
connected with the normative claim that philosophy today cannot be under-
stood in any other way—whether for reasons of intellectual honesty, on the
basis of the state of research, the claim of a decolonization of thought, or on
the basis of entirely different motives, we will leave aside for the moment.
Thus, “a fundamental question in the context of intercultural philosophy is
the question of the content and concept of philosophy” (Yousefi, 2006, p. 43,
my translation). Let us first ask ourselves why this is so. What philosophy is,
is itself the object of philosophy and thus an open question for discussion.
Already in ancient Greece the question of the birthplace of philosophy plays
a role, whereby Lucian of Samosata (1981, pp. 51–52) locates it in Persia and
India, while Diogenes Laertius (1967, pp. 3–4) adopts the narrative of a birth of
philosophy in Greece. The idea that philosophy is Greek in the proper sense
remained dominant in Europe into the 20th century, and its justification in
such notable thinkers as Hegel (1955, p. 528), Husserl (1962, p. 320), and Hei-
degger (1972, p. 7) is well known. This image has been changing in the West
since the end of the 1980s at the latest (Mall and Hülsmann, 1989) and has
meanwhile progressed to such an extent that, within the framework of a world
historiography of philosophy,4 for example, the idea of a pre-modern African
philosophy in the sense of an ethnophilosophy, as it was first brought into the
discussion by Tempels (1945), has its fixed place (Kagame, 1994). We then see
that the image of an authentic European philosophy, supposedly characterized
by a transition from myth to logos and by an intimate attachment of philosophy
to scientificity, has become at least questionable to us. This pure questionability
is now in principle already sufficient to demand interculturality for philosophy,
because insofar as the conceptualization of philosophy is itself a philosophical
activity, the methodological pluralism that we already find in the horizon of
Western philosophy also applies to it. And accordingly, we are well advised to
precede the analytical clarification of terms with a phenomenological sifting
and to see what different cultures may understand by philosophy. From here,
one could then argue that every conceptual definition of philosophy, which
is after all—as we said above—inconclusive, is at least based on a regulative
ideal, which one could address from the Western tradition as philosophia peren-
nis. Karl Jaspers drew attention to this for the first time, as Yousefi (2006, p. 46,
my translation) points out:
4 See for instance Adamson (2014–) and Baggini (2018), but also the research project Histo-
ries of Philosophy in Global Perspective at the University of Hildesheim and the new edition
of Ueberweg’s Grundriss der Geschichte der Philosophie, ed. Gerald Hartung and Laurent
Cesalli.
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anthropology as an intercultural philosophy of culture 131
Thus, in terms of such a basic shape of philosophy, if we first assume that the
activity of philosophizing exists in all cultures, we sharpen rather than dilute
its concept. The fundamental claim that the determination of philosophy must
be made by philosophy and the shift of the fixed point away from occidental
philosophy to the regulative ideal of an eternal and universal philosophy then
also leads precisely not to cultural relativism, but strengthens the universal-
ism inherent in philosophy. This consideration can be understood even if one
wants to hold on to the idea that universalism in the sense of a single human
reason and in the historical shape of the human rights declarations up to their
Universal Declaration of 1948 is essentially a heritage of the European Enlight-
enment. Weidtmann (2016, p. 11, my translation), referring to Waldenfels’ (1993,
p. 63) paradox of a “universalization in the plural,” has summed up this idea as
follows:
Philosophy just makes the step beyond its own to the universal or sim-
ply to the ‘One’. Philosophy therefore only becomes—and must only
become—intercultural if it can maintain the claim to universality of the
originally Greek and since then European-Western philosophy and yet
show the plurality of ‘philosophies’ that thematize quite different experi-
ences but can equally claim universality and world character.
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132 endres
afford. This in-between, from which Niels Weidtmann and Georg Stenger try to
think interculturality, makes it possible to overcome the contradiction between
identity and difference of cultures, because:
The other culture is nothing else than the own culture, it is the same—
only different. […] The contradiction that lies in it can only be resolved by
giving up the reifying understanding of cultures and already learning to
understand one’s own culture as living, i.e. as constantly renewing itself
and striving beyond itself. ‘The same’ that another culture is in a differ-
ent way is then not a ‘something’ but merely the between of cultures, out
of which all cultures are equally constituted. (Weidtmann, 2016, p. 41, my
translation)
It should have become clear by now why intercultural philosophy is not a sub-
discipline of (Western) philosophy and also why it is not only interesting in the
horizon of a global historiography of philosophy, but that it is about nothing
less than philosophy itself. One could formulate the expectation expressed in
it in such a way that one says that a concept of philosophy extended by the
cultural differences between the philosophies gives hope for a complication
of the overall philosophical situation. In concrete terms, this meant asking,
for example, how moral claims to validity are constituted in relation to the
universal in cultures that are more collectivist than individualist, or within
political systems that are not in the tradition of liberal democracies. How are
subjectivity and objectivity of taste judged in cultures whose aesthetic con-
ceptions have not developed in confrontation with Baumgarten and Kant?
What shape does the Gettier problem take when discussed in relation to Indian
or Buddhist conceptions of knowledge? Why this is a desirable complication
must, of course, be justified, and it can be, and this leads us further into the
problem area between philosophy and the history of philosophy. An impor-
tant criterion for a philosophically relevant question is its connectivity to the
discourses of the present, that is its contemporary relevance. For example,
one could ask: What does Descartes say about the problem of representation
and what does this mean for the current critique of the concept of represen-
tation? Or: How would Nishida judge the contradiction between being and
nothingness against the background of the principle of bivalence and what
does this mean for logic? If such a reference to philosophical authors hap-
pens across temporal, linguistic, and cultural boundaries, this usually means
that a great deal of translation work has to be done and the concepts may
first lose their sharpness. In contrast, however, there is a gain in systematic
and historical terms. Systematically, if it can be shown, for example, that in a
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anthropology as an intercultural philosophy of culture 133
To take another example, when we read Reply to Objections and see Nāgār-
juna criticizing Nyāya semantics and epistemology […], there is nothing
wrong with extrapolating his arguments as general attacks on what we
would regard as a Fregean program in natural language semantics or a
foundationalism in epistemology, even though these broader categories
would have been unavailable to Nāgārjuna. By doing so, we recognize
both the historical context and the contemporary relevance of Nāgār-
juna’s work. If it did not have this contemporary relevance, there would
be no philosophical reason to engage with his corpus. Moreover, when we
appreciate this philosophical relevance, it allows us a new perspective on
the history of Indian philosophy, allowing us to see nascent concerns that
otherwise might escape notice. (Garfield, 2015, p. 328)
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134 endres
Thus, anyone who claims that it is still worthwhile to read Aristotle, Heraclitus
and Parmenides or even Kant, Hegel and Nietzsche today cannot, in princi-
ple, want to close his or her eyes to Laozi, Dōgen or Watsuji. Now one could
argue—and here I pick up a thread already mentioned above—that such an
intensive study of thoughts originating from completely different epochs and
cultural areas and written exclusively in languages much more difficult to learn
than English is an idle affair. After all, philosophy, just like all other sciences,
can only be about ahistorical truth, and this is in principle representable in
any language, as long as it is conceptually clearly articulated, and thus translat-
able into the lingua franca of our time. Why, then, should philosophy be sought
elsewhere than in the leading international journals that adhere to the norm
of the Anglophone debate culture of the analytic mainstream? With regard to
the question of interculturality, the question is quickly answered, because in
one form or another, the heroes of the Occident also play a role—albeit often
reduced to the pure systematics of their thoughts—in said philosophical cul-
ture. Jay Garfield therefore writes:
Now, to be sure, there are philosophers who would reject this historicist
reading of our discipline, and who see philosophy as an ahistorical search
for the truth in which contemporary philosophy has no more connection
to its history than does physics. I find this self-understanding very foreign,
although I know many who adopt it. Even on that view, however, to the
extent that one takes the history of Western philosophy to be a legitimate
or an important domain of study for philosophers (and I don’t know any-
body who disputes that) it is, I hope, clear that to restrict that study to
the history of Western philosophy is irresponsible. (Garfield, 2015, p. 321,
fn. 1)
Here, however, it is not merely to argue that the philosophical effort to relate
the thoughts of long-dead thinkers to the debates of the present is subject to the
imperative of intercultural circumspection, but rather the stronger thesis that
progress in philosophy is possible only through dialogue with its past, admit-
tedly now in a world-embracing sense. Ernst Cassirer had already expressed his
displeasure about a “purely systematic” philosophizing in 1929 and one could
think that he already saw the momentous disagreement of continental and
analytic philosophy in the offing when he wrote the following lines:
[F]or the custom, which has once more become popular, of throwing
one’s own thoughts out into empty space as it were, without inquiring
as to their relation and connection to the total labor [Gesamtarbeit] of
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[T]here can be no question that we wanted to lift [the cultural objects] out
of the “physical” world as something different, other-worldly, somehow
“transcendent”—they rather have their “existence,” their spatio-temporal
reality merely at these physical things—In order to “be there” for us they
have to “embody” themselves and this “embodiment” is the condition for
their “existence”—In this sense one can rightly carry out the thesis of the
strict “physicalism”: everything that exists at all, exists as a physical object.
(Cassirer, 2004b, p. 67, my translation)
The fact that the natural scientific description of those objects in which an
aesthetic, religious, linguistic, etc. sense is realized, does not coincide with
it, is therefore the main argument why we cannot reduce all those questions
which people ask themselves to questions which can be answered by natu-
ral science. However, the naturalistic challenge is not off the table with this
insight. Rather, the question horizon now shifts from a reductionist scenario to
one that asks about the transition from nature to culture: Against the back-
ground of the natural history of our species and all the knowledge gained
about this in the last 200 years, how is it possible for humans to exist cul-
turally and what does this mean for them? This question was posed by Ernst
Cassirer and in the following I would like to present how Cassirer gains his
anthropological questioning that is central throughout the Davos disputation
against the background of a philosophy of culture that operates on both tran-
scendental and genealogical grounds, which he elaborates between 1923 and
1929 as a philosophy of symbolic forms. It offers points of contact for all those
symbolic dimensions of our cultural existence that are commonly discussed
in cultural studies, without losing sight of our naturalness. Cassirer’s philos-
ophy, so my hypothesis, provides the foundation that is needed to overcome
the currently dominant form of naturalism, scientism. In the following, there-
fore, the standpoint of Cassirer’s anthropology, as already relevant during the
debate with Heidegger, will be recovered in order to then ask, subsequently
and at this point conclusively, how it could be transformed with regard to inter-
culturality. For from the system of symbolic forms it could be shown that, for
example, human rights are not simply a result of scientifically enlightened
thinking, but can only come to a breakthrough in a specific constellation of
the symbolic forms of science, religion, art, morality, custom and technology,
in which none of these forms succeeds in enforcing their claim to absolute-
ness.
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anthropology as an intercultural philosophy of culture 139
p. 7). And so, it is not surprising that at present one strives to interpret Cas-
sirer’s philosophy as a radical naturalistic non-reductionism in order to prove
the current relevance of the philosophy of culture for philosophy (Anony-
mous, 2022, pp. 13–15). Such a naturalism would emphasize the objective real-
ity, as it is investigated in the natural sciences as well as in the humanities,
and oppose any philosophy based on intersubjectivity. It is therefore sup-
posed to be the perfect candidate to follow on from the linguistic turn that
has now been overcome (Anonymous, 2022, p. 12). The central role that lan-
guage occupies in Cassirer’s philosophy suggests from the outset that such a
reading would be difficult to justify and would neglect important pieces of the-
ory in the philosophy of symbols. But this is not the point of the following,
but rather the positive proof that Cassirer’s philosophy represents a certain
form of naturalism, which makes it imperative, following the functional deter-
mination of culture as plurality of forms of human expression, to direct the
view to the outline of a philosophical anthropology. Such anthropology must
be able to make the transition from nature to culture plausible in the light
of Darwinism and can therefore justifiably be called naturalistic in a sense
that remains to be defined. It is exactly this challenge that I meant when I
spoke before about the cultural sciences of our time misjudging the prob-
lem of naturalism. They do so by working solely on the consensus meaning
of naturalism, which can easily be seen through as scientism. In what fol-
lows, I will outline the most important aspects of a theorization of the tran-
sition from nature to culture within the framework of Cassirer’s anthropol-
ogy, and then conclude by asking what this means for an intercultural phi-
losophy of culture. The rationale of the main part of the article is thus not
developed against the background of the narrow sense of the Davos disputa-
tion, i.e., of the minutes of Hermann Möhrchen and others of the workgroup
formed by Heidegger and Cassirer, but against the background of the con-
ference theme that set up the disputation—anthropology or the question of
man.
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philosophy, but does not fulfill the claim to critically establish the connection
of the philosophy of symbols with the philosophy of life and philosophical
anthropology. In the post-war reception, this fact has caused great astonish-
ment. However, at the latest since the publication of the first volume of the
Hamburg edition of the Nachlass in 1995, Cassirer scholars have known that in
the final volume of The Philosophy of Symbolic Forms, Cassirer refers to a long
unknown manuscript completed on April 16, 1928 which is part of the bundle
no. 184 of the Cassirer-Nachlass kept in the Beinecke Rare Book and Manuscript
Library at Yale and bears the title Zur Metaphysik der symbolischen Formen.6
In this there is a first chapter on the subject of Spirit and Life and a second
on the subject of The Problem of Symbols as a Basic Problem of Philosophical
Anthropology. The completion of this manuscript, however, does not suggest
that Cassirer approached the aforementioned topics only with the preparation
of the third volume of The Philosophy of Symbolic Forms. Probably the drafts of
this volume emerged progressively from 1921 on (Cassirer, 1995, p. 295). They
show that with the elaboration of the philosophy of symbols Cassirer gains
for the first time a positive concept of metaphysics, which admittedly cannot
find its realization in an ontology of substance, since Cassirer (2021a, p. xxix)
remains avowedly faithful to the systematic, metaphysics-critical standpoint
from Substance and Function. Instead, the tension between life and spirit must
be explored in anthropological terms.
Exactly in the time between the elaboration of these manuscripts, which
were presumably written between 1921 and 1928, and the publication of the
article on Scheler in 1930, Cassirer (2104, p. 328) gave his Heidegger lecture
on three days—on March 18, 19, and 25, 1929—at the Second Davos University
Conferences under the title Grundprobleme der philosophischen Anthropologie
(Basic Problems of Philosophical Anthropology). Unfortunately, it must first be
stated that the Arbeitsgemeinschaft E. Cassirer und M. Heidegger, which was
organized on March 26 and later called Cassirer-Heidegger debate or Davos
disputation, has long overshadowed the actual topic of the Second Davos Uni-
versity Conferences in Cassirer’s reception: The three-week event centered on
the Kantian question, “What is man?” Heidegger published his answer to this as
late as 1929 in the publication Kant und das Problem der Metaphysik (Kant and
the Problem of Metaphysics), which is based on his (also three) lecture manu-
scripts from Davos. As far as Cassirer’s view of the anthropological question is
concerned, research was for a long time exclusively referred to the minutes of
the Cassirer-Heidegger debate, which were prepared by Heidegger’s students
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anthropology as an intercultural philosophy of culture 141
Hermann Mörchen, Helene Weiss, and Otto Friedrich Bollnow, as well as Cas-
sirer’s assistant, Joachim Ritter, and first appeared in 1973 in the third volume of
the Heidegger-Gesamtausgabe. A revised version was published in 2014 as vol-
ume 17 of the Cassirer-Nachlass. It contains in particular Heidegger’s reproach
to Cassirer that The Philosophy of Symbolic Forms only focuses on the terminus
ad quem, but not on the terminus a quo of human existence. Cassirer, how-
ever, anticipates this objection in the above-mentioned Heidegger lecture from
Davos, in which he not only seeks an answer to Heidegger’s Being and Time,
but also explores the terrain of that philosophical anthropology on which he
has been working for some time. The fact that Heidegger is still considered the
acknowledged “winner” (Cassirer, 2003, p. 188) of the Davos disputation can,
from a longer historical perspective of reception, no longer be attributed to the
perception of the young students present in Davos. Those—according to the
classic reception—saw Cassirer as a dusty traditionalist and idealist (Gründer,
1988, pp. 300–301). From today’s perspective, the condition for this narrative to
prevail owes more to the fact that Cassirer did not want to comply with Erich
Rothacker’s request to publish his lecture manuscripts because he considered
their elaboration unfinished (Cassirer, 2014, pp. 334–335).7 Before publishing it,
he first wanted to deepen the path he had taken. At the latest since the publi-
cation of this Heidegger lecture in the aforementioned volume 17 of Cassirer’s
Nachlass, we know that its contents largely overlap with the basic anthropo-
logical problem of the aforementioned Metaphysics of Symbolic Forms. It can
therefore be stated that Cassirer anticipates Heidegger’s critique raised during
the Davos disputation already in the context of the elaboration of The Philos-
ophy of Symbolic Forms and therefore works on putting a metaphysical basis
in the sense of a philosophical anthropology at the side of the phenomeno-
logical analysis of the forms of spirit. But what can this mean? To derive the
terminus a quo, here: the nature of man, from the terminus ad quem, here:
the forms of mind, does not seem to be a viable path within symbol philoso-
phy, since this would amount to an essentialist idealism, which Cassirer (1996,
7 This historical fact should be disseminated at the latest now, after publication of volume 17
of the Nachlass, in order not to perpetuate the legend of the winner of Davos. Esther Oluffa
Pedersen, who approaches this problem of reception history on a metaphilosophical level,
provides further arguments in this volume to put a stop to the reproduction of this legend.
One of her key-arguments is that we should drop the idea of a winner altogether, because it
rests on a problematic “school concept” of philosophy and thus cannot account for a global
or, to speak with Kant, “world concept” of philosophy: “The interpretive strategy which calls
a winner of a philosophical debate depends on the school concept of philosophy as its main
attraction to fortify a school of philosophy.” (‘The Davos Debate, Pure Philosophy and Nor-
mativity: Thinking from the Perspective of the History of Philosophy’, p. 87 in this volume).
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But now, after these particular directions have been sorted out, after phe-
nomenological analysis has sought to bring out the basic forms of linguis-
tic, mythic, and scientific thought, the need for synthesis seems to exert
its demand on us all the more urgently and insistently. (Cassirer, 1996, p. 5)
8 This tripartite schema, known from the third volume of The Philosophy of Symbolic Forms,
also here plays a role that cannot be suspended.
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anthropology as an intercultural philosophy of culture 143
in more detail at this point, since his concern in the question of anthropology
is not the analysis but the synthesis of these functions of meaning. We achieve
such a situation if we understand the “natural world-picture” (Cassirer, 1996,
p. 5) lying before the abstract separation of reflection as a unified layer of expe-
rience, in which the symbolic functions of expression, representation, and pure
meaning are effective but not yet reflexively known. This unity is “the creative
subjectivity itself” (Cassirer, 1996, p. 7). Instead of examining the dialectics of
the separation, the unfolding of the opposites, as it shows itself most sharply in
the world views of myth, religion, art, technology and science, it is now neces-
sary to take the “act of breaking away from the simple basis of nature and life”
(ibid.) into the focus of the investigation.
Against this background, Cassirer’s criticism of the contemporary philoso-
phy of his time is primarily directed at philosophical anthropology and the
philosophy of life as its precursors. According to Cassirer, both are concerned
with an essential problem: The opposition of spirit and life, already diagnosed
in the philosophy of life, can only exist as a logical paradox, because it desig-
nates this tension only from one side, namely from that of life. For example,
when Simmel speaks of the transcendence of life, that is, that transcendence
is immanent to life, then, according to Cassirer, culture is unilaterally thought
of as immanent to the life process, which is why it cannot really be objectively
opposed to life. From this Cassirer derives a contradiction: According to Sim-
mel, life demands to be form as spiritual life and at the same time more than
this living form, namely pure life (Cassirer, 1996, pp. 10–11). Cassirer’s central
argument against this idea is that the thought of a pure life—just like that of
a pure form—generates an inner contradiction (Cassirer, 1996, p. 15). Instead,
life and form are to be thought of as correlation in the sense of Paul Natorp. The
form is that shaping which the spiritual life gives itself. From this point of view,
they are not real oppositions, as Cassirer assumes in Simmel,9 among others,
but functions of the living becoming of form. The metaphysics of symbolic forms
thus determines the living becoming of culture as a pendulum game of forma
formans and forma formata (Cassirer, 1996, p. 19). Anthropology, therefore, is to
conceive of spiritual life as showing itself in symbolic forms as “Will to Forma-
tion” (Cassirer, 1996, p. 28). Any negation of form, on the other hand, amounts to
a performative self-contradiction, for it “must make use of the intellect’s admin-
istration of judgements, which it rejects, and in doing so it indirectly accepts
the use of judgement” (Cassirer, 1996, p. 31).
9 How valid such a reading of Simmel (1999, pp. 209–425) is would have to be examined again
specifically.
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10 A critique of the fetishization of modern tools like the smartphone could start with this
thought.
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anthropology as an intercultural philosophy of culture 145
11 John Maraldo, whom I am very grateful for extended discussions about the nature-culture-
complex and the related subjects, pointed me to the fact that theorists like Bruno Latour,
Philippe Descola, and Donna Haraway argue that the old nature-versus-culture distinc-
tion is obsolete from which it does not necessarily follow that the concept of culture has
to be dropped altogether. New concepts, such as natureculture, might grasp the thought
that culture is tied to nature and not only radically opposed to it and that some ani-
mals have culture. Still, such writing invites more radical theorists to argue that there
is no specific difference between human culture and animal culture at all. According to
for example Carl Safina it is plainly clear that “[w]hales have whale culture” and that
“[e]lephants have elephant culture” and that therefore it is “obvious that other animals
don’t have human culture.” (Safina, 2020, p. 72f.) I conclude from this that natureculture
does not resolve the problem at stake, i.e., the question how and to what extent nature
becomes culture, because it waters down the concept of culture. The specificity that Cas-
sirer sees in human tool use and the more general claim that in human culture objects are
also arranged according to meaning, not only to use, cannot be grasped in such a way.
12 Literally, the passage from the Nachlass reads: “The simplest and most praegnant defini-
tion that a philosophically oriented ‘anthropology’ is capable of giving for mankind would
therefore perhaps be that mankind is ‘capable of form’. Capaso formae: this is how, borrow-
ing a scholastic term, mankind can be briefly and sharply defined.” (Ibid.) ‘Capaso formae’
is likely to be a transcription error of the Nachlass-edition, which has been overlooked in
Cassirer research so far. I have checked the archives at Yale and the manuscript, although
one could read ‘Capaso formae’, shows a cursory written ‘x’ instead of ‘so’. Still, it is notice-
able that Cassirer put a squiggly line under the entire term ‘capax formae’. The context
anthropology and Cassirer’s reference to a variation (the German text reads in Abwand-
lung eines) of a scholastic term lead me to the assumption that Cassirer alludes here to
the Christian doctrine of a ‘God ability’ (Capax Dei). Cf. Thomas Aquinas: Summa The-
ologiae, i.ii, 113, 10 c: “[…] naturaliter anima est gratiae capax: eo enim ipso quod facta
est ad imaginem Dei, capax est Dei per gratiam, ut Augustinus dicit.” (“[…] naturally the
soul is susceptible to grace: for by the very fact that it is created in the image of God, it is
susceptible to God through grace, as Augustine says.”). Cf. further Augustine of Hippo:
De Trinitate xiv, 8: pl 42, 1044: “[…] eam [mens] etsi amissa Dei participatione obsole-
tam atque deformem, Dei tamen imaginem permanere. Eo quippe ipso imago ejus est
quo ejus capax est, ejusque particeps esse potest[.]” (“[…] although the spirit is rejected
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The task of a synthesis to follow the analysis of the symbolic forms can now
be formulated more precisely. The reconstruction of the objective constituent
of mind as a totality of the forms of objectivity must be correlatively related to
the modes of subjective experience. Herein lies the methodological task of an
anthropology in critical terms. In Kantian terms, the subjective and the objec-
tive deduction must not only be separated from each other, but subsequently
linked again. Anthropology should determine the world of man, but neither as
metaphysics of life nor as exaltation of the spirit. It is to determine the “main
focus” (Cassirer, 1996, p. 60), the common center of life and spirit. Dasein—
to use a term of Heidegger—is consequently only apparently dualistic:13 As
spiritual life, life has become objective to itself, but it has not lost itself with
it, but has—now with Hegel—experienced a turn from in-itself to for-itself.
The objective shaping of the world by culture, the transition from being-in-
the-world to presenting and representing the world is a mode of consciousness
peculiar to man.14 The latter establishes a counter-world of signs in the imme-
diate, which is why man’s access to the ‘paradise of immediacy’ is barred from
the very beginning.15 However, the immediate has not disappeared with the
world of signs, but—speaking again with Hegel—has been sublated.16
This basic thesis of The Philosophy of Symbolic Forms is to be confirmed by
a critically founded anthropology, which is in agreement with the results of
and deformed after the loss of the participation in God, it remains nevertheless image of
God. By this very fact he is God’s image, that he is receptive to him and can participate in
him[.]”).
13 This, of course, does not mean that Heidegger’s concept of Dasein is dualistic, since, as is
well known, he aims at overcoming Cartesian dualism.
14 It is also not assumed that Heidegger’s Dasein does not know any forms of presenting and
representing. These are certainly implied in the concept of being-in-the-world. Cassirer’s
symbolic forms, in turn, may give the impression of being located in an unspecified space
(at least this is how one might read Heidegger’s terminus a quo-critique). Cassirer (2021a,
p. 9), however, points out to his readers that these are based on a concrete action of man.
It should therefore be noted at this point that both thinkers have both a pragmatic and
a theoretical level in view. They merely set different accents, but are closer to each other
factually than is often assumed.
15 Cassirer (2021a, p. 48; 2021c, p. 45) repeatedly uses this idea in relation to Kleist’s On
the Marionette Theatre. Going beyond Cassirer and Kleist, this thought could also be pro-
ductively reinterpreted: Actually, humans live in paradise, for they live in a certain sense,
after all, in immediacy. This is merely no longer recognizable as paradise through the lens
of culture. The littering of the world with greenhouse gases, plastic, etc. would therefore
already be preceded by a ‘symbolic Fall of Man’ constitutive of the human form of life. It
would therefore be an aspect of human freedom in which way man creates culture and
whether the paradisiacal can still shine through in it or not.
16 On the scope and limits of Hegelian Cassirer-readings see Endres (2022).
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anthropology as an intercultural philosophy of culture 147
The bodily expression of anger still contains the physical reaction as an expres-
sive movement, but by withdrawing from the immediate stimulus-reaction
event, a higher spiritual form of expression is already prepared here. A refer-
ence to this doctrine can be found in almost all of Cassirer’s larger works since
the development of the anthropological question: In the first volume of The
Philosophy of Symbolic Forms Cassirer derives speech from expressive move-
ments and introduces for the first time the scheme ‘Mimetic, Analogical and
Symbolic Expression’, which exemplifies in a dialectical manner the diremp-
tion (Hegel) of life and spirit in the phenomenon of speech. The idea of this
construction is best outlined from a transcendental-genetic perspective on the
divisiveness of life and form:
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Cassirer wants to show that there is a natural transition from the active ori-
entation of living organisms in their environment to the genealogically seen
first formation of sense: A stimulus-response event transforms naturally into
expressive movements and these in turn into the phenomenon of language. In
the second volume of The Philosophy of Symbolic Forms (1925) Cassirer char-
acterizes the transition from the subjectivity of life to the objectivity of form
for the first time explicitly, but not yet terminologically, as a natural transition
from bodily expressive movements and their perception to mental forms of
expression, which is why it is manifest that Cassirer, in the sense of a minimal
naturalism,17 assumes that human consciousness sees the light of day in the
transition of an interplay of impression and expression. Cassirer characterizes
such a natural transition as follows:
To the factual world [Sachewelt] [sic: read Sachwelt] that envelops and
dominates it, spirit opposes an independent image-world—the active
force [Kraft] of “expression” ever more clearly and consciously opposes
the power [Macht] of “impression.” This creation, however, does not yet
bear the character of a free spiritual act; rather, it has a character of natu-
ral necessity, the character of a determinate psychological “mechanism.”
(Cassirer, 2021b, p. 27)
How such a shift from a ‘mechanism’ to a free act becomes possible, Cassirer
then summarizes in his later works in the terminological specification of pas-
sive and active expression. The pair of terms “passive expression” and “active
expression” is found for the first time in the five-part treatise The Logic of the
Cultural Sciences and stands here in the same context to Darwin as the phase
of mimetic expression discussed in the volume on language. Here, in a second
study entitled The Perception of Things and the Perception of Expression, Cas-
sirer again draws on Darwin’s study of expressive movements to conceptually
specify the transition from natural behavior to human productive action:
17 What I call ‘minimal naturalism’ at this point is what the first translator of The Logic of
the Humanities (original translation), Clarence Smith Howe, calls in the preface to his
translation a “consistent idealistic naturalism” (Cassirer, 1961, p. x).
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anthropology as an intercultural philosophy of culture 149
According to this idea, the language of animals, if one wants to speak of it,
falls exclusively under what Cassirer calls passive expression. The gestural com-
munication of higher creatures is clearly characterized by the phenomenon
of expression. It can be described without much ado as a meaningful and
conscious phenomenon, but it too remains within the framework of passive
expression in the sense that animals do not create symbols or, if they can learn
and use symbols, they hardly create any new ones.18 The birth of form begins
with the change from passive to active expression. Cassirer’s anthropological
problem, how life becomes capable of form, can thus be conceptually grasped
in the phenomenon of expression, which, like the phenomenon of life, con-
stitutes an original phenomenon for Cassirer. Cassirer repeatedly brought the
distinction between passive and active expression to bear in other places in
his later work. The third study from The Logic of the Cultural Sciences of 1942,
entitled Concepts of Nature and Concepts of Culture, introduces the difference
between passive and active expression in the context of the intersubjectivity
of the cultural world. The problem Cassirer (1961, p. 142) faces here is that the
intersubjectively constituted “thing-world” of the natural sciences is objective
to the highest degree, but at this price also “inherently soulless.” Culture as a
whole, as well as the expressive phenomenon in particular, have no place in
18 On a related note, John Maraldo pointed me to the work of Marjolein Oele (2020) who
shows that affectivity throughout human, animal and plant life is an active ability to be
receptive—a thought that seems inspired from the enactive approach in perception the-
ory. John and I have come to agree that Cassirer’s terminology should and can be updated
in light of current research. For instance, have I already opted elsewhere (Endres, 2024)
for translating objective mind with extended mind and it seems to me that the same is
possible for the distinction active vs. passive expression or propositional vs. emotional
language—as long as the philosophical question as of the emergence of culture and the
specific differences I insist on are not lost sight of.
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this world. But since the scientific worldview is part of culture—and not vice
versa—the cultural world must also be intersubjectively constituted:
But this participation is radically different from that in the physical world.
Instead of relating themselves to the selfsame spacio-temporal cosmos
of things, they find and relate themselves within the medium of the var-
ious worlds of form out of which culture comes into being. Here, too,
perception must take that first and decisive step—here, too, it is the pas-
sage from the “I” to the “you.” But passive experience of expression is as
inadequate here as mere feeling, simple “impression,” is for knowledge of
objects. This genuine “synthesis” is first realized in that active exchange
which we encounter directly in every verbal [act of imparting] “informa-
tion.” The constancy required for this is not that of properties or laws, but
of meanings. (Cassirer, 1961, p. 143)
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anthropology as an intercultural philosophy of culture 151
Humans and animals share the natural aptitude of expression in the form of an
emotional language, which on the one hand reveals subjective needs and on the
other hand prepares the intersubjective world via the understanding of other
minds. What distinguishes humans from animals, however, is that already this
emotional language is not entirely passive, but already in large parts actively
formed expression. From here on, those types of generality emerge in increas-
ing complexity, as they are peculiar to man, for example, as the ability of propo-
sitional language.
These central anthropological considerations are mentioned once again in
Cassirer’s last work, The Myth of the State (1946), which was completed during
his lifetime but only published posthumously. Here he emphasizes once again
that even the emotional basis of man, which is examined here in the interac-
tion with technically fabricated myths, is for the most part already symbolically
structured:
Here we grasp one of the most essential elements of myth. Myth does
not arise solely from intellectual processes; it sprouts forth from deep
human emotions. Yet on the other hand all those theories that exclu-
sively stress the emotional element fail to see an essential point. Myth
cannot be described as bare emotion because it is the expression of emo-
tion. The expression of a feeling is not the feeling itself—it is emotion
turned into an image. This very fact implies a radical change. What hith-
erto was dimly and vaguely felt assumes a definite shape; what was a pas-
sive state becomes an active process. To understand this transformation it
is necessary to make a sharp distinction between two types of expression:
between physical and symbolic expressions. (Cassirer, 2007, pp. 45–46)
This passage ultimately also makes it clear why Cassirer spoke of ‘natural’ sym-
bolism (in inverted commas) in the first volume of The Philosophy of Symbolic
Forms and not of the fact that man lives naturally, i.e., in the sense of a second
nature, in the symbolic. The symbolic in the anthropologically significant sense
encompasses all spheres of human expression, for these symbols are active
expression. Animals, on the other hand, do use some kind of symbolism—
Cassirer, for example, identifies the behavior of even lower organisms with
the ability to discriminate and individuate—19 but from the dance of bees to
19 “They would not be able to survive if they could not discriminate, in their behavior,
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the sign language of apes, no animal reaches the human symbolic. Their lan-
guage remains passive expression and thus attached to ‘natural’ symbolism as
an expression of pure affect language. With humans, on the other hand, an
“independent mode of configuration emerges, a specific activity of conscious-
ness, which is differentiated from the givenness of all immediate sensation and
perception, but which makes use of this very givenness itself as a vehicle, as a
means of expression” (Cassirer, 2021a, p. 39). In addition to the concept of form,
the concept of expression constitutes a second central motif in answering the
question of what makes human beings human, for through it the difficult-to-
theorize transition from nature to culture can be marked and the separation of
life and form can be conceptually caught up with.20
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anthropology as an intercultural philosophy of culture 153
Two things have been shown so far: (1) that in systematic terms philosophy
must understand itself interculturally according to its universalistic self-expec-
tation, and (2) that in historical retrospect only that philosophical anthropol-
cate facts or otherwise prove fallibility or can deal with the idea of truth and falsity. To my
knowledge, such evidence has not been produced to date, and Maraldo’s reference to syn-
tactic ability in animals, which he cites on p. 112 with reference to Linda Hogan, undercuts
the important distinction that animals—to current knowledge—do not know generative
syntax (Zuberbühler, 2019, p. 7). In a follow-up discussion (personal communication,
November 2022), John Maraldo and I came to the agreement that the recursion-paradigm
that comes to the fore in the demand for generative syntax might be under pressure
if further research unveils that animals prove to have semantics by compositional syn-
tax, defined along the lines of context-sensitivity, response to signals and combination
of signals (Suzuki, Wheatcroft and Griesser, 2019, p. 3). Some researchers like Con
Slobodchikoff (2012), though being a minority, since long claim that certain animals
like prairie dogs (cf. Slobodchikoff, Perla and Verdolin, 2009) have semantics and
actually do talk. If the scientific community found it to be true that certain animals do
exchange statements like ‘There’s a tall predator with white fur arriving from south’ there
might still be room, the way I see it, to uphold a distinction between animal and human
language. Since Cassirer’s claim that symbolic representation by active expression essen-
tially opens a space of infinite possibilities of thought it would need to be shown that
animals master negation, counterfactual statements, fictional talk and alike. Though John
Maraldo also pointed me to the fact that some cephalopods are capable of intentional
deception (Brown, Garwood and Williamson, 2012), I would still stress the point
that such behavior is not articulated use of statements with false or no truth-value. Evo-
lutionary continuity, not just for species, but thereby also for language does not rule out
qualitative leaps between humans and other animals. (2) Another objection concerns the
problem of anthropocentrism that is in the background of Maraldo’s article (cf. p. 94).
Heidegger (1988, pp. 282–285) commented on the problem of anthropocentrism against
the background of Schelling’s treatise On the Essence of Human Freedom. He takes seri-
ously the charge of anthropocentrism as a philosophical problem and responds with seven
counter-questions. Heidegger’s point, as I read the counter-questions, is that from the
statement that it is (exclusively) the human being who asks and cognizes, it precisely does
not follow that cognizing in itself is a form of humanization, since being able to ask implies
having already left the purely human standpoint and being objectively related to the
world. Cf. also p. 231–232 & p. 238 of Rossella Lupacchini’s Article “Cassirer and Nishida:
Mathematical Crosscurrents in their Philosophical Paths” in this volume about the posi-
tive function of anthropocentrism and Nishida’s idea of the “knower as the form of forms.”
(3) With these considerations in mind, I now come to the crucial question of whether
Maraldo’s arguments for a point of view that sincerely recognizes the power imbalance
between humans and animals (and between dominant and oppressed cultures) really
achieve their goal and provide true equality between the parties involved. One could
equally argue that the blurring of the anthropological difference (transferred to cultures:
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the difference of dominant and dominated culture) is the opposite of recognition, pre-
cisely by obscuring an existing power imbalance. In the same discussion mentioned above
the question came up whether distinguishing systematically two power differentials, that
between humans and animals and that between dominant and oppressed peoples, might
lead to a more critical stance. I agree to this suggestion when it comes to spelling out the
relations of dominance in question in more detail. Nevertheless, I am not optimistic about
the idea that the recognition of a Gleichwertigkeit between humans and animals, as Mar-
aldo suggests, will lead to less oppression of, e.g., ‘native’ peoples, because their oppression
is based, in my opinion, more on a lack of recognition as a political subject than on the
rejection of their supposedly mythical world views as metaphysical.
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anthropology as an intercultural philosophy of culture 155
p. 327), not, however, with reference to the idea of development, but that of the
coequality of language, science, and myth.21 In Friedman (2000, pp. 129 & 134),
the idea of development is taken to be a burdensome legacy of Hegel’s teleology
of freedom and described for the first time as a conflict with the idea of auton-
omy of symbolic forms (Friedman, 2000, p. 124). Similarly to Sellars, this tension
results in a contradiction, since, according to Friedman (2000, p. 126), Cassirer
cannot explain how different forms of objectivity, e.g., the objectivity claim of
religion in contrast to the objectivity claim of modern biology, can be related at
all, if one assumes that only mathematical physics can claim objectivity in the
strictest and most developed sense. Friedman considers this set of problems
“radically unclear” (Friedman, 2000, p. 144) and ultimately unsolvable in Cas-
sirer’s philosophy. In Cassirer-research, Friedman’s diagnosis has led to spur of
having to resolve this supposed contradiction. Thus, Sebastian Luft has pointed
out with good reason that Cassirer does not exclusively assume a rivalry and
tension between the claims to validity of the different symbolic forms, but sees
them as complementing each other, thus describing the standpoint of symbolic
philosophy as a complementarism (Luft, 2015, pp. 14, 166–168, 178, 210). Moss
(2014, p. 13) strikes a very similar note when he describes the tension between
the autonomy of symbolic forms and their simultaneous development through
the conceptual pair of horizontalism and verticalism, resolving their contradic-
tion through a modal change in the dialectical claim of development from myth
to more self-conscious forms of culture. Accordingly, more advanced forms of
culture do not appear necessarily, but by chance (Moss, 2014, p. 14).
Other attempts to deal with this supposedly central problem in Cassirer’s
philosophy of culture could be adduced,22 which, however, shall no longer be
done at this point. I would only like to point out that Krois (1987, pp. 135–138)
already related Friedman’s problem to the concept of truth and to the problem
of a relativistic pluralism in the sense of Paul Feyerabend (Krois, 1987, p. 141).
Unlike Luft and Moss, Krois is not concerned with introducing new terminol-
ogy to solve a problem that Cassirer supposedly did not see himself, but points
to Cassirer’s little-noticed Rectorate speech (Krois, 1987, p. 138), in which Cas-
sirer (2004a, p. 357) speaks of a functional ideal of truth. This idea rejects a
unified concept of truth that spans all cultural forms and all sciences, point-
ing out that such an ideal presupposes an uncritical, metaphysical monism of
knowledge. The functional ideal of truth, on the other hand, emphasizes that
the strict objectivity of the scientific description of the world gains its specific
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23 During the Kyoto in Davos conference, Steve Lofts had already pointed out that in the
project of a philosophy of culture the symbolic form religion would have to be conceived
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anthropology as an intercultural philosophy of culture 157
4 Conclusion
In a first step, it was shown that philosophy and thus also the philosophy of
culture today are committed to interculturality in order to be able to redeem
their universalistic claim as philosophy. Then, the thesis was put forward that
differently in order to be able to catch up with Eastern thinking, which possibly distin-
guishes differently between religion and, for example, philosophy. In his article “Cassirer,
Heidegger, and Miki: The Logic of the Dual Transcendence of the Imagination” he intro-
duces on p. 394 the idea that Cassirer’s project could gain intercultural contour by a
reorientation to Miki Kiyoshi’s The Logic of Imagination. How exactly such a further devel-
opment would look like remains a desideratum with regard to the question of symbolic
forms and their categories. Lofts, however, has convincingly argued that Cassirer’s philos-
ophy of culture must be transcended with Miki to its Genetivus subiectivus, to the “basic
experience” (ibid., pp. 394, 405, 406, 407, 408, 414) of the human being.
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5
Heidegger and Cassirer on Schematism: Reflections
on an Intercultural Philosophy
Domenico Schneider
Abstract
Keywords
1 Introduction
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heidegger and cassirer on schematism 165
to the Davos Disputation are inserted to sharpen and clarify the connection
to my article. As can already be found in the anthology edited by Dominic
Kaegi, Cassirer–Heidegger: 70 Jahre Davoser Disputation (2002), the Davos Dis-
putation between Cassier and Heidegger cannot be reduced to the temporary
event of the Davos University Conferences of 1929 (Kaegi, 2002). If one takes
John Michael Krois’s thesis seriously, no serious debate took place in Davos.
Both opponents rather made statements than really discussed and tackled the
big questions about the human condition (Krois, 2002, p. 234). The discus-
sions and thus the struggle over the questions of human beings were a matter
of intense debate both before and after the Davos University Conferences. A
whole series of text documents were dealt with much more extensively before
and after the actual event of 1929 (Kaegi, 2002, pp. 67–105; Krois, 2002, pp. 235–
236; Schwemmer, 2002, pp. 49–65). An important document is Cassirer’s 1931
review of Heidegger’s Kant book, in which the relation to Kant’s doctrine of
schematism is clearly discussed. In addition, there are a variety of topics that
were addressed by both which were not really directly discussed in 1929 (Kaegi,
2002, pp. 67–70). It seems important to me that, from a thematic perspective,
the Davos Disputation should therefore be taken as a whole and as synony-
mous with a longer-lasting cycle of discussion between Heidegger and Cassirer.
Therefore, it makes more sense overall and above and beyond this one event
to focus on the question of what man essentially is. As is well known, in his
first creative phase Heidegger wanted to answer this question in an existential-
ist sense of Geworfensein and Dasein with all its facets. Cassirer, on the other
hand, seeks an answer much more anchored in the cultural-philosophical and
semiotic processes of understanding. But if one separates oneself from the brief
event of 1929 as a main focus of the debate and opens oneself to the work
of both philosophers beyond that single discussion, the whole program can
be enriched by substantive results emanating from other philosophers, which
leads to a much more productive way of philosophizing. The latter seems to me
to be all the more imperative with regard to Japanese philosophy, since both
Heidegger and Cassirer had their personal connections to the Japanese philo-
sophical tradition.
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166 schneider
cultural, social and scientific cooperation, which we can use consciously, but
which also runs continuously pre-reflective in the form of linguistic, metaphor-
ical sedimentation and bodily expressions (gesture, facial expressions). The
imagination is also anchored in the deep structures of our corporeality (propri-
oception) and is constantly expressed in everyday practices. Since we actively
use imagination for our expression and also used it for creativity in a higher
form, it plays a determinate role in all our ways of being human. In Western and
European-influenced philosophy, this special status and role of the imagina-
tion can only be found in a few selected thinkers. For the most part, imagination
in philosophy was left to aesthetics and the central questions of philosophy
were rather pursued by means of prefabricated, logified tools: everything that
cannot be specifically said cannot taken up by philosophy. This fact robs phi-
losophy of extensive areas that are or could be of central importance: Every
culture has its own intrinsic way of understanding and this determines its own
way of exploring the world. By means of mutual interactions, one can become
aware of the limits of one’s own thinking habits. It is precisely here that a deeper
consideration of metaphors and semiotic conditionality is required. The whole
area of metaphor in the philosophical debate is considered bulky and contrary
to the paradigm of clear and distinct words advocated by Western philosophy.
This paradigm leads to an attitude that is usually accompanied by a disinter-
est in other non-Western-European styles of thinking. The extent of this is so
great that philosophy is genuinely written as a European traditional story and
all other considerations are relegated to the realm of ‘wisdom-teaching.’ In this
way, philosophy itself fails to entertain the possibilities of knowledge that is ini-
tially beyond a linguistic construction. Such a philosophy should not develop
an historical outline of other styles of thinking, but should gain new insights
into the philosophy as a whole by means of a targeted discussion of the con-
tent. The ability to translate styles of thinking and the recognition of a discovery
of non-habitual figures of thought can only be achieved by an intercultural
mediating philosophy. Certainly the task of an intercultural philosophy is to
see the analytical abilities of Western-European thinking as one way among
several and to establish an dialogue between different cultural approaches by
means of a specific way of translation. This specific way of translation must be
understood as a critical one and cannot be seen in the sense of a linguistic task,
but already represents a genuine aspect of intercultural philosophizing. This
approach appeared to have been central to the philosophy of the Kyōto School,
which itself must be seen in connection with increased internationalization
and globalization. Methodologically, this bridging can only be achieved with
a deeper understanding of the imagination of philosophisms, i.e. the actual
underlying imaginative structures of a second power must be exposed. On the
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heidegger and cassirer on schematism 167
one hand we have to consider the immanent and culturally conditioned meta-
structure of philosophizing and on the other hand, and at the same time, we
have to apply our own culturally conditioned meta-structure of philosophizing.
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all contexts of knowledge. In a very rough summary, these are the standpoints
of the two sparring philosophers. In the following I would like to concentrate
on the schematism and work out the role of the imagination with regard to the
question of what it is to be a human being.
As is well known, Heidegger devotes himself to the question of being in
Being and Time, which he poses right at the beginning of his treatise. He
answers this through his concept of Dasein and his distinction between ontic
and ontological. Beyond that, the concept of being can only be considered
through man’s understanding of being and his capability of understanding as
such. Heidegger sees Kant’s important achievement in his emphasis on tempo-
rality in the doctrine of schematism:
Der Erste und Einzige, der sich eine Strecke untersuchenden Weges in der
Richtung auf die Dimension der Temporalität bewegte, bzw. sich durch
den Zwang der Phänomene selbst dahin drängen ließ, ist Kant. Wenn erst
die Problematik der Temporalität fixiert ist, dann kann es gelingen, dem
Dunkel der Schematismuslehre Licht zu verschaffen. (Heidegger, 2000,
p. 23)
For Heidegger, Kant was the only one who developed the way towards a tem-
poral interpretation within the framework of the human imagination. Heideg-
ger develops this idea in more detail in the so-called ‘Kant Book’: Kant und
das Problem der Metaphysik, (Kant and the Problem of Metaphysics). Tempo-
rality and imagination play a central role in Heidegger: After Kant develops
the concept of imagination (Einbildungskraft) with the third and connecting
authority, schematism, Heidegger went on to connect schematism and tem-
porality. The detailed description of the elements of knowledge (Verstand and
Anschaulichkeit) led to Heidegger’s examination of the theory of schematism
in an appreciation at the core of the entire extensive work. The imagination
serves as a cohesive center for the inner possibility of ontological knowledge
(Heidegger, 1991, pp. 88–91). Heidegger’s Kant Book is strongly influenced by
his own fundamental ontology and many interpretations must be seen in that
light. Nonetheless, Heidegger goes beyond Kant. This can be clearly seen in
the elaboration of shaping and forming (German: Das Bilden von …, English:
The Forming of …). Heidegger recognizes that the power of imagination has a
unifying function and that it thus shows the self-formation of transcendence.
The motif of forming oneself and the terms “image” and “image as a whole”
represent a recurring trope in Heidegger’s examination of Kant. In particu-
lar, it will be possible to show that the character of forming oneself (German:
Sich-Bildens) by virtue of the imagination is the central theme. In his analy-
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Die Zeit ist als “reines Bild” das Schema-Bild und nicht etwa nur den
reinen Verstandesbegriffen gegenüberstehende Anschauungsform. Das
Schema der Notionen hat demnach einen eigenen Charakter. Als Schema
überhaupt stellt es Einheiten vor, und zwar als sich in einem möglichen
Anblick hineintragende Regeln. Nun beziehen sich aber die in den Notio-
nen vorgestellten Einheiten nach der transzendentalen Deduktion we-
sensnotwendig auf die Zeit. Der Schematismus der reinen Verstandes-
begriffe muß diese daher notwendig in die Zeit hineinregeln. […] Daher
ist die Zeit nicht nur das notwendige reine Bild der Schemata der reinen
Verstandesbegriffe, sondern auch ihre einzige reine Anblicksmöglichkeit.
Diese einzige Anblicksmöglichkeit zeigt selbst in sich nichts anderes als
immer nur Zeit und Zeithaftes. (Heidegger, 1973, p. 104)
In other words, the process of all sensuality and all sensualization has in
Heidegger a connection to a temporal structure. The temporal is inherent in
the schemes. With that I would like to leave the deliberatons on Heidegger
and turn to Cassirer’s criticism and his position on the theory of schema-
tism.
In the anthology Cassirer–Heidegger: 70 Jahre Davoser Disputation, edited
by Kaegi and Rudolph, the text Why was there no debate in Davos? (German:
Warum es keine Debatte in Davos gab?) by Krois provides the political dimen-
sion under which this discussion took place. It is thus clear that the discussion
between the two thinkers has continued throughout their writing. Indeed, Cas-
sirer gives an answer to Heidegger’s claims in his text, which has the same title
as Heidegger’s Kant Book: Kant and the problem of metaphysics (German: Kant
und das Problem der Metaphysik), (Cassirer, 1931). It is important to see that the
argument of both men are made on the same basis with regard to the anthro-
pological question about human beings. The ability to imagine appears central:
Und es muß sogleich betont werden und anerkannt werden, daß er [Hei-
degger] diesen Teil seiner Aufgabe mit außerordentlicher Kraft und mit
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heidegger and cassirer on schematism 173
größter Schärfe und Klarheit durchgeführt hat. Es ist mir stets als das
seltsamste Zeichen der völligen Verkennung von Kants Grundabsicht
erschienen, daß man immer wieder in der Kant-Literatur der Vorstel-
lung begegnet, als habe Kant die Lehre vom Schematismus “erkünstelt” –
als habe er das Vermögen der “transzendentalen Einbildungskraft” aus
bloß äußeren Gründen der “Symmetrie” und “Architektonik” eingeführt.
Vielleicht wird dieser Vorwurf doch endlich einmal in seiner Absurdität
erkannt werden, wenn man sich in Heidegger eingehende, jeden Ein-
zelzug herausarbeitende Darstellung des Schematismuskapitels vertieft.
Ich selbst kann diesem Punkte nur die volle Zustimmung zu Heideg-
gers Auffassung und meine prinzipielle Übereinstimmung mit ihm beto-
nen; denn die Lehre von der “produktiven Einbildungskraft” erscheint
auch nur […] als ein schlechthin unentbehrliches und als ein unendlich-
fruchtbares Motiv der Lehre Kants wie der gesamten “kritischen Philoso-
phie.” (Cassirer, 1931, p. 2)
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language must be considered: i.e. content and form, but the unity and proces-
suality of language, must also be examined as well. In this respect, for Cassirer,
the temporality of language appears to be essential. With reference to Hum-
boldt, Cassirer makes clear the intersubjective power of language. Language
for him is a phenomenon in which we participate individually, but in partic-
ular this mere participation expresses an intersubjectivity of language that is
part of its essence as language. Just as metaphorical or denotative structures
(container scheme, inside-outside scheme, etc.) have sedimented phonetically
or grammatically, these structures reflect a constant moment (Cassirer, 1923,
p. 31). In the systematic part of his first volume, he comes back to Humboldt for
an examination of language on a content and linguistic level. This reference to
Humboldt and other linguists of 19th and early 20th century,1 led Cassirer to the
development of a concept of spatial metaphor that can be found in all known
languages:
Vor allem ist es die räumliche Anschauung, an der sich dieses Ineinan-
der des sinnlichen und geistigen Ausdrucks der Sprache durchgehend
beweist. Gerade in den allgemeinsten Ausdrücken, die die Sprache zur
Bezeichnung geistiger Prozesse erschafft, tritt die entscheidende Mit-
wirkung der räumlichen Vorstellung aufs deutlichste hervor. Noch in den
höchstentwickelten Sprachen begegnet diese »metaphorische« Wieder-
gabe geistige Bestimmung durch räumliche. (Cassirer, 1923, p. 148)
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heidegger and cassirer on schematism 175
Therefore, in contrast to Heidegger, Cassirer goes far beyond Kant and, with
regard to language, also tries to incorporate aspects of embodiment philoso-
phy into the framework of imagination. Interestingly, the justification of this
spatial understanding can be found in the first approaches to embodiment phi-
losophy, because for Cassirer there is a connection between the designations of
individual human body parts and the basic pictorial structures such as inside,
outside, front, back, etc. With reference to the philologist H. Steinthal, Cassirer
formulates this as follows:
In der Tat ist es eine fast durchgehende beobachtete Tatsache, daß der
Ausdruck räumlicher Beziehungen aufs engste an bestimmte Stoffworte
gebunden ist, unter denen wieder die Worte zur Bezeichnung der einzel-
nen Teile des menschlichen Körpers den ersten Platz einnehmen. Das
Innen und Außen, das Vorn und Hinten, das Oben und Unten erhält seine
Bezeichnung dadurch, daß sie je an ein bestimmtes sinnliches Substrat
im Ganzen des menschlichen Leibes angeknüpft werden. (Cassirer, 1923,
pp. 157–158)
Certainly other passages in Cassirer’s oeuvre could be used to make clear the
central importance of spatial imagination for language. In addition, the close-
ness to Kant’s theory of schematism, which Cassirer establishes in the devel-
opment of his conception, appears to be felicitous, as he anticipates essential
ideas of more recent cognitive science findings. In particular, he not only trans-
fers the ideas of a basic imaginative understanding of space to the metaphors
in language, but also develops this for thinking and understanding in general:
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heidegger and cassirer on schematism 177
Typical examples are container schema, balance schema, force schema, etc. We
already experience the concept of a container as infants and toddlers. They
are used to bring food to us, constantly entering and leaving rooms and deal-
ing with containers from an early age such as a glass of water or a bucket of
sand. Unfortunately, not all details of this philosophical approach can be given.
In addition to the fact that Cassirer, with his cultural-philosophical approach
and his statements on the imaginative and metaphorical depth of human com-
munication and understanding, is manifestly close to Lakoff and Johnson, I
would like to emphasize two further points. The first of these concerns the
question of the relation between cultural situatedness on the one hand and
the metaphorical depth of language or the cognitively embodied possibilities of
understanding on the other. The second point addresses the semiotic problem
of the medium. The signs (phonetic, typographical, haptic, etc.) have acquired a
life of their own in the course of cultural and civilizational development, which
is partly intertwined with the metaphorical level but in a certain sense is also
independent of it.
If we have a closer look at the first point, we can see that Lakoff and Johnson
explicitly emphasize a culture-related framework for the design of the respec-
tive languages. Certainly there may be such spatial metaphors, especially image
schemas, in all languages. But how exactly they are reflected in the language is
still unclear in many ways. The container schema does not always have to be
expressed in the form of a verb or noun or a preposition. So we have to realize
that not all spatial metaphors (images schemes) can explain language in a uni-
versal way. Rather, it must be understood as a constant framework or scaffold
that varies in its inherent design from language to language or from under-
standing to understanding. This is, as it were, a cultural instance of the free-
dom of language development. This entire area also concerns whether there
are universal structures or whether pluralism or relativism can ultimately be
postulated. This question can really only be answered relative to one’s own
philosophical claims.
Indeed the entire approach of Lakoff and Johnson has interestingly been
expanded in various ways to include other languages such as Korean and
Japanese. Lakoff is developing a psycho-linguistic program that analyzes ideas
for specific languages. Lakoff’s linguistic investigations are examined through
case studies addressing different languages and the associated cognitive phe-
nomena (Lakoff, 1990, pp. 377–605). These Lakoffian approaches have been
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heidegger and cassirer on schematism 179
the Kanji in the Japanese language showed that the character strings can have
a cultural impact in a psychological sense. Kanji are the characters of Chinese
origin used in the Japanese writing tradition. Sotirova Kohli et. al. tested the
hypothesis that these Chinese characters which function in a non-phonetical
sense, are archetypal images and therefore part of a collective unconscious
memory.
In addition to the fact that the signs can usually have a mode of being inde-
pendent of the imagination of a person in the form of expression, form and
representation, there are also many examples in which the respective signs
with spatial cognitive structures of understanding, especially in gestures and
facial expressions can be entangled. Debra J. Occhi (2011) provides research
where Japanese people are observed with respect to the direction of their eyes
as the talk. The direction of the line of sight was examined with regard to the
connection between the content of the speech and the social position of the
interlocutor. The social status is determined by the height of the line of sight
(high, low) in the conversation through this facial expression. In the respective
speech act situations, culturally sedimented forms of expression play a cogni-
tive role with regard to the position, which is anchored pre-reflectively.
All of these examples are only intended to show the versatility of the demand
for intercultural understanding. This becomes all the more difficult when it
comes to philosophical issues and styles of thinking. The outlook for such an
intercultural philosophy and what it might look like is presented in the last sec-
tion.
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seen from a cultural and linguistic perspective that the mode of asking does not
itself necessarily have to be universal. The Japanese philosophy of the Middle
Ages, with particular reference to Dōgen, has a structure of thesis-like asser-
tion and description. It can be seen from a cultural and linguistic perspective
that the mode of asking itself does not necessarily have to be universal. The
Japanese philosophy of the Middle Ages with Dōgen in particular has a struc-
ture of thesis-like assertion and description. One could say that this is a way
of answering without a question. The writings consist of instructions for the
life as a monk but should also offer advice for the layman. Nevertheless, with
Dōgen’s descriptions and instructions, which can certainly be discussed within
the contemporary situation, one is already on the way to a philosophical under-
standing. Keiji Nishitani did precisely this work by translating what was ini-
tially foreign to him into his own perspective by taking up Dōgen’s ideas anew.
In doing so, he makes use of the academic way of working in modern times,
which is certainly interspersed with Western and European facets. Neverthe-
less, a philosophical dialogical confrontation arises concerning what is one’s
own and what is foreign. This work has been taken up again in the present
volume through Sebastian Hüsch’s text From despair to authentic existence.
Kierkegaard’s anthropology of despair in the light of Nishitani’s thought. It looks
at of the question of despair and an authentic existence from the perspective of
Kierkegaard and Nishitani. In Hüsch’s article, the presentation of both spheres
within the applicable anthology is guaranteed in an analogous way: there is
a substantive examination of a topic and a methodological recourse to inter-
cultural philosophizing. In his discussion with the existentialist and religious
philosopher Kierkegaard and the philosopher Nishitani, Hüsch is concerned
with the question of the self and the connection to a religiosity or spirituality
that determines this self. With the help of a mythical-transcendentally con-
stituted human (personality), the character of such a personality can really
only emerge in the light of despair (German: Verzweiflung). This is determined
entirely analogously to Nishitani’s concept of self and nothing. This compari-
son (Kierkegaard vs. Nishitani) is better structured by Tugendhat’s intellectual
honesty. The discussion also shows that an interculturality of philosophy has
to take up the topics of religiosity and spirituality, since overarching human
structures of cultural understanding can be found here. In addition to these
findings, Hüsch demonstrates that an intercultural philosophical practice can
contend with the concepts of individual authors in order to allow the thinking
of the other to become clear in the light of one’s own thinking.
Intercultural philosophizing is practiced in a completely different way by
Fernando Wirtz. It is true that his work is based on the philosopher Miki
from the Kyōto School; he asks questions about Miki’s philosophy in light of
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heidegger and cassirer on schematism 181
the global cultural changes taking place in the beginning of the 20th century.
Wirtz’s article Miki and the Problem of Humanism explains Miki’s concept of
humanism, which was itself influenced by various Western European concepts,
such as the communist systems that were emerging at the time (1930–1940).
In addition, Wirtz’s analyses show how such upheavals as the Italian Renais-
sance or German Romanticism influenced Miki’s work. This makes it clear that
Miki’s approach represents a mode of intercultural philosophizing. In terms of
content, i.e. based on what Miki’s work is about, it is informative to examine
the role that the terms logos and pathos play in the mental ability to achieve
understanding. Wirtz uses Miki’s position in his discusses about the circum-
stances where one has to speak of a union, or an already existing unity of,
logos and pathos. Such discussions lead to a new understanding of the human
being (ningen, 人間), which in all respects touches upon the whole subject of
intercultural philosophizing. This is also true in the case of the Kyōto School’s
examination of central concepts such as nothing or nothingness (Miki: 無, Ger-
man: Nichts) and being out of being (有から有, German: Sein aus dem Sein)
and the corresponding claims about humanism. Intercultural philosophizing
must therefore also take into account the moods and feelings produced by cul-
tural conditions that are beyond an individual’s philosophical position. This is
a way of philosophizing that Cassirer wanted to make explicit in his second vol-
ume, The Philosophy of Symbolic Forms. Understanding depends on the style of
thinking that is framed by a culture.
With Wirtz and Hüsch I have chosen out two examples of how intercultural
understanding can take place and which areas and levels of this approach need
to be addressed. On the one hand, philosophical exchanges can affect the think-
ing of individual philosophers. On the other hand, in the case of intercultural
philosophy, epochs and the cultures connected with them must be addressed
as a community of understanding. Besides these two main aspects, there would
certainly be other subdivisions as well. Interestingly, the Japanese philosopher
Watsuji, who also comes from the Kyōto School, opens up another perspective:
the concept of Fūdo (風土). With the concept of Fūdo, the worldly aspects of
nature are also taken into account the cultural perspective, whereas in western
thought these concepts are generally treated separately. In the classical epochs
of Western European philosophy, considerations about nature are clearly sepa-
rated from culture. In Watsuji’s thinking, the role of nature seems to be essential
with respect to culture. David W. Johnson gives the following attempt at an
approximate translation into English:
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Again, I can only hint at Johnson’s excellent work. His examination of Wat-
suji’s nature-culture conception of fūdo shows that this term is not graspable
in Western-European terms. Nevertheless, we gain access to fūdo through a
philosophical paraphrase and translation practice, which, using the example,
are generally fruitful for the philosophical questions of our time. Using the
example of fūdo, it becomes clear that an overly strong anthropocentric under-
standing of being-in-the-world breaks down again into a subjectivism that only
includes the natural environment afterwards but does not think of it as a neces-
sity. A similar suggestion can be found with the philosopher Bianca Boteva-
Richter, who calls for a method transfer of Western-Asian philosophy following
Watsuji. This then, would enable a new way of intercultural philosophizing.
After these exemplary explanations, I would like to come back to the Kan-
tian schematism and the Davos debate between Cassirer and Heidegger. As we
have seen, the imagination plays an immense role in the process of interpreta-
tion and understanding. Methodologically, this has to be done by means of a
phenomenology that schematizes along the lines of terms that are available
to us. Overall we need a deeper look into things like cultural and intercul-
tural frameworks. Only through reflections utilizing philosophies and modes
of understanding from other cultures, we can gain insight into our own level of
understanding through such a contrast. In his methodological postscript, Jay
Garfield develops a concept of cultural dialogue through text analysis and text
understanding. Garfield writes with reference to Ricœur: “The second dialog-
ical commitment central to serious, respectful conversational engagement is
what Ricœur felicitously called “hermeneutical suspicion.” […] A hermeneutic
of suspicion demands a critical reading in which we locate error and fallacy and
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heidegger and cassirer on schematism 183
diagnose it, just as we locate truth and cogency, and learn from it. This is textual
respect” (Garfield, 2015, p. 329). Weidtmann and Stenger demand this dialogical
perspective even more radically. Weidtmann understands intercultural philos-
ophy dialogically: being able to hear precedes being able to understand (“Das
Hören-Können geht dem Verstehen-können voraus” [Weidtmann, 2016, p. 41]).
Weidtmann rejects an unreflective transculturality and champions the idea
of the existence of cultures that can, however, interact: hence the search for
a polylogue between cultures. Stenger strengthens the concept of concreativ-
ity. For him concreativity reflects an approach to understanding the “other”
culture. An intercultural discussion by means of a concreativity can only be
developed within the framework of understanding the other by means of one’s
own schemes and one’s own words. As Kant explains, the schemes of our con-
cepts are burned into the soul. Our mother tongue and cultural situatedness
cannot simply be abolished, but they can be used proactively in the form of
imaginative and dialogical understanding.
Culture as a term means the care of the spirit/mind/body and therefore high-
lights a number of possible dimensions: Language (facial expressions, gestures,
phonetics, syntax, semantics, etc.), rites, religion, technology, myth, art, scien-
tific activity, social behavior, technical and social media, gender-specific behav-
ior, etc. With Watsuji and his concept of fūdo, we have seen that the climatic
attachment to a point of view with its associated natural conditions determines
another dimension of culture. It is therefore important that philosophizing in
an intercultural sense can and must address all of these topics. This should then
be guided by the possible ways of understanding one’s own framework, which
can be set by the dimensions mentioned above. It has to be taken into account
that not all dimensions have to be disjoint, and it seems quite plausible that
some of these conceptually differentiated dimensions can merge into a few.
In general, it is certainly true that they are intertwined with one another. Lan-
guage simply anticipates a lot of possibilities of expression. This must be seen
as an external condition that should not be underestimated. As a community
of intercultural philosophizing, we will refer to texts and lectures within the
conditions of an academic and university working group. The performatives
of a culture can therefore only be presented to a limited extent and conveyed
through texts and language, a circumstance under which a whole series of pos-
sibilities for expressing the other are lost. Access to the other can only take
place by means of an oscillating process in the understanding between what
is one’s own and what is foreign. This then represents a new type of philos-
ophizing: Instead of locating oneself exclusively historically in an exegetical
habitus of overcoming, one works much more with a dialogical attitude that
recognizes and respects the other. Dialogue should be meant here in the origi-
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184 schneider
nal sense. First of all διάλoγoς, diálogos means conversation and, discourse and
describes an attitude of a speaker. The word consists of the two particles “διά,”
“diá,” English: through, by and “λóγoς,” “lógos,” English: word or thinking. There-
fore, the flow through the words or the throughness of words, is addressed here.
If you take this approach seriously, you cannot avoid dealing with the symbolic,
the metaphors, the semantics, the pragmatics and the syntax in a balanced
sense. Therefore, intercultural philosophizing will not be able to understand
itself linguistically, anthropologically, historically, etc. in just one way. Embod-
iment philosophy (embodiment) with all its facets (lifeworld and metaphor
theory) and its associated offshoots has yet to discuss the extent to which
one would like to include fundamental considerations and results of the cog-
nitive science in the discourse. If one focuses the above dialogical approach
on the interplay between the respective horizons of the “own” and the “for-
eign,” it becomes clear that the new approach also consists in a con-creativity
(Stenger, 1996) of the other: In the light of one’s own, the path of foreign access
is illuminated and becomes effective. This standing in the light can only take
place through the metaphors, the language, the symbolic and the other cul-
tural phenomena (above dimensions) of a culture. Contemporary condition
must be taken into account: one is already in a culturally globalized situation
(Weidtmann). This fact must also be dealt with in the context of intercultural
philosophizing.
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heidegger and cassirer on schematism 185
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Occhi, D.J. (2011) ‘A cultural-linguistic look at Japanese ‘eye’ expressions.’ in Embodi-
ment via body parts: Studies from various languages and cultures, pp. 171–191.
Schwemmer, O. (2002) ‘Ereignis und Form. Zwei Denkmotive in der Davoser Disputa-
tion zwischen Martin Heidegger und Ernst Cassirer’ in Cassirer–Heidegger 70 Jahre
Davoser Disputation, pp. 48–66.
Shinohara, K. (1999) ‘Epistemology of space and time: Analysis of conceptual meta-
phors in English and Japanese’, Educational Studies, 41, pp. 195–213.
Sotirova Kohli, M., Rosen, D.H., Smith, S.M., Henderson, P., and Taki Reece,
S. (2011) ‘Empirical study of Kanji as archetypal images: understanding the collec-
tive unconscious as part of the Japanese language’, Journal of Analytical Psychology,
56(1), pp. 109–132.
Stenger, G. (1996) ‘Interkulturelles Denken: Eine neue Herausforderung für die Philo-
sophie. Ein Diskussionsbericht: Teil i’, Philosophisches Jahrbuch, 103.1, Freiburg: Ver-
lag Karl Alber, pp. 90–103.
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part 2
Nishida Joining the Davos Debate
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6
Absolute Self-Contradictory Human Existence:
Nishida in Davos
Francesca Greco
Abstract
The aim of this article is to apply the philosophical approach of Nishida Kitarō’s work
on human existence to a counterfactual Davos disputation. Because of his inclination
to think relationality in a radical fashion by starting from the tensions inherent in the
absolute self-contradictory nature of human beings, I argue that Nishida’s presence in
Davos would have had a transformative effect. The famous 1929 dispute originated from
the question “Was ist der Mensch?” Many commentators have emphasized how uncom-
promisingly antithetical the personalities as well as the philosophical views of the two
speakers were. Against such dualistic polemics between monological views, my idea is
to introduce Nishida as a third interlocutor and thereby to offer a tool to analyze the dis-
cussion between Cassirer and Heidegger. My analysis will be articulated on two levels:
(1) a behavioral meta-level, in which the attitude and approach of the two disputants
will be considered and (2) a thematic level, which will reflect upon the results of the
first level by using a thematic key that traces the respective arguments each disputant
gave about the question of the finitude and infinity of human knowledge. Finally, I will
sketch some of the central concepts of Nishida’s thought, concepts which have guided
his most important arguments, such as the self-contradictory tension between human
existence and the modalities of its production. My aim when sketching these concepts
is also to underscore how they relate to Cassirer’s and Heidegger’s respective thinking.
After having seen, through Nishida’s eyes, how the form of this discussion affects both
the topics and the presentation of the discussion itself, we are then in a position to ask,
what are the most productive forms of discussion that we can possibly undertake for
the sake of the flourishing of philosophical conversations in the context of academic
philosophy?
Keywords
1 Introduction
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With a similar critical eye, we should look back at the Davos debate in order
to undermine some of the clichés that marred it and also to bring to light
some of the patterns that have gone unnoticed or even taken for granted. My
contribution to analysis of the Davos debate will come in the form of a hypo-
thetical thought experiment, where we speculate about what it would mean if
Nishida Kitarō had also taken part in the Davos debate. What would Nishida
have noticed and how would he have commented if he had been seated among
the audience, for example if he had sat next to philosophers as noteworthy
as Rudolf Carnap?4 If he had been invited to Davos and allowed to partici-
pate with the Kant scholars there, would Nishida have helped to refine the
conversation by underscoring conceptions of relationality and contradiction,
concepts which are so central to his philosophical thought?5 From the incep-
tion of his first philosophical work, Nishida has tried to think and write directly
from relations themselves, in order to address being as relationality, first as pure
experience (純粋経験), then as place (場所) and finally as absolutely contra-
dictory self-identity (絶対矛盾的自己同一); additionally, he has ceaselessly
sought those types of relations that are inherently oppositional and contra-
dictory. By inserting Nishida hypothetically into the Davos debate, we have a
better opportunity to see the types of oppositions and relations at work, which
is closer to a battle field than an Arbeitsgemeinschaft (working community).6
I will establish my analysis on two levels: (1) on a behavioral meta-level, in
which Cassirer’s and Heidegger’s respective attitudes and approaches will be
considered, and (2) on a thematic level, in which the models of the first meta-
level will be reflected upon in terms of the topics under discussion, especially
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from how they engage the respective arguments on finitude and infinity of
human knowledge. Only toward the end of my investigation will I explicitly
address the key concepts of Nishida’s thought that have guided his central argu-
ments, concepts such as the self-contradictory tension inherent in the nature
of human existence as well as the modalities of its production. The purpose of
this procedure is, therefore, to avoid the simple presentation of Nishida’s philo-
sophical contributions; instead, as Gregory Moss remarks in his comment on
my video contribution to the conference, the procedure “gives us an indica-
tion of how self-contradictory identity can be employed to solve problems that
arise not only in the Davos dispute but also for intercultural philosophy more
generally.”7 (Moss Panel 3) The principal questions I wish to address are the
following: What kind of relation do we get involved with in terms of our philo-
sophical encounters and discussions? How do we deal with discussions, with
respect to modalities and contents, in the philosophical and personal spheres?
How do we deal with the oppositions and contradictions that rise daily within
ourselves and from our relations with others? The question of the nature of
the human being, consequentially, implies a more fundamental issue about
the limits and boundaries that characterize the human being and their interac-
tions. This is why, before the question of the human being can be analyzed, we
must address the question of the limits and boundaries. Ultimately, how do we
conceptualize those differences and divisions that so deeply mark us as human
beings?
2 Methodological Meta-Level
7 A similar remark to my contribution was made also by Hans Peter Liederbach. In regards
to intercultural philosophy, Lara Hofner wrote an interesting comment about philosophical
anthropology: “Furthermore, it seems to me that you are hinting at a revised understanding
of philosophical anthropology by introducing Nishida’s claim of a contradictory existence of
the human being itself. This could be an interesting start to open up philosophical anthro-
pology for intercultural philosophy debates—even though this might be a tough (but still
very worthwhile) undertaking as Kant places his Human Being and his anthropology on too
abstract a level to include any intercultural dimension.”
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The disputants start their controversy from the same question as the Kantian
one: “What is the human being?” Apparently, they work from the same ground
as the current philosophical trend of Neo-Kantianism, and they are ensconced
in the same frame of the Davos lectures on Kant. Despite this, or perhaps pre-
cisely because of such proximity, they seem to want nothing but to diverge;
by moving away from the common ground of Kant’s philosophy, they under-
score these “intentionally singled out […] differences” (Heidegger, 1991, p. 204).
Even when they seem to agree on various assumptions, such as a common con-
ception of the presence of the infinite in the finite, as the capacity of human
knowledge, as well as on the manifold expressions of being, as soon as they
realize their arguments overlap with each other, they pull away abruptly with
disproportionate reactions, almost aggressively and sarcastically refusing the
possibility of reconciling their central terms and in this way of exchanging ideas
and opening dialogue. In this sense, it seems to be no coincidence that Cassirer,
even though he complies more often than Heidegger, begins the discussion by
addressing Heidegger with terminology that would be better suited to a battle
or a competition of ancient rhetoric or medieval questio than to a philosoph-
ical discussion. He asks Heidegger: “Who is the opponent [Gegner] to whom
Heidegger has addressed himself?” (Heidegger, 1991, p. 193). The fact that this
is only a rhetorical question can also be seen from the fact that it will be Cas-
sirer himself who will then propose an answer to his own question, almost as if
speaking to himself and not to his interlocutor. Rather than letting themselves
affect, stimulate, and influence each other with arguments and interpretations
of the other’s work—in other words, rather than follow a natural form of rela-
tionality that fits the dialogical situation—Cassirer and Heidegger end up in a
direct controversy where neither wants “to make an attempt to break […] [the
other] from his position, to force him into another direction of seeing” (Heideg-
ger, 1991, p. 204). The result of this is that “[h]ence we have been condemned
here to a relativity” (Heidegger, 1991, p. 205) of merely logical arguments and
empirical individuals. The Davos scholar Peter Gordon puts it in the following
way: “It is nevertheless hard to overlook the fact that as the debate proceeded,
both Heidegger and Cassirer grew increasingly bold in speaking to the broader
anthropological and cultural ramifications of their disagreement. Their con-
cepts ramified, and as they did, so too the arguments transfigured, perhaps
notwithstanding the philosophers’ own intentions, into opposed and possibly
irreconcilable ‘worldviews’” (Gordon, 2012, p. 173).
In other words, the disputants actively show from the outset that they have
no intention of working together to shape their thinking into a common con-
tribution; instead, they remain significantly isolated in their own worldviews
in the attempt to promote their own positions and to claim victory over each
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other.8 This was visible both in the attitude of the discussants as well as in
the arranged format of the discussion. Having a formalized method of debate
designed to uncover and establish truths is not at all unusual in academic phi-
losophy, although it comes more often from fields like rhetoric and law, and less
often from medieval-style debates about theology and science. The process of
this formal method includes fixed rules and requires adherence to traditional
written authorities as well as a thorough understanding of each side’s argument
from their own terms. In the end, based on this formal method, the winner
will be called by a higher authority, such as a moderator or a special professor.
Something similar happened in Davos: the audience witnessed a polemical dis-
cussion between two philosophers with the public playing the role of judge.
But the real question here is why this debate was organized in this way and
why the two participants construed and followed this format and played by
these rules. To put it provocatively, I would say that they were not following
all of the rules of rhetorical or medieval debates precisely since neither Cas-
sirer nor Heidegger demonstrated that they understood or really wanted to
understand each other’s arguments because each was solely focused on his
own concerns. In this sense, we see by this play supposedly one object, such
as Kant’s philosophy, from two independent and impermeable points of view
without the possibility of seeing the link between them, a link which is never-
theless present and active in the discussion.9
I propose to address this modality of encounter as a monistic dualism or a
dualistic monism:10 The difference between the two expressions here lies only
in the way we access or, in the way we emphasize the unity, on the one hand,
or division of the concept, on the other hand, which does not have the effect
8 Many participants of the conference Kyoto in Davos discussed and developed in different
directions the oppositional character of the debate. For example, Hans Peter Liederbach
(Panel 2), Esther Oluffa Pedersen (Panel 1) and Michel Dalissier (Panel 1) each effectively
analyzed opposition in their videos.
9 On the topic of the irreducible interaction between subjects, Jan Strassheim held an inspir-
ing presentation entitled The Scandal of Intersubjectivity at the conference Kyoto in Davos.
Strassheim’s talk clarified many points that cannot be addressed here (Strassheim Panel
3).
10 In the synchronic online session of the conference Kyoto in Davos from September 10th
2020, I briefly addressed the question of monism with regard to Rossella Lupacchins con-
tribution on Nishida, Cassirer and mathematics. On this occasion, I specified that what
I meant by monism is the human tendency to find structures where there is no struc-
ture in itself so that the structure is brought into the observed situation by human beings
themselves. As Lucas Dos Reis Martins shortly thereafter pointed out in a comment, this
happens because “we are the structures,” he says, and that consequently human beings
cannot be thought of outside of the structures they create.
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11 There are several stimulating ways we can spatially imagine such monistic dualism or
dualistic monism: we can imagine the surface of two circles perfectly overlapping on each
other or we can be inspired by the artwork of Markus Raetz “Yes No,” in which the same
sculpture shows the letters “yes” and “not” depending on the perspective from which the
sculpture is observed. What is particularly stimulating about the second case is the open
possibility to look at the sculpture from many other perspectives, perhaps by trying to
catch both words from the same point of view, or by concentrating on the exact moment
when our perception shifts, or by looking from above and below, even if in the latter two
cases the meaning of the two words ‘yes’ and ‘no’ still dissolves into the shape of each
other’s letters. It is precisely through this work of art that we can understand how privi-
leged points of view on certain concepts or social situations are formed.
12 A similar idea related to identities in intersubjective relations was stressed in the video
contribution by Jan Strassheim (Panel 3).
13 This is a slightly modified quotation from the English translation of the German term
“Mensch,” translated here as “human being” instead of “man.” The same applies to the fol-
lowing occurrences of the same term and other expressions throughout this book chapter.
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direct questions and offer reflections about the act of asking and answering
questions. This supports the reference to a more personal rather than a more
philosophical perspective for the discussion. This way of conducting the con-
versation is, in turn, indicative of the approach to the Kantian question, “What
is the human being?,” a question which is, in itself, a very open question, which
has been reformulated through the disputants’ answers in the form of various
dichotomous questions. For example, Heidegger refers to the Kantian question
when he asks: “What is the inner structure of Dasein itself? Is it finite or infi-
nite?” (Heidegger, 1991, p. 197). In this way, the two move away from the context
of their encounter and crystalize their positions in their own philosophies; all
the while, Cassirer tries to explain the core meaning of his Philosophy of Sym-
bolic Forms, and Heidegger tries to express the main project of Being and Time.
The polemics of their respective positions is taken for granted, for example,
when Heidegger anticipates Cassirer’s trans-subjectivity of truth (Heidegger,
1991, p. 198).14 Heidegger notices that they were moving away from their sup-
posed common field of exchange, and so he proposes to return to Kant: “I would
like once more to place our entire discussion in terms of Kant’s Critique of Pure
Reason and to fix once more the question of what human being is as the cen-
tral question” (Heidegger, 1991, p. 204). These references solidify and distance
the two philosophical perspectives from each other, which nevertheless collide
in the context of an organized disputation. At the same time, the disputants
seem to overlook their crucial interdependency and indispensable points of
contact, i.e. the outlines of their discussion, or, as Heidegger mentions it with-
out developing the issue, the discussion as “horizontal character” (Heidegger,
1991, p. 198).15
Both interlocutors underscore the monistic-dualistic proceeding and suc-
cessive outcome of their encounter by refusing to engage in a fruitful way with
each other’s ideas. This is expressed also in how incompatible each philoso-
pher’s terminology is in terms of Kant’s lectures. Heidegger says openly that
“[i]t is not suitable to the task at hand if we come up against a process of level-
ing” (Heidegger, 1991, p. 204). Cassirer immediately follows up on this point by
saying: “I, too, am opposed to leveling” (Heidegger, 1991, p. 204). Both agree that
14 Another sign of the focus-points of each philosophy comes from the lecture publications
that appeared after the Davos debate. See Cassirer’s Geist und Leben in der Philosophie der
Gegenwart (1930) and Heidegger’s Kant und das Problem der Methaphysik (1929).
15 It is important to note in this context that when I talk about boundaries, I do not mean a
neutral background that unites the two ideas. In this case, it could be a pure understand-
ing of Kant’s positions of a neutral understanding of the finitude on which basis finitude
and infinity are both contradictory terms.
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What it comes down to is that you take one thing with you from our
debate: do not orient yourselves to the variety of positions of philoso-
phizing human beings, and do not occupy yourselves with Cassirer and
Heidegger. Rather, the point is that you have come far enough to have
felt that we are on the way toward once again getting down to business
with the central question of metaphysics. And on top of that, I would
like to point out to you that in small measure what you have seen here
is the difference between philosophizing human beings in the unity of
the problematic, which on a large scale expresses something completely
different, and that it is precisely this freeing of itself from the difference
16 The potential of reconciling the opponents through a third party, such as the issue (die
Sache) between the interlocutors, was stressed by Liederbach in one of his comments rely-
ing on Gadamer’s hermeneutics. Regarding this suggestion, Liederbach asked what the
context would be like in which dialogues for Nishida. I answered that I choose Nishida
to balance the two strong parties of Heidegger and Cassirer, not because he counts as
a mediating or neutral third party, but because he has reflected at long intervals on the
oppositions with respect to their emergence and occurrence in the situation itself, con-
centrating on their relationship, but not as a third camp that could bring them together.
On this topic of whether Nishida’s basho can function as third, higher party rather than
as a relational texture, see Greco and Krings (2021).
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of positions and standpoints which is essential in the debate with the his-
tory of philosophy, that it is the first step in the history of philosophy; [it
is essential to see] precisely how the differentiation of standpoints is the
root of the philosophical endeavor. (Heidegger, 1991, p. 207)
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presence of the one ends up implying the absence of the other, so much so that
the open background of their relation, as for instance in the context of the Latin
alphabet, disappears from their actual connection. The consequence of this is
that there is a reduction of the range of action of their relationship in consid-
eration of each other. This situation implies respectively a greater focus from
the one to the other, not only in the assertion of their different identities (T ≠
C) but also in the negation of their own identity (−T) as it is projected in the
positive identity of the other (C) which turns into its opposite (C = −T). In turn,
this affects the identity which is now perceived as the negation of the other
(T = −C). In this way, a relation between differences has turned into a relation
between mutually excluding identities; all other possible sides that could miti-
gate this opposition (A, B, D, …) are momentarily but actively blocked. Based on
this situation, the occurrence of one element (C) in the field of another element
(T) triggers either persecution and removal or inclusion and appropriation of
one element into the other, following a dialectic of power struggles between
strong identities. The operation of mutual negation (−C, −T), which adds more
to the binary selection, and which places the blocking of each from each other
into the background, is still mitigated by these strong identities, so much so
that their oppositional relationship is not able to pass all the way to the form of
contradiction—(C ∧ −C). In fact, it is first and foremost through the exposure
of the contradictory relationship that these identities become challenged.
If we look closer at the single elements instead of at the relation, distinct
shapes or aspects of the related elements emerge according to the distinct
forms of their relations. Since the difference relation is a less defined, i.e. more
open relation than the binary oppositional one, it allows for a more peace-
ful coexistence between its elements. When the exclusionary process that I
described above takes place, the elements of the relation undergo a transforma-
tion toward both stronger identities and sharper distinctions. The one strong
identity (C) fixates on its own self-affirming point of view and tends to con-
sequently see in the other a projection of itself, but a projection that is the
negative variant of itself. In this sense, from the perspective of C, T would be
a sort of appendix of C and yet, at the same time, would remain distinct from
C, as −C. Consequently, the elements involved in the relation are exclusively
modalities of C and −C. They are elements which will certainly not be found in
the same place if we want to avoid contradiction as well as the indistinguisha-
bility of C and −C. The consequence of this is that a split in C is created, which
is expressed by its negation: C creates an external projection of itself in T and,
at the same time, distances itself from itself by projecting itself away from its
identity. Since the perspective of C is not transcending its own perspective in
any of its modalities, we can define this situation as a monism, in which C splits
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into dual modes, a positive (C) and a negative (−C). This division is occasion-
ally covered over by its strong identity (T) in an oppositional relation. When we
focus on the elements of the relation, we detect something which had not been
made clear enough from the standpoint of the relation: Through the expansion
and differentiation of C in T, we recognize that C is located both inside and
outside of the defined boundaries. To recognize this double location means
to enter into the monistic perspective and, at the same time, to shut out the
contradiction if the sides of the relation where to touch.17 This situation is in
fact based on the complication that, on the one hand, the existence of one ele-
ment of the relation seems to precede the relation itself, and yet, on the other
hand, the relation itself seems to have been added a posteriori as its accident;
nevertheless, it is exactly by means of the relation—a relation of identity or
difference—by which the sides come to be defined as such.
To express this in a very simple and less abstract way, we can note how the
relation itself and all sides of the relation grow indissolubly together into one
another. And, at the same time, we can also note further details about this
state of affairs. Imagine being at a bar and someone asking you, “Do you drink
coffee?” (“C”?) The person who asks you this invites you to meet them on the
common ground of “drinking something” (alphabet). You could answer, “No, I
prefer tea” (T) or “No, I don’t drink coffee” (−C). With the first answer, on the
one hand, you compare the first option (C) with the second option (T), which
is not directly linked to the first since the question here could have asked about
juice, whiskey and so on, anything within the category of drinking something,
not specifically tea. Yet, on the other hand, the first possibility introduces a new
element, namely a new identity, which contains a slight implicit negation of the
first identity, represented by the “no” at the beginning of the sentence.
In terms of the second answer, you linger on the proposition of your inter-
locutor (C) and negate it expressly (−C). Independently, if you want to continue
the conversation by asking something else about the coffee or about some other
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issue, there are three points to stress from here: First, you essentially repeat
back what you heard; second, you define and reduce the boundaries of the con-
versation by delimiting them; and third, you maintain the interplay of the two
modalities of the identity coffee (C) and not coffee (−C). As for the third, you
do this without differentiating either of the possible aspects of the negation,
which happens in the first case of tea, and you do this without exploring the
field of communication, even if this procedure is hinted at from the question
itself.
At the Davos debate, Heidegger and Cassirer reproduce the above sketched
monistic dualism or dualistic monism. The reason why they decided to do the
disputation is because they each desired to express these differences. And yet,
they focus so much on their own interpretations that they end up exaggerat-
ing these differences, so much so that these differences become contradictions,
and then they find themselves contradicting each other. This proceeding can
be supported if we follow the behavioral level of the disputation and establish
two main points: (1) The form of the unproblematized statements from Hei-
degger’s first lines in the discussion and (2) the employment of a few common
assumptions, from which I briefly highlight Kant’s ethical theory.18 It is inter-
esting to notice Cassirer’s reaction to Heidegger’s first lines about the issue of
appearance (Schein) in Kant.19 Irritated and incredulous when faced with the
immobility of Heidegger’s statement, Cassirer tries to recast it as an open ques-
tion but, by doing this, affirms the following:
I ask this question because I really do not yet know. The fixing [Fixierung]
of the point of transit [Durchgangspunkt], then, lies first with Heidegger.
I believe, however, that Heidegger cannot be capable of abiding by it, nor
can he want to. He must first pose these questions himself, and then, I
believe, whole new problems emerge. (Heidegger, 1991, p. 196)
Moreover, we have already shown that the points of agreement between the
two philosophers do not establish a consensus or common ground between
their two asserted visions but, instead, should only be taken as the basis of the
18 Another example could have been the issue of freedom (Heidegger, 1991, pp. 202–203).
19 In particular, Heidegger’s argument runs as follows: “On the grounds of my interpretation
of the Dialectic as ontology, I believe I am able to show that the problem of appearance
in the Transcendental Logic, which for Kant is only negative in the form in which it first
appears there, is [actually] a positive problem, and that the following is in question: is
appearance just a matter of fact which we state, or must the entire problem of reason be
apprehended in such a way that we grasp from the beginning how appearance necessarily
belongs to the nature of human beings” (Heidegger, 1991, p. 194).
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3 Thematic Level
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guage. For us, it is a matter of extracting something common from these two
languages. […] Should it be found that there is no translation for these terms
from both sides, then these would be the terms with which to differentiate the
spirit of Cassirer’s philosophy from Heidegger’s” (Heidegger, 1991, p. 201). What
cannot be overreached by either side of the boundary embodies the core of
each oppositional theory.
The inquiry starts from the shared assumption that, because of appear-
ance (Schein) and productive imagination (Kant’s Synthesis Speciosa), human
knowledge is to some extent finite; nevertheless, this finitude bears an indis-
soluble relation to its contradictory opposite, namely the infinite together with
other aspects of such non-finite, including the transcendent, the absolute, the
eternal, truth, necessity, universality, objectivity and so on, which come up in
the discussion as related to infinity. Cassirer is the one who tries to develop
Heidegger’s strong claim by addressing the link between finitude and infinity
through the freedom of the ethical20 (das Sittliche), a freedom which all ratio-
nal entities (alle Vernunftwesen) enjoy, and which leads us beyond the world of
appearances. For Cassirer, this is a matter of the transition to the mundus intel-
ligibilis so that “a point is reached which is no longer relative to the finitude of
the knowing creature. Rather, an Absolute has now been set in place” (Heideg-
ger, 1991, p. 195, pp. 194–196). In this sense “Kant fled from Heidegger’s problem
[of finite knowledge], but he expanded upon this sphere [or] how does such
a finite creature in general come to have knowledge, to have reason, to have
truth?” (Heidegger, 1991, p. 195). Heidegger admits that the presence of the idea
of infinitude in human knowledge leads to “a finite creature [which] has a cer-
tain infinitude in the ontological. But the human being is never infinite and
absolute in the creating of the being itself; rather, it is infinite in the sense of
the understanding of Being” (Heidegger, 1991, p. 197).
Relativeness, in the sense of relying on something beyond that transcends
the human being, as something different from it, is at the core of Heidegger’s
argument that human knowledge cannot create absolutely like God’s creatio
originalis can. Human beings are, ultimately, relative to Being (Sein). The border
line between the human being and Being is what makes a determination deter-
minate, and so by confining the first determination to the finitude of the human
being as that which is what it is and that which knows what it knows, we have,
20 On the ethical question and its relation to laws, Liederbach captured some nodal points
in his video contribution at the Kyoto in Davos conference, which were then developed
in the dense commentaries that followed. See also Heidegger (1991, p. 196): “We cannot
discuss the problem of the finitude of the ethical creature if we do not pose the question:
what does law mean here.”
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in the end, founded the determination on nothing (Heidegger, 1991, pp. 198–
204). The absolute otherness of Being is in itself from itself thus unknowable
for human beings, and yet it is perceivable for them as a lack, as an absence of
knowing as well as a limitedness, which is precisely the reason why it makes
sense to focus specifically on such limitedness in order to investigate Being in
itself through the Being of beings. Such a deficiency can only be addressed as
infinitude, as the negative form of finitude, as the word itself implies. Because
of the dependency of human beings on Being, Being-in-truth means at the
same time Being-in-untruth as the converse side of it. Heidegger explains this
when he writes, “[i]f Dasein does not exist [as a finite creature], there is no
truth […] [and therefore] [t]ruth is relative to Dasein” (Heidegger, 1991, p. 198).
This is why the dependency (Angewiesenheit) of something on something else
in order to know and to inhabit the world is crucial for Heidegger’s understand-
ing of the human being as structured Dasein.
In contrast, Cassirer claims without hesitation that there is a clear access for
human beings to the infinite, which appears directly in the concept of the form
Cassirer articulated when he was pressed to answer three radical questions
posed by Heidegger. One of these questions was, “Is infinitude to be attained as
privative determination of finitude, or is infinitude a region in its own right?”
(Heidegger, 1991, p. 200). In response, Cassirer invokes Goethe: “If you want to
step into infinitude, just go in all directions into the finite” (Heidegger, 1991,
p. 201). “[T]his is the opposite of privation,” Cassirer continues, “it is the perfect
filling-out of finitude itself” (Heidegger, 1991, p. 201), while the infinite “is not
just an opposition to finitude, […] it is just the totality, the fulfillment of finitude
itself. But this fulfillment of finitude exactly constitutes infinitude” (Heidegger,
1991, p. 201). Cassirer then develops this argument by claiming that there is a
strong relatedness between the finite and infinite, a relation that does not make
the infinite something that goes beyond the finite and would only, therefore, be
experienced in the negative, but is, rather, something concretely present in the
finite itself. This fixation on the human being, which, however, does not con-
sider its infinity, forces us to withdraw from a fundamental part of its essence.
Form “leads finitude out into something new. And that is immanent infinitude.
[…] [A]lthough it is not one obtained in a purely negative way in addition to
the finite” (Heidegger, 1991, p. 201). The relatedness of the finite and the infinite
manifests itself in the function of how form incarnates the factual existence
of the transcendent and thus guarantees the intersubjective construction of a
shared objectivity, an existence which can be called truth, and which is worth
seeking beyond any individuality. Moreover, this shared platform of truth is not
something that levels, neutralizes, or makes uniform, but is, instead, the only
standpoint from which differences may be named.
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down. […] We assert here that we tread on a common ground […] as a postu-
late” (Heidegger, 1991, p. 205). Being a postulate, Cassirer’s argument does not
seem to be that strong or have much substance to it, especially for someone
like Heidegger, who was often skeptical and rarely felt he had been understood
by any interlocutor or interpreter. Against all expectations, however, towards
the end of the conversation, the two philosophers attempted to exchange ideas
again and present their positions coherently to each other. This often happens
between negating opposites, and it is Heidegger himself who completes the dis-
cussion from his own terms, alluding to the common task of philosophy, which
he claims “opens out onto the totality and what is highest in human being”
(Heidegger, 1991, p. 207).
While thing [物] and self [我] are utterly opposed and utterly contradict
each other [相反し相矛盾する], the thing affects the self and the self and
self affects the thing; as contradictory self-identity, the world itself forms
itself [世界が自己自身を形成する], moving in active intuition [行為的
直観的] from the made to the making […] So it is in respect to the fact
that we are historically productive [歴史的制作的] that there is true self
[真の我]. (Nishida, 2012, p. 144)22
This movement is not only about overstepping the limits of finitude toward a
reunification of both in the fullness of the immanent transcendence of fini-
tude, as it is for Cassirer. This movement is also at the same time the reverse
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23 「絶対者とは、対を絶するものではない、絶対的自己否定に於て自己を有つも
の、絶対的自己否定に於て自己を見るものでなければならない。」Translated by the
author. (Nishida, 1999; Nishida, 1986; Nishida, 1987a; Nishida, 1987b) “The absolute
does not destroy the relative, but possesses itself and sees itself in its own absolute self-
negation” (Nishida, 1987b, p. 103). “Absolute Being does not transcend the relative, but it
has its existence and sees itself through its absolute self-negation” (Nishida, 1987a, p. 101).
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between the activity of exceeding a certain limitation (絶する) and the oper-
ation of (self-)negation (自己否定) as it is carried out by the absolute and as
it leads to true absoluteness (絶対者). Let’s recall the schematic sketch of the
examination of oppositions we did in the last section: The absolute (A) does not
leave the relative (B) behind in the sense of its complete overcoming or erad-
ication of its relativity to something other. Precisely because of this, however,
the absolute enters into a more intense relationship with it (A = -B and A = B),
a relationship that changes both fundamentally, that is, both the conception of
the relative in its relativity (B = -B) and also the conception of the absolute in its
absoluteness (A = -A). Through their (self-)negating relationality, the absolute
and the relative arise dynamically from the reciprocal tensions of their rela-
tions as well as from the movement of their differentiations and identifications
with each other and as themselves. The operation of negation, instead of elim-
inating something, has here the function of opening or freeing a space. It is in
this space that relational dynamics take shape. It would be good at this point to
remember that the character 絶 (zetsu; ta) contained in the Japanese expres-
sion for the “absolute” 絶対 has also the meaning of “to cut,” similar to the Latin
expression ab-solutum, which means “to separate” or “to loosen,” and which has
gradually come to form the philosophical nuance of transcendent or encom-
passing as well as the similarities of to the split function of a boundary. With
respect to these two characteristics, Nishida enriches the concept of the abso-
lute by layering it with new implications, such as the dynamic tension between
differentiation and identification. When we observe this on a larger scale as an
uncountable number of interactions, then we come to the self-production of
what Nishida calls the world (世界) as historical self-creation.24
Conceived in this way, human beings are part of the self-production of the
world. Through this participation, they exhibit a self-contradictory identity,
which they sustain through their relations to the world. Because of this, human
beings turn out to be, in my view, the epitome of dynamic boundaries. Nishida
expresses this thought in the following way:
24 During the asynchronic part of the conference Kyoto in Davos, Tak-Lap Yeung commented
on my presentation by offering a difficult, stimulating question about the self-forming
activity of the human being. He wondered whether “Nishida is giving an ontological
account for a more original origin of the self-forming activity, or a description of the fact
of human cultural creation regarding the concept of historical dialectics.” In response, I
remarked that part of the originality, and possibly also part of the difficulty, of Nishida’s
philosophizing lies in the task of how to maintain a double tendency in his writings. On
the one hand, Nishida employs ontological and metaphysical terminology, and yet, on the
other hand, his terminology serves to explain the reality surrounding him, his relations,
his feelings and the concrete events he experienced.
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The liminal position between the individual and God, which is one of the many
positions Nishida gives to the human being, expresses both of the oppositional
conceptions that face off against each other in Davos. And yet, the human
being is, for Nishida, neither finite nor infinite and can be neither character-
ized by privation nor fulfillment. Remarkably, both Cassirer and Heidegger
agree that the question of the human being cannot be answered with anthro-
pocentrism or subjectivism in the sense of the individual person; instead, both
philosophers look respectively at transsubjective objectivity and at the Being
of Dasein. In contrast to both Cassirer and Heidegger, Nishida combines the
level of individuality with God’s oneness, places the human being at the bound-
ary between, recovers, in this way, the historical dimension of individuality, a
25 「我々の自己は絶対的一者の自己否定として、何処までも逆対応的に之に接
するのであり、個なれば個なる程、絶対的一者に対する、即ち神に対すると云ふ
ことができる。我々の自己が神に対すると云ふのは、個の極限としてである。何
処までも矛盾的自己同一的に、歴史的世界の個物的自己限定の極限に於て、
全体的一の極限に対するのである。 […] 此に我々の自己は、周辺なくして、到
る所が中心である無限球の無数の中心とも考へることができる。」 Translated by the
author. (Nishida, 1999; Nishida, 1986; Nishida, 1987a; Nishida, 1987b) “The self always
encounters the absolute as the paradox God himself—that is, as the self-negation of the
absolute One. And thus the more the self is a consciously active individual, the more it
faces God. It does so as an absolute individual. The self faces the limit point of God, the
absolute One, at the limit point of its own being as a simply individual self-determination
of the historical world. […] Precisely, therefore, is each self a radiant center of the infi-
nite universe” (Nishida, 1987b, p. 95). “The self as the self-negation of the Absolute One
faces this Absolute One in an utterly inversely correlative way. The more it becomes an
individual, the more it faces the Absolute One, i.e., God. It faces God at the outer limit
of individual existence. At the limit of the individual self-determination of the historical
world the self faces the extremity of the holistic One in a thoroughly contradict only self-
identical way. […] In this we may be likened to the countless centers of the infinite sphere
which has no circumference and yet whose center is everywhere” (Nishida, 1987a, p. 94).
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topic which was largely ignored in Davos, and thereby recollects the individu-
ality through his conception of absoluteness.26 The nature of the human being
lies in a self-productive activity, which comes about through a tension which
is constituted by contradictions. Nishida claims that “[t]his occurs because we
ourselves are an absolutely contradictory existence [絶対に自己矛盾的存在]”
(Nishida 2002, p. 324).27
4 Conclusion
26 The decisive openness toward the world in general, given here in Nishidian terms, and
not only toward the human world, is actually not wide enough to encompass, for exam-
ple, an attentive analysis of the animal world. This question is brilliantly discussed by John
Maraldo in his video contribution (Panel 1) at the conference Kyoto in Davos.
27 「に一去った如く、我々の自己は、絶対に自己矛盾的存在なるが故である。 」
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212 greco
Heidegger do not seem to be open to any contact between each other, and
this would suggest that they would have been even less open to a philosoph-
ical contribution almost unknown to them, from Nishida, for example. On the
other hand, we have also seen how the proximity of Cassirer’s and Heidegger’s
visions has greatly contributed to the aggravation of the conflicts and opposi-
tions between them. Would it have been possible, therefore, that the presence
of Nishida could have transformed the perceived diversity and distance of the
conference, and even brought about a certain exoticism of Japanese philoso-
phy that would have facilitated a more attentive listening on the part of the
participants? European philosophy at the end of the 1920s had not yet seemed
ready to accept this type of philosophical contribution, since it was still caught
up in a traditional, narrow, enclosed philosophical heritage. With this volume, a
century later, it is possible to finally demonstrate an important paradigm shift.
Bibliography
Cassirer, E. (2010) Versuch über den Menschen: Einführung in eine Philosophie der Kul-
tur. Hamburg: Meiner.
Friedman, M. (2000) A Parting of the Ways. Chicago/LaSalle: Open Court.
Gordon, P. (2010) Continental Divide: Heidegger, Cassirer, Davos. Cambridge/London:
Harvard University Press.
Greco, F. and Krings, L. (2021) ‘Logik der Grenze: Räume des Übergehens im An-
schluss an Nishida Kitarō’ in Greco, F., Krings, L. and Kuwayama, Y. (eds.) Tran-
sitions. Crossing boundaries in Japanese Philosophy. Nagoya: Chisokudō, pp. 122–174.
Heidegger, M. (1973) Kant und das Problem der Metaphysik. (ga 3.) Frankfurt am
Main: Vittorio Klostermann.
Heidegger, M. (1991) Kant and the Problem of Metaphysics. Trans. by Richard Taft.
Bloomington: Indiana University Press.
Krois, J.M. (2004) ‘Why Did Cassirer and Heidegger Not Debate in Davos?’ in Ham-
lin, C. and Krois, J.M. (eds.) Symbolic Forms and Cultural Studies: Ernst Cassirer’s
Theory of Culture. New Haven: Yale University Press, pp. 244–262.
Malka, S. (2004) Emmanuel Lévinas: eine Biographie. München: C.H. Beck.
Nishida, K. (1986) ‘The Logic of Topos and the Religious Worldview i’, trans. by Michiko
Yusa, The Eastern Buddhist, 19(2), pp. 1–29.
Nishida, K. (1987a) ‘The Logic of Topos and the Religious Worldview ii’, trans. by
Michiko Yusa, The Eastern Buddhist, 20(1), pp. 81–119.
Nishida, K. (1987b) Last Writings. Nothingness and the Religious Worldview. Trans. by
David A. Dilworth. Honolulu: Hawaii University Press.
Nishida, K. (1999) Logik des Ortes. Darmstadt: Wissenschafliche Buchgesellschaft.
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7
Cassirer and Nishida: Mathematical Crosscurrents
in Their Philosophical Paths
Rossella Lupacchini
Abstract
Keywords
1 Introduction
tation between Ernst Cassirer and Martin Heidegger in 1929. Michael Fried-
man (2000) traces to the Davos meeting the origin of the intellectual diver-
gence between the analytic and continental traditions which has characterised
the development of Western philosophy afterwards. Indeed, the event was
also attended by Rudolf Carnap whose article Überwindung der Metaphysik
durch logische Analyse der Sprache (1932) would develop an openly polemical
attack on the meaningless “pseudo-sentences” of metaphysics such as Heideg-
ger’s “Nothingness itself nothings.” As for Cassirer, however, his comprehen-
sive philosophical vision extended beyond the Carnap-Heidegger opposition
of logical empiricism and existential hermeneutics. While Friedman recog-
nises in Cassirer’s work “a heroic attempt to bridge the ever-widening gulf
between the scientifically oriented approach to philosophy championed by
Carnap and the decisive attempt to move philosophy in a quite contrary direc-
tion represented by Heidegger,” my purpose is to shed light on some Wahlver-
wandtschaften between Cassirer’s catholic approach to the “problem of knowl-
edge” and Nishida’s original attempt to work out a self-mirroring model of “the
individual and the cosmos” through a genuine confrontation with European
philosophy. Those affinities find common ground in a shared mathematical
sensibility.
The Davos encounter was between Ernst Cassirer and Martin Heidegger,1 the
debate was about Kant and the destiny of philosophy, in particular, about the
meaning of Kant’s Critique of Pure Reason. In contrast to the neo-Kantian inter-
pretation of the Marburg School, Heidegger does not regard the Critique of Pure
Reason as a theory of knowledge based on mathematical natural science, but as
an attempt to establish the conditions of the possibility of metaphysics. Follow-
ing Heidegger, metaphysics can only be grounded in an a priori analysis of the
nature of finite human reason; hence, what he calls the “existential analytic” of
Dasein, the concrete finite human being, plays a crucial role. The problem of
the “essence of man” must precede any “philosophy of culture.” As finite, the
human intellect is necessarily dependent on sensible intuition and, therefore,
Kant’s transcendental schematism as a “metaphysics of reason” wanes. Sensi-
1 Rudolf Carnap was in the large audience of students and professors participating in Cassirer-
Heidegger lectures and debate at Davos. For more, see Friedman (2000).
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bility and intellect, the two fundamental sources of human cognition, are both
rooted in transcendental imagination whose ultimate basis, for Heidegger, is
temporality.
For Cassirer, by contrast, the human being cannot be limited to the sphere of
finitude. Unlike Heidegger who submits every truth to Dasein, Kant was mainly
concerned with how the finite human creature can break free of finitude into
the realm of objectively valid, necessary and eternal truths, both in moral expe-
rience and in mathematical natural science. On one point, however, Cassirer
agrees with Heidegger: the “productive” imagination is of vital importance for
Kant. It is that which Kant called synthesis speciosa and connects all thought
to intuition. But Heidegger’s understanding of such a synthesis appears the
obverse of Kant’s.
This dualism does not signify a metaphysical opposition between two differ-
ent “realms of being,” rather it makes it possible what Goethe would call “the
eternal systole and diastole” between sensible and intelligible worlds. Here,
Cassirer stresses, the mathematical intermediary is decisive. While Heidegger
concedes “no eternal and necessary truths for human beings,” Kant weighed up
the possibility of synthetic a priori judgements, which is to say, judgments that
are not simply finite in their content but universally necessary. “This is the prob-
lem for which Kant exemplifies mathematics” (Heidegger, 1991, p. 278). Even
though Cassirer tried to challenge Heidegger’s reading of Kant with the exam-
ple of mathematics, Heidegger maintained that a transcendental theory of the
object of mathematical science was not Kant’s main concern. What is certain,
and relevant to the issues under discussion in this paper, is that Heidegger’s
demand for radical finitude placed mathematics as the science of the infinite
outside his own philosophical path.2
2 For a comprehensive examination of the Davos debate, see the recent Truwant (2022).
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cassirer and nishida: mathematical crosscurrents 217
As for Nishida, his encounter with Kantian philosophy was motivated by his
wish to go deeper into methodological questions and refine his instruments of
critical analysis.3 This stage of his work is documented by a series of essays writ-
ten over the years 1913–1917 and collected in the volume Intuition and Reflection
in the Self-Awareness. The notion of “self-awareness” [ jikaku, 自覚] is conceived
as a “mirroring” of the self within itself, hence, the self recognizes itself not only
in the mirror image but as the mirror itself. In other words, self-awareness uni-
fies the knowing self, the known self, and the locus in which the self knows
itself.4 According to Nishida (1917), Kant urges us to dismiss the common view
of the mind as a mirror reflecting objects as well as the more scientific view
of a mind able to “sense the reality of the external world while transforming
it.” Rather, to know things is to unify the given experiential content. But then,
if knowledge is the unification of the concrete manifold of experience from a
certain standpoint, how can the notions of objectivity and subjectivity be sep-
arated?
For Nishida, this self, i.e., the “true subject of cognition,” is an a priori standpoint
that cannot become an object of reflection.5 It is the process of construction
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Every authentic function of the human spirit has this decisive charac-
teristic in common with cognition: it does not merely copy but rather
embodies an original, formative power. […] This is as true of art as it
is of cognition; it is as true of myth as of religion. All live in particu-
lar image-worlds, which do not merely reflect the empirically given, but
which rather produce it in accordance with an independent principle.
Each of these functions creates its own symbolic forms […] They are not
different modes in which an independent reality manifests itself to the
human spirit but roads by which the spirit proceeds towards its objecti-
vation, i.e., its self-revelation. (Cassirer, 1955, p. 78)
Although Cassirer and Nishida come from different worlds to the ‘problem of
philosophy’, both their paths appear to be lighted by mathematics at some
nodal passages. Underlying Nishida’s general methodological strategy of reduc-
ing every dualism to an original unity, there appears to be an implicit ‘principle
of continuity’. Such a principle, which gains more and more shine through the
mathematical lens of Cusanus, Leibniz, Dedekind, and Hilbert, also orients
Cassirer’s philosophical inquiry into the theory of concept formation. Then, to
play along with the “Kyoto in Davos” experiment, if we look back at the intellec-
tual development of Cassirer and Nishida at that time, the question at issue is
whether Cassirer’s ‘geometry’ of symbolic forms may unfold in the background
of Nishida’s basho.
sentence: “This self, the true subject of cognition is that certain standpoint or apriori that can-
not become an object of reflection.”
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cassirer and nishida: mathematical crosscurrents 219
might urge the Hegelian position, shared by the Marburg School, according to
which thought is equated with being. But his stance is different: to start from
given experience. If knowledge demands a relationship to reality in the sense
of Kantian objectivity (not in the sense of a transcendent reality), objective
knowledge is to be attained as a “system of self-consciousness.” Kant, how-
ever, maintained the unifying activity and the unified content as separated. For
Nishida instead, in immediate concrete experience, the content of conscious-
ness has an inherently dynamic character: “If we set content and activity over
against one another, the activity of synthesis can be regarded as subject, and
the synthesized content as object” (Nishida, 1987, p. 70). To clarify this point,
Nishida calls attention to the “consciousness of a straight line.” In the math-
ematical sense fixed by Dedekind and Cantor, he remarks, a continuum is a
“perfect set,” namely, a set such that all asymptotic limits belong to the set itself
and all of its members can be such limits. Accordingly, the consciousness of a
straight line is to be grasped as a single object, as a single consciousness pos-
sessing a single meaning.
Behind the concept of continuity there must be the intuition of a given total-
ity, which is not an extrinsic assemblage, but a totality determined by its own
parts.6 For a set of points to become a continuum line at its limit, it must coin-
cide with the set of the limiting points derived from it. This is possible, Nishida
observes, although point and line as well as polygon and circle are concepts
essentially different, based on different a priori and corresponding to different
intuitions in immediate experience. The central issue then is to grasp the sig-
nificance of limit, i.e., that which allows one a priori to pass over into another.
For a set of points to approach a continuous straight line as its limit, or for
a polygon to approach a circle as its limit, “the intuition of a new standpoint
is required.” This demand for a new standpoint brings back Nicolas Cusanus’
request for what he termed visio intellectualis (“intellectual vision”), namely, a
new mode of knowledge allowing the finite human intellect to see the absolute
infinity of God. In Cassirer’s words:
6 Cf. Nishida, “Various A Priori as Grounded in the Mind’s Demand for Objectivity,” in Ni-
shida (1917, §26).
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For Cusanus, Aristotelian logic, which is a logic of the finite, cannot lead to
“unconditioned divine being” beyond all conceptual distinctions of discursive
knowledge. Hence, he asked mathematics for help. In his De docta ignorantia,
the symbolic function of mathematics came into the limelight and revived the
Platonic notion of “otherness.” The clear cut between thing and idea, the finite
and the absolute, can never be dissolved. No measure can precisely equal the
thing measured, no matter how close it may come.
The finite intellect, therefore, cannot know the truth of things with any
exactitude by means of similarities, no matter how great. For the truth is
neither more nor less, since it is something indivisible […] The intellect is
to truth as the polygon is to circle […] For the truth is absolute necessity,
which can never be more nor less than it is; whereas our intellect is only
possibility. (Cusanus, D.ign. i.3)
7 “Since in the case of quantitative things a line and a triangle differ incomparably, the imagi-
nation, which does not transcend the genus of perceptible things, does not apprehend that
the former can be the latter. However, this [apprehending] will be easy for the intellect”
(Cusanus, D.ign. i.14.37).
8 In Kantian language, as Cassirer emphasizes, it shows that just the inescapable limits which
bound our knowledge enable it to extend in all directions.
9 On the notion of eternal “otherness” in Cusanus, cf. Cassirer (1972, pp. 23–24).
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10 See Nishida (1911, § ii.10 and § iv.4). As Cusanus remarked, “the great Dionysius says that
our understanding of God draws near to nothing rather than to something” (Cusanus,
D.ign. i.17.51).
11 “If all points of the straight line fall into two classes such that every point of the first class
(Klasse) [A1] lies to the left of every point of the second class [A2], then there exists one
and only one point which produces this division of all points into two classes, this severing
of the straight line into two portions” (Dedekind, 1996a, p. 771).
12 Ibid., p. 773. This allows the system of real numbers to be obtained by filling up the gaps
in the domain of rationals and making it continuous.
13 As Dedekind emphasized, if “one regards the irrational number as the ratio of two mea-
surable quantities,” then this manner of determining it is already set forth in the clearest
possible way by Euclid. But the phenomenon of the cut in its logical purity is completely
independent of the existence of a measurable quantity. See Dedekind (1996b, p. 794).
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self—the “cut” [Schnitt]—to bring into existence the irrational number. None-
theless, Dedekind’s emphasis on the mathematician’s right to create a new
object to fill each gap might dull the active seeing involved in the creative
act.14 In some sense, it appears as if geometric intuition detected an inherently
dynamical character of continuity, which logical understanding reckons out of
reach. Establishing continuity as completeness, Dedekind let a dynamical prin-
ciple be absorbed into the ‘field’ of mathematical creation. All this might help
us see how Dedekind’s work on the foundation of arithmetic, on the one hand,
may encourage Nishida to recognize in the “contradictory identity” of the dis-
crete and the continuous a generative structure of all knowledge as well as of
self-awareness, on the other, it may guide Cassirer to revise the theory of con-
cept formation.
For Nishida, when experience is considered as discontinuous, the continu-
ity of the self is already presupposed. Real experience always involves a uni-
fying ideal which makes it continuous, whereas discontinuous experience is
an abstraction. In tune with Cusanus’ vision, Nishida (1917) regards the corre-
spondence between the points of a straight line and the rational numbers as
a dialectical contrast between the ideal and the real. If an irrational number
is an ideal point, which can never be attained by measure, the ‘discrete’ points
expressed by rational numbers, which can always be attained by division, are
real points. Thus, a continuum can be titled “the ideal plus the real,” or the con-
crete, as it contains the limit points within itself. Accordingly, the self can be
seen as an ideal limit point which we can reflect on infinitely but never reach
through reflection (Nishida, 1987, pp. 84–85).
For Cassirer (1910), Dedekind’s deduction of the irrational marks a turning
point in the mathematical construction of concepts: from the concept of sub-
stance to the concept of function.
14 “It is perfectly valid, and more economical, to insist that the gap itself is a genuine mathe-
matical object, which we can take to be the pair [of sets of rationals defining the irrational
number]” (Stillwell, 2010, p. 23n).
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complex, for it means nothing in itself aside from this complex, which it
brings to expression, as it were, in a concentrated form. (Cassirer, 1953,
p. 61)
What Dedekind claims for the creation of the system of real numbers is ex-
panded by Cassirer to hold in general for the production of theoretical con-
cepts. Whenever we have a system of conditions that can be realized in differ-
ent contexts, we should be indifferent to the contexts and hold to the form of
the system itself as an invariant, and then develop its laws deductively. “In this
way we produce a new ‘objective’ form, whose structure is independent of all
arbitrariness” (Ibid., p. 40).
The attentive and detailed exploration of how mathematics and physics give
form to their concepts remains a matter of common concern for Cassirer and
Nishida. In their proceeding, the philosophical reflection on geometry plays a
fundamental role.
In his Kant und die moderne Mathematik (1907), Cassirer observes that criti-
cal philosophy would be deprived of its value and significance if its link with
mathematics and mathematical natural science were severed. The stability
of its principles must always be justified anew with regard to the changes of
scientific concepts and ideas. As it happened, in the 19th century, Kantian
philosophy was confronted with notable transformations in scientific con-
cepts and theories. The discovery of non-Euclidean geometry raised doubts
about Euclidean geometry, not only as the geometry of physical space, but
also as the fundamental discipline of mathematics. Of particular interest, in
the present context, is to examine how the changes in the traditional under-
standing of geometry as a science of space affected the Kantian theory of a
priori intuition, and the insightful reactions of Cassirer and Nishida to those
changes. If Dedekind’s structural approach could suggest a modern version of
the Kantian thesis that mathematics is “rational cognition from a construc-
tion of concepts,” (Heis, 2011) Hilbert’s formal axiomatics (Sieg, 2014) and Ein-
stein’s gravitational theory lead to a revision of the Kantian theory of the a
priori.
According to Hilbert, a thorough study of geometric axioms and their mu-
tual connections cannot be divorced from “the logical analysis of our intu-
ition of space.” Elaborating on previous models, such as those of von Staudt,
Pasch (in geometry), and Herzt (in mechanics), in his Grundlagen der Geome-
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trie (1899), Hilbert not only explicitly introduced geometric axioms that Euclid
had used unconsciously (incidence, order, congruence), but also highlighted
the relationship between geometric constructions and the arithmetic of real
numbers.15 Moreover, in the wake of von Staudt’s projective arithmetic,16 he
came to extract the properties of a field from the projective axioms of Pappus
and Desargues. Reversing somehow Dedekind’s standpoint, Hilbert showed
how the field of real numbers can flow from geometry.
The ‘common ground’ of numbers and geometry is fully grasped by Nishida.
Hilbert’s geometric axiom of ordering, he remarks, is not different from an
ordering of numbers.
The core of Nishida’s argument is that, in order to grasp the purely relational
structure “between,” we are bound to discern a comprehensive background,
a “homogeneous medium,” against which two distinct interchangeable “posi-
tions” stand out and take shape as a “concrete form.” There is no difference
between the number two and two points insofar as their positions are inter-
changeable by means of a homogeneous medium. It is this homogeneous
medium that provides the basis for mathematics: before being identified with
the quantitative “one,” it is the qualitative universal wherein one thing and
another are mutually reflected. Thus, in the case of analytic geometry, instead
of applying numbers to space, Nishida encourages seeing numbers and space
as united at their common basis in the homogeneous medium. Space is the
15 In the following edition of his Grundlagen (1902), Hilbert added two axioms of conti-
nuity (the Archimedean axiom and the completeness axiom) not needed by Euclid, to
guarantee that the line has no gaps (in the sense of Dedekind), hence, it is isomorphic to
the real number line. Euclidean geometry only needs a field that includes the rationals
and is closed under the square root (of positive numbers), since these are the numbers
that arise from ruler and compass constructions.
16 In his Geometrie der Lage (1847), Christian von Staudt used Pappus’ projective axiom to
define addition and multiplication of points on a line.
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As for the nature of such a vital intuition, Nishida appears to be clearly inspired
by the notion of geometrical space sets forth in Staudt’s projective geometry
and refined by Hilbert, which, however, has its germ in Leibniz’s thought of a
17 Here, as John Maraldo made me noticed, the English translation leaves out an eloquent
passage. Indeed, in my eyes, the following passage might even contain the germ of Ni-
shida’s idea of basho: “As quantitative mathematical objects are the limits of (qualitative)
logical objects, and as qualitative continuous numbers are the limit of quantitative discrete
numbers, may not purely geometric objects in turn be purely qualitative relationships
transcending all quantitative relationships? And may not the object of analytic geome-
try be a limit that unifies continuous numbers as a concrete subject? But what kind of
property is a geometric object like this? and where does the underlying determination of the
geometric object come from? These kinds of problems need to be considered in more detail.”
18 Cf. in particular, Nishida, “From Number to Space,” in Nishida (1987, pp. 97–98).
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22 “By showing that any contradiction in the consequences of the geometrical axioms must
necessarily appear in the arithmetic of the system of real numbers as well” (Hilbert,
1996a, p. 1112).
23 As Hilbert explained, “the transfinite axioms and formulae are adjoined to the finite
axioms, just as in the theory of complex variables the imaginary elements are adjoined
to the real, and just as in geometry the ideal constructions are adjoined to the actual”
(Hilbert, 1996b, p. 1144).
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Hilbert’s symbols, however, are something given in der Vorstellung, “prior to all
thought,” whereas each character of the “alphabet of thought,” on which Leib-
niz dreamed of constructing his universal language, is asked to embody nothing
less than the “will to form” of an idea. As Nishida lucidly clarifies, the distinc-
tion between the symbol, which provides the idea with objective form, and the
act, which gives the idea its symbolic form, is functional to the correlation of
knowledge with experience.
There is no visual act apart from form and color and no aural act apart
from sound, but neither are there color and form apart from the visual
act nor sound apart from the aural act. Act and object are interrelated.
The dynamical content of self-generative and self-developmental experi-
ence is the content of the act, and what is constructed by it is its objective
world. If we interpret Kant’s a priori in dynamical terms, then the a priori
is precisely the act, and the world that it constructs is the objective world
that we cognize by means of it. (Nishida, 1973, p. 121)
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a most splendid way, in Einstein’s gravitational theory (Cf. Bernays, 1998, p. 196).
At this point, it should not come as a surprise that Cassirer’s notion of “symbolic
form” as well as Nishida’s idea of basho have bloomed in the light of Einstein’s
physical geometry.
24 “That the sciences, in particular, mathematics and the exact natural sciences furnish the
criticism of knowledge with its essential material is scarcely questioned after Kant; but
here [in Einstein’s theory of relativity] this material is offered to philosophy in a form,
which, even of itself, involves a certain epistemological interpretation and treatment”
(Cassirer, 1921/1953, p. 355).
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spacetime interval has the same value for all the observers.25 Therefore, only the
four-dimensional world is given through the phenomena, while the space dis-
solves into an infinite number of spaces. As Minkowski stressed: “Space and
time will recede completely to become mere shadows and only a world in itself
will exist” (Cassirer, 1953, p. 443). In Cassirer’s opinion, such a “postulate of the
absolute world” is to be read as a “postulate of absolute method.”
The relativity of all places, times and measuring rods must be the last
word of physics, because “relativization,” the resolution of the natural
object into pure relations of measurement constitutes the kernel of phys-
ical procedures, the fundamental cognitive function of physics. (Cassirer,
1953, p. 446)
The special theory of relativity (str) rests on two principles: that the speed
of light is constant in a vacuum and that the laws of physics are the same in all
inertial frames of reference (covariance). They belong to different ranks: the for-
mer results from empirical data; the latter poses a condition on the form of nat-
ural laws. The essential step, taken by the general theory of relativity (gtr), is to
place the “formal” principle above the “material” one. Consequently, when the
frame of reference is not inertial, the invariance of light speed may fail.26 This
does not question the validity of the str but clarifies its role in the construction
of the gtr. While the str distinguishes the inertial systems from the others,
the gtr cancels such a distinction. “The expression of the universal physical
laws is freed from any connection with a particular system of coordinates or
with a certain group of such systems” (Cassirer, 1921/1953, p. 389). Cassirer cor-
rectly recognizes in the principle of general covariance, as the requirement that
the laws of nature must be formulated without a background space and time,
the most significant philosophical aspect of Einstein’s theory.27 How does he
square such a requirement with Kant’s theory of pure intuition? For Cassirer,
the point at which the general theory of relativity must implicitly rec-
ognize the methodic presupposition that Kant calls “pure intuition” can
be pointed out exactly. It lies, in fact, in the concept of “coincidence,” to
which the general theory of relativity ultimately reduces the content and
form of all laws of nature. (Cassirer, 1921/1953, p. 418)
25 This can be seen if we look at the formula: (interval)2 = (space distance)2 – (time distance)2.
26 When a gravitational field is present, the light speed depends on the coordinates.
27 This opinion is held and comprehensively discussed in Ryckman (1999).
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What the physicist calls “space” and “time” is a concrete measurable manifold,
which results from the coordination of “point-events” according to certain laws.
For the philosopher, instead, space and time are the forms, or modi, of such a
coordination. They do not result from the coordination, they are the coordi-
nation from the standpoints of coexistence and of succession. A “coincidence”
of two world lines, in fact, presupposes nothing about the metrical relations of
space and time; it involves only topological relations (Ryckman, 2005, p. 44).
Only in this sense, which, however, appears closer to Leibniz than to Kant,
space and time are regarded as “forms of intuition.” Now, we can also see how,
from a methodological point of view, the gtr provides the exemplar model
of Hilbert’s formalism. Matter has become an event, and the objective struc-
ture of physical world is drawn by the world lines that fill up spacetime. By
their crossings and bends, they mark events (spacetime-coincidences) with a
uniqueness beyond all need of coordinate systems. For Cassirer, the transition
from the substantial to the functional approach to physical concepts is fully
accomplished. The invariance of relations between magnitudes, rather than
the existence of particular entities, forms the “ultimate stratum of objectivity”
(Cassirer, 1921/1953, p. 467).
Yet, in the last chapter of his Zur Einsteinschen Relativitätstheorie, Cassirer
contrasts Planck’s demand for “de-anthropomorphism” as distinct character
of physical objectivity with the “anthropomorphism” of all our concepts of
nature held by Goethe.28 After Einstein’s theory of relativity, Cassirer observes,
even this anthropomorphism acquires a universal, critical, and transcenden-
tal sense. Physical reality, as a system of “abstract symbols” expressing precise
relations of magnitude and measure, stands against the reality of our immedi-
ate perception. This separation is functional to physics as it proceeds relating
mathematical forms to empirical data and, conversely, the latter to the former.
While Kant raised the problem of the mathematical form of natural science,
Cassirer regards the ongoing transformation in physics as a second-stage for-
28 As “man is the measure of all things,” Goethe maintains, “all philosophy of nature is still
only anthropomorphism” (cited in Cassirer, 1953, p. 445).
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It may be the purest, most universal and sharpest expression of the phys-
ical concept of objectivity, but this concept of the physical object does
not coincide, from the standpoint of the general criticism of knowledge,
with reality absolutely. […] Rather if the thought of such an ultimate def-
inite reality is conceivable at all, it is so only as an Idea. (Cassirer, 1953,
p. 447)
29 Cassirer’s essay Goethe und die mathematische Physik appears in the same year (1921) of
Zur Einsteinschen Relativitätstheorie.
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Artistic intuition is not mere intuition; it is intuitive content that has been
disclosed through expressive movement. Artistic creation is not mere cre-
ation; it is a productive seeing. It is the development of content itself. As in
Goethe’s experience, from within the mental image of one flower, num-
berless new flowers emerge spontaneously. The intuition of the artist is
an act of formation [Gestaltungstätigkeit]. (Nishida, 1973, p. 27)
Art is never mimesis for Nishida. Art dwells in reality, where the self also lives,
and artistic intuition is a way of expression inherent in the reality of which the
artist is part. The reference to Goethe’s experience is not occasional. In fact,
Goethe’s view of nature as an infinite formless space, which produces form
everywhere (Nishida, 2015, p. 149), and Leibniz’s view of monads as living mir-
rors merge into Nishida’s perception of intuition as a productive seeing. Nishida
appreciates the similarity of Leibniz and Goethe in the emphasis they place on
individuality, but also the difference in their approach to monad’s living expe-
rience. Whereas Leibniz’s monad has no windows, Goethe tried to enter the
monad’s mind and take its view.
The highest [favour] we have received from God and Nature is life, viz.,
the rotating motion of the monad around itself, which knows no rest nor
30 Cf. Cassirer (1921a). For an insightful discussion, see Ferrari (1996, pp. 73–84).
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ceasing. The tendency to preserve and cherish life is naturally and indeli-
bly inborn in everyone, but its nature remains a mystery to us as well as to
others. The second favour which comes from the Supreme Being is what
we call experience in life, our becoming aware of things, and the influ-
ences which the living and moving exerts upon the surroundings of the
outer world. Thereby the monad feels itself as infinite within and limited
without. (Goethe, 1870, pp. 1028–1029)
Monads lost life and sight. Leibniz’s monadology dissolved into the Newto-
nian mechanics of material points, while the sphere of activity of Kant’s phys-
ical monads would remain a riddle until Einstein’s theory of general relativ-
ity.
Nishida addresses the problem in What Lies Behind Physical Phenomena
(1924):
What does it mean, in physics, that one thing acts upon another and
causes its physical changes? According to the physics of action at a dis-
tance, one thing moves immediately another because of the force of the
former upon the latter. Thus, one transcendent object acts upon another.
31 Cf. Physical Monadology (1756), “Proposition vi: The monad does not determine the little
space of its presence by the plurality of its substantial parts, but by the sphere of activity,
by means of which it hinders the things which are external to it and which are present to
it on both sides from drawing any closer to each other” (Kant, 1992, p. 57).
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In the actual will subject and object are one, and the self functions in
the horizon of behaviour. This is precisely the horizon of absolute will.
To enter into true reality that is the object of this kind of actual will is aes-
thetic activity. To enter into this reality, the whole body must become one
living power, one activity. (Nishida, 1973, p. 104)
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7 Back to Davos
“What is the way for man to reach infinity? How can man participate in the
infinity?” To such questions posed by Heidegger at the Davos meeting, Cassirer
answered that, for man, there is no way but the way of form. Man turns his
existence into form, as he converts all that which composes his lived experi-
ence in objective figures, in symbolic creations. He cannot free himself of his
own finitude but can transfer it in something new, which delivers to the imma-
nent infinity. Quoting Schiller’s lines which close Hegel’s Phänomenologie des
Geistes, “from the chalice of this realm of spirits, foams forth for Him his own
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cassirer and nishida: mathematical crosscurrents 239
away from each other in the darkness.” How about an imaginary Auseinander-
setzung of Nishida with Cassirer? I am inclined to think that, although floating
in the darkness, the two ships would have felt affinities with each other not
only through “the gentle sound of humanity”38 but also because of their com-
mon philosophical involvement with the “geometrodynamics” of form, with
the morphology of human existence.
Bibliography
38 “For Goethe, there is no inward and no outward; everything is as it is; it comes from where
there is nothing and goes where there is nothing. And just in this coming from nothing-
ness and going into nothingness there is the gentle sound of humanity” (Nishida, 1931;
2015, p. 157).
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Dedekind, R. (1996b) ‘Was sind und was sollen die Zahlen? (1888)’ in Ewald, W.B.
(ed.) From Kant to Hilbert: A Source Book in the Foundations of Mathematics, vol. 2.
Oxford: Oxford University Press, pp. 787–833.
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A.J., Klein, M.J. and Schulmann, R. (eds.) The Collected Papers of Albert Einstein,
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Friedman, M. (2000) A Parting of the Ways. Chicago/LaSalle: Open Court.
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The Philosophy of the Kyoto School. Singapore: Springer.
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Nicholas Cusanus and Nishida Kitarō’ in Heisig, J. and Mayuko, U. (eds.) Frontiers
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Goethe, J.W. (1870) Sprüche in Prosa. Berlin: Gustav Hempel.
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and Other Works. Chicago: Open Court.
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vol. 3. Frankfurt: Klostermann.
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versity Press.
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8
Lask, Heidegger, and Nishida: From Meaning as
Object to Horizon and Place
Abstract
Emil Lask provides the bridge from Kant to phenomenology but also from Kant to
Kyoto School philosophy. Heidegger and Nishida, contemporaneously but indepen-
dently, took Lask’s collapsing of Neo-Kantian hylomorphism—that amounted to a
deconstruction of Kantianism—in distinct directions. They accepted and appropri-
ated Lask’s anti-subjectivism while moving beyond his object-centrism. Heidegger
broadened Lask’s notion of lived experience in the direction of the “horizon” explicated
in terms of temporality. Nishida takes it in terms of a pre-objective “predicate,” indica-
tive of the “place” wherein beings, objects, grammatical subjects are implaced. Both
assume “world” as the contextual (back)ground, which however Heidegger understood
in terms of “horizon” and Nishida in terms of “place.” The essay thus examines Heideg-
ger and Nishida in light of Lask as a common source of their creative thought, moving
beyond Kantian dualism. In the conclusion I also address a few other related issues
surrounding their relationship to Neo-Kantianism and transcendental philosophy in
general.
Keywords
1 Introduction
The famous 1929 conversation held in Davos between two contemporary philo-
sophical giants of the German speaking world, Ernst Cassirer and Martin Hei-
degger, focused on the central question of Kantian philosophy, “Was ist der
Mensch?” Both thinkers emerged from out of the rubbles of the waning Neo-
Kantian movement. At the same time that these thinkers were driving phi-
1 In presenting this paper at the “Kyoto in Davos conference” in the summers of 2020 and
2021, I received some thoughtful and helpful comments from a number of participants. These
include Domenico Schneider, Gregory Moss, Lara Hofner, Jan Strassheim, John Maraldo,
Rosella Lupacchini, Esther Pedersen, and Hans-Peter Liederbach who provided a variety of
questions, comments, and suggestions. In finalizing this essay for the volume, I have incor-
porated their comments and my attempts at answering them. I would like to thank them for
helping me in clarifying my thoughts.
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lask, heidegger, and nishida 245
logue. But why examine Nishida and Heidegger through the third figure of Emil
Lask? There is the recent (since the late 1980s through 1990s) rediscovery in
both Heidegger and phenomenology circles of the relationship and relevance
of this little known Neo-Kantian thinker, Lask, to phenomenology, especially
Heidegger but also Husserl. And there is also the significant fact that Nishida
in his 1926 essay Basho (「場所」) refers to this little-known Lask, not once or
twice, but numerous times throughout the essay. When I discovered Emil Lask’s
influence on both thinkers—as they were struggling to overcome the limita-
tions of Kantian philosophy—I realized how Lask’s thought acted as a catalyst
to move each beyond Kantianism and Neo-Kantianism to that pre-theoretical
dimension, each in his own way. Hence I decided to look into the relation-
ships between the three and examine Heidegger and Nishida via Lask.2 I will
begin with a discussion of Lask’s ideas relevant to Nishida and Heidegger, fol-
lowing this with sections on Heidegger and Nishida, and end with concluding
thoughts.
2 Emil Lask
Emil Lask (1875–1915) may have been the most original member of the Baden/
Southwest School of Neo-Kantianism. He left two major works articulating his
unique philosophical logic:3 Die Logik der Philosophie und die Kategorienlehre
(The Logic of Philosophy and the Doctrine of the Categories) (1911) and Die Lehre
vom Urteil (The Doctrine of Judgment) (1912).
Lask attempted to ground transcendental logic in a realm of transcenden-
tal validity independent of the cognizing subject. He criticized Kant for leaving
out of his logical investigations the conditions for transcendental critique itself,
the conditions for knowing the conditions of knowledge. Lask intersects with
Husserl here in their critique of Kant, and this is precisely what led to Lask
being regarded as a bridge between Neo-Kantianism and phenomenology. Max
2 I have written other essays (Krummel 2010, Krummel 2016, Krummel 2018) on Nishida
and Heidegger from different angles (the sacred or religion, nothingness, and chōra), and this
is the fourth one, focusing on Lask’s influence.
3 Lask regarded these works as provisional. He did, however, begin to provide a more com-
prehensive treatment of his problematic in his late lectures and draft, Zum System der Logik
(Towards a System of Logic) which comprises the third volume of his Gesammelte Schriften
(Collected Works) (Schulmann and Smith 1993, 452; Beiser 2008, 284). In the following,
while I consulted the available translations along with the originals for works by Lask and
Heidegger, and sometimes the translations for Nishida’s works, the translations given here
are often modified or either my own.
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Scheler, Heidegger, and even György Lukács noticed Lask’s closeness to phe-
nomenology, and Lask himself admitted to being influenced by Husserl (his
early works) (sz, p. 218 n. 1; Lukács, 1918, p. 350; Scheler, 1973, p. 329).4 Hei-
degger said that if Lask lived long enough he would have eventually turned
to phenomenology. In his critique of Kant, Lask proposed that the categories
themselves as valid forms are cognized as “objects” of knowledge.5 What makes
Lask distinct as a Kantian is this “Aristotelianism” in that he emphasized the
object while de-emphasizing the subject, refusing to talk about transcenden-
tal subjectivity as the holder of forms (categories). Rather categories or forms
that make matter meaningful exist in the world “out there.” Things in the world
already have meaning (i.e., forms) independent of the subject-knower. That is
to say that the world out there consists of objects that are form/matter combi-
nations, whether physical objects or logical objects. Hence, for Lask, in a way
somewhat akin to Husserl’s categorial intuition, we intuit categories “out there.”
Categories, for Lask, as logical objects, are objects of knowledge. They are logi-
cal objects of transcendental knowledge but are ontologically independent of
the cognitive subject. The object of philosophical knowledge as such is intelli-
gibility which logically precedes things. Logical objects (categories) are made
possible not because of a transcendental subject but rather because of higher-
level categories (forms) existing independently of the subject-knower while
they themselves serve as matter for the higher forms. That is to say that for
categories to be objects of knowledge, they themselves must have categories
making them meaningful—categories of categories or forms of forms. In other
words, a category or form can also be matter subsumed under a more univer-
sal category. Each level of categories is made possible by higher level categories,
and those higher categories by even higher ones and on and on, until ultimately
at the highest level, validity (Geltung) is the most universal category making
possible all meaningful (“valid”) categories. In turn at the “lowest” level, mat-
ter (material) would be individual material beings (Seiende) belonging to the
category of “being” (Sein).
Lask, inherits the terminology of Hermann Lotze, to discuss these logical
conditions in terms of validity (Geltung), often using its verbal form of being-
valid (or “the valid,” Gelten, Geltendes). What are valid are forms that pertain to
their material, whereby their material-content has meaning. Lask took other
concepts like value (Wert), norm (Norm), sense (Sinn), and meaning (Bedeu-
4 sz identifies Heidegger’s Sein und Zeit. Also see Lask’s letter to Husserl of December 25, 1910
(Sommerhäuser 1965, p. 340).
5 On this and the following, see Emil Lask’s “Announcement” of The Logic of Philosophy and the
Doctrine of Categories (1910), trans. Arun Iyer (Luft 2015), pp. 399–400.
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lask, heidegger, and nishida 247
6 References to Emil Lask’s two major works, Die Logik der Philosophie und die Kategorienlehre
and Die Lehre vom Urteil are taken from his Sämtliche Werke Zweiter Band (Lask 2003). How-
ever, pagination is from the older Gesammelte Schriften Band ii (Tübingen, 1923) which in
Sämtliche Werke appears in square brackets and is here identified as gs ii. And writings from
Band iii will be identified as gs iii.
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alizes the particular material in relation to other material. But that interpen-
etration, involvement, or context transcends judgment and is pre-judicative,
pre-propositional.
Parallel to this, within the transcendent pre-judicative trans-subjective
realm, Lask, espouses two fundamental domains of objects: what are valid (Gel-
tende) and what are (Seiende), the valid and beings. Lotze had characterized the
ideal norm of judgment as validity (Geltung) in distinction from being (Sein). In
lieu of the traditional metaphysical two worlds theory that takes the two sides
of the dichotomy in terms of different kinds of beings—sensible and intelligi-
ble, apparent and real—and which led to the difficulty of how to bridge their
gap, Lotze attempted to overcome that ontic dualism by taking the more funda-
mental dichotomy to be between being (Sein) and validity (Geltung), the ontic
and the normative, reality (Wirklichkeit) and value (Wert), what is or occurs and
what counts or holds. So this Lotzean notion serves as the starting point for
Lask’s theory of validity (Lotze, 1838; Lotze 1888, vol. ii, pp. 200–223; esp. § 316,
p. 208; §317, p. 211; §320, pp. 217–218, §341, p. 269). The valid are non-sensible
but intelligible objects that need not exist (gs ii, pp. 6, 7). On the other hand, a
being is a spatio-temporal object that exists and can be sensed, but in itself not
valid (Nicht-Geltende).7 They belong to distinct categories: the domain category
(Gebietskategorie) of being to which non-valid beings belong and the domain
category of the valid to which valid categories belong. But both domain cate-
gories are valid. The domain category of being (Sein) is valid as the logical form
for beings (Seiende) (gs ii, p. 119). And validity in providing the intelligibility
for beings is itself not a being, and this means also that the category being is
itself not a being.8 So being is not a being, it cannot be (gs ii, pp. 31, 46, 47, 57).
Validity is what provides the meaning or intelligibility of that which belongs to
it (which can be lower level categories or beings). And each lower level cate-
gory (validity) receives its meaning as valid from the highest, all-encompassing
category of validity per se. In this way there are categories of categories, forms
of forms, allowing each category falling under another category as matter to
become an object of knowledge. And validity in itself is a domain-category
(Gebietskategorie) in the sense of this over-encompassing category of all cat-
egories (or meanings = Sinn), including being (Sein). There are many possible
categories of validity, each a domain for its own material and serving as “form”
intertwined with its “matter.” But the category of categories, the form of forms,
7 The distinction goes back to Lotze’s famous statement about the valid that “it is valid without
having to exist” (es gilt, ohne sein zu müssen). E.g., see his Logik § 316 (Lotze 1874).
8 This is surely the source of Heidegger’s notion that “being (Sein) is not a being (Seiendes).”
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lask, heidegger, and nishida 249
as already stated would be validity itself. The category of the valid is the all-
encompassing category of categories, “theoretical primal form” (theoretische
Urform) (gs ii, p. 72), while the category of being is one of those valid categories.
In turn, as we descend the scale, the domain categories become differentiated
into more particular forms through “meaning-differentiation” (Bedeutungsdif-
ferenzierung) by specific material. At the bottom end of the spectrum is primal
matter (Urmaterial) (gs ii, p. 50). Between primal matter and primal form are
thus levels or tiers (Stockwerke) of form/matter unities. Moreover since Lask
uses the verbal form Gelten more than Geltung, it appears that he wants to
underscore that validity as such is really the verbal act of being-valid that its
material partake in. As I stated above the category of being is valid for beings.9
In the same way that the act of being is what unifies and forms the material as
beings, the act of being-valid is what unifies and forms material as valid con-
tent. In such a way Lask takes the Lotzean validity/being distinction or relation
in the Aristotelian terms of form/matter while also underscoring that form and
matter are always already intertwined.
Matter is given in our lived experience (Erleben) prior to judgment. We han-
dle objects—not only beings but valid content—without thematizing them
and as such they are “logically naked” (gs ii, p. 74; gs iii, p. 110; Kisiel, 1993,
p. 27; Kisiel, 2002, p. 105). Lask describes this in terms of Hingabe—absorption
or immersion—whereby we are “given-over” (hingegeben) to the form, mean-
ing, value (gs ii, pp. 56, 85, 129, 132, 191, 196, 204, 205). Absorbed within cate-
gories, we live through them as in contexts10 and so “live in truth” (Leben in der
Wahrheit) (gs ii, pp. 86–87, 124–125, 191, 192). Truth as such, pre-judicatively
experienced, is “non-artificial originary meaning” in contrast to judicatively-
cognized truth which is an artificially reproduced (nachbildend) meaning
(Guelberg, 1997, pp. 143–144). The object as this a priori foundation is the
paradigmatic meaning in contrast to the meaning constructed in judgments. A
judgment in affirming or denying (gs ii, p. 298) may or may not be correct vis-
à-vis its object-paradigm (gegenständliches Urbild). Judgment therefore always
implies a “fall” from the “lost paradise” of lived originary truth (gs ii p. 426).
The realm of cognitive judgment then is a field of oppositions that can hit
(treffen) or miss (verfehlen) its object while the transcendent realm of lived
meanings is oppositionless (gegensatzlos) or trans-oppositional (übergegensät-
zlich) (gs ii, pp. 294, 297, 298, 387, 389ff.). Lask’s underscoring of the transcen-
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3 Martin Heidegger
We see the impact of Laskian concepts in Heidegger’s works from his student
days up to Sein und Zeit (Being and Time). Heinrich Rickert, his dissertation
supervisor noted that Heidegger is “very much obligated to Lask’s writings for
his philosophical orientation as well as his philosophical terminology …” (Shee-
han, 1988, p. 118; also Kisiel, 1993, p. 25; Kisiel, 2000, p. 248). As a student Hei-
degger reviewed Lask’s Logic of Philosophy in a 1912 article, Neuere Forschungen
über Logik (“Recent Research in Logic”) (ga 1, pp. 17–43; Kisiel and Sheehan,
2007, pp. 31–44).12 In his 1913–1914 dissertation, Die Lehre vom Urteil im Psychol-
ogismus (The Doctrine of Judgment in Psychologism), Heidegger turns to Lotze’s
conception—but following Lask’s reading—of validity (Geltung) and discov-
ery of “that decisive expression in the treasury of our German language” that
11 What is interesting is that in his latest and posthumous work, Zur System der Philoso-
phie (Towards a System of Philosophy) (gs iii), which was never quite completed, Lask
explains the act of judging and cognition as itself set in motion by the will to domi-
nate and control. The will as such is an expression of life (Leben) or lived experience
(Erleben), which ordinarily is pretheoretical and prejudicative. Prethematic life thus is
already meaningful, filled with value (Wert) in our comportments or relations (gs iii,
p. 232). Life here seems to provide the framework for understanding his earlier doctrines
of the categories and of judgment and how they relate. The theorizing or judging act on
the other hand is life momentarily pausing, repressing itself, breaking up that experien-
tially given pre-judicative holistic unity of meaningful being, object with valid content. It
is life’s suspension of its interaction with things for the sake of contemplation. Theory as
this contemplation is just one way in which life expresses itself. By theorizing life medi-
ates itself even while this very unfolding occurs through immediate lived experience itself
(gs iii, p. 219). Theory and the scientific way of viewing the world, including philosophy
as “the most remote from life” (gs iii, p. 286), are thus results of a “castrated and blasé
sort of knowing” as opposed to absorption (Hingabe) (gs iii, p. 240). And the Cartesian
thinking substance is an abstraction constituted out of life through its self-abstention, a
“fall out from the fullness of life” (gs iii, p. 232). In that regard life is the ultimate pregiven
horizon for both theoretical-cognitive and pre-theoretical practical experience. It seems
to designate the process of interaction involving the subject and the world. (On this see
Schuhmann and Smith, 1993, p. 465.) His premature end however prevented Lask from
working out this possible solution to how the semantic dualism between object and judg-
ment is bridged. What is interesting is that both Heidegger and Nishida, in working out
their own distinct philosophies, started with a similar sort of life-philosophy without hav-
ing read—or so it seems—this posthumous work of Lask.
12 Here ga identifies Heidegger’s Gesamtausgabe followed by the volume number.
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lask, heidegger, and nishida 251
“beside an ‘it is [das ist]’ there is an ‘it holds [das gilt; it is valid]’ ”; and that log-
ical forms as “forms of reality” (Wirklichkeitsform) are not but are valid (ga 1,
p. 170).
In his 1915–1916 habilitation, Die Kategorien- und Bedeutungslehre des Duns
Scotus (Duns Scotus’ Doctrine of Categories and Meaning), he repeats Lask’s call
for a “philosophical logic,” stating that “[l]ogic itself requires categories of its
own. There must be a logic of logic” (ga 1, p. 288). He appropriates Lask’s notion
of being as a category (gs ii, 46), to examine the issue of being in general (ens
commune) in medieval Scholasticism, stating that “[i]t is the function of form to
give an object its being” (ga 1, p. 325).13 He appropriates here Lask’s understand-
ing that validity signifies the “involvement” (Bewandtnis) of material (ga 1,
pp. 318, 381). He links Lask’s reflexive categories of identity and difference (gs ii,
pp. 137ff.) to the medieval transcendental category of unum (one) (ga 1, pp. 215–
216, 218, 224, 230f., 381). In the simplest tautology of ens est the verb being as
categorial form is the subject-matter’s involvement (ga 1, p. 387), “even if it
is only a matter of being identical with itself and different from something
else” (ga 1, p. 381). Being something (Etwas-sein) is the “primal involvement”
(Urbewandtnis) of anything that is (ga 1, p. 346). Form determines the nexus
of meanings and thereby the environing world (Umwelt) (ga 1, p. 255). Thus
later in one of Heidegger’s early lectures from 1919, he says that “Lask discov-
ered in the ought and in value, as in an ultimate lived experience, the world …”
(ga 56/57, p. 122). That Laskian notion of a pre-theoretical value that we pre-
judicatively or pre-cognitively experience rather than know with propositions
influences Heidegger’s notion of the world, including his notion of “involve-
ment” or “relevance.”
Heidegger, however, was not completely satisfied with Lask’s logic. It was
“simply not possible to compare judgment-meaning with the real object” as
Lask’s logic seemed to require, since one knows about real objects only through
cognition, judgment (ga 1, p. 273). Heidegger thus felt the need to go beyond
Lask’s object-centric logic to consider “subjective logic” (ga 1, p. 404): “[f]orms
are … the objective expression of the different ways in which consciousness
is intentionally drawn to what is objective” (ga 1, p. 319) the way the object is
given (ga 1, p. 316). Husserl’s intentionality proved useful but in turn Heideg-
ger balances intentionality with Lask’s doctrine of material “differentiation of
meaning” (gs ii, pp. 58ff., 63, 102, 169; ga 1, 288, 313, 317, 319, 402). Combin-
13 Heidegger explains later that what he accomplished in the habilitation work is an “onto-
logic” (Onto-Logik) (ga 1, p. 55) of the categories of being that are timeless and ideal and
whereby judgment gains access to real being, grounded in the absolute being of God (Van
Buren, 2002, pp. 5–6).
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ing Lask and Husserl, Heidegger calls for a “higher unity” (ga 1, p. 404 n. 3)
between transcendental realism and transcendental idealism. Recognizing the
unity of ideal being and historical actuality leads transcendental logic to the
recognition of the living “historical spirit” (ga 1, p. 407). History as the arena
of “value-formation” (ga 1, p. 410) is the “meaning-determining element for the
problem of categories” (ga 1, p. 408).
In the 1919 course Die Idee der Philosophie und das Weltanschauungsproblem
(“The Idea of Philosophy and the Problem of Worldviews”). Heidegger takes the
a priori primal something (Ur-etwas) in the realm of lived meaning, to be the
sheer intentional movement that is the comporting relation (Verhalten) of “out-
toward ….” and whose sense is a “worlding.” The world that Lask had discovered
in the ought and in value, for Heidegger, was historical. History as matter in
material determination “motivates” the giving of norms or values. The given-
ness of matter and the giving of forms are dynamically united, whereby “being-
valid is a phenomenon … presupposing not only intersubjectivity, but historical
consciousness in general” (ga56/57, p. 51), which can only be expressed in the
impersonal “it is valid” (es gilt). Lotzean non-being is thus de-objectified in the
anonymous event of pre-thematic life. Inspired by Lask’s formulation of the
reflexive category, Es-Geben (“being-there,” literally “it-gives”) (gs ii, pp. 130, 142,
162ff.), Heidegger formulates his own idiosyncratic phrases to express the true
locus of experience in the dynamism of the “it” that “worlds”: “es gilt, es soll,
er wertet–es gibt–es weltet, es er-eignet sich” (“it is valid, it should, it values–
it gives/there is–it worlds, it en-owns/a-propriates”) (ga 56/57, pp. 46, 73, 75;
Kisiel, 2002, p. 127).
In Being and Time of 1927 Heidegger develops the ambiguity of being in
Lask, taking its inner distinction as the ontological difference (ontologische
Differenz). He conceives the being of beings as the contextual space of intelli-
gibility articulated in our interpretive understanding. Its structure is categorial
like the valid, but occurs with our being-(t)here (Dasein) (sz, p. 151). Meaning
as the material’s involvement or relevance thus becomes manifest under the
light of our projects (sz, pp. 83–87). Beings are discovered as belonging to a
network of involvements or relevance, related to the environing world as the
contextual horizon wherein one is (t)here (da) encountering beings at-hand
(sz, pp. 85, 86). Here Heidegger’s notion of the world, which we are “thrown”
into, as already meaningful is indebted to Lask’s notion of categories as logi-
cal forms “out there.” But ultimately Heidegger was dissatisfied with the one-
sidedness of Lask’s analysis and wanted to balance his object-centeredness
with an analysis of the subject in terms of Husserl’s intentionality, eventu-
ally leading to his own notion of Dasein. But Heidegger also inherited from
Lask the terms Bewandtnis and Hingabe, which proved to be useful in this
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lask, heidegger, and nishida 253
balancing act. For Lask, form (category) is the Bewandtnis of the material. In
Heidegger this becomes the network of relevance or the world that contextu-
alizes an entity, giving it its meaning. And Heidegger refers to Lask’s notion
of Hingabe in connection to the care-structure of being-(t)here (sz, p. 199).
Through these terms Heidegger attempts to overcome the dichotomization
between subject and object. Lask’s emphasis was more on the objective side
to the neglect of the subjective side. Heidegger with his phenomenological
background thus seeks to deepen the subjective side to meet the objective
side through what some may regard as an “enactivist” position. The result is
a deepened sense of subjectivity (and objectivity) as “ek-static thrown project”
(Crowell, 1996, p. 87), whereby we live through the network of relevance that
makes things meaningful. This grounds both Husserlian intentionality and the
emergence of Laskian object-paradigms. This is also what Heidegger sought
to capture with terms like “being-in-the-world” (In-der-Welt-sein). All of this
radicalizes Lask’s Urverhältnis of Bewandtnis and Hingabe through the situ-
atedness of our projects, the facticity of our being-in-the-world thrown into
existence as finite, contingent, facing death (sz p. 263). It was during this
time that on the other side of the globe, a Japanese thinker was appropriat-
ing Lask’s concepts to develop his own version of “originary logic,” a “logic of
place.”
4 Nishida Kitarō
In Nishida’s 1920s works Lask serves as a catalyst for the genesis of his ideas. The
breakthrough to his “logic of place,” came in his 1926 essay, Basho (“Place”).14
References to Lask first appear here, where we find more references than in
any other work (Guelberg, 1997, p. 132). Lask’s name is also conspicuous in Tori-
nokosaretaru ishiki no mondai (「取り残されたる意識の問題」; “The Issue of
Consciousness, Remaining”) of the same year.15 Further references appear in
the 1930 Ippansha no jikakuteki taikei (『一般者の自覚的限定』; The System of
Universals in Auto-Realization) and in Tetsugaku no konpon mondai (『哲学の
根本問題』; Fundamental Problems of Philosophy) of 1933–1934.
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16 As he writes in his June 1926 letter to his student, Mutai Risaku (務台理作) who was
studying in Germany at the time.
17 Almost all the Japanese commentators on the Lask-Nishida connection seem to have
missed this sense in Lask of prethematically given valid forms—values and meanings—
in which we are precognitively absorbed and through which we live and experience the
world.
18 I use the neologism “peri-logical” to translate what Nishida calls hōronrieki. The Japanese
hō (包) with its verb form tsutsumu (包む) has the sense of “envelop,” “embrace,” “wrap,”
“comprehend,” “include.” The neologism seems appropriate since the Greek prefix peri
(περί) has the spatial senses of “around,” “about,” “round about,” “surrounding,” as well
as the verbal sense of “enclosing” or “wrapping.” With verbs it can mean “concerning” or
“about.” In this aspect it reminds us of the Hingeltung or Hingelten aspect of form in Lask.
And it also corresponds to Lask’s use of the prefix um-. Hence “lived experience” as “peri-
logical” is a kind of place. If by hōronri Nishida means what he will come to call “logic of
the predicate,” peri-logic seems the best translation for hōronri.
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lask, heidegger, and nishida 255
In the same way that Lask’s domain category as itself valid therefore is not,
the universal place embracing the intelligible world and all beings for Nishida is
nothing (mu 無). Here Nishida was certainly inspired, along with other sources,
by Lask’s understanding of validity as non-being. For Lask, it is a “nothing” in
the sense that it is not a particular sensible being. Every valid category would be
a nothing in relation to its material. And the all-encompassing category, valid-
ity itself, would thus be a nothing in relation to all that lies under as well. In
Nishida’s system, likewise, there are levels of what he calls relative nothingness
(sōtai mu 相対無) leading up to the broadest and most encompassing nothing-
ness which is absolute nothingness (zettai mu 絶対無). For Nishida even the
highest category, validity as such, is meaningful. Validity as a domain category
in Lask is equivalent, for Nishida, to the intelligible world (eichiteki sekai), the
world of meanings in which we are always already implaced. Yet each intel-
ligible world as a context of meanings is relative to other possible intelligible
worlds. Even the broadest sense of validity as such would be a meaning and
as such has a certain determinateness that would distinguish it from the abso-
lute nothing that is indeterminate, undetermined. The absolute nothing that
encompasses all of intelligibilities and validities, and all intelligible worlds or
contexts, as the ultimate place that is without limits and is undetermined is
thus beyond validity in that sense, a meaninglessness that encompasses all pos-
sible meanings. Validity in Nishida’s terms would still be a relative nothingness,
each form of validity relative to other forms of validity but also ultimately rel-
ative to the absolute nothingness.
Nishida repeatedly refers to Lask’s transcendent “trans-oppositional” (über-
gegensätzlich; chōtairitsuteki 超対立的) or “oppositionless object” (gegensat-
zloser Gegenstand; tairitsunaki taishō 対立なき対象). With Lask’s object-para-
digm (gegenständliches Urbild) in mind he explicates it as the object for how
we ought to think (tōiteki shii no taishō 当為的思惟の対象) (nkz 3, p. 424–425).
But in experiencing it we are beyond the field of consciousness (ishiki no ba 意
識の場) that establishes judicative oppositional content (nkz 3, pp. 424, 425;
nkz 7, p. 223). Thus “the place that establishes the intertwining of form and
matter and the place that establishes the opposition of true and false must be
distinct” (nkz 3, p. 418). The former refers to the world of lived experience and
the latter refers to the field of consciousness. So he asks, “What kind of a thing
is Lask’s oppositionless object that utterly transcends acts?” and responds that
“even this object must be implaced somewhere” (nkz 3, p. 422). In “The Issue
of Consciousness, Remaining,” he states that when consciousness conceived as
a place of nothing becomes an absolute nothing, “what is implaced there is the
oppositionless object” (nkz 7, p. 223). But once cognized and judged, its expe-
rience is abstracted and dichotomized into subject/object, predicate/subject.
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5 Conclusion
Heidegger and Nishida found in Lask a clue to surmounting dualism while rec-
ognizing the limits of his logical objectivism. Lask for both hinted at a way
to escape the impasse of the modern focus upon the epistemological sub-
ject. But the problem with Lask was that he did not clarify how one knows
whether one’s judgment about the world out there, including the transcenden-
tal categories as transcendent objects of logical cognition, is “truth-accordant”
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lask, heidegger, and nishida 259
With its help he sought to provide a logical grounding. As we already saw, the
search for transcendental foundation led him in the direction of the predicate
vis-à-vis the object that becomes the subject of a proposition, and which he
thus characterized as the transcendental predicate (chōetsuteki jutusgo 超越的
述語). In tracing the conditions of objectification back to the non-objectifiable
predicate or place (basho) wherein objects and subject are implaced, Nishida
was thus attempting—akin to Lask’s own project—to ground critical philoso-
phy, that is, transcendental knowledge itself in what he called in his 1930 The
System of Universals in Auto-Realization “radical criticism” (tetteiteki hihanshugi
徹底的批判主義) (nkz 5, p. 184). But that deepest ground for Nishida proved
to be what Kant, Husserl, Rickert, and Cohen, each failed to discover, revealing
itself to be indeterminate or groundless and selfless in the auto-realization (or
“self-awareness”; jikaku 自覚) of the absolute nothing—an idea foreign to the
tradition of transcendental philosophy. While these works of Heidegger and
Nishida—the period of Being and Time for the former, the period spanning
“Place” to The System of Universals in Auto-Realization for the latter—can be
considered transcendental philosophy, their position towards subjectivity per
se as transcendental foundation was ambiguous.19 The attempt to overcome
subjectivity might be traced to Lask’s attempt to eliminate the significance of
the epistemological or judicative subject. But the ambiguity lies in the fact that
both Heidegger and Nishida attempted to overcome subjectivity as the final
ground by plumbing the depths of subjectivity itself to reach its pre-subjective
and hence non-subjective ground—a ground that precedes the subject/object
split connecting one always already to and in the world. But this also fuels their
eventual abandonment—explicitly or implicitly—of transcendental philoso-
phy.
Heidegger in the 1930s becomes explicitly critical of the transcendental
method, including his own Being and Time, for defining everything in ad-
vance—being as objectness—to thus close off further questioning, especially
of the essential origin of being that must be thought in terms of the history of
being or “being-historically” (seinsgeschichtlich) (Heidegger, 1957, p. 150; 1961,
p. 415). During the 1930s he turns his focus away from the “transcendental
horizon” and instead towards “enowning history,” a leap from an inquiry into
the meaning of being as the temporal horizon to the truth of being as its
opening (Dahlstrom, 2005, p. 32; Hermann, 2001, pp. 110 ff.; Vallega-Neu, 2001,
pp. 68f.). The un/ground (Abgrund) of that opening is no longer attributable
19 See Ishihara Yuko’s work on this topic of transcendental philosophy in Nishida (Ishihara,
2017).
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to the human subject (ga 65, pp. 373, 387–388).20 From this perspective even
being-(t)here’s transcendence is viewed as an inappropriate characterization
when being-(t)here is always already the opening of being’s self-concealment
while transcendence implies both degrees and the activity of a subject (ga 65,
pp. 216ff., 322, 337; Dahlstrom, 2005, p. 40). This is not to deny, however, that, as
Dahlstrom has argued, there may be vestiges of transcendentalism in the later
Heidegger, such as in his talk of time-space (Zeit-Raum) providing a clearing as
the singular condition for our ordinary concepts of space and time (Heidegger,
1988, p. 16; Dahlstrom, 2005, pp. 47–48).
If Heidegger, in his post-1930 works, is explicit in the denigration of tran-
scendental philosophy, Nishida’s position remains ambiguous, but he does
turn away from the Kantian form of transcendental philosophy to explore
the dialectics of mutual determination. In his System of Universals in Auto-
Realization, he found the deepest level of the self in auto-realization to be the
enactive or performative self (kōiteki jiko 行為的自己), involving the self in
interaction with the world externally in self-expression (nkz 5, p. 155). Here the
meaning of “transcendental” comes to align with the sense of “transcendence”
outwards into the world—the two senses of the Japanese chōetsu (超越) that
in English are kept distinct. But this transcendence, by virtual of the fact that it
occurs at the deepest level of the self, seems to acknowledge the self’s already
accomplished interactive immanence within the world in its embodiment. And
so during the 1930s and later he begins to speak of the human individual as a
productive element within the creative world (nkz 8, p. 259). On the other hand
when he speaks of the transcendental in such works the reference is now to the
world itself—the world as ground, un/grounded in the nothing—rather than
subjectivity or the self. Here he has moved further away from Kantian transcen-
dental philosophy. Instead of the one-sided constitution of objects by transcen-
dental subjectivity, he sees the self’s involvement with the world in terms of
dialectical mutual determination of whole and part, world and individual, in
what he calls the “self-identity of contradictories” (mujunteki jikodōitsu 矛盾
的自己同一). The seed for such dialectics might be traced to Hegel as well as
Mahāyāna Buddhism (especially Kegon via D.T. Suzuki) (Krummel, 2015). But
neither can we ignore Lask’s spurring of Nishida to look for the transcenden-
tal in the pre-subjective rather than in subjectivity—the pre-subjective that led
him to the extra-subjective, which in Lask’s case was the material’s meaning-
20 The task of enowning history, instead of looking for the transcendental foundation of
knowledge, now becomes the appropriation of the “first beginning” to prepare the way
for an “other beginning” through thoughtful dialogue with thinkers who defined the his-
tory of that “first beginning” (Dahlstrom, 2005, p. 37).
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lask, heidegger, and nishida 261
ful involvement within the environing world in which we find ourselves always
already prior to judgment or cognition. For both thinkers, Lask was the catalyst
for looking to a ground deeper than, and beyond, the epistemological sub-
ject. In that respect their relationship to transcendental philosophy, especially
that of Neo-Kantianism, is not simple. Within Neo-Kantianism, both showed
interest in the later thinkers, who were already moving beyond the traditional
confines of Kantianism, over the founders. Within the Southwestern School,
Nishida and Heidegger preferred Lask over Rickert as we have seen. Within the
Marburg School, it appears that Nishida preferred Cassirer to Cohen.21 Heideg-
ger’s relation to Cassirer, on the other hand, was expressed more polemically
in their public discussion at Davos. The relationship of Nishida and Heidegger
to Cassirer is a distinct topic to that of the current work but one worth pursu-
ing.
Finally, in conclusion, I would like to respond to the issue of comparing
an Eastern and a Western thinker through their relations to a third, Western,
thinker. Is it problematic here that the tertium comparationis is situated in
Europe? In my view this is one out of many other possible ways to juxtapose
or compare these thinkers. I would not consider Nishida’s Japanese setting as
closed. Nishida himself is very much a modern philosopher and in the Japanese
context that means he studied and absorbed much of Western philosophy
(from ancient Greek to medieval to modern to contemporary philosophies).
Even though he is a Japanese native he is also a Western philosopher and a part
of the Western tradition in that respect. This is not to deny that he has also
been influenced by the East Asian traditions as that was also part of his educa-
tional upbringing. But in the university setting, at the time of Nishida as now,
Japanese students studying in a department of philosophy would study West-
ern philosophy. Western students and scholars interested in Nishida often de-
emphasize this, perhaps, because of a fascination with the Asian or Japanese
aspect of Kyoto School philosophy. But Nishida as an individual philosopher,
while also influenced by, and incorporating insights from, the East Asian tra-
ditions (especially Mahāyāna, Zen, and Pure Land Buddhism), also had his
feet firmly planted within the Western philosophical tradition. I am bring-
ing Nishida into dialogue with Heidegger, not necessarily as a representative of
Japanese thought, but as an individual philosopher, who happens to be a part of
both the Western and the Japanese traditions. I am not denying that there could
be other ways of comparing these two, perhaps through an Asian setting, such
21 Nishida’s relationship to Cassirer has been the topic of research of a couple of scholars,
Stephen Lofts and Saulius Geniusas.
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as their relations to Zen or Daoism (as Heidegger also had a little interest—
even if perhaps superficial—in them). But I would not want to stereotype each
thinker as quintessentially Western or quintessentially Japanese in a way that
would close off any genuine philosophical exchange or dialogue. How then
ought we to deal with the inevitable potential power structures or inequalities
brought into play in comparative analyses? We can pluralize or multiply the
possibility of such structures in different power configurations, always open to
other possible configurations, and remind ourselves that no configuration is
the only possible one.22
Bibliography
Beiser, F. (2008) ‘Emil Lask and Kantianism’, The Philosophical Forum, pp. 283–295.
Crowell, S. (1996) ‘Emil Lask: Aletheiology as Ontology’, Kant-Studien 87(1), pp. 69–
88.
Dahlstrom, D. (2005) ‘Heidegger’s Transcendentalism’, Research in Phenomenology
35: pp. 29–54.
Friedman, M. (2000) A parting of ways: Carnap, Cassirer, and Heidegger. Chicago:
Open Court.
Guelberg, N. (1997) ‘Taishō no ronri kara basho no ronri e: Emīru Rasuku to Nishida
Kitarō’ [「対象の論理から場所の論理へーエミール・ラスクと西田幾多郎」; “From
Object Logic to the Logic of Place: Emil Lask and Nishida Kitarō”], in Kawanami A.
(ed.) Bashoron no shujusō: Nishida tetsugaku o chūshin to shite [『場所論の種々相—
西田哲学を中心として』; Various Forms of the Theory of Place: Focussing on Nishidian
Philosophy]. Tokyo: Hokuju shuppan, pp. 130–153.
Heidegger, M. (1957) Der Satz vom Grund. Pfullingen: Günther Neske.
Heidegger, M. (1961) Nietzsche: Zweiter Band. Pfullingen: Günther Neske.
Heidegger, M. (1978) Gesamtausgabe Band 1: Frühe Schriften. Frankfurt am Main: Vit-
torio Klostermann.
Heidegger, M. (1987) Gesamtausgabe Band 56/57: Zur Bestimmung der Philosophie.
Frankfurt am Main: Vittorio Klostermann.
Heidegger, M. (1988) Zur Sache des Denkens. Tübingen: Max Niemeyer Verlag.
Heidegger, M. (1989) Gesamtausgabe Band 65: Beiträge Zur Philosophie (Vom Ereig-
nis). Frankfurt am Main: Vittorio Klostermann.
22 In another recent paper, for example, I discuss Heidegger and Nishida in relation to both
of their influences on Ueda Shizuteru, a student of Nishida who intentionally appropri-
ates the terminology and concepts of both thinkers. In this case, the tertium comparationis
is a Japanese thinker and the direction of influence is reversed. See Krummel, 2022.
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9
From Kyoto and Hong Kong to Davos: Nishida
Kitaro and Mou Zongsan’s Possible Contributions
to the Cassirer-Heidegger Debate
Tak-Lap Yeung
Abstract
This text explores the impact of Kantian philosophy on Western and Asian philoso-
phy, specifically the interpretations of Kant by Nishida Kitaro and Mou Zongsan. The
Davos debate of 1929 between Cassirer and Heidegger revealed a conflict over the
appropriate interpretation of Kant’s philosophy. Nishida and Mou were not present
at the Davos debate. However, if they had attended, what contributions might they
have made to the conversation? In comparing Nishida and Mou’s interpretations of
Kant, Nishida’s ideas are more closely aligned with Heidegger, whereas Mou’s ideas
align more closely with Cassirer. Nishida and Heidegger highlight the problem of origin
and argue for a “negative grounding” of human knowledge, claiming that the Kantian
dualistic view of knowledge will dissolve into the monistic origin of Nothing. They
also prioritize existence and the ontological primacy of existential experience in gen-
eral over moral and cognitive experience in particular. In contrast, Cassirer and Mou
acknowledge the fundamental dualistic character of Kantian philosophy and recog-
nize the primacy of human freedom and autonomy. They follow Kant’s “fact of rea-
son,” acknowledging the primacy of practical reason as the foundation of morality
and human infinitude. Cassirer focuses on culture, while Mou emphasizes the moral
heart-mind in Chinese philosophy, aiming to extend the meaning of the primacy of
practical reason. Although Nishida and Mou’s contributions may not directly resolve
the conflict in Davos, they redirect the problem towards the potential of intellec-
tual intuition and emphasize the unique aspects of Asian philosophies. Their view-
points expand the debate to include an even more pronounced discord concerning
the interpretation of Kant in either a monistic or dualistic manner. These perspec-
tives challenge traditional Western philosophical views and highlight the potential for
transcultural philosophical dialogue. By examining these perspectives, we can gain a
more comprehensive understanding of Kant’s philosophy and its contemporary signif-
icance.
Keywords
Davos debate – Kant – Heidegger – Cassirer – Nishida Kitaro – Mou Zongsan – intel-
lectual intuition – Asian philosophy
1 Introduction
The impact of Kantian philosophy has been significant not only in the develop-
ment of European philosophy but also in Asian philosophy. Many philosophers
have faced the challenge of reading and reinterpreting Kant’s work to nourish
their thoughts and construct their philosophical systems. The Davos debate
of 1929, which took place between Cassirer and Heidegger, is known to have
altered the trajectory of Western philosophy. Michael Friedman’s book, A Part-
ing of the Ways, reconstructs this story, emphasizing the division between ‘ana-
lytic philosophy’ and ‘continental philosophy’ that emerged in the twentieth
century. Friedman contends that “the proper interpretation of the philosophy
of Kant” was the central force behind this division, which had lasting con-
sequences (Friedman, 2000, p. xi). According to Friedman, the philosophers’
encounter in Davos revealed not only a particular cluster of philosophical prob-
lems but also a dispute over the appropriate interpretation of Kant’s philosophy
and how to properly develop his intellectual legacy.
This insight can be applied to the philosophical traditions on the other side
of the world. For example, Nishida Kitaro and Mou Zongsan, two founding fig-
ures in the Kyoto School and New Confucianism established solid foundations
for contemporary philosophical development in the Japanese and Sinophone
world. These interpretations have certain similarities with the interpretations
of Heidegger and Cassirer, respectively. With these philosophers in juxtapo-
sition, it is possible to see not only how they comprehend Kant’s philosophy
with different philosophical presuppositions, but also how their cultural back-
grounds lead to distinct readings and arguments about Kant.
Nishida and Mou were not present at the Davos debate. However, if they
had attended, what contributions might they have made to the conversation?
Could their Asian heritage provide unique insights into the interpretation and
development of Kantian philosophy? Keeping these ideas in mind, I would like
to explore the following points:
1) What are the main disagreements between Cassirer and Heidegger in
their interpretations of Kant during the Davos debate?
2) How did Nishida and Mou comprehend Kant’s philosophy? What are the
limitations of Kant’s philosophy? How did Nishida and Mou adapt Kant’s
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ideas and integrate them into a novel framework compatible with both
Western and Eastern traditions?
3) Can the adaptations of Kant by Nishida and Mou resolve the conflict
between Cassirer and Heidegger? How should we evaluate their contri-
butions?
In this paper, I propose that their distinct interpretations of Kant not only lead
to varying understandings of Kantian key concepts and ideas (such as freedom,
morality, and the primacy of practical reason) but also facilitate the further
advancement of Kant’s philosophy in relation to cultural-historical factors. I
will commence by exploring the Cassirer-Heidegger debate at Davos and subse-
quently integrate insights from Nishida and Mou to enrich the discussion with
Asian perspectives.
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tuted through respect” (ibid.). In Cassirer’s words, the idea of freedom and prac-
tical reason is “purely intelligible, is not bound to merely temporal conditions.
It is rather the pure view into the timeless—the horizon of transtemporality”
(ibid.).
The fundamental disagreement between Heidegger and Cassirer pertains to
their interpretation of Kant’s concept of freedom in relation to the temporal
dimension. Cassirer maintains that Kant’s philosophy is dualistic as it recog-
nizes humans as members of both the natural and moral worlds, and subject
to natural law and the law of freedom respectively. He underscores that the
faculty of morality is spontaneous, not influenced by natural causality, and
not constrained by temporal conditions. Conversely, Heidegger’s interpretation
aims to establish a practical reason that is finite and dependent on the tempo-
ral horizon of existence, which Cassirer deems a significant misinterpretation.
According to Cassirer, the notion of freedom and practical reason is “purely
intelligible” and not rooted in the feeling of respect, as Heidegger asserts. Con-
sequently, the primary divergence between Heidegger’s and Cassirer’s inter-
pretations of Kant’s concept of freedom concerns their comprehension of the
role of human autonomy and the connection between practical and theoreti-
cal reason. Cassirer maintains the dualistic nature of Kantian philosophy, while
Heidegger’s interpretation challenges this idea and has generated controversy
among scholars in the field.
To summarize this topic, Peter E. Gordon, in his book Continental Divide,
provides the best remark to the conflict between Cassirer and Heidegger. He
writes:
At this juncture, we may redirect our focus from Europe to Asia to explore
diverse viewpoints concerning these conflicts.
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3 Kyoto and Hong Kong in Davos: Nishida Kitaro and Mou Zongsan
on Kant
During the same period, several philosophers in the Far East endeavored to
interpret and transform Kant’s philosophy in their unique ways. Notably, in
Kyoto, Nishida Kitaro devoted significant effort to developing his philosophi-
cal system through in-depth discussions with both classical and contemporary
Western philosophers, including Kant.
Around 40 years after Davos debate, Mou Zongsan translated and inter-
preted Kant’s three Critiques with limited resources during his late years in
Hong Kong. He invested considerable effort in later years to assimilate West-
ern philosophy to bridge the gap between Western and Eastern philosophical
traditions in his works including Intellectual Intuition and Chinese Philosophy,
Appearance and Thing-in-Itself, etc.
To comprehend the philosophical undertakings of Nishida and Mou, and
to evaluate the feasibility of combining diverse philosophical traditions, it is
essential to initially examine their respective understandings of Kant’s phi-
losophy. This necessitates identifying the limitations of Kant’s philosophy and
assessing how Nishida and Mou transformed Kant’s ideas to fit within novel
frameworks capable of accommodating both Western and Eastern philosoph-
ical traditions.
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Prior to conscious states, there exists a unifying consciousness that can unify
the phenomena of consciousness, which Nishida referred to as “pure experi-
ence.” At this juncture, Nishida believed that Kant’s analysis merely explicated
how the natural world and cognitive experience are formed by analyzing the
field of consciousness. To elucidate the foundation of human knowledge and
self-consciousness, the dualistic character of Kant’s analysis, concerning the
two stems of human knowledge (i.e., sensibility and understanding), may be
preserved. However, to expound on the basis of the world of consciousness,
further exploration of its root, the realm of the unconscious or pre-conscious,
is necessary.
In his paper, The Intelligible World (1928), written during his middle period,
Nishida addresses the question of the meaning of “the Universal.” In his explo-
ration, Nishida postulates that the Universal can be discerned through three
stages or layers that define three distinct worlds. The first stage is the Universal
of judgment, which Nishida asserts “belongs to the natural world in the widest
sense of the word” (Nishida, 1966, 69). The second stage is the Universal of self-
consciousness, which envelops the Universal of judgment and encompasses
something that “transcends the plane [or field] of predicates.” Nishida further
clarifies that “[e]verything that has its place in this Universal, and is determined
by it, belongs to the world of consciousness” (ibid.). The third stage, the intel-
ligible world, envelops even the Universal of self-consciousness and contains
aspects that “transcend the depths of our conscious self” (ibid.).
In this paper, Nishida develops a new framework that incorporates his con-
sideration of the Kantian system (and also Husserl’s phenomenology) and
demonstrates his attempt to transcend the Kantian framework. The first and
second levels of the Universal can be categorized into the realm of conscious-
ness, which Kant comprehensively discussed in the first Critique. This realm
of consciousness includes consciousness regarding things and the self and is
both the realm and limit of possible experience for human beings. Kant traced
back the universal foundation of judgments that are rooted in the pure cate-
gories using the transcendental method. The forms of judgments, which must
be expressed in linguistic format, are considered by Kant to be the basic forms
of constructing human cognition and experience. Hence, we could understand
the reason why Nishida named Kantian subject as “the grammatic subject” and
“subject of expression” in his later works (Nishida, 1987, pp. 61–62).
Another critical disagreement between Nishida and Kant is related to Kant’s
understanding of the unifying consciousness. In the chapter on the transcen-
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dental deduction, Kant argued that the “I think must be capable of accom-
panying all my presentations” and that “this presentation [i.e., the I think] is
an act of spontaneity; i.e., it cannot be regarded as belonging to sensibility
(Kant, 1996, B131–132).” Kant’s concept of the “I think” can be seen as the most
fundamental source of consciousness regarding things and the self, as Kant
notes:
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To transcend in the depth of the conscious Self, and to reach the intelli-
gible Self, means nothing else but to go beyond the world of inner per-
ception, and to enclose the transcendent object; it means that the Self
becomes conscious of the object without mediation; this union of sub-
ject and object is intellectual intuition. In the depth of the conscious Self,
we see the deeper content of ourselves, and finally we see ourselves with-
out mediation. (Nishida, 1966, pp. 126–127)
According to Nishida, once one reaches the intelligible Self, the subject-object
distinction dissolves, and this unification is called intellectual intuition. At
this level, individuals can perceive themselves “without mediation (cf. Nishida,
1966, pp. 127 and 129),” indicating that self-understanding is achieved not
through conceptual means, but through direct and immediate intuition.
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Nonetheless, this does not represent the pinnacle. The Self is still limited
to the aspect of an “act,” and Nishida believes that “[t]he Self is more than
act” (Nishida, 1966, p. 127). The Self includes not just the part that acts but
also the part that can potentially act. The intelligible Self must be free, sur-
passing all internal contradictions, including the negation of values and the
Self. To reach this ultimate level, we must enter the world of religious con-
sciousness, which overcomes all self-contradictions and ultimately leads to the
rejection of the Self. The final stage, which “surrounds even the intelligible Uni-
versal and serves as the ‘place’ for our true Self, can be named the ‘place of
absolute Nothingness.’ It is the religious consciousness” (Nishida, 1966, pp. 134–
135).
To summarize, Nishida believes that Kant’s criticism has a dogmatic aspect
in its starting point, but he surpasses Kant’s limitations by clarifying specific
standpoints related to different forms of knowledge, starting from the perspec-
tive of consistent criticism (Nishida, 1966, p. 141).
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Mou’s modification focuses on the shift from the “factuality” of human exis-
tence to the “possibility” of human existence. He draws on Heidegger’s formula-
tion of the problem of finitude to argue that humans are potentiality-for-being
and can live “as” infinite beings through the concepts of “infinite heart-mind”
and “intellectual intuition” (cf. Mou 2003a, pp. 24–31). Mou asserts that these
concepts possess not only logical possibility but also real possibility, meaning
they can be felt and confirmed with the heart-mind authentically in the course
of life.
To support his reinterpretation of Kantian philosophy, Mou turns to Chinese
philosophy, particularly Confucianism, which he views as fundamentally dif-
ferent from Western philosophy in its approach to knowledge. He argues that
This is
Chinese philosophy regards nature as an organic whole with intrinsic value
rather than holding a purely naturalistic view. Furthermore, Chinese philoso-
phy does not pre-establish a gap or antagonism between the self and the world,
the object and subject, or the immanent and transcendent. Mou believes that
the cognitive and normative dimensions of humans can be reconciled in Chi-
nese philosophy as they are not divided by the subject’s possession of sensible
or intellectual intuition.
Mou’s reconceptualization of knowledge integrates the finite and infinite
dimensions of human beings through the dual-aspect perspective of one heart-
mind. He posits that while humans are finite in terms of knowledge, they can
be infinite with respect to wisdom. Mou reinterprets Chinese philosophy more
broadly through his “two-level ontology (liang ceng cunyoulun 兩層存有論),”
inspired by the model of “one heart-mind opening two gates (yi xin kai er men
一心開二門)” found in the Awakening of Faith in the Mahayana (Dacheng Qixin
Lun 大乘起信論). Mou’s two-level ontology consists of “ontology of attachment
(zhi de cunyoulun 執的存有論)” and “ontology of non-attachment (wuzhi de
cunyoulun 無執的存有論)” (cf. Mou, 2003b, pp. 283–312). He aims to broaden
our conception of knowledge’s limits (cognitive finitude) and advocates for
boundless knowledge (moralistic infinitude).
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5 Conclusion
By interpreting Kant in their unique ways, can Nishida and Mou’s adaptations
resolve the conflict between Cassirer and Heidegger? As we have established in
the early session, the main point of contention between their interpretations of
Kant centers around the concept of freedom in relation to human finitude and
infinitude, as well as the dualistic nature of Kantian philosophy. In comparing
the two, Nishida’s ideas are more closely aligned with Heidegger, whereas Mou’s
ideas align more closely with Cassirer, in regards to their respective philosoph-
ical developments.
Nishida and Heidegger highlight the problem of origin and argue for a neg-
ative “grounding” of human knowledge, claiming that the Kantian dualistic
view of knowledge will dissolve into the monistic origin of Nothing. They also
prioritize existence and the ontological primacy of existential experience in
general over moral and cognitive experience in particular. In contrast, Cassirer
and Mou acknowledge the fundamental dualistic character of Kantian philos-
ophy and recognize the primacy of human freedom and autonomy. They follow
Kant’s idea of the “fact of reason,” acknowledging the primacy of practical rea-
son as the foundation of morality and human infinitude. Cassirer focuses on
culture, while Mou emphasizes the moral heart-mind in Chinese philosophy,
aiming to extend the meaning of the primacy of practical reason.
While Nishida and Mou hold different views towards the Kantian frame-
work rooted in the transcendental method, they offer alternative insights to
the Cassirer-Heidegger debate due to their Asian background and their views
on intellectual intuition. Despite their rejection of Kant’s limitations on human
experience, both philosophers recognize intellectual intuition as a reality for
humans that deepens and expands our understanding. Mou upholds a dual-
istic view of Kantian philosophy and prioritizes practical reason, viewing the
transcendental capacity of morals as extending from the individual to every-
thing under heaven. In contrast, Nishida places importance on existence and
focuses on the more ontologically primordial realm of pure experience and the
intelligible Universal, ultimately leading to the Absolute Nothingness found in
religious consciousness.
Nevertheless, their application of intellectual intuition also highlights dif-
ferences in their understanding and philosophical agendas. Mou’s approach to
Kantian philosophy aims to bridge Chinese and Western thought, and he draws
parallels between Kant’s practical philosophy and Confucian moral philosophy.
On the other hand, Nishida views Kant as an interlocutor for general philo-
sophical issues, using the Kantian framework to expound on his ideas rather
than as the basis of his system. Nishida’s interpretation leans towards a lay-
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278 yeung
ered monistic unity that transcends Kant’s dualism. He tends to use religious
consciousness, which surpasses the consciousness of values and morality, to
replace Kant’s emphasis on moral consciousness, offering a unique contribu-
tion to Asian religious thought that is less influenced by Abrahamic monothe-
istic religion.
Although Nishida and Mou’s contributions may not directly resolve the
conflict in Davos, they redirect the problem towards the potential of intel-
lectual intuition and emphasize the unique aspects of Asian philosophies.
Their viewpoints expand the debate to include an even more pronounced
discord concerning the interpretation of Kant in either a monistic or dualis-
tic manner. However, by prioritizing the ‘reasonable’ development of Kant’s
philosophy, we can consider transcending the limitations imposed by Kant
and advocate for a possible unitary theory. For sure, the decision to pursue
this path or not depends on our individual academic interests and objec-
tives.
In conclusion, the four philosophers’ interpretations of Kant’s philosophy
and their contributions to philosophy demonstrate how different philosoph-
ical systems and cultural backgrounds influence philosophical debates. Their
interpretations provide insights into the role of intellectual intuition, the rela-
tionship between practical reason and morality, and the dualistic character of
Kantian philosophy. These perspectives challenge traditional Western philo-
sophical views and highlight the potential for transcultural philosophical dia-
logue. By examining these perspectives, we can gain a more comprehensive
understanding of Kant’s philosophy and its contemporary significance.
Bibliography
Cassirer, E. (1931) ‘Kant und das Problem der Metaphysik. Bemerkungen zu Mar-
tin Heideggers Kantinterpretation.’ Kant-Studien 36, pp. 1–26. Translated as ‘Kant
and the Problem of Metaphysics.’ In M. Gram, ed. (1967) Kant: Disputed Questions.
Chicago: Quadrangle.
Friedman, M. (2000) A parting of the ways: Carnap, Cassirer, and Heidegger. Chicago:
Open Court.
Gordon, P.E. (2010) Continental divide: Heidegger, Cassirer, Davos. Cambridge: Har-
vard University Press.
Hanna, R. (2003) ‘Review: Weatherston, Heidegger’s Interpretation of Kant: Cat-
egories, Imagination, and Temporality,’ Notre Dame Philosophical Reviews. Avail-
able at: https://ndpr.nd.edu/reviews/heidegger‑s‑interpretation‑of‑kant‑categories
‑imagination‑and‑temporality/ (Accessed: 5.1.2023).
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Henrich, D. (1994) ‘On the Unity of Subjectivity.’ In The Unity of Reason. Cambridge,
Massachusetts: Harvard University Press.
Henrich, D. (2008) Between Kant and Hegel. Lectures on German Idealism. Cambridge,
Massachusetts: Harvard University Press.
Horstmann, R.-P. (2018) Kant’s power of imagination. Cambridge: Cambridge Univer-
sity Press.
Kant, I. (1996) Critique of Pure Reason. Translated by P. Guyer & A.W. Wood. Cam-
bridge University Press.
Mou, Z. (2003a). Intellectual Intuition and Chinese Philosophy [智的直覺與中國哲學],
in Complete Works of Mou Zongsan, vol. 20. Taipei: Linking.
Mou, Z. (2003b). Appearance and Thing-in-Itself [現象與物自身]. In Complete Works
of Mou Zongsan, vol. 21. Taipei: Linking.
Mou, Z. (2003c). Nineteen Lectures of Chinese Philosophy [中國哲學十九講]. In Com-
plete Works of Mou Zongsan, vol. 29. Taipei: Linking.
Nishida, K. (1966) ‘The Intelligible World.’ In: K. Tanabe & J. Heisig (eds.) Philoso-
phers of Nothingness: An Essay on the Kyoto School. University of Hawaii Press,
pp. 69–141.
Nishida, K. (1987) Last Writings: Nothingness and the Religious Worldview. University
of Hawaii Press.
Nishida, K. (1990) An Inquiry into the Good, translated by M. Abe and C. Ives. New
Haven: Yale University Press.
Yeung, T.-L. (2020) Einbildungskraft als Orientierungskraft: Neuinterpretation der
phänomenologischen Kant-Deutung Heideggers. Baden-Baden: Academia.
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10
From the Problem of Meaning via Basic
Phenomena to the Question of Philosophy after
Metaphysics: Cassirer, Heidegger, and Nishida
Ingmar Meland
Abstract
Can “Davos 1929” become a symbol of a new “merging of the ways” under the aegis of
this initiative in intercultural philosophy? This might be the essay’s overarching ques-
tion, but the essay mainly illuminates a more specific question: How might one connect
Kant, the Davos debate of 1929 and The Kyoto School so that the project of intercultural
philosophy can be furthered in a philosophically fruitful way? The answer is a com-
plex one, but the essay suggests that by using the protocol of the Davos dispute as an
important heuristic source of orientation in working with the complex of issues called
intercultural philosophy, especially when it comes to dialogues Between Eastern and
Western philosophies, one can open both important educational contexts and unex-
plored realms of research. An educational use of the protocol could serve to pick up
central issues and key texts in European-Western philosophy, from Kant onwards, and
first and foremost one could use it to problematize the concept of philosophy, but the
main thrust of the essays has to do with the significance of the Davos dispute between
Ernst Cassirer and Martin Heidegger for contemporary philosophy. The essay starts
with the assumption that both philosophers take issue with the dualistic and substan-
tialist metaphysics of the Western tradition, each in their own way. Its main argument
is that the basis for a fruitful comparison of Cassirer, Heidegger and Nishida lies at a
fundamental phenomenological level, namely at the level of what Cassirer came to call
basis phenomena, and that it is vital for the project of intercultural philosophy to invite
open-minded investigations into how the exploration of such phenomena can further
the project. The author is of the opinion that this might be one of the ways forward for
the project of intercultural philosophy.
Keywords
1 Introduction1
Here is the overarching question that I wish to explore in this essay: How might
one connect Kant, the Davos debate of 1929 and The Kyoto School so that the
project of intercultural philosophy can be furthered in a philosophically fruitful
way? The answer I give, is that this can be done in connection with what Cas-
sirer came to call basis phenomena.
Firstly, in exploring this question, I would like to draw attention to some-
thing Cassirer and Heidegger have in common, namely that they both take
issue with the metaphysics of the Western tradition, each in their own way (2).
Next, I will give a summary of the lectures Cassirer gave at Davos (3) and then
try to substantiate the claim that the explicit doctrine of basic phenomena is
Cassirer’s response to Heidegger’s question concerning the terminus a quo of
his philosophy of culture (4). I go on to argue that the basis for a comparison
of Cassirer, Heidegger and Nishida lies at a fundamental phenomenological
level, namely at the level of basis phenomena (5). This line of reasoning, I
suggest, can be tied to Nishida’s early concept of “pure experience,” but even
more so to what has been called Nishida’s “ontology of production,” i.e., his
view of the interconnection between expressive activity, active intuition and
the human being (6). Finally, in way of conclusion, the essay will try to point
out the significance of this comparison for the project of intercultural philoso-
phy (7).
The overarching theme of the Davos dispute was the question “What is Man?”
This is the question Immanuel Kant asks in his lectures on logic that sum-
marizes the three foundational questions of philosophy: “What can I know?,”
“What should I do?,” and “What might I be allowed to hope for?”
A point that both Cassirer and Heidegger make in the dispute at Davos, in my
view, is that what Man can know, cannot not be related to what is, and that the
question of being cannot be only about knowledge as scientific knowledge or
episteme. It must also be about being, and the meaning of being, even when nei-
ther the ancient nor the modern metaphysics of the West is tenable anymore.
1 The author would like to thank Professor Steven G. Lofts for his insightful comments on an
earlier version of this essay. I have adopted many of his good suggestions, but the author alone
of course bears full responsibility for the errors and omissions the essay may be burdened
with.
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Since the Davos meeting is fairly well known and duly dealt with in the intro-
duction to this volume, I will start in medias res and go directly to Cassirer’s
critique of Heidegger, as it was performed at the “high alpine university course”
in Davos in 1929, and I will enter through the four lectures that Cassirer gave in
Davos and then move on to the Ritter/Bollnow-protocol from the public dis-
pute between Cassirer and Heidegger (Heidegger, 1997, pp. 193–207).
2 The lectures are published in ecn 17 (Cassirer, 2014, pp. 2–72) under the heading “Hei-
degger-Vorlesung.” The ecn 17 consists of two parts. The second part contains Cassirer’s lec-
tures on Hermann Cohen, and letters from Hermann and Martha Cohen to Ernst and Toni
Cassirer from 1901–1929. The first part, which I will go into, contains Cassirer’s extensive lec-
ture manuscript for the Davos lectures and his notes on Heidegger’s Kant and the problem
of metaphysics, as well as Helene Weiss and Hermann Mörchen’s notes from Cassirer’s lec-
tures at Davos. These notes are added in concordance with the running text of Cassirer’s
“Heidegger-Vorlesung,” with Mörchen’s notes in the left column and Weiss’ in the right. In
his philosophical biography on Cassirer, Ernst Cassirer: Von Marburg nach New York, Heinz
Paetzold gives a short synopsis of the lectures (Paetzold, 1995, pp. 88–91).
3 Cassirer’s lectures notes are based on notes he took for the fourth volume of The Philosophy of
Symbolic Forms (Cf. Cassirer, 1995, pp. 200–211), some of which he added as footnotes into
the third volume (Cf. Cassirer 2021, p. 187, note 6 (on space); p. 220, note 3; p. 221, note 10;
p. 225, note 41).
4 First printed in Die Neue Rundschau, 41, 1930, with the title “ ‘Geist’ und ‘Leben’ in der Philoso-
phie der Gegenwart.” It is reprinted in the ecw, Vol. 17, pp. 185–205. A new translation of
this essay into English is added as an appendix in Lofts’ new translation of The Philosophy
of Symbolic Forms (Cassirer, 2021, pp. 561–583). Cassirer had finished the third volume of
his magnum opus in 1927. His plan was to include a final part on trends of contemporary
philosophy, a plan he abandoned because it would burden the book “with discussions that,
in the final analysis, lie outside the ambit prescribed by its substantive [sachlich] problem”
(Cassirer, 2021, p. xxxvi). He also states that “the critical part that should have concluded
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The background for this order of the lectures was that Cassirer had observed
“philosophical anthropology” turn into a type of philosophy “in a new key”—a
form of philosophy in the concrete—which he also connected to what Hein-
rich Rickert had analyzed as a fashionable trend in contemporary philosophy
under the heading “Life-Philosophy” (Rickert, 1922). Cassirer considered that
Heidegger in a sense belonged to this movement in European philosophy, plac-
ing him in a religious linage from Luther, Pascal, and Kierkegaard, treating
him alongside Henri Bergson and other contemporary philosophers that con-
strued an opposition between “life” and “spirit,” such as L. Klages, G. Simmel
and M. Scheler (Cf. Cassirer, 1996, p. 200–211).
To give an impression of how Cassirer deals with the topic “Heidegger,
philosophical anthropology, and Life-Philosophy” in Davos, I will go on in
the next subsection to give a short and, I believe, not too freewheeling para-
phrase of them, with a view to the gist of their content and with support
from the Ritter/Bollnow-protocol and other texts belonging to Cassirer’s Nach-
lass.
this volume will be reserved for a future publication that I hope soon to bring out under
the title ‘Life’ and ‘Spirit’—Toward a Critique of Contemporary Philosophy” (Cassirer, 2021,
p. xxxvi).
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5 Cassirer uses this expression in to designate “an act of original forming [Formung] that applies
to the intuition as a whole and first “makes it possible” as a whole” (Cassirer 2021, pp. 155).
From Cassirer’s notes on symbolic pregnance, it is also clear that the two terms are connected
(Cf. Cassirer, 2011, pp. 49–82).
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Heidegger speaks of language as speech in Being and Time, in its mode of “idle
talk” (Gerede), it seems that “[d]iscourse is not grasped as logos, as embodied
reason; rather it hardens into mere ‘talk about’, into superficial ‘idle talk’ ” (Cas-
sirer, 1996, p. 202). Heidegger seems to be following the mystics in their scorn of
language. Now, Cassirer asks, can language really be seen as a fall from authen-
ticity, as a deficient mode of existence and a “fall from grace,” so to speak? Can
we really draw an essential distinction between real speech and idle talk? And
must we not say that language as a symbolic form—in its propositional, logical
and argumentative aspect, as speech acts, and as idle talk—marks everything
that we associate with intelligence and spirituality in human behavior, human
action, and human culture as a whole?
Death: When it comes to the question of death, Cassirer differentiates be-
tween two different positions one can adopt. On the one hand, there is the
Christian religious conception, which is to be found in Luther’s first sermon
held in Wittenberg in 1522:
Death catches up with all of us and none of us can die for the other, rather,
each one must armor and arm himself personally to fight with the devil
and death on behalf of himself. Well, we can scream our ears off at one
another, comfort the other and admonish him to be patient in strife and
battle, but for him we can neither fight nor strife, because everyone must
take his chance and jump into battle with the enemy, with the devil and
death, and take the fight himself with them all. I will not be there with
you then, nor will you be with me.6
On the other hand, we have the classical “heathen” conception from antiquity,
which is represented by Plato in Phaidon. In Cassirer’s eyes, the Heidegger of
Being and Time emerges more like a Lutheran and less like a student of the clas-
sics. In Cassirer’s view, Heidegger follows the Christian religious line, insofar as
his theme is the ontological meaning of dying for the one dying, as the possi-
bility of his or her being, and not according to the manner of the co-existence
and still-existence of the deceased with those who remain.
6 “Wir sind alle zum Tode gefordert und wird keiner für den anderen sterben, sondern ein
jeglicher in eigener Person nur geharnischt und gerüstet nur für sich selbst mit dem Teufel
und Tode zu kämpfen. In die Ohren können wir wohl einer dem anderen schreien, ihn trösten
und vermahnen zu Geduld zum Streit und Kampf; aber für ihn können wir nicht kämpfen
noch streiten, es muß ein jeglicher allda auf seine Schanze selbst sehen und noch mit den
Feinden, mit dem Teufel und Tode selbst einlegen und allen mit ihnen im Kampfe liegen. Ich
werde dann nicht bei Dir sein noch Du bei mir” (Cassirer, 2014, p. 65, my translation [im]).
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from the problem of meaning via basic phenomena 287
The Christian religious focus on the isolated individual’s fear of death stands
in contrast to the attitude of the ancient philosopher Socrates, who tries to
learn how to die and transcend the finitude of his own existence. It also con-
trasts with that modern philosopher Montaigne, who is not so much concerned
with the Christian view of life as a detour to death and a new beginning in an
afterlife.
For Cassirer, the problem of death is not a question of the fear of death as
such, on the ontic plane, or of coming to terms with the finitude of one’s own
being through the idea of death as an “end” that is integrative of being there
as a temporalizing existence. It is a question of realizing the other side of this
finitude and of overcoming the ontic fear of death. It may be thought of as
an intellectual overcoming (as in Plato) or as an aesthetic overcoming (as in
Schiller), or finally as a religious overcoming (as in Luther). In Cassirer’s view,
it is this overcoming—transcendence—which is characteristic of human exis-
tence: Man is the finite being that knows his finitude, and in and through this
knowledge the human being can overcome its finitude and becomes certain of
a certain infinity.
It is important to bear in mind the inner connection between these lectures:
In close connection with Heidegger’s Being and Time, Cassirer works his way
from the theme of space and place—an enlarged “transcendental aesthetics”
(dealing with symbolic ideation in space and time), and dealing also with the
notion of Da-sein, its Da as a clearing (Lichtung) and its Being-in-the-World
as an engagement with meaning, a kind of Urphänomen—to a conception of
language, which is also a kind of Urphänomen (the logos of thought and rea-
son that establishes dialogue, communication and a public space of arbitration
and judgment) through to the question of “life and death” and the anxiety of
death (the practical meaning of philosophy for the individual, which as well is
a Urphänomen).
Along the way, and in accordance with Heidegger’s notion of being-towards-
death as a kind of limit to Dasein’s temporalizing of the totalizing potentiality
of its own being, his points relate to self-knowledge in a way that stresses the
reflective self and “distantiation” as a means of ontically overcoming the fear
of death (finitude) and as a means of understanding the human being’s tran-
scendence towards the transcendental (the infinite).
3.3 The Connecting Thread: “Life” and “Spirit,” “Spirit” and “Life”
The last of Cassirer’s lectures in Davos dealt with “Spirit and Life in Scheler’s
philosophy,” a lecture that he held after the public debate—but as a part of the
university course—and published a version of in Die Neue Rundschau in 1930.
Based on his own philosophy of culture, he is clearly taking on the problematic
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7 Cassirer makes a plea for what he calls “a broadened concept of theory,” as noted, and this
concept of theory has “symbolic form” and “symbolic pregnance” as its two central concepts.
In the chapter on symbolic pregnance, the truth a priori is depicted not as a self-constituted
subjectivity of an interior, but as “already out there” in the world. Steve Lofts points out that
“[t]he concept has a particular role in a phenomenology of cognition and addresses another
aspect of the dualism that Cassirer located at the very base of metaphysical thought, which
the theory of the symbolic function was seeking to overcome” (psf, iii, Translators introduc-
tion, p. xxii). From chapter 5 in the third volume of psf, this concept is clearly not only to “be
understood within the context of Cassirer’s Hegelian-styled phenomenology of cognition”
and “his interpretation of the history of thought” (loc.cit.), but also as an alternative to Kant’s
notion of synthesis and Husserl’s concept of intentionality. Rudolf Bernet has thus argued
that Cassirer has developed a “hermeneutic mode of perception” (Bernet 2010, p. 46).
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from the problem of meaning via basic phenomena 289
notion of “symbolic ideation.” Fourth and last, all the phenomena that Cassirer
deals with in his lectures dealing with Heidegger and Scheler at Davos are such
primordial or originary phenomena.
I will pick up my examination of the protocol from the public dispute at the
point where Heidegger continues the explanation of his own thinking for the
audience. His points are directed at Cassirer’s understanding of philosophy,
concerning not only what came to the fore in the public debate but also the
criticism Cassirer had put forth in his lectures.
This in fact is not one problem, but several problems in one (a mixtum com-
positum) that summarizes Heidegger’s entire project and paves the way for his
main thrust concerning Cassirer’s objections. Even if one gets a certain feeling
of circularity here, what Heidegger’s entire train of thought amounts to finally
becomes clear when he explicitly answers Cassirer’s question—raised earlier in
the public debate—about the inconceivability of freedom. If we, in the Kantian
manner, ask the critical question of its possibility, freedom is inconceivable.
According to Cassirer, one must take notice of the remarkable transition that
takes place with the passage from the epistemological to the ethical in Kant: the
categorical imperative is not something that is valid by chance just for human
beings—it is not conceived by Kant in an anthropocentric way. In principle,
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the law set up in the categorical imperative is valid for all rational entities
[Vernunftwesen] in general, although strictly speaking it is not a question
of knowledge but one of insight. Making freedom conditional on the ethical
demand for universality, the restrictedness to a determinate sphere falls away,
“and in the ethical a point is reached which is no longer relative to the finitude
of the knowing creature” (Heidegger, 1997, pp. 194–195).
But for Heidegger, this argument of Cassirer’s is not valid, because both
knowledge and insights are the result of a more primordial freeing or setting
free of freedom in Dasein:
For Heidegger, “this setting-free of the Dasein in man must be the sole and cen-
tral [thing] which philosophy as philosophizing can perform” and entering this
dimension of philosophizing “is not a matter of learned discussion,” but “is a
task to which the philosopher has submitted himself.” This task, this obliga-
tion to engage in a setting free of the Dasein in man, is not something that the
philosopher knows much about in advance. Because it is the very movement
of his thought, it is also a matter of the individual philosopher’s experience in
and with philosophizing. So, where Cassirer sets up a goal beforehand, a termi-
nus ad quem in the sense of a programmatic philosophy of culture, Heidegger
insists on the radical questioning that the philosopher performs in and through
his thinking. But Cassirer cannot really explain the starting point from which
philosophy philosophizes, a problem which needs to be addressed.
After his presentation of this long—but also quite truncated—train of
thought, Heidegger puts three direct questions to Cassirer. This initiates a new
stage in the dispute, in which the topic of finitude and infinitude becomes the
focal point of the dispute:
1. What path does man have to infinitude? And what is the manner in
which man can participate in infinity?
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8 My translation, [im]. Taft’s translation totally distorts the meaning of this aphorism when
he renders it “Anxiety throws the earthly away from you!” Cassirer is making a point about
idealism that is the opposite of the point Nietzsche makes, that idealism (= Platonism) turns
the world upside down and makes us long for a world beyond. The point is not that anxi-
ety carries us away from the earthly, but that we should not fear or dread earthly matters.
Personally, I find that Cassirer’s statement has quite an Epicurean ring to it, more so than
Stoic.
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9 Heidegger is thinking of “consciousness” in the Husserlian sense, but this is not Cassirer’s
sense. Cassirer thinks in terms of spirit, i.e., subjective and objective spirit in the Hegelian
sense, and uses the term “spiritual energy” (geistige Energie), rather than consciousness, to
express the principle of mental spontaneity and creative activity traditionally associated
with Kant’s notions of consciousness and the subject.
10 These terms relate to the four Aristotelian “causes”—materialis, formalis, efficiens, and
finalis. They stem from scholastic philosophy, and the terminus a quo is related to the causa
materialis, while the terminus ad quem is related to the causa finalis. Hence, it is a question
of philosophy’s “where from” and its “material” but also of philosophy’s outmost “where
to” and “for the sake of which.”
11 Therefore, self-freeing is thought of by Heidegger in its Ich bin aspect, but we must remem-
ber that this is done to shed light on the terminus ad quem of his philosophy, which lies in
the Es gibt aspect and constitutes—as I see it, the “turn” in his thinking.
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Second, having pointed this out, Heidegger goes on to mark the difference
more sharply between his own and Cassirer’s philosophy. Cassirer emphasizes
various shaping forms (language, myth, art, science) and subsequently points
out “a certain dimension of the shaping powers themselves,” which in a sense
is the terminus a quo of his philosophy of culture. Thus, this dimension of the
shaping powers could be understood as basically being the same as that which
Heidegger calls Dasein, but that would be a mistaken understanding, and the
difference becomes obvious in the interpretation of freedom: Where Cassirer
speaks of freeing as “becoming free to a certain extent for the forming images of
consciousness and for the realm of form,” Heidegger speaks of “a freeing in the
sense that the freeing of the inner transcendence of Dasein is the fundamental
character of philosophizing itself” (Heidegger, 1997, p. 203).
Hence, Cassirer speaks about becoming free to think and act through sym-
bolic forms, while Heidegger is talking about freeing oneself from the inau-
thentic (Uneigentlich) aspects of our everyday existence to gain access to an
original and authentic (Eigentlich) freeing. The authentic sense of freeing in
this sense “is to be found in becoming free for the finitude of Dasein.” This free-
ing is the task of philosophy. To become free for the finitude of Dasein is to
rid oneself of all illusions of eternity, which means that freedom belongs to
Dasein as a finite possibility and that “Dasein is the authentic basic occurrence
in which the existing of man, and with it every problematic of existence itself,
becomes essential” (Heidegger, 1997, p. 203). In short, this is Heidegger’s artic-
ulation of the Kantian view that philosophy cannot really be learned, and that
metaphysics belong to the nature of man.
Based on this reasoning, and relating it to the essence of philosophizing and
the difference between Cassirer’s perspective and his own, Heidegger answers
Pos’ question concerning the translatability:
I believe that what I describe by Dasein does not allow translation into
a concept of Cassirer’s. Should one say consciousness, that is precisely
what I rejected. What I call Dasein is essentially codetermined [mit-
bestimmt]—not just through what we describe as spirit [Geist], and not
just through what we call living [Leben]. (Heidegger, 1997, p. 203)
Heidegger rejects the traditional metaphysical names for the shaping forces
of existence, especially consciousness, but also to a certain degree “life” and
“spirit,” and instead emphasizes the dependence of Dasein on “the original
unity and the immanent structure of the relatedness of a human being” to its
body. Dasein finds itself thrown into the midst of this dependency and code-
termined by Being, and finds that it is free, always spiritual and radically acci-
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dental: “[It is] so accidental that the highest form of the existence of Dasein
is only allowed to lead back to very few and rare glimpses of Dasein’s duration
between living and death” (Heidegger, 1997, p. 203).
Furthermore, Heidegger argues that he has made thematic and problem-
atic what is presupposed in the philosophy of symbolic forms, namely that the
originary finite temporality of Dasein is the authentic terminus a quo of this phi-
losophy. The metaphysic of Dasein determines the question concerning what
type of being this being is. It does not determine it in terms of something that
is given beforehand such as “the intention of a previously given systematic of
the cultural jurisdiction and of the philosophical disciplines,” but from out of
“the central question concerning the inner constitution of Being.” From this
clarification of the question concerning the meaning of Being, Heidegger then
intends to ask the proper question of Being. This can only be done if one leaves
the traditional shape and form of the philosophical disciplines undecided and
does not mindlessly differentiate between epistemology, aesthetics, ethics, and
metaphysics.
So, if the three basic Kantian questions lead back to a fourth, “What is man?,”
then this fourth question leads Heidegger further back and into the more orig-
inary question: “What is philosophy?” Heidegger has no interest in leveling
the discussion, just to come to an agreement. Rather, he wants the difference
between his own and Cassirer’s thinking to be made clear, as clear as possible.
Hence, it is a matter of once more fixing the question of what man is as the cen-
tral question that Kant poses in his Critique of Pure Reason, and that this ques-
tion “is only essential for the philosophers in the way in which the philosopher
simply disregards himself, so that the question may not be posed anthropocen-
trically” (Heidegger, 1997, p. 204). There is no use in studying human beings
empirically or in projecting a philosophical anthropology based on the sci-
ences, because the real question concerns the essence of human beings. And
this question of essence “only makes sense and is only justifiable as far as it
derives its motivation from philosophy’s central problematic itself,” which is to
clarify the meaning of Being (Heidegger, 1997, p. 204,). The central problem-
atic of philosophy—freedom—leads man into the totality of beings and not
primarily into a totality of forms.
With this move, Heidegger also makes explicit the meaning of nothingness in
his philosophy, which is only indirectly dealt with in Being and Time. Nothing-
ness indicates contingency and radical freedom, and so the central problematic
of philosophy
leads man back beyond himself and into the totality of beings in order
to make manifest to him there, with all his freedom, the nothingness
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[Nichtigkeit] of his Dasein. This nothingness is not the occasion for pes-
simism and melancholy. Instead, it is the occasion for understanding
that authentic activity takes place only where there is opposition [daß
eigentliches Wirken nur da ist, wo Wiederstand ist] and that philosophy
has the task of throwing man back, so to speak, from the shallow aspect
of a man who merely uses the work of spirit into the hardness of his fate
[die Härte seines Schiksals]. (Heidegger, 1997, p. 204)
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demn them to a kind of relativity “which would be central for empirical men”
but is untenable for philosophers (Heidegger, 1997, p. 205).
Cassirer then goes on to turn Heidegger’s implicit charge about anthro-
pocentrism on his part against Heidegger himself: If Heidegger means what he
has said about the centrality of Kant’s fourth question (What is man?), about
posing it in a non-anthropocentric way and about philosophy’s central prob-
lematic, then Heidegger’s position cannot be anthropocentric. Furthermore, if
Heidegger’s position cannot be anthropocentric, “and if it does not want to be
such, then I ask where the common core of our disagreement lies. That it can-
not be empirical is clear. We must search again for a common center, precisely
in the disagreement” (Heidegger, 1997, p. 205). If authentic activity takes place
only where there is opposition, as Heidegger said, what makes this opposition
and the disagreements that follow from it possible?
No searching is needed to find this center, says Cassirer, because it is there
even as they speak: It is to be found in “the primal phenomenon of language”
[dem Urphänomen der Sprache] (Heidegger, 1997, p. 205). It is so obvious that
it is easy to forget: “we understand ourselves through the medium of lan-
guage.” The common core of their disagreement lies in language, which—as
Pos pointed out—is the medium of their disagreement. And language is but
the clearest example of the type of objectivity that we reside in us as human
beings, due to the symbolic net of symbolic forms. Language is a “common
ground” and the condition for the possibility of philosophical communication
and translatability, for Auseinandersetzung as well as an eventual consensus or
disagreement.
The assemblage of symbolic forms together forms what Cassirer calls, with
Hegel, “the world of the objective spirit” [die Welt des objektiven Geistes]:
From Dasein is spun the thread which, through the medium of such an
objective spirit, again ties us together with another Dasein. And I believe
there is no other way from Dasein to Dasein than through this world
of forms. There is this factum. Should this not be so, then I would not
know how there could be something like self-understanding. Knowing
[das Erkennen] is also just a basic instance of this assertion: that an objec-
tive statement can be formulated about a matter and that it has the char-
acter of necessity which no longer takes notice of the subjectivity of the
individual. (Heidegger, 1997, p. 205)
Even if Dasein should—in some sense—be the terminus a quo of both Hei-
degger and Cassirer, and even if this terminus a quo is not sufficiently thought
out by Cassirer, how can one even begin to have any type of opinion about the
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but with a marking of the difference between Cohen’s and his own understand-
ing of the transcendental method, he states the following:
Four points can be extracted from this quotation. First, the transcendental
method—even in its neo-Kantian reformulation can mutatis mutandis be used
in analyzing any symbolic form whatsoever, which is exactly what Cassirer
has done in his Philosophy of Symbolic Forms. Secondly, any fact whatsoever is
stated through the medium of language, so it becomes a task of utmost impor-
tance to ask about the condition for the possibility of language as such, even
if this is not a question that Kant himself asks. Thirdly, we need to differen-
tiate between “the language of myth” and “the language of math,” so to speak,
because language is differentiated and specialized in relation to certain regions
of being and different symbolic forms. Fourthly, it is pointless to bracket the tra-
ditional shape and division of the philosophical disciplines, to get back into the
inner, authentic problematic of philosophy, because any problematic of philos-
ophy is always already articulated in this or that (specialized) language.
What we can do, according to Cassirer, is to apply the transcendental ques-
tion to language, and to philosophy itself, and see where that brings us. In
Cassirer’s eyes, that is what Heidegger has done in Being and Time. This ques-
tioning of Heidegger has brought to the fore certain metaphysical assumptions
and presuppositions that are implicit in philosophical discourse, though the
meaning and purpose of this procedure is unclear in Heidegger, even when
he lays out the transcendental logic of his hermeneutical-phenomenological
modus operandi. Therefore, the question of the meaning of this way of asking
questions in a transcendental way must be asked:
12 I have modified Taft’s translation because it obscures the fact that Cassirer is contrasting
his own way of asking questions with Cohen’s way, giving Heidegger his due on his point
about the Neo-Kantian narrowing down of Kant’s “transcendental method.”
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This question must be settled. Perhaps from it not all questions of philoso-
phy are to be solved. Perhaps from it there are vast areas that one cannot
reach. But it is necessary to pose this question in the first place. And I
believe that only then, when one has posed this question, is one free to
make access to Heidegger’s question. (Heidegger, 1997, p. 206)13
13 Taft renders “von hier aus” as “from here on” in the sense of “from now on,” although
that distorts the meaning of what Cassirer is saying. I take “von hier aus” to mean “from
out of this question,” i.e., the question of the fruitfulness of asking questions—mutatis
mutandis—the Kantian way. Cassirer is not primarily saying that from here on = “from
now on” philosophy must settle for less than Being, even if that is one aspect of what he is
saying. He is making his point clear: There is a question that must be settled, which is the
question of how to ask questions. Maybe we cannot solve all of philosophy’s problems by
using the transcendental method, and maybe vast areas must remain inaccessible to us if
we continue asking questions in “the transcendental way,” but we must ask the question
about this way of asking questions.
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from the problem of meaning via basic phenomena 301
The purpose of this part and the next one is to make plausible the argument
that a basis for a comparison of Cassirer’s, Heidegger’s, and Nishida’s philoso-
phies is to be found at a fundamental phenomenological level, the level of basis
phenomena.
So fare, we have seen Cassirer underscoring language as an originary phe-
nomenon (Urphänomen), and Heidegger too utilizes this Goethean notion,
when he indicates what he means by “the clearing” (Lichtung), “the free open-
ness” in which “pure space and ecstatic time and everything that is present
and absent in them first have the sheltering place that gathers everything” (Cf.
Heidegger, 2007, p. 81), which is in Being and Time intimately connected to Hei-
degger’s the Aristotelian logos as speech or Rede (Cf. Heidegger, 1986, p. 133ff.).
I will proceed by giving a plausible answer as to why Cassirer found it nec-
essary to formulate an explicit “doctrine” about primordial phenomena called
basis phenomena. I want to qualify my guess by presenting the gist of my read-
ing of Cassirer’s doctrine, and from this presentation I want in section six to
appeal to Nishida’s arguments about the status of “human being” (ningenteki
sonzai) in his remarkable essay from 1938.
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Whether Heidegger was eager to win the debate in Davos or not, he seems to
be doing what he can to deny that he and Cassirer are in fact making a common
front against the naturalism and scientism that prevailed in their time, and this
denial seems to be part of his unwillingness to acknowledge the obvious points
that Cassirer makes in order to establish a common ground between them.
And, notwithstanding this psychological explanation of Heidegger’s comport-
ment in Davos, one might argue in line with Cassirer that there is a tendency
towards Fichtean decisionism in Being and Time, one which is both covertly
anthropocentric and overtly voluntaristic.
So, to state my point, I must first underscore the fact that the question “What
is Man?,” integrative to the three foundational questions of philosophy—i.e.
“What can I know?,” “What should I do?,” and “What might I be allowed to
hope for?”—is motivated by the question “What is Philosophy?” Furthermore,
the wider or even universal horizon for this question, something Kant is very
clear about in his lectures on logic, is the question “What can Man, in the
capacity of being Man, know at all?” It is at this level that both Cassirer and
Heidegger ask the question “What is Man?,” and so the anthropological ques-
tion becomes a meta-philosophical question, a non-anthropocentric question
about the meaning of philosophical questioning. From the preceding analysis,
I think it plausible to make this claim.
14 See Peirce, 1991, pp. 23–33; 180–185; 186–202. John M. Krois (to my knowledge) was the
first Cassirer-scholar to point out and elaborate on this connection in a convincing way
(Cf. Krois, 2004).
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from the problem of meaning via basic phenomena 303
391. The highest gift we have received from God and nature is life, the
rotating movement of the monad about itself, knowing neither
pause nor rest. The impulse to nurture this life is ineradicably im-
planted in each individual, although its specific nature remains a
mystery to ourselves and to others.
392. The second benefit from active higher beings is the experienced,
our becoming truly aware of the living monad’s intervention into
the surroundings of the outer world. Through this, it becomes truly
aware of itself as an internal lack of limits, and as externally limited.
Although it requires a predisposition, attention, and luck, we can
become clear ourselves about what we experience; but to others, it
remains a mystery.
393. As the third there now arises what we direct toward the outer world
as actions and deeds, as speech and writing; these belong to it more
than to ourselves; this is why the outer world can more readily attain
an understanding about it than we ourselves are able to. However,
in the outer world one senses that in order to really be clear about
this, it is necessary to learn as much as possible about what we have
experienced. This is why people are so greatly interested in youthful
beginning, sages of education, biographical details, anecdotes, and
the like. (Goethe cited in Cassirer, 1996, pp. 127–128)
In these three maxims, Cassirer sees not only a poet’s expression of poietic
activity but an “attempt to reconstruct life according to the character of its
being and the way in which we ourselves and others can come to know of
it according to the kind of knowledge that we can have of it” (Cassirer, 1996,
p. 128). If in human life the question of being and the question of knowing
belong together inherently, it is because “human life is conscious of itself. It
does not simply exist; rather it ‘knows itself’ and this ‘knowing of itself’ is con-
stitutive for it, defines its specific difference” (Cassirer 1996, p. 128). In short,
the three maxims identify three distinct levels of life, according to Cassirer’s
interpretation.
First, life is given to us as a monadic form of being that shows up in us “as a
process, as movement—the ‘stream of consciousness’ which constantly flows
and knows neither rest nor quiet.” Cassirer takes this as a primary phenomenon,
an Urphaenomen in Goethe’s sense, that it is no use in trying to explain in
the usual sense of the word, i.e., to reduce it to something more basic or to
trace it back to its cause or ground. Every such explanation presupposes this
very phenomenon which it tries to explain, and we must simply acknowledge
that it shows up in us as being there: “Must I not also simply accept (admit)
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myself insofar as the monas remains unknown, but not a ‘mysterium’. It is,
rather, unknown and revealed to all, the primary revelation itself” (Cassirer,
1996, p. 128).
Second, this monadic form of being in flux does not stay indoors in a room
without windows because it is also a “‘becoming aware’ in the sense of doing—
both action and reaction. […]. It comes forth ‘to the outside’ and testifies to
its own existence by being effective and reactive” (Cassirer, 1996, p. 128). The
monas meets up with the outer world, through influencing on it and being
influenced by it. This is not simply the monas in its always either active or
passive aspect, respectively, but a result of an activity that is neither “active”
(acting) nor “passive” (receiving). It is rather an aspect of the monas’ movement
as such: “It is only through this form of activity that we find the monas in a new
sense: as something internally unbounded, as externally bounded” (Cassirer,
1996, p. 128).
This, for Cassirer, is the true meaning of the spontaneity of thinking: it always
already comes forth to the outside, and it is also only through this coming forth
to the outside that we can talk about any kind of moral striving: The “centripetal
(ego-centric) movement” of the monas around itself is given up on, as it “turns
to the outside, to others; it gives itself over to the ‘world’” (Cassirer, 1996, p. 128).
This world is not primarily the world of things but the world of others. The
centripetal movement of the monas is counterbalanced, so to speak, by a cen-
trifugal movement that slings the I outside of itself. “Insufficiently expressed,”
this signifies “that the monas, the ‘I’, as an ‘individual’ turns toward the ‘social’
world” (Cassirer, 1996, p. 129). In this way, with this turn towards sociality, the
primary phenomenon of the I “comes together with the primary phenomenon
of love. And from love follows the act” (Cassirer, 1996, p. 129).
This condensed reasoning follows from Cassirer’s interpretation of Goe-
the’s maxims 391–393, and from connecting these with maxim no. 442, verses
from Wanderlied, from Urworte. Orphisch (Primal words—Orphic, the verse
“Tyche—Chance”), from the play Torquato Tasso, and Fichte’s Sittenlehre. In
Cassirer’s interpretation, with what is insufficiently expressed as the monas’
turn, not about itself but toward the social world, we here stand over against
what he deems to be “the ethical primary phenomenon,” in which “the “I” rec-
ognizes others “next” to it, “outside” itself, not extra but rather praeter nos and
enters into an active relationship toward them”:15
15 Cassirer’s note and editor’s note no. 8: “Cf., again Fichte, Sittenlehre.—Probably a refer-
ence to the discussion of the “Freedom of the other” in Fichte’s “System der Sittenlehre
nach den Principien der Wissenschaftslehre,” in Sämtliche Werke, vol. 4, pp. 221 f.—Eds.”
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from the problem of meaning via basic phenomena 305
In its regard for others, mankind observes the first clarification about
itself. It can never, according to Goethe’s basic conviction, attain a view
of itself by means of mere self-study: by introspection never, but through
action. Try to do your duty, and you know your mettle straightaway.
Mankind can only recognize itself in others. By introspection, no man can
discover his inmost heart (Tasso). (Cassirer, 1996, p. 129)
The ethical primary phenomenon is not the social phenomenon per se but
rather what makes the monas aware of another per se, so that it becomes aware
of itself from the outside, from those others who are beside it, and takes notice,
further, of the others besides us (praeter nos). The monas’ movement outwards
meets up with the primary phenomenon of the love of others (our parents and
our kin), which leads up to the recognition of others besides “us” (or “neigh-
bor(s)” and, by extension, humanity and “the whole world”).16 The basis for the
experience of this ethical primary phenomenon is the perception of expres-
sions, not the perception of things, because it is a necessary basis for the ethical
concept of “personality.”
At the third level it is not a question about how the “I” comes to know of
others but of how others come to know of us. Does the other not meet up with
us in the same ways as we meet up with the other? Yes, but the other cannot
know me as an “I,” and vice versa. I can only see and notice the signs of an “I,”
another “I” besides itself. As the monas comes forth to the outside and meets
up with the other it cannot but become an expression of itself, so that the “I”
who meets up with another “I” becomes a sign of the “I” for the other. Therefore,
says Cassirer, others do not come to know us “through ourselves, not by means
of how we live or the way we are, but only through objectification, through the
“works” that we create. Others can know us only in our work, as what we do
and make, as what we say and write, as πραξισ [praxis] and ποιησις [poiesis]”
(Cassirer, 1996, p. 130).
In this way, what for me is the I, is an activity that becomes for the other a sign
of a doing or a making (in the present), a sign for something done or made (in
the past), or for something to be done or made (in the future). The signs that we
give away in this manner, escape us and open up the sphere of what Cassirer
calls the Phenomenon of Work [Werk-Phänomen]: “here a strange turnabout
[takes place]. These works no longer belong to us; they mark the first level of
‘alienation’. They stand in an order of their own, which follows objective stan-
dards. The ‘I’ can no longer find itself again. It feels hemmed in.” (Cassirer, 1996,
p. 130).
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17 This schema is taken over and slightly modified from my essay “The Doctrine of Basis
Phenomena. A Phenomenological Foundation for The Philosophy of Symbolic forms?”
(Meland, 2013, p. 57).
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from the problem of meaning via basic phenomena 307
(cont.)
In relation to types of Varieties of mys- Two versions (1) the The problem of culture and history
metaphysics: ticism and the metaphysics of the in varieties of the metaphysics of
metaphysics of life. will as blind drive work: (1) the metaphysics of roman-
(Schopenhauer) and ticism, (2) Hegel’s metaphysics, (3)
(2) the metaphysics of Dilthey’s philosophy of history and
ethics (Fichte). lived experience, (4) Cassirer’s own
metaphysics of symbolic forms.
In relation to epis- Theoria: Praxis: Poiesis:
temology or “the the I-basis in rela- the You-basis in rela- the It-basis in relation to “contem-
hermeneutics of tion to intuition as a tion to action as a plation” as a form of knowledge
knowledge”: form of knowledge form of knowledge (Socrates, Kant, Cassirer)
(Descartes, Husserl, (Fichte, James, Dewey,
Bergson). Russel, Heidegger)
In relation to “Ziele und “Die mathema- „Die Invarianten der „Kulturwissenschaften und Geis-
Wege der Wirklichkeit- tische Synthesis” Wahrnehmung und teswissenschaften” [Cassirer, 1999,
serkenntnis”: [Cassirer, [Cassirer, 1999, des Begriffs” [Cassirer, pp. 133–175]
1999, pp. 3–31] pp. 33.81] 1999, pp. 82–133]
To my mind, there is not much doubt that the basis phenomena is Cassirer’s bid
for what is a common terminus a quo for himself and Heidegger, notwithstand-
ing their very different visions about philosophy’s terminus ad quem. What
about Nishida?
Steven G. Lofts has argued “that the common philosophical aim of Cassirer’s
and Nishida’s projects is to overcome the entrenched dualism of the Western
metaphysical tradition, and that this was to be achieved through a paradoxical
synthesis of the two antithetical philosophical perspectives of transcendental
philosophy and Lebensphilosophie” (Lofts, 2020, p. 98).
I largely share this point of view, and we could add the early Heidegger in
this picture, but I would like to argue here that it is less a matter of a paradox-
ical synthesis between transcendental philosophy and Life-Philosophy, which
is more of a “textbook contradiction,” and that it is more a matter of articulat-
ing a fundamental phenomenology, philosophically speaking. In that regard, I
also consider Nishida as a philosopher doing phenomenology.
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The World of historical actuality must be thought form the fact of produc-
tion. And that is a standpoint one can reach neither from the standpoint
of the cognition of objects nor from the standpoint of introspective con-
templation. Therefore, a person is frequently thought to be uncreated,
unmediated—a miracle. But even the activity of the intellect must, as
intentional action in the historical world, be mediated by the historical
world. (Nishida, 2012, p. 145)
If we can say that Marx found the roots of human potentials in history, and
that in this he also anticipated central themes in 20th century phenomenol-
ogy, themes that we associate with the notion of the Life-World, perhaps we can
also say that Nishida here underscored the importance of seeing the Life-World
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from the problem of meaning via basic phenomena 309
not as an objective dimension separated from the self, but as the historical-
experiential genesis of all horizons?
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7 Concluding Remarks
18 Steve G. Lofts has kindly made me aware that, gently put, it would require some more work
to substantiate a reading like this. Regrettably, in this instance I have only had occasion to
facilitate these condensed points.
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from the problem of meaning via basic phenomena 311
problem of meaning, the problem of reason, and the problem of freedom. The
significance of these philosophical problems is related to essential questions of
modernity, as far as they are constituted by the problematics of the making and
unmaking of sense, which is to say the problem of nihilism, the problematics
of instrumental reason, and the problematics of what might mean to be a self:
What are the conditions under which we might be capable of leading mean-
ingful lives today? How do we relate to the fact that there are many cultures
rather than one? What might it mean, given today’s globalized conditions of
being human, to be able to be free to start one’s own liberation?
Secondly, by way of an analysis of these minor and “impure” philosophical
documents from the Davos dispute, I have argued that Cassirer’s humanistic
philosophy is no more a purely anthropological one than is Heidegger’s anti-
humanistic philosophy, and I have tried to make it probable that Cassirer’s
explicit doctrine of basis phenomena can be considered as his answer to Hei-
degger’s question in the public debate, about the terminus a quo of his philos-
ophy of culture.
Thirdly, I have suggested that this terminus a quo can provide a basis for
comparing the philosophies of Cassirer, Heidegger and Nishida. I have also
tried to sketch how the claim that the basis for a comparison of Cassirer’s,
Heidegger’s and Nishida’s philosophies might be found at a fundamental phe-
nomenological level, the level of basis phenomena. This line of reasoning is tied
to Nishida’s early notion of “pure experience,” to his concept of the “monad,”
and to what has been called Nishida’s “ontology of production,” i.e., his view
of the interconnection between expressive activity, active intuition, and the
human being.
Bibliography
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from the problem of meaning via basic phenomena 313
Krueger. J.W. (2008) Nishida, “Agency, and the ‘Self-Contradictory’ Body,” Asian Phi-
losophy Vol. 18, No. 3, November 2008. Abingdon-on-Thames: Routledge, pp. 213–229.
Lofts, S. (2020) ‘Ernst Cassirer in Japanese Philosophy’, Journal of Transcendental Phi-
losophy, 2(1), pp. 143–165.
Lofts, S. (2020) ‘Toward A Dialogue Between Ernst Cassirer (1874–1945) and Nishida
Kitarō (1870–1945)’, Journal of Nishida Philosophy Association, vol. 16, pp. 98–124.
Available at https://www.jstage.jst.go.jp/article/jnpa/16/0/16_7/_article/‑char/en.
Meland, I. (2013) ‘The Doctrine of Basis Phenomena. A Phenomenological Foun-
dation for The Philosophy of Symbolic Forms?’, Cassirer Studies v/vi (2012–2013),
pp. 31–63.
Meland, I. (2010) ‘Rehabilitating Ernst Cassirer and his philosophy—Four Recent
Contributions’, sats—Nordic Journal of Philosophy, 11, pp. 235–256.
Müller, R. (2019) ‘Formwerdung und Formlosigkeit der Form. Die Beiträge von Ernst
Cassirer und Nishida Kitaro zur Lebensphilosophie’ in Breyer, T. and Niklas, S. (eds.)
Ernst Cassirer in Systematischen Beziehungen. Zur kritisch-kommunikativen Bedeu-
tung seiner Kulturphilosophie, Berlin: De Gruyter, pp. 195–215.
Nishida, K. (2012) Ontology of Production. 3 Essays. Translated and with an Introduc-
tion by William Haver. Durham and London: Duke University Press.
Paetzold, H. (1995) Ernst Cassirer—von Marburg nach New York: eine philosophische
Biographie. Darmstadt; Wissenschaftliche Buchgesellschaft.
Paul, G. (2008) Einführung in die Interkulturelle Philosophie. Darmstadt: Wissenschaft-
liche Buchgesellschaft.
Peirce, C.S. (1991) Peirce on Signs. Writings om Semiotic by Charles Sanders Peirce.
Edited by James Hoopes. Chapel Hill and London: The University of North Carolina
Press.
Rickert, H. (1922) Die Philosophie des Lebens: Darstellung und Kritik der philosophis-
chen Modeströmungen unserer Zeit. Tübingen: jcb. Mohr.
Starrs, Roy (2011) Modernism and Japanese Culture. London: Palgrave Macmillan.
Steenstrup, C. (1980) Japans Idéhistorie [Japan’s History of Ideas], København: Ber-
lingske Forlag.
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11
The Self-Aware Individual and the Kyoto School’s
Quest for a Philosophical Anthropology
Dennis Stromback
Abstract
To understand how the early thinkers of the Kyoto School contribute to a philosophi-
cal anthropology, we have to explore how Nishida Kitarō, Miki Kiyoshi, and Nishitani
Keiji frame self-awareness as part of the dialectics of history. Nishida, and his stu-
dents Miki and Nishitani, all begin from a similar view of self-awareness, this view that
self-awareness cannot be placed outside of the epistemological object, but differences
between them arise when we examine how they formulate self-awareness and its role
in historical reality. Although Miki and Nishitani both adopt Nishida’s standpoint of a
historically active self, Nishitani and Miki begin to diverge on the historical direction
regarding the “crisis of human existence.” While Nishitani formulates this crisis as a
problem of nihilism and seeks to resolve it by locating self-awareness in the field of
religious awareness, Miki, on the other hand, interprets this crisis as a problem of self-
alienation that repeats itself throughout social history, that which calls for a new type
of self-awareness through a unity of logos and pathos expressed in the material forms
of the social world. That is to say, for Nishitani, as well as for Nishida, continuously
returning to the “original” or “extra-conceptual” realm of human experience is what
leads to a genuine historical world, whereas for Miki, it is through a unity of logos and
pathos where the basic experience (kiso keiken 基礎経験) of proletariat subjectivity
and the ideology of the public domain are negotiated in the service of bringing forth a
new anthropological self-understanding of human existence that can meet the critical
demands of a given historical juncture. This chapter will explore these philosophical
tensions of the early Kyoto School thinkers as a series of discussions and discourses
that were devised in response to each other and to Western conceptions of subjectivity
in the aim to overcome Western modernity.
Keywords
1 Introduction
1 For the Kyoto School thinkers, their non-dual position of epistemological reality represents
an overcoming of the duality between the cultural philosophies of East and West.
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2 Other scholars, like Takeuchi Yoshimi for instance, would add that the Kyoto School thinkers
also failed to address the aporia between their own views of anti-colonialism and Japan’s own
colonial mission. Such a topic is important for this particular study but will not be developed
in this chapter due to a lack of space.
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the self-aware individual 317
arguments made by the early Kyoto School thinkers in their attempts to develop
a philosophical anthropology grounded within the self-aware individual.
The concept of “self-awareness” ( ji-kaku 自覚) within the Kyoto School began
with Nishida’s quest to clarify the “historically active self.” From the notion of
“pure experience” to “action-intuition,” Nishida’s culminating reflections on the
“historically formative act from the standpoint of the ‘historically active self’ ”
(Nishida Vol. 12, 1965, p. 265; Nishida, 1987, p. 125) was determined to stand
against Western standpoints of self-awareness that struggled to locate the sub-
ject in relation to the object of consciousness. If the subject is outside of the
object, as Nishida questions, then how is it possible for the self to even com-
municate with the outside world?3 Or, to put it another way, how would it be
possible for the self to express itself in the world? In order to avoid falling into
the problem of solipsism, Nishida believes there needs to be some sort of prior
unity between subject and object. That is, the epistemological raft from the
subject to the object would not only move philosophy beyond the critical haz-
ard point of an infinite regress, but such would also move philosophy into a
deeper plane of existence where religion can be investigated as another form of
self-awareness, like the way science and morality can be investigated systemati-
cally (Dilworth, 1987, p. 6). In this sense, Nishida’s standpoint of self-awareness,
which is part of his search for a “concrete logic,” can be thought of as a return
to religious awareness.
Inspired first by William James’s view of experience and then later by Hegel’s
dialectics of self-consciousness, Nishida’s non-dualistic standpoint of self-
awareness seeks to rescue religion from being explained away by the objective
rationality of Western philosophy. This is because in Western modernity, reli-
gion is often treated as subordinate to rational thought. For Bertrand Russel,
for instance, science, logic, mathematics, are all rational systems of knowl-
edge that demonstrate what it means to be “human,” whereas religion can be
described as forms of mystical knowledge that articulate passions, emotions,
and animal instincts, that which need to be curbed in order for one to become
a fully rational human being (Russell, 2003, pp. 75–83). Hegel and James, how-
ever, found a way to make religion and rationality compatible: the absolute
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spirit is the monistic One (God) in the case of Hegel, while the base of “pure
experience” found in the religious traditions of the world cannot be reduced
to anything mental nor physical in the case of James. Nevertheless, Nishida
took cues from these thinkers in terms of reconciling rational consciousness
and religious awareness by positioning their unity within their own place in
the dynamic structure of history. Since religious experiences cannot be truly
investigated through any kind of objective logics, they must be governed from a
wholly different logic—an absolute contradictory logic. As Nishida holds, such
a logic of experience is difficult, if not impossible, to apprehend if we start from
an Aristotelian standpoint that forces us to choose stances on the basis of gram-
matical contradictions especially if the entire historical world is a groundless
and timeless unfolding of particularities expressive of bottomless contradic-
tions.
This all to say that the development of a self-awareness is not a rejection
of the processes of science and rationality as such, but an inclusion of them
from within a logic of religion as an absolute contradictory identity. We can
be both religious and scientifically rational because the formation of these
types of awareness proceeds from the same ground that is absolutely contra-
dictory. As Nishida writes: “I do not reject object logic, but I hold that it must be
seen as only an abstract moment within a more concrete logic” (Nishida Vol. 11,
1968, p. 416; Nishida, 1987, p. 83). In this particular instance, however, Nishida’s
search for a concrete logic that is absolutely contradictory stems less from his
Hegelian readings and more from his Buddhist past, but this process of trans-
lating the historical world from a Buddhist worldview, “was indirect, almost
covert” (Heisig, 2015, p. 36). Nishida rarely drew on Buddhist texts for pur-
poses of clarification, at least until his last writings, and chose to subsume ideas
relating to no-self or enlightenment under the heading of “self-awareness.”
Nonetheless, Nishida’s standpoint of the self-aware individual is dialectical—
i.e., as a form of an absolute contradiction—such that the highest unity of
existence is expressed as religious, cultural, and historical awareness through
the very acts of self-negation. To emerge on the world stage in the most human
way can only arrive by means of the logic of soku-hi:4 that is, to affirm the self
by negating the self opens the door for the realization of religious, moral, and
historical self-awareness at the same time. To put it another way, the more one
cultivates religious awareness via self-negation, the more one is apt to become
even more socially, morally, and historically (self-)aware (Nishida Vol. 11, 1965,
4 Textual evidence supports the idea that Nishida’s logic of soku-hi was borrowed from D.T. Su-
zuki (Yusa, 2019, pp. 589–616).
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the self-aware individual 319
pp. 447–448). This is because “science and morality have their basis in the reli-
gious form of life,” (Nishida Vol. 11, 1965, p. 425; Nishida, 1987, p. 91) and that
whenever “the religious self returns to its bottomless depths, it returns to the
absolute and simultaneously discovers itself in its ordinary and everyday, and
again in its rational, character” (Nishida Vol. 11, 1965, p. 425; Nishida, 1987, p. 91).
In the case of Nishitani Keiji, the apple does not fall far from the tree.
Like his teacher Nishida, Nishitani develops a standpoint of self-awareness by
perusing Buddhist texts, but unlike Nishida, the process of absorption and re-
articulation from its mother source was more explicit and direct. For instance,
Nishida formulated “the place of absolutely nothing” (zettai-mu no basho 絶対
無の場所) to reference the groundless ground in which all things, forms, ideas
emerge and dissolve, but Nishitani chose to use more direct Buddhist trans-
lations: e.g., “emptiness” (śūnyatā) as the transcendental predicate to describe
the intra-relational dynamism of historical reality. Although the idea that West-
ern culture and philosophy departs from a logic of being originally came from
Nishida’s critical reflections on Western epistemology, such would provide the
foundation for Nishitani’s critique that elaborates on the cultural problems of
modernity from the standpoint of Buddhist emptiness and Nietzsche’s view of
creative nihilism. The greatest danger afflicting modernity according to Nishi-
tani is the reduction of life fueled by an underlying nihility, and the only way to
overcome it is by confronting its empty face head on. In this regard, Nishitani
posits nihilism as both the crisis (kiki 危機) of modernity and the best oppor-
tunity (kikai 機会) for creative transcendence. As Nishitani writes: “By being
thrown into nihility, the self is revealed to itself. Only in such encounters does
nihilism (like death) become a real question” (Nishitani, 1990, p. 2). Here we
see Nishitani deploy the concept of Prajñā (wisdom) from the Abhidharma
systems to clarify how the mind intuitively discerns the things of the world
(the dharma—which is often translated by “phenomena”) by means of decon-
struction rather than by mere discursive construction. To destroy the cycle of
samsara and realize liberation can only occur by allowing our own attachments
to a seemingly objective reality die and fall away. To be a fully self-aware human
being, in the Nishitanian world, is therefore to grow aware of reality as empty
of all things and beings (and non-things and non-beings)—in other words, a
self-awareness qua the place where self and knowledge are emptied.
Nishitani’s colorful symphony of self-awareness as a Buddhist enlightened
existence plays in concert with Nishida’s own tune of reality as one being reli-
giously grounded. Like Nishida, Nishitani prescribes a return to the religious
standpoint in order to cultivate a self-aware, creative, intuitive human being in
the world, one that is not caught up in the discursive dimension of the every-
day and as a result more adept at navigating the labyrinth of one’s symbolic
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reality. This is not a rejection of intellectual thought nor a rejection that lin-
guistic signs exist, but rather an attempt to posit an openness to the world
through the “liberation of thinking,” as Dōgen might conceive of it. The stand-
point of self-awareness in Nishitani’s religious philosophy is therefore seeking
to generate the transwisdom of Buddhist thought, a non-knowing knowing of
reality that is spontaneous and playful not unlike a child who is earnest, seri-
ous, and improvisational in its engagements with a world it desires to know
(Nishitani, 1996, pp. 33–36). In the end, we can approach Nishitani in a sim-
ilar fashion as we did with Nishida where there is a positing of an original
realm of human existence that is the source for authentic self-understanding
and creative potentiality. Of course, we have to be careful not to conflate Nishi-
tani’s and Nishida’s thought, but we should not deny their shared philosophical
projects and future imaginings, which celebrate extra-rational knowledge for
purposes of genuine psychological, social, and historical change. The visions
they see of the future, however, begin to clash with Miki Kiyoshi, who returns
to religion for the purpose of re-asserting its mythological narrative in the ser-
vice of a socio-economic project rather than for its tonic energy.
Unlike Nishida and Nishitani, who approach self-awareness from a stance
that looks more like the literary cleverness and meditative astuteness of elite
Zen masters, Miki approaches self-awareness from a stance that looks like a
Pascalian humanist defending the “religion of the common man” for the pur-
pose of manifesting a classless view of history. Miki was both a Pure Land
Buddhist and a Marxist enthusiast (though covered its language within a dif-
ferent garb later on) but did not find a return to the extra-rational realm of
religious practice as the transcendental pivot for overcoming the alienation
and loneliness humans experience in the world. This is because, as Miki sees it,
Zen Buddhism borders too much on an idealism concerned with other-worldly
things (Miki Vol. 13, 1978, p. 10), and that in order for the problem of alienation
and loneliness to even be resolved, a new human being would have to emerge
organically in a way that is appropriate for the everyday life at a given social
historical juncture. In fact, Miki believes that the anxiety afflicting subjectivity
cannot be reduced to psychological methods because alienation and loneliness
represent a cultural and spiritual angst that is deeply grounded in the human
condition, perhaps even beyond the forces of history (Townsend, 2007, p. 189).
In order to uproot such angst and to create a new sense of self and belong-
ing, however, Miki insists that a new subjectivity would have to be renewed or
revived in the historical present, but then engendered from a different type of
consciousness, one that dialectically unites logos (reason and language) and
pathos (the unconscious affective dimension of the subjective interior). In the
likes of Nishida’s pursuit of developing an inter-civilizational logic that over-
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comes East and West, Miki’s new human being seeks to dialectically unite the
best characteristics of Western and Eastern civilization within the standpoint
of self-awareness, except that it must include material forms within itself as
well.
It is on these grounds where we see Nishida’s and Nishitani’s view of reli-
gion and Miki’s view of religion differ. For instance, Miki does not think religion
alone is sufficient in this task to give birth to a new subjectivity relevant to social
history. This is because “religion shouldn’t ever be seen merely as one of cul-
ture,” (Miki Vol. 13, 1978, p. 29) as an aspect of logos, because it is grounded
within subjective pathos. In other words, “religion is not arrived at from acquir-
ing this [more-than-life] within the direction of the idea, but on the contrary,
due to the breaking through from within the direction of pathological things”
(Miki Vol. 13, 1978, p. 29).5 So if religion teeters on the side of pathos, then it also
serves as the fountainhead for cultural creation (Miki Vol. 13, 1978, p. 30). But, as
Miki’s dialectics suggest at the same time, there is still a need for logos to help
steer the course of social history by directing the common sense of the people
towards a particular future. This is not to say that Miki subordinates religion
altogether either: on the contrary, Miki is critical of Marxist views of religion
that assumes its inherent purpose is to justify oppression and poverty (Miki
Vol. 13, 1978, p. 19). In fact, in step with the rest of the Kyoto School thinkers,
Miki protects the essence of religion from any ongoing secular attacks, main-
taining that “religion, at its essence, is the most serious critic of reality,” (Miki
Vol. 13, 1978, p. 67) because it is deeply rooted in human nature (Miki Vol. 18,
1978, p. 110). What needs to be saved then is its narrative kernel—namely, the
function or role of religion in society—and not its contradictory logic that
articulates the structuring of historical creativity as such à la Nishida (and per-
haps Nishitani). At the end of the day, Miki insists that we have to distinguish
between pure religion and institutional religion: while the purist forms of reli-
gion are about bringing us into the world rather than removing us from it, insti-
tutional religion is about reinforcing class domination because it legitimizes
the interests of the ruling class. Miki claims that the purist form of religious
expression is about the natural desire for happiness for all human beings, or
what he calls the “eudaemonistic impulse” (kōfukushugiteki keikō 幸福主義的
傾向), that which arises internally but then connects with the material world
through affective relationships in order to create a place where people are actu-
ally living the good life (Curley, 2017, p. 130). Toward this end, Miki scholar
5 Here, Miki is drawing on Georg Simmel’s concept of “more-than-life” that speaks of how
the principle of life is an uninterrupted creative movement and how life becomes real and
expressed through forms.
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Melissa Anne-Marie Curley suggests that Miki’s last published piece on Shin-
ran was in many ways a re-reading of Pure Land Buddhist history that aims to
inspire and orchestrate a proletarian class struggle (Curley, 2008, p. 90). This
cross-reading of Shinran and Marxism expresses the dialectical unity of logos
and pathos in the form of the mythical structure of a Marxist Pure Land because
it provides the necessary ingredients for a pathos to unite with the Marxist logos
towards creating a historical world that overcomes the modern crisis. In this
regard, the Pure Land is the religion of the people, not Zen Buddhism.6
As one can gather here, there seems to be little (logical) tension between
Nishida’s and Nishitani’s view of creative awareness, but when stacked against
Miki’s philosophical standpoint, a tension arises instantiating the divide within
the early Kyoto School thinkers—between those who sublate religion and
those who take its logic as the final expression. In Miki’s case, religion has a
role in social history, but it must become re-mythologized in the direction of a
secular future, whereas for Nishida and Nishitani, there is a logic to religion that
dialectically structures the entire historical world, which means that it resists
a full secularization because it is not incompatible with it. As we will see in
the next section, while Nishida, Nishitani, and Miki are all looking to discover
a logic of historical creativity that breaks from the subject-object, mind-body,
and particular-universal dualities, another tension arises between Nishida and
Nishitani on one hand and Miki on the other in terms of the role and relation-
ship the self-aware agent has with social history. The implications of this role in
social history will not only allude to how the crisis of modern life is framed but
to what a future historical world would look like in the eyes of the early Kyoto
School thinkers.
6 Note that Miki’s early interest in religion began with Pascal, but then came into fruition with
his interest in reading Shinran. For more on this topic, see Iwata Fumiaki (2021, pp. 7–41).
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the self-aware individual 323
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imagination. Within the context of the early Kyoto School’s quest for a philo-
sophical anthropology, Miki’s dialectics of logos and pathos therefore serve as
a corrective for Nishida’s failure to elucidate how history moves from each his-
torical form. This is because, according to Miki, Nishida’s concept of time (“the
eternal now” eien no ima 永遠の今) is just too abstract and empty for it to have
any explanatory power on how institutions and traditions change over time
(Miki Vol. 10, 1978, p. 433). But if Miki is too humanist and Nishidian to be a
full Marxist, and too materialist to be a Nishidian, how does he manage to fill
the lacuna between the individual with its own creative spirit and the Marxist
project of overcoming of class domination? In other words, how does he man-
age to accommodate both missions?
Miki resolves this tension by placing the logical structure of self-awareness
within an I-Thou relationship, rather than an I-It relationship. The I-Thou rela-
tionship does not equate to society, but rather society is where the I-Thou
relationship is established (Miki Vol. 18, 1978, pp. 372–373). As Miki maintains,
framing self-awareness from within an I-It relationship reduces human exis-
tence to a simple consciousness, arising from external material forces, while
framing self-awareness from within an I-Thou relationship establishes an ontol-
ogy rooted in the same existential ground. That is to say, if the I and Thou
arise from the same existential ground, then the development of self-awareness
of I and Thou cannot only be thought of as sharing the same fundamental
structure, but must be thought of as correlative and reciprocal as it unfolds
dialectically, because an act of objectification from the standpoint of the I
negates the immanence of the Thou, while an act of recognizing the other’s
immanence enables both to develop self-awareness along their own axis—to
realize that its freedom is dependent on the responsibility to the Thou. One
can see how Miki’s later writings on the advancement of cooperative action
as the proper praxis to overcome feudalism and the capitalist class structure
corresponds to the “equally shared ground” formulated in the I-Thou relation-
ship:7 since the ontological ground expressed in the I and Thou relationship
structures the dialectical development of self-awareness, the creative capacity
of self-awareness can only be fully realized in the self-negating formations that
become articulated in cooperative fellowships.
While for Miki, a certain social-economic order that unites logos and pathos
is necessary in order to help bring out the creative spirit of the individual, for
7 For more on Miki’s cooperativism, see the “the Basis of Cooperation” (kyōryoku no kiso 「協力
の基礎」) (Miki Vol. 15, 1978, pp. 257–263). Also, see “The Foundation of East Asian Thought”
(tōashisō no konkyo 「東亜思想の根拠」) (Miki Vol. 15, 1978, pp. 308–325) for how a new
principle of cooperation among East Asian countries can bring about a new world order.
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the self-aware individual 325
Nishida, this creative spirit depends more on each particular’s own cultivation
of the (contradictory) logic that articulates the religious dimension of life. In
Zen no kenyū 『善の研究』, Nishida examines this from the standpoint of “pure
experience” and then proceeds in Art and Morality (Geijutsu to dōtoku 『芸術
と道徳』) to examine this from the standpoint of moral and artistic conscious-
ness as rooted in a self-awareness involving the absolute will. While religion,
art, and morality are all distinct and irreducible forms of experiences, these
experiences nonetheless manifest in accordance with the contradictory logic
of affirmation qua negation (Nishida Vol. 2, 1965, pp. 313–320). Recall that the
paradox of affirmation qua negation is the basis of Nishida’s concept of the
absolute, an absolute that is thought to stand in contrast to Hegel’s Absolute
qua monistic One, and that Nishida’s absolute is more of a reference to how
subject and object, being and non-being, form and formless, and all the other
oppositional categories of thought placed within the groundless reality can-
not determinate themselves without their own self-negation. This is why, as
Nishida says,
the true absolute does not merely transcend the relative. If it did, it could
not avoid being a mere negation of it, and on the contrary, would become
relative too […] the true absolute must face its own absolute negation
within itself. It must absolutely negate, and thereby express, itself within
itself. (Nishida Vol. 11, 1965, p. 420; Nishida, 1987, p. 87)
In other words, the truest forms of creativity expressed in the historical world
derive from this absolute logic of self-identity.
Nishida’s contradictory logic that seeks to explain how creativity is even pos-
sible in the world elucidates the paradox of how poiesis is praxis and praxis
is poiesis. Within the Nishidian world, the production of things is the pro-
duction of oneself, because when we make things in the world, the things
of the world in turn make the maker. In what we call Nishida’s standpoint
of “action-intuition” (kōiteki chokkan 行為的直感) is part of this attempt to
ground this bilateral movement between poiesis and praxis within an embod-
ied existence that is inherently active, intuitive, and creative. In other words,
action-intuition refers to the world of historical production from the ground
of the body (shintai 身体) as a standpoint of knowing that acts based on what
it intuits. According to Nishida, intuiting the world and acting in it are insep-
arable and simultaneous, but they resist conflation in the sense that subjec-
tivity actively relates to the world with the body but then intuits the world
in a more passive sense (Krummel, 2015, p. 86; Nishida Vol. 8, 1965, pp. 295–
296, 337–344, 347–348). We should also be reminded here that such a view
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[…] progress is at the same time regress. To return to the origin, in the
true sense, is to advance forward. That is to say, our constant creation of
novelty is fundamentally made possible only by our standing on some-
thing unchangeable. The term “unchangeable” is here meant to refer to
the creative power, which is the source from which the enlivening power
gushes. The unchangeable has to do with the source of this spring of life
and creation. (Nishitani, 2006, p. 135)
According to Nishitani here, there is a source of creativity for all that exists in
the world, a source that emerges from the negation of something from within
the place of emptiness. But negation here is not a mere negation of all exter-
nal conceptual categories, leaving the ego intact within the subject that faces
the world; the negation spoken of here includes the negation of one’s own self-
identity as a subject seeing itself as a being seeking to free itself from the cycle
of samsara—it is the point or place where samsara is nirvana and nirvana is
samsara is realized. Nishitani’s view of a creative subjectivity is therefore a
returning of Heidegger’s Dasein to its own home-ground.
The nihilism underlying modernity is the ultimate target for Nishitani’s cri-
tique, but such can only be transcended through our acts of self-emptying.
Here, Nishitani is re-interpreting Nietzsche’s notion of “will to power” as one
of “creative nihilism” but in a way that looks to a Buddhist view of liberation.8
8 While Nietzsche thought highly of Buddhism in terms of its liberating force (especially com-
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the self-aware individual 327
Unlike Nishida, however, who describes the creative act that occurs from self-
negation more as a unique logic that stands opposed to Western philosophy,
Nishitani chooses to describe the truly creative act as an infinite openness
(mugenna-ake 無限な開け) where the negation of both being and the “nothing-
ness” of nihility clears the way for subjectivity to exist more intimately with the
world, an existence that is on the level of equality beyond the dualities of good
and evil and gratitude and revenge and so on (Nishitani, 1961, p. 115). That is to
say, Nishitani’s view of infinite openness refers to a creative plane of existence
that transcends all forms of common-sense experiences, because the existence
of an emancipated subjectivity is freed from the self-centeredness binding the
subject-object dichotomy, that which would allow for a life of creative peace
and freedom rooted in radical spontaneity and playfulness (Nishitani, 1961,
pp. 269–272). Nishitani here deploys the image of a child to represent the “play-
ful samādhi” ( yūgi-zammai 遊戯三昧) of an emancipated awareness, where
all work and labor takes on the character of play (asobu 遊ぶ), much like a
child doing innocent activity in an elemental and earnest way (Nishitani, 1961,
pp. 279–280). Such earnest playfulness exemplifies a creative existence even
beyond Nietzsche’s “will to power” because the “I will” has been negated and
thus no longer driven by anything seeking to construct the ego and expand its
realm of power (i.e., through the will itself).9
There are many parallels among the early Kyoto School thinkers on the struc-
ture of creative action and its place in social history. While they all recognize
pared with Christianity), he also thought of it as the highest form of negating life and there-
fore represents a passive form of nihilism. This is because nirvana is a culmination of a “will
to nothingness” that looks to put an end to life as such. Scholars have debated to what extent
Nishitani critically responds to Nietzsche. Bret Davis (2011), for instance, claims that Nishi-
tani challenges Nietzsche’s philosophy from the standpoint of emptiness and non-ego, and
argues that “self-will” is not much more than an infinite drive of passions, desires, and crav-
ings. Therefore, the will to power is more of a lust for authoritative power that needs to be
negated within religious consciousness while Nishitani’s creative nihilism characterizes this
conversion from a great death to a great life (and thus not a rejection of life but an affirmation
of it). Nishitani maintains that there needs to be a “cutting of the roots of the will” in order to
experience the radical freedom from self-will (Davis, 2011, pp. 89–95).
9 Perhaps Nietzsche, like many other nineteenth century Western intellectuals, misunderstood
Buddhism by confusing the “Great Death” for a renunciation of life that is nothing more than
a rejection of life. But the problem is that Nietzsche thinks that the essence of life is that of a
“will to power,” and as a result, was unable to understand how the negation of the “I” (which
implies the cravings, desires, of it and so on) actually opens the door to a higher affirma-
tion of life within Buddhism. From the Buddhist standpoint, “the will to power” or the “will
to become a master” are derived from the same source that causes suffering—namely, this
“thirst” or “volition” or “desire” of the “I” to exist and to become more and more.
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that social history is established from the creative actions of subjectivity, stand-
ing apart in terms of how to view the generative source of this process, however,
is Miki’s philosophical anthropology—which ends up positioning the engine
of creativity within the subjective imagination in the form of pathos. Indeed,
for all these thinkers, there is a feedback loop between the internal and the
external, with historical reality being this very dynamic structuration, but Miki,
much more than the others, threads this loop through another layer of inter-
nal complexity, a layer that articulates the cries of alienation and loneliness
of humanity, that which becomes expressed in art, religion, and mythology.
There is certainly a human face to Miki’s dialectics, which is even more visi-
ble in his attempt to clarify the crisis of human existence and what this means
for the future of the historical world. As Miki scholar Fernando Wirtz tells us,
the task of Miki’s anthropological humanism is therefore to create myths in
the service of creating a new type of human being.10 Of course, this is not
to say that such a task is lost in Nishitani’s pursuit to elucidate the crisis of
human existence, because if anything, to resolve the human crisis and to move
beyond the present state of nihilism demands a return to the human heart
in Nishitani’s critique of modernity from the standpoint of Zen Buddhism.
What about Nishida though? Where does Nishida take us here with his con-
cern for the logicization of historical creativity? What is the state of crisis
Nishida wants to address and what does this suggests for the future of human-
ity in the pursuit to unite and overcome (Western) modernity and Eastern
thought?
10 See Fernando Wirtz, ‘Miki and the Myth of Humanism,’ (p. 487) in this volume.
11 Nishida describes Hegel’s dialectics as a “logic of objects” because it presupposes a unique,
ready-made reality where movement and change could be observed as if they occur out-
side of subjective awareness. But for Nishida, a true dialectic is one where the knower
is positioned directly within the very dynamic movements of historical creativity, where
the knower and the known, or where subjectivity and objectivity, emerge, transform, and
dissolve as a result of their encounters and interactions with the other.
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the self-aware individual 329
a contradictory logic as the very expression of the absolute itself often becomes
dismissed as non-sensical in the West’s rational consciousness. Hegel’s dialec-
tical method, of course, seeks to ease the tension between contradictory posi-
tions via negation as well, but then falls short in upholding the absolute as an
infinite set of contradictions because his philosophical inquiry starts from the
standpoint of spirit (Geist) that travels on a temporal plane rather than from a
standpoint of place that allows for a bilateral movement. Nishida’s view of self-
awareness as an absolute contradictory identity represents a critique of moder-
nity and its crisis, that which necessitates an “overcoming” of Western intellec-
tual hegemony by means of foregrounding the differences of cultural worlds
and to build a new global paradigm of thought that respects and empowers
all of its particulars. For Nishida, and for the rest of the early Kyoto School
thinkers, much of Western modernity draws on logics that are insufficient for
accounting for cultural differences in the world of philosophy, because baked
within the formal logics of Western intellectual heritages is the assumption that
non-contradiction is the rule of judgement. Any vision of philosophical plu-
ralism, one that includes the logical particularities of Eastern thought, is hard
to accommodate within Western philosophical discourse because the impulse
there is to discriminate on the basis of an “either-or” logic instead of a “both-
and” logic.
What Nishida’s contradictory logic implies through a clarification of the
dynamism of historical creativity is a limit to the tendencies of discursive think-
ing because it demonstrates how the positing of ideals or substances as the
basis for apprehending the world only represents particular standpoints of cul-
tural history. Nishida’s move here characterizes the critique and the crisis of
modernity because any gesture to think, exist, or feel in any static or fixed way
cannot find a home in absolute freedom since that would only be a univer-
salization of a particular rather than a particular realizing its own universal-
ity. We have to remember that Nishida’s quest for self-awareness is the quest
for absolute freedom as articulated from the standpoint of religion. The quest
here is not a defense of traditional forms of religion against secular forms of
self-awareness, because religion is not about finding a peace of mind,12 but
12 Nishida argues that looking for a peace of mind is not a religious question, but rather a
biological one. He writes: “Peace of mind is not a religious matter; it arises from a stand-
point opposite to that of the problematic of religion. It does not even qualify as a moral
question. The desiring self, which lives by a calculus of pleasure and pain, is only a biolog-
ical being, and not yet a true individual. From such a perspective, I cannot help agreeing
with those who criticize religion as a kind of narcotic” (Nishida Vol. 11, 1965, pp. 429–430;
Nishida, 1987, p. 95).
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rather about “confronting the truth in which the historical world is grounded”
(Nishida Vol. 11, 1965, p. 432; Nishida, 1987, p. 97). To “live by dying” (Nishida
Vol. 11, 1965, p. 420; Nishida, 1987, p. 87), to use Nishida’s words, is the supreme
mark of absolute freedom, that which can only be realized from an absolutely
contradictory identity, and not from the standpoint of object-logic. Nishida
adds:
What Nishida is claiming here is that the object logic standpoint itself is the
very crisis or problem that needs to be transcended in modernity because it
only provides a freedom that is abstract, a freedom theorized from objective
rationality, instead of a freedom realized as absolutely contradictory. But if we
start from a standpoint that is absolute contradictory vis-à-vis an object-logic
standpoint, then we can realize (absolute) freedom in a more concrete way,
one that includes oppositions within themselves. This is why, as Nishida writes,
“even scientific cognition, the self’s abstract thinking, is grounded in this free-
dom [of religion qua absolutely contradictory]” (Nishida Vol. 11, 1965, p. 425;
Nishida, 1987, p. 91). In short, then, the crisis of modernity is not one of (tradi-
tional) religion vs. secularism, East vs. West, universal vs. particular, but how to
realize religion qua secular, the East qua West, the universal qua particular, or
the existential qua historical in self-awareness.
Nishitani, following Nishida’s critique of the philosophical foundations of
modernity, sees the problem of modern existence as one where the rejection of
religion gave way to an excess of scientific rationality,13 that which has created
the conditions for a mechanization of human life. What Nishitani specifically
calls “progressive atheism” (shinpotekina mushinron 進歩的な無神論), which
is this combination of materialism, scientific rationality, and the notion of lin-
ear progress dominating modern consciousness, has led subjectivity to treat
13 What Nishitani is mostly criticizing here is the scientization of the world (e.g., scientism).
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relationship with God (Nishitani, 1961, pp. 221–224, 229–232), but then the sec-
ularization (such as the various iterations of liberalism) of the world tends
to expand self-centeredness by maintaining and protecting the egoistic self
against the forces of the world. In the end, neither secularism nor Christianity
can go deep enough to eradicate the ego-centered self-awareness of modern
life. It is only Buddhism that can fully annihilate the self-centeredness of mod-
ern subjectivity and thus overcome the nihilism fueling progressive atheism
by bringing a new religious standpoint as the basis for the scientific world-
view.14
Unlike Nishida and Nishitani, who are more spiritual visionaries, Miki is
more of social reformer seeking to bring out the creative capacity of subjec-
tive awareness through the introduction of socio-economic projects within the
dialectics of history. But the role of self-awareness in the production of social
history is what ultimately divides Nishida, Nishitani, and Miki. Of course, all
unite on the view that the subject cannot be placed outside of the object in
the formulation of a logic of historical creativity, but it is Miki, more than
the others, who values the role of social, political, and economic institutions
within the dialectical formation. This is most visible in Miki’s Logic of Imagi-
nation (kōsōryoku no ronri 『構想力の論理』), where human activity is framed
as technical production ensued from a unity of logos and pathos within the
creative imagination. As alluded to earlier, Miki’s view of the creative imag-
ination is not a reference to mere conceptual activity as it is much deeper
than that: rather, it is the very source or power within the embodied sub-
ject that is responsible for the creation of historical forms. Human actions
are “technical” (gijutsuteki 技術的), according to Miki, which means that all
historical forms are created out of the formlessness within our imagination
(creation ex nihilo) but come to have meaning as the world in which we live.
As mentioned already, Miki calls the root of this creative force pathos, but
then the formless itself gets its form after it unifies with logos (Miki Vol. 8,
1978, p. 7; Miki Vol. 18, 1978, p. 340). On the whole, however, Miki’s view of
“technics” or “technology” as a logic of transformation is an attempt to sublate
Nishida’s view of social history, because it seeks to clarify how history moves
from one period to the next through the production of material forms. Miki
14 Nishitani states that a contemporary religion should not lie in resistance to science, but to
ground the vision of science within one’s spiritual existence—to bring forth both a true
conception of reality and a true cultivation of religiosity at the same time. On the surface,
these viewpoints look as if they conflict, but such do not in the end because each “partakes
of one side of the truth” since the “truth rather demands a single vision that can grasp both
sides simultaneously” (Nishitani, 2004, pp. 99–100).
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the self-aware individual 333
holds that humans have an internal relationship with the institutions (seido
制度) of social history (e.g., customs and traditions) by existing in dialectical
relationship with them, which is why in his view of the future historical world,
self-alienation is addressed by the dialectical unity of logos and pathos that
drives technical production toward what he calls a creative society (sōzōteki
shakai 創造的社会) (Miki Vol. 8, 1978, pp. 183–184; Miki Vol. 14, 1978, pp. 307–
317).
Miki’s notion of the human being is one where it makes and re-makes social
history in and for itself, but in order to direct the course of history and realize
itself in history, Miki maintains that the self must engage in self-transformation
through technical production toward an ideal end that is appropriate for that
historical time period. In terms of the crisis of modern life, however, Miki
looks to the practice of cooperatives because they dialectically sublate all of
the economic, cultural, and political forms that seek to resolve the problem
of alienation expressed in bureaucratization, class domination, and feudalis-
tic oppression (Miki Vol. 17, 1978, pp. 522–523). The cooperatives Miki envisions
also aim to expand to all of Asia in the struggle against Western colonialism—
although the assumption was that Japan would take the lead—and to create a
new world civilization that transcends the limitations of classical liberalism (or
what he calls “bourgeois liberalism”), communism, totalitarianism, and ethnic-
nationalism as articulated in the Eastern and Western imaginaries. In a vision
similar to Nishida’s concept of the global world, which calls for a unity of cul-
tural or ethnic particulars in mutual engagement within the world-historical
space, Miki’s cooperative regional bloc seeks to establish a world-stage of cul-
tural pluralism through the very act of resistance to Western imperialism, but
the system of cooperatives here transpires from an internal spirit, realized
in the feeling of a modern Gemeinshaft, a sentiment many critics would call
“latent fascism.”
How the collective body moves toward this creative society is a matter of a
mutual conditioning between the subjective experiences and the logos of social
history. In “A Marxist Form of Anthropology” (Ningengaku no marukusuteki
keitai 『人間学のマルクス的形態』) (1927), Miki re-interprets Marx’s infrastruc-
ture-structure-superstructure triad to one of basic experience, anthropology,
and ideology in the attempt to make explicit how anthropology and ideol-
ogy can fruitfully negotiate with basic experience—the pre-reflective or pre-
theoretical experience of everyday life (Miki Vol. 3, 1978, pp. 5–19). Unlike the
pre-conceptual, unmediated base of experience that illuminates the prior unity
between the subject and object found in Nishida’s junsui keiken (純粋経験),
Miki’s concept of basic experience is a discursively structured category that
illuminates what is prior to the unity of the subject and object expressed as
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a historical form. For Miki, each historical period has its own form of basic
experience, and for the modern period, this form is called “the proletarian
basic experience” (musanshateki kiso keiken 無産者的基礎経験). According
to Miki, anthropology is the initial self-reflection or self-interpretation of the
collective body arising out of basic experience, which allows self-awareness to
move beyond the pre-theoretical template of basic experience, whereas ide-
ology refers to the theoretical and philosophical categories, vocabulary, and
discourses that circulate the public sphere. But basic experience and ideology
cannot mutually condition one another without the mediation of anthropolog-
ical self-understanding (Miki Vol. 3, 1978, pp. 39–41), because ideology is just too
dominating of a system if it exists as a single guide for basic experience. Since
anthropology is the primary logos needed to regulate the structure of ideology
(Miki Vol. 3, 1978, pp. 8–10, 37, 119–120), the proletarian basic experience would
not be able to be influenced and incrementally guided by an ideal and then led
to discover its true creative nature without this initial process of negotiation
(Miki Vol. 3, 1978, p. 40).
The later Miki would eventually drop such explicit Marxist language and
begin to imagine a new configuration of social history from a different dialecti-
cal framework—where historical forms are created out of nothing and come to
have meaning through a dialectical unity of logos and pathos. But the guide for
this logic of historical creativity must be articulated in myth and function as an
anchoring point for a collective praxis with the aim to produce a fundamental
event in social history. In the first chapter of the Logic of Imagination Miki dis-
cusses how society creates a meaningful world in the form of mythologies and
how they can inspire and motivate action in and for history through its unity
of logos and pathos generated within the creative imagination. Of course, we
often think of myths as stories that are fake, but for Miki, “myths” refers to the
fictional creations of reality and as such possess the power to carve out a new
(symbolic) reality from the natural world. This is because “in the world of his-
tory, what is real is fictional and what is fictional is real” (Miki Vol. 8, 1978, p. 180).
In this regard, as Miki says, “society is a building of fictions” (Miki Vol. 8, 1978,
p. 179). Since myths are ideological forms, originating within the pathos of sub-
jectivity, they have a danger in terms of its political power if they are reduced
to fictional propaganda or empty slogans (Wirtz, 2019, p. 220). But if they are
continuously revived and renewed in the present, uniting the past and future
through a dialectical unity with logos, then they will have enough of a critical
edge to inspire and give birth to a revolutionary form of subjective awareness
relevant to social history. But whether or not such a dialectical unity is suffi-
cient to ward off the production of dangerous myths that end up in genocide
and war remains to be seen despite Miki drawing some distinctions between
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the self-aware individual 335
myths on one hand, and utopia and dogma on the other (what he calls “mere
ideology”), or between what he describes as “critical ideology” on one hand
and “bad ideology” (e.g., the commodification of consciousness or ideas) on
the other.15
While Nishida’s philosophical anthropology, and perhaps Nishitani’s as well,
can be said to be responding to Kant’s anthropology, interestingly enough, we
find a return to Kant in Miki’s Logic of Imagination in the very placement of
the notion of Einbildungskraft as the source for how reality is created.16 Here,
the Kyoto School has now come full circle: the tension that existed between
Kant and Nishida has now moved its location to the space between Miki and
Nishida by way of Kant. But the question now is whether the early Kyoto School
thinkers were ultimately successful in their attempts to formulate a philosoph-
ical anthropology that overcomes the Kantian dilemma? In the quest to answer
Was ist der Mensch?, Kant becomes fundamentally concerned with developing
an account of human self-understanding as it relates to its civilizing capac-
ity. To see ourselves as creators of our own nature is to complete the mission
of self-understanding and so to become truly civilized means learning to get
along as members of a community. The central dilemma here then is how to
move from a state of nature, where we are forced to live with each other as
unrefined beings, to a state of cosmopolitanism, where we rationally choose
for ourselves how to act as “citizens of the world” (Sweet, 2017, pp. 343–346).
For Kant, since this transition is mostly about cultivating good manners, his
anthropology is often viewed as ill-equipped to truly heighten global awareness
where all particulars (e.g., racial and ethnic) are fully respected and empow-
ered. Drawn from Rousseau’s account of the social contract as well as leading
anthropological race theories of the day, Kant would end up making racial-
izing remarks such as the white race possessing all the necessary motivating
forces and talents that would allow them to move to a state of social per-
fection (Chukwudi Eze, 1997, p. 117). Kant (2012) implies as such when he
writes:
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and Hindustan […] will not proceed further since it lacks spirit. […]
[while] the Negroes, however, are also no longer susceptible of any fur-
ther civilizing. (pp. 274–276)
But within the context of the early Kyoto School thinkers, who inherited their
narrative frame of self-understanding and cosmopolitanism constitutive of
philosophical anthropology from Kant, the transition is quite different: here, it
is mostly about cultivating self-awareness positioned towards creating a social
historical world expressive of a unity-in-diversity in a way that collapses the
dualities between the cultures and philosophies of East and West. For the early
Kyoto School philosophers, building this historical world of cultural plural-
ism cannot advance without the self-negation of the particulars themselves,
which means that in order to overcome the Kantian dilemma, a proper philo-
sophical anthropology would have to frame European rationality (à la Kant
and Hegel), as well as Eastern spirituality (e.g., Buddhism), as just standpoints
among many others in the historical world in order to bring forth a new global
paradigm of philosophical thought—what Nishida dubs “the world-of-worlds”
(sekaiteki sekai 世界的世界), or just “global world.” Any attempt to naturalize
a hierarchy of cultures is rejected on the basis that it objectifies a particular
standpoint. This is because elevating one’s own stance above the other vio-
lates the paradoxical logic structuring historical creativity by objectifying what
cannot be objectified while negating only the other (but not itself). There-
fore the early Kyoto School’s philosophical anthropology is about develop-
ing a space for each cultural particular or self-awareness to realize itself as a
non-substantive identity within the very circular unfolding of social history,
but with space leftover for others as well to creatively assert their own self-
awareness or particular standpoint with the aim of contributing to a new global
culture and to a new global world. From the standpoint of the early Kyoto
School, the philosophical anthropological paradigm itself, as formulated in the
West, can therefore be transformed by grounding historical reality within the
logic of basho because it makes possible the dialogical encounters between
Eastern and Western logics to function in the service of mutual transforma-
tion. At this point, the various standpoints of the West can become transformed
by Eastern cultures and logics, and vice versa, the East can become trans-
formed by Western cultures and logics. Therefore, an overcoming modernity
by means of philosophical anthropology is predicated on all regional tradi-
tions, including Japan, to transcend themselves by passing through the other so
that all particulars of the world can truly realize themselves as part of a global
world.
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italist system itself (Hiromatsu, 1989, pp. 240–243). While Hiromatsu confesses
that the ontological system of Marxism resonates with Buddhist conceptions
such as no-self (anātman), interdependent origination (pratītyasamutpāda),
and emptiness (śūnyatā), which reveals their shared ability to go beyond sub-
ject and substance, on the whole however, Buddhism does not eliminate the
anthropocentricism crystallized at the material base of the capitalist system
because it does not unmask and overcome the capitalist ideology of moder-
nity. Therefore, the ontological departure within Buddhism, and by extension,
the Kyoto School, points to the limits of their critique of the anthropocentrism
of the West, because their teachings are merely content with awakening sub-
jective consciousness to the truth of no-self and the impermanence of reality
(i.e., the present reality) within the de facto moral order instead of abolish-
ing the real social relations constituting the material basis of human existence
(Hiromatsu, 2010, pp. 227–228). The implication here is that it is only through
a Marxist approach to social history, which is inherently prescriptive in its pur-
suit of political-economic liberation, where there is a viable path to negotiating
the limits and problems of modernity—like anthropocentrism, for instance.
But is it really fair to suggest that the entire Kyoto School itself fails to have
some hand in addressing the limits of the capitalist system? And what about
Miki’s attempt to overcome the capitalist system through a system of cooper-
atives? It is true that Buddhism, as a de-historicized series of texts, is insuffi-
cient in terms of providing enough instructions on how to change the social-
economic world or situation at hand, but it is also true that Buddhism is not a
pure theoretical object as such—it is, rather, a series of texts and practices that
continuously absorbs, evolves, and responds to the social, cultural, and political
histories they encounter. In this regard, Buddhism is not inherently antithetical
to socialism and confronting the problem of capital,17 but can in fact support a
Marxist and Buddhist transformation of (inner and outer) reality at the same
time through its Mahāyāna ideal of the bodhisattva. The ultimate task towards
this end then is to interweave both (the interior subjective and the objective
material) without reducing its own fundamental principle to its contrastive
other (perhaps something along the likes of Miki’s philosophical anthropol-
ogy). Furthermore, it is also true that Miki’s anthropological humanism, which
draws on Marxist categories, does fail to fully clarify the problem of reification
17 This goes for all the ascetic traditions of India. While the “mindfulness” tradition found in
Western Buddhism can serve liberal notions of self-hood fitted for global capitalism, the
religious traditions from which they stem from are more fitted for resistance (Godrej,
2016, pp. 772–800). Also, for more on Buddhist socialist movements in Japan, see James
Mark Shields (2019, pp. 255–287).
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the self-aware individual 339
and thus overcome the ideology of modernity (Nakajima, 2011, pp. 118–119), but
on the other hand, it is also totally possible to re-interpret Miki’s hermeneutical
Marxism, and other Kyoto School thinkers for that matter, toward an uprooting
of the problem of reification upholding the global capitalist system.18 Perhaps
we will need to wait until the fourth generation Kyoto School philosophers
to make this happen, but until then, we should not discard the philosophical
anthropology envisioned by the early Kyoto School thinkers, even though their
attempts to overcome modernity remain incomplete.
Bibliography
Chukwudi Eze, E. (1997) ‘The Color of Reason: The Idea of “Race” in Kant’s Anthropol-
ogy.’ in Chukwudi Eze, E. (ed.) Postcolonial African Philosophy: A Critical Reader.
Oxford: Blackwell Publishing, pp. 103–140.
Curley, M. A-M. (2008) ‘The Subject of History in Miki Kiyoshi’s ‘Shinran.’’ in Sōgen
Hori, V. and Curley, M. A-M. (eds.) Frontiers of Japanese Philosophy 2: Neglected
Themes and Hidden Variations. Nagoya: Nanzan Institute for Religion and Culture,
pp. 78–93.
Curley, M. A-M. (2017) Pure Land, Real World: Modern Buddhism, Japanese Leftist, and
the Utopian Imagination. Honolulu: University of Hawaii Press.
Curley, M. A-M. (2018) ‘Marxism, Humanism, and the Power of the Imagination.’ in
Davis B.W. (ed.) The Oxford Handbook of Japanese Philosophy. New York: Oxford Uni-
versity Press, pp. 447–465.
Davis, B.W. (2011) ‘Nishitani after Nietzsche: From the Death of God to the Great Death
of the Will.’ in Davis, B.W., Schroeder, B., and Wirth, J.M. (eds.) Japanese and
Continental Philosophy: Conversations with the Kyoto School. Bloomington and Indi-
anapolis: Indiana University Press, pp. 82–101.
Dilworth, D. (1987) ‘Introduction: Nishida’s Critique of Religious Consciousness.’ in
Dilworth, D. (ed.) Last Writings: Nothingness and the Religious Worldview. Hon-
olulu: University of Hawaii Press, pp. 1–45.
Godrej, F. (2016) ‘The Neoliberal Yogi and the Politics of Yoga.’ Political Theory, 45(6),
pp. 772–800.
Fujita M. (2011) ‘Logos and Pathos: Miki Kiyoshi’s Logic of Imagination.’ in Davis, B.W.,
Schroeder, B., and Wirth, J. (eds.) Japanese and Continental Philosophy: Conver-
sations with Japanese Philosophy. Bloomington: Indian University Press, pp. 305–318.
18 For more on how Nishitani can be used as a resource against economic discourses justify-
ing capitalism, see Dennis Stromback (2020, pp. 233–252).
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340 stromback
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the self-aware individual 341
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part 3
German-Japanese Ramifications
of the Davos Debate
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12
The Davos Debate and Japanese Philosophy:
Welt-Schema and Einbildungskraft in Tanabe and
Miki
Tatsuya Higaki
Abstract
Not long after Cassirer and Heidegger’s Davos debate on the problem of the A and B edi-
tions of Kant’s Critique of Pure Reason, Tanabe Hajime and Miki Kiyoshi in Japan, react-
ing to the debate, proposed various interpretations of the notions of Einbildungskraft
and Schema. In this paper I take up these interpretations and show how the Kyoto
School, Japan’s school of modern philosophy, assimilated Lebensphilosophie, Neo-Kan-
tianism, and phenomenology, and had the potential to develop these currents of
thought in unique ways. As is well known, the debate between Heidegger and Cas-
sirer was centered on Kant’s shift in his view of the Einbildungskraft in the B edition
of the Critique of Pure Reason, which Heidegger had taken up in his Kant and the Prob-
lem of Metaphysics. Heidegger’s interpretation of Kant, which laid emphasis on the
Einbildungskraft, along with the details of his debate with Cassirer, were immediately
communicated to Japan by Kuki Shūzō. Stimulated by this, Tanabe Hajime developed a
“logic of species,” a theory of Welt-Schema going beyond Heidegger’s Zeit-Schema; and
Miki Kiyoshi, in his incomplete book The Logic of the Einbildungskraft, likewise assim-
ilated Heidegger’s philosophy and linked it to his own theory of the Einbildungskraft.
Both thinkers developed unique philosophies under the influence of Heidegger, with
the Neo-Kantian Cassirer in their sight. These developments reveal that the Davos
debate between Heidegger and Cassirer had a certain impact even on some of the
philosophical currents in Asia, and at the same point to a possible line of further devel-
opment.
Keywords
Tanabe Hajime – Miki Kiyoshi – Einbildungskraft – Kritik der reinen Vernunft – Welt-
Schema – Logic of species – Kuki Shūzō – Logic of Einbildungskraft
1 Introduction
The debate between Martin Heidegger (1889–1976) and Ernst Cassirer (1874–
1945) that took place at Davos, Switzerland in 1929, the main points of which
are excellently summarized by Tobias Endres and Michel Dalissier in their con-
tributions to the current volume, was a deeply interesting debate not only
from the standpoint of the Western philosophical world, but also from the per-
spective of Japanese philosophy, particularly the Kyoto School. In the debate,
which has been published as Appendix 4 in Heidegger’s Kant and the Prob-
lem of Metaphysics (1991), Cassirer agrees in part with Heidegger’s attaching
great significance to Immanuel Kant’s (1724–1804) concept of productive Ein-
bildungskraft in the Critique of Pure Reason (cf. Heidegger, 1991, p. 275). There is,
however, an unbridgeable gap between Cassirer, who, within the Neo-Kantian
framework based on the philosophy of Hermann Cohen (1842–1918), empha-
sizes epistemological and scientific problems, and Heidegger, who is concerned
solely with developing an ontology through an analysis of “temporality” from
his reading of Kant. The two men seem to argue on different planes when deal-
ing with Heidegger’s question of “infinity” as the “absence of finitude,” and
the theme of “angst” that Heidegger discusses in his existential analytic (Hei-
degger, 1991, p. 285), both of which have been taken up by Tobias Endres. For
Cassirer, while humans cannot leap to infinity, they can reach infinity through
metabasis with the “function of form” (die Funktion der Form, Heidegger, 1991,
p. 286), whereas Heidegger is only interested in the analysis of Dasein, which
is an analytic of finitude, and he ends up interpreting Cassirer’s ideas in the
Philosophy of Symbolic Forms in terms of his own metaphysical framework
of Dasein (Heidegger, 1991, p. 290). Cassirer is consistent in emphasizing the
significance of language and its symbolic forms, describing his own position
as one that “proceeds from the manifold of functional determinations and
meanings” (Heidegger, 1991, p. 294), and he also consistently praises Hermann
Cohen, who emphasized the framework of Kant’s transcendental philosophy.
It was inevitable that a debate between such two men would end in a stale-
mate.
This debate is also deeply interesting from the standpoint of Japanese phi-
losophy, particularly the Kyoto School. Here I want to consider this point,
which is also related to Odagiri Takushi’s article on Miki, Hans Peter Lieder-
bach’s article on Watsuji, and John Maraldo’s perspective on Japanese philoso-
phy.
It is clear that Nishida Kitarō (1870–1945), the founder of the Kyoto School,
was heavily influenced by Neo-Kantianism, especially Cohen, during the
middle period of his career. Nishida’s concept of “self-awareness” would have
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1 From a very early point in his career, Kuki had studied Bergson’s theory of time on the basis
of the latter’s interpretation of Einstein in Duration and Simultaneity, and summarized the
main points of Heidegger’s philosophy.
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348 higaki
at the basis of the theory of the Einbildungskraft, and further goes on to deal
with the various formative aspects of the Einbildungskraft such as mythology,
institutions, and technology. In this sense his discussion seems close to that of
Cassirer.
From the standpoint of Europe at the time, these developments in Japanese
philosophy were most likely viewed as only a variant of the reception of Euro-
pean thought in a remote part of Asia. But there is no doubt that these develop-
ments will also throw light on the Heidegger-Cassirer debate from a different
angle.
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Let us set aside Tanabe’s unique term Welt-Schema. For Tanabe, who empha-
sized the reality of mediate entities as opposed to the idea of immediacy and
thereby tried to establish a kind of rationalist philosophy (and is thus in a sense
close to Neo-Kantianism), species are the very mediate entities without which
neither individuals nor genera could exist. Therefore, species are “substances”
and yet bear only a negative relation with individuals and genera.
In depicting the species as a mediating entity, Tanabe draws on Kant’s
Einbildungskraft—which is a faculty that mediates between the sensibility and
understanding—and the schemata used by this faculty. In Kantian terms, if
the intuition possesses the forms of space and time (which are sensible and
individual) and the understanding possesses the logicality of the categories
(which leads to universals and genera), then the Einbildungskraft that bridges
the two becomes the key in Tanabe’s description of the mediating entity called
“species.” And what lies at its foundation is the schema. It is the schema that
enables Tanabe to depict his unique “dialectic” negation.
Of course, in his examination of the schema, Tanabe emphasizes to the
greatest extent Heidegger’s discussion in Kant and the Problem of Metaphysics.
Yet, can be seen in the fact that he places the Welt-Schema at the center of his
theory, the issue at stake here is not the concept of Einbildungskraft which Hei-
degger conceived as a theory of time. For Tanabe, the Einbildungskraft is merely
a Zeit-Schema. He makes his position vis-à-vis Heidegger quite clear:
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However, not only does Heidegger’s ontology not make it its task to merely
concretize Kant’s theory of Zeit-Schema into a theory of Welt-Schema;
on the contrary, it clings to the theory of Zeit-Schema, and attempts to
develop this in a one-sided way even further than Kant. As a result, as
we have already mentioned, he fails to achieve his aim of establishing a
history of being; time only belongs to the structure of consciousness and
cannot possess a sense in which it belongs to the being of the world. 然る
にハイデッガーの存在論はただにカントの時間図式論を世界図式論にま
で具体化することを問題としないばかりでなく、却て飽くまで時間図式論を
固執し、カントよりも一層一面的に之を発展しようとするものである。その結
果企図する存在の歴史性確立の目的を果す能わず、時間は意識の構造
に属するのみで世界存在に属するという意味を有することが出来ないの
は既述の通りである。(Tanabe, 1963, vol. 6, p. 22)
Tanabe further considers the equivalence of time and space, and claims that
while he sufficiently understands Heidegger’s emphasis of temporality, it is
necessary that the conception of Welt-Schema contains an element of spatial-
ity. Tanabe’s theory of Welt-schema is thus depicted as follows:
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That is, something that mediates between the dynamic character of time and
the static character of space is necessary in the dynamic development of the
world. Tanabe expresses this as “Iwayuru eien no ima” (所謂永遠の今, the so-
called eternal now) (Tanabe, 1963, vol. 6, p. 38), which is Nishida’s terminology.
With only Heidegger’s privileging of time, we are unable to reach a situation
where a unification with the static character of space is necessary (the prob-
lem of inner and outer sense is related to Kant’s argument in the “Refutation
of Idealism,” and Tanabe tries to incorporate both. As I already pointed out in
note 7, this is also connected to Kuki’s critique of Heidegger’s theory of time).
Pursuing this idea, Tanabe draws the following conclusion about Heidegger’s
reading of Kant, which is from “‘Shu no ronri’ to sekai-zushiki” (1935):
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Einbildungskraft and temporality, he praises Kant for rewriting his book in the
B edition, saying: “in the second edition of the Critique of Reason, the exteri-
ority of time, which has become even more conspicuous, is integrated into the
schematism, and the Zeit-Schema is concretized into Welt-Schema” (『理性批判』
の第二版において一層顕著となれる空間の外在性が図式論に採り入れられ、
時間図式が世界図式にまで具体化〔された〕). Here, Tanabe separates the idea
of Welt-Schema, which is the foundation of his own theory of species, from Hei-
degger’s ontology of “Zeit-Schema,” and furthermore maintains some distance
from Heidegger’s reading which prioritizes the A edition of the Critique of Pure
Reason. Here, Tanabe explains his own theory of Welt-Schema, which, unlike
the Zeit-Schema, involves spatiality:
Going back to the Davos debate, there is certainly some affinity between Tan-
abe and Cassirer. Just like Cassirer, Tanabe gives credit to Heidegger’s percep-
tive interpretation of Kant. But for Tanabe, just as Cassirer worried, there is
something mystical in Heidegger’s leaning toward ontology (this is the same
thing that Tanabe saw in Nishida).
Tanabe’s Welt-Schema theory is only intended to capture society as well as
“species”—which will later become related to ethnic groups—in their medi-
ate reality. The reality of these species must be depicted in their “historical-
social” concreteness, and entities such as individuals and the state must also
be defined in terms of these concrete species. According to this picture, Hei-
degger, who interpreted the concept of the Einbildungskraft as a theory of time
in order to deepen his ontology, has abstracted away the spatial element req-
uisite for these realities. In this sense, while Tanabe emphasizes Heidegger’s
theory, he presents his Welt-Schema theory through a criticism of it.
Obviously, he introduces the element of space as something indispensable
(in this context he emphasizes the role of Kant’s “Refutation of Idealism”).
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354 higaki
That is, in contrast to Heidegger, who argued against the reduction of the Ein-
bildungskraft to the understanding in the B edition of the Critique of Pure
Reason, Tanabe clarifies his Welt-Schema theory by supporting the B edition,
which clearly connects the Einbildungskraft with the understanding. This is
most likely a consequence of the fact that, in contrast to Heidegger, who was
concerned with the problem of the foundation of ontology, Tanabe’s focus is
only on concrete historical spatiotemporal realities. There seems to be a strong
connection between this point and the fact that Cassirer was thoroughly con-
cerned with the formative element (Bildung). This is also probably related to
the fact that Tanabe began his career as a philosopher of science. Furthermore,
in a sense it seems that Tanabe sees Heidegger’s theory as overlapping with the
philosophy of the early and middle-period Nishida, who sought to deepen his
theory of pure experience, regarding both as a target of his critique. For Tanabe,
both Heidegger and Nishida needed to be criticized for being mystical.
It is also interesting that this response by Tanabe is related to the ques-
tion of infinity that Heidegger posed to Cassirer. While Heidegger draws his
ontology from the finitude of Dasein, Cassirer brings up the concept of the
“medium of form” (Medium der Form) along with the aforementioned “func-
tion of form” (“Funktion der Form,” Heidegger, 1991, p. 286). Tanabe would com-
pletely agree with Cassirer’s response. This is because while the Welt-Schema
theory is a dynamic coexistence of time and space, it is a “medium” and does
not lose its character of “form.” The interpretation of the Einbildungskraft as
a theory of spatiotemporal forms is connected with the philosophy of Miki,
who was through and through concerned with the movement “from form to
form.”
Miki Kiyoshi developed his philosophy under the strong influence of Nishida
Kitarō and wrote many works. It need hardly be said that his philosophical
magnum opus is the incomplete Kōsōryoku no Ronri. The entire book consists
of four chapters—“Shinwa” (神 話, Mythology), “Seido” (制 度, Institutions),
“Gijutsu” (技術, Technology), and “Keiken” (経験, Experience) (a further chap-
ter on “Gengo” (言語, Language) was also planned)—and while Miki’s theory of
the Einbildungskraft is clearly related to that Kant, his references to Kant mostly
occur in the second half of the last chapter (the first half deals mainly with
Hume). In the preceding chapters on “Mythology” and “Institutions” (this is the
part that was published in 1939), he frequently cites Lévy-Bruhl, Gabriel Tarde,
and Bergson, indicating that Miki’s Einbildungskraft theory has a broad context
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356 higaki
Here we can see that while Miki develops Nishida’s idea of acting intuition,
in contrast to Nishida, he places a stronger emphasis on the connection with
the intellect, and furthermore tries to keep his distance from Tanabe’s notion
of Welt-Schema as mediating entities, so as not to be pulled into the doctrine
of mediation. The result is none other than a logic of “transformation,” a logic
of poesis where forms are modified within historical reality (Miki, 1985, vol. 8,
p. 10). It is because according to Miki, the Einbildungskraft is not merely a bridge
between the sensibility and understanding, but is also part of the historical gen-
esis of forms, which are the result of the synthesis of the two faculties, that Miki
goes into a discussion of technology after dealing with a series of concrete phe-
nomena.
This is clearly indicated in the following passage from the chapter on “Tech-
nology”:
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For Miki, the Einbildungskraft is similar to acting intuition but is not intuition
itself; it is a mediating entity but he does not describe it as such (that is, he dis-
tances himself from both Nishida and Tanabe). It is always grasped within the
process of historical (or natural-historical) production, within the movement
of transformation. This overlaps with the stance of Cassirer, who was consis-
tently focused on the concept of Bild.
As was mentioned above, in the latter half of the chapter on “Experience,” Miki
devotes many pages to an examination of Kant. He begins by explaining the
“raireki” (来歴, genealogy) (Miki, 1985, vol. 8, p. 324) of Kant’s Einbildungskraft
concept, namely, that it derives from Baumgarten, and traces how Kant’s Ein-
bildungskraft theory emerged through a reconstruction of this concept. As a
result, the logic of the Einbildungskraft, as it was uniquely formulated by Kant,
is summarized as follows: (1) the synthesis of perception in intuition, (2) the
synthesis of representation in the Einbildungskraft, and (3) the synthesis of
recognition in the concept. Kant further illustrates the relation this has with
temporality. The Einbildungskraft, which mediates between intuition and the
concept, is then regarded as being related to temporality, as it is the general
“root” of the two faculties.
Here, Miki takes up Heidegger’s Kant and the Problem of Metaphysics and
goes into a detailed examination of the differences between the A and B edi-
tions of the Critique of Pure Reason and Heidegger’s emphasis of the A edi-
tion:
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的な Vorbildung に相応すると考へられないであらうか。実際、例えばハ
イデッゲルはそのやうに考へ、そして次の如く説明したのである。(Miki,
1985, vol. 8, p. 355)
Miki then writes that Heidegger, from the standpoint of temporality, inter-
preted pure perception, pure representation, and pure recognition as “belong-
ing to the transcendental Einbildungskraft, and being none other than the
‘three modes’ pure synthesis, expressing the unity of the three elements of time,
i.e., present, past, and future” (先験的構想力に属し、その純粋総合の「三様態」
にほかならず、現在、過去、未来としての時間の三要素の統一を表してゐる)
and further writes:
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the davos debate and japanese philosophy 359
Here, Miki takes up the fact that “indeed, in the second edition [of the Critique
of Pure Reason], the status of the Einbildungskraft is greatly diminished, even
almost eliminated” (実際、第二版においては構想力の地位は著しく低められ
てをり、殆ど抹消されようとさへしている) (Miki, 1985, vol. 8, p. 373) and concludes
that
That is, while Miki accepts Heidegger’s reading to some extent, he argues that
the problem of the Einbildungskraft cannot be solved unless we also take into
account Kant’s intention in his rewriting of the Critique of Pure Reason in the B
edition. Miki’s stance seems fair in a sense.
Furthermore, this discussion takes place in the context of the “schema”
which was important for Tanabe. Miki writes that Kant’s schematism is “the
application of the pure concepts of the understanding, or categories, to phe-
nomena” (純 粋 悟 性 概 念 或 ひ は 範 疇 の 現 象 へ の 適 用) (Miki, 1985, vol. 8,
p. 379), and has as its basis the idea of subsumption (Subsumtion). Miki further
argues that this subsumption is made possible by a “transcendental determina-
tion of time” (先験的な時間規定), a mediator that subsumes the phenomena
under the concepts of the understanding (Miki, 1985, vol. 8, p. 379). Here he
brings out the concept of Schema-Zeit, describing it as “the product of the pro-
ductive Einbildungskraft” (生産的構想力の産物) (Miki, 1985, vol. 8, p. 380).
This can be thought of as a process in which Miki is assimilating Heidegger’s
theory in his own way and expanding it to include the schematism.
Miki further develops Kant’s schematism by associating it with the problem
of the Critique of Judgment. This is because the theme of “subsumption” is a
bridge that connects the Critique of Pure Reason and Critique of Judgment. And
in order to make the direction of his reading clear, he makes use of Cassirer’s
discussion:
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This development of the schematism is linked, via Cassirer, with the idea in the
Critique of Judgment that “to the Einbildungskraft in art corresponds the tech-
nique of nature (die Technik der Natur)” (芸術における構想力に自然の技術die
Technik der Naturが対応させられる) (Miki, 1985, vol. 8, p. 395). Miki does not
simply relate the Einbildungskraft, the hidden “root” of our cognitive powers,
to temporality, but rather tries to explicate it in terms of the problem of aes-
thetic judgement, taking into account its unique Bild-power and its spatiality.
Noting that “as Kant said, the productive Einbildungskraft is a power of original
exhibition (exhibitio originaria)” (カントがいったやうに生産的構想力は根源的
表出exhibitio originariaの能力である), he links the Einbildungskraft broadly
with artistic aesthetic judgment, which leads to the problem of the expression
of the Idee.
Miki’s argument is quite clear. For Miki, who had originally placed mythol-
ogy, institutions, and technology within the scope of the Einbildungskraft the-
ory, Heidegger’s interpretation of Kant played an important role in that it con-
ceived of the Einbildungskraft as the general root of our cognitive powers. But
unlike Heidegger, Miki does not delve into the problem of temporality in search
of an ontological foundation. In this respect, he highlights the significance of
the B edition of the Critique of Pure Reason, integrating the Einbildungskraft
into the schematism and adapting more broadly to the various themes of the
Critique of Judgment.
Given that Miki devotes a chapter to mythology, one might expect him to
refer more frequently to Cassirer in The Logic of the Einbildungskraft. The only
place in the chapter 4 where Miki cites Cassirer by name is in the passage on the
schematism quoted above.2 But this is an important reference, in that here Miki
2 In addition to it, Miki cites Cassirer two times in this book, but that doesn’t concern the prob-
lem of the Einbildungskraft.
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the davos debate and japanese philosophy 361
6 Conclusion
What bearings do the ideas developed during the dawning period of Japanese
philosophy discussed so far have on the Davos debate between Cassirer and
Heidegger? This question can be examined from various standpoints. What
is noteworthy is that during the several decades following the Davos debate,
many philosophers of the Kyoto School paid tribute to some extent to Heideg-
ger’s interpretation in Kant and the Problem of Metaphysics, without, however,
following Heidegger into his ontology but rather trying to escape his power-
ful magnetism in their own unique ways. And what made this possible is the
fact that there was a strong strain of Neo-Kantian thought, presumably derived
from Nishida, in the basic framework of their philosophy.
Tanabe and Miki, as well as Kuki, who introduced these ideas in Japan early
on, all give some credit to Heidegger for his emphasis on the A edition of the
Critique of Pure Reason, but at the same time they hold that the B edition
should be given equal weight, further trying to develop the theme of the Ein-
bildungskraft in different ways. In the case of Tanabe, this was done by placing
the schematism as mediator at the core of the logic of species, in an effort to
extract the nature of concrete existential beings in historical-spatial reality. In
the case of Miki, this was done by placing the Einbildungskraft, broadly con-
ceived as encompassing mythology, institutions, and technology in general, in
the context of the schema, in order to depict it in connection with the Critique
of Judgment. Even in the absence of direct references, it is quite characteristic
of their theories that they both lean toward Cassirer as opposed to Heideg-
ger.
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362 higaki
It is true that these discussions are not directly related with the interpreta-
tion of the Davos debate. Nonetheless, it would be worthwhile to reconsider,
as part of the development of world philosophy, the significance of the fact
that the debate between Heidegger and Cassirer was discussed during the same
period far away in Japan in light of similar interests (such as mythology and
nature), and furthermore, that the Neo-Kantianism derived from Nishida main-
tained a certain influence over Japanese philosophers at the time.
Bibliography
Heidegger, Martin, Kant und das Problem der Metaphysik, Frankfurt am Main: Vitto-
rio Klostermann 1991.
Kuki, Shūzō 九鬼周造 Jikanron Hoka Nihen 時間論 他二編 (Philosophy of Time and
Two Other Essays), ed. Obama Yoshinobu 小浜善信, Tokyo: Iwanami Shoten 岩波書
店 2016.
Miki, Kiyoshi 三木清 Miki Kiyoshi Zenshū Dai 8 kan 三木清全集第8巻 (Collected Works
of Miki Kiyoshi, Vol. 8), Tokyo: Iwanami Shoten 岩波書店 1985.
Tanabe, Hajime 田辺元Tanaba Hajime Zenshū Dai 6 kan 田辺元全集第6巻 (Complete
Works of Tanabe Hajime, Vol. 6), Tokyo: Chikuma Shobō 筑摩書房 1963.
Tanabe, Hajime 田 辺 元 Shu no Ronri 種 の 論 理 (The Logic of Species), ed. Fujita
Masayoshi 藤田正勝, Tokyo: Iwanami Shoten 岩波書店 2010.
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13
From Despair to Authentic Existence: Kierkegaard’s
Anthropology of Despair in the Light of Nishitani’s
Thought
Sebastian Hüsch
Abstract
The discussion of the Davoser Disputationen centers on the famous Kantian question
“What is Man?” Both Cassirer and Heidegger try to approach this issue with regards to
Man’s relatedness to finitude and infinity. The discussion, however, remains remark-
ably abstract and distanced from the existential importance the question could imply
and which in particular Søren Kierkegaard confers to it with his radical claim that
being human is being in (conscious or unconscious) despair. The only way to over-
come despair is, according to Kierkegaard, to take into account both the finite and
the infinite dimension of being human. However, the solution Kierkegaard offers for
an existence free of despair remains unsatisfying if one holds, as does Ernst Tugend-
hat, that in today’s world, the attempt to find an answer to the challenge of exis-
tence by referring to a transcendent God fails to respond to the exigencies of intellec-
tual honesty (“intellektuelle Redlichkeit”; Tugendhat, 2004). The recourse to God was
already dismissed by Martin Heidegger in the phenomenology of Dasein he drafts
in Sein und Zeit. Although his attempt to disclose the structures of Dasein and the
development of a distinction between authentic and inauthentic being (eigentliches
and uneigentliches Dasein) recurs to a reflective structure that parallels Kierkegaard’s
anthropology, contrary to Kierkegaard, this structure is maintained within the frame-
work of a merely immanent concept. However, Heidegger’s attempt remains problem-
atic in that it leads to an “empty decisionism” (Habermas, 1985, 168). My paper will
suggest that the philosophical thought as developed by the Japanese philosopher Keiji
Nishitani might offer yet another solution. Thus, Nisihitani builds upon an anthropo-
logical premise that is somewhat comparable to that adopted by other philosophers
insofar as he attributes a pivotal role to despair. Nishitani differs from Kierkegaard,
however, in that his conception of despair can be overcome without depending neither
on a “leap of faith” nor on an empty decisionism, but on a particular type of transfor-
mative experience.
Keywords
1 Introduction
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from despair to authentic existence 365
1 That this is not an easy enterprise within the occidental framework of thought is well
illustrated by Martin Heidegger’s attempt to do so. Thus, Heidegger’s drawing upon the
Kierkegaardian thought structure by suggesting a disclosure of Dasein in its authenticity, as he
does in Being and Time or in the Fundamental Concepts of Metaphysics, remains unsatisfying.
If Heidegger maintains his philosophy within immanence, the cutting off of the transcendent
anchorage leads to a peculiar emptiness of the claim of authenticity to a point that, according
to Jürgen Habermas, it ends up in “empty decisionism” (Habermas, 1985, p. 168).
2 However, I will have to leave unanswered the question as to whether the anthropological
model that attributes to despair a pivotal role for authentic self-conception can be univer-
salized beyond the horizon of Western and (Zen-)Buddhist philosophizing that is taken into
consideration here. I will content myself with the sketch of one non-Western answer to a
constellation that is not only Western.
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The self is a relation which relates itself to its own self […]. Man is a syn-
thesis of the infinite and the finite, of the temporal and the eternal, of
freedom and necessity, in short it is a synthesis. (Kierkegaard, 1941, 9)
This definition is complemented by the momentous claim that the self cannot
have posited itself, but that the synthetic structure must be traced back to the
transcendent instance which is at the origin of this synthesis. Consequently,
becoming an authentic self means, according to Kierkegaard, to meet the chal-
lenge of integrating the paradoxical structure of the self by relating oneself to
God. To put it differently, one could say that becoming a self means linking one-
self to transcendence on the one hand and to immanence on the other. If we
now take a look at Kierkegaard’s definition of the state in which we are free of
despair, it becomes clear why, according to Kierkegaard, every human being is
always already in despair, be it conscious or not. Kierkegaard writes:
This then is the formula which describes the condition of the self when
despair is completely eradicated: by relating itself to its own self and by
willing to be itself the self is grounded transparently in the Power which
posited it. (Kierkegaard, 1941, 11)
The condition of the possibility to free oneself of despair is thus (1) to be con-
scious of one’s despair (2) to find the origin of despair; and (3) to overcome
despair by positing oneself as a synthesis between immanence and transcen-
dence. To become conscious of despair (1) is unavoidable for every human
being insofar as Man, according to Kierkegaard’s definition, is essentially spirit,
and as soon as spirit awakes, Man knows himself to be in despair. However (2), it
is possible (and even usual) that we try to free ourselves from despair by acting
on the symptoms rather than on the actual cause of our despair. We erroneously
hold certain difficulties, shortcomings, or life situations for responsible for our
despair without seeing that it comes from within us. Acting on these symp-
toms means thus simply repressing despair rather than genuinely overcoming
it. Thus, to authentically overcome despair, we have to seize its true origin,
which is to see that we usually are subject to a misconception of our self. Only
once we have gained lucidity of that state of affairs can we (3) comprehend that
we as spirit must posit our self as the synthesis of infinity and finitude in accor-
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from despair to authentic existence 367
dance with the way in which the transcendent God has posited us. In other
words, we have to cope with concrete reality, which implies accepting our own
finitude while simultaneously linking our self to the Eternal. Without this link-
ing of the self to the Eternal, despair cannot be overcome. Only by taking into
account both the finite and the infinite in us are we able to overcome despair
and to participate in divine plenitude and meaningfulness for which the self is
naturally longing.3 Thus, no human being can ever find their true self without
having been confronted with existential despair. Despair is the attunement that
represents the condition of possibility to access our true self. It leads to insight
into the incommensurability of the essential constituents of our self and into
the necessity to bring them to unity within the self by linking the latter to the
Divine.
However, if Kierkegaard’s analysis of the sources of despair and of the in-
evitability of despair as a key experience of existing provides a rather convinc-
ing anthropological model, it was my opening claim that it only does so up to
a point. That point is Kierkegaard’s claim that there is no way out of despair
beyond a—highly occidental—“leap of faith,” a claim that might be consid-
ered not particularly convincing for us in the 21st century for at least two rea-
sons: First, because of the eroded plausibility of Christian faith within Western
societies and, second, because universalist monotheistic religious claims are of
reduced plausibility in a globalized world in which a large majority of Mankind
is acculturated in non-Christian, and even, in large parts, non-theistic thought-
worlds.
At this point, I want to move on to the second part of my paper and consider
Ernst Tugendhat’s reflections on religion, mysticism, and intellectual honesty.
These will be useful in two ways. First, Tugendhat’s argumentation will legit-
3 See Kierkegaard, 1944, p. 171: “[N]othing finite, not the whole world, can satisfy the soul of a
man who feels need for the Eternal.” Heidegger draws upon this structure for his fundamental
distinction between “authenticity” and “inauthenticity” in Being and Time (see Heidegger,
2001, p. 236) and equally in the Fundamental Concepts of Metaphysics (see Heidegger, 1955).
Yet, we have seen that for Kierkegaard, the relation to God as the transcendent third, which is
at the origin of the synthesis, is crucial. Thus, the question arises as to whether the claim for
authenticity based upon the experience of crisis can be maintained when the dimension of
transcendence is abandoned. In Being and Time, Heidegger tries to fill the void left due to the
immanentization of this structure by deriving our authentic possibilities from the anticipa-
tion of our own death. However, such different thinkers as Peter Sloterdijk and Richard Rorty
stress the arbitrariness of this derivation; and the claim of determination formulated in the
Fundamental Concepts of Metaphysics seems to confirm this criticism (see Sloterdijk, 1983,
pp. 376ff.; Rorty, 1989, pp. 183ff.). Here, we find a number of empty formulas of determina-
tion that can confirm Jürgen Habermas’ judgment that Heidegger has hardly more to offer
than mere decisionism (see Habermas, 1985, p. 168).
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imize the attempt to find answers to the challenge of despair beneath the tra-
ditional “solution” to seek refuge in the claim of a transcendent God for which
Kierkegaard opts. Second, it will help me to set up an argumentative horizon
that transcends a merely Western perspective and within which I will be able
to situate Nishitani’s philosophy.4
Tugendhat develops his reflections on religion and his call for intellectual hon-
esty in the context of the quest for finding possibilities to attain “peace of mind”
(“Seelenfrieden,” Tugendhat, 2016, p. xxv [7]). For him, such possibilities must
be compatible with the exigency of what he calls, following Nietzsche, “intellec-
tual honesty” (Tugendhat, 2016, p. 48).5 I will shortly sketch the train of thought
Tugendhat develops and which leads from the problem of “peace of mind” to
that of religion and intellectual honesty.
For the problem of finding peace of mind, Tugendhat stresses the fact that
we as human beings are unavoidably confronted with a paradoxical struc-
ture of the self which is oriented towards both immanence and transcen-
dence, an observation that thus structurally strongly resembles that made
by Kierkegaard. However, Tugendhat offers a very different explanation of
this phenomenon as compared to Kierkegaard, an explanation that avoids
any metaphysical claims or implications. He very boldly de-mystifies our ori-
entation towards transcendence by reducing it to a mere evolutionary phe-
nomenon. In fact, according to Tugendhat, the need for transcendence is a
simple side effect of distinctive characteristics of human language which allow
self-consciousness. Tugendhat in fact identifies the decisive particularity of
human beings to be their quality as “‘I’-sayers” (“Ich”-Sager, Tugendhat, 2016,
p. 3; 2004, p. 13). For Tugendhat, it is the possibility to say “I” that generates
the propositional character of language and allows reflexivity and thus self-
consciousness. According to Tugendhat, this propositional character of human
language contains an important evolutionary advantage: It lifts human beings
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from despair to authentic existence 369
out of the dependence on mere chemical triggers for behavior and allows us to
reflexively identify what is good for us, and moreover, to give reasons for what
we consider to be good for us (see Tugendhat, 2016, p. 4). Thus, propositional
language also supposes the possibility of deliberation: The ‘I’-sayer can take
a decision based on reasons, thus rationally and autonomously (see Tugend-
hat, 2016, p. 3). This capacity contains a major implication: The ‘I’-sayer has the
ability to anticipate his/her future. However, this capacity reveals itself to be
a double-edged sword: While it enables us to prepare our future and thus to
better our chances for survival by adapting ourselves to a variety of external
situations, the possibility to anticipate the future brings into sight the end of
our future. It makes us aware of our own finitude.6
What is important to retain in the present context is that according to
Tugendhat, self-consciousness brings forth a double concern with regards to
the future: One that is oriented towards our wishes, desires, and needs in every-
day life, and another which is linked to the insight into our own finitude.7 He
expresses this idea in the following way:
This is a crucial point for Tugendhat. As we are aware of our finitude, we need
to find an answer to the question of how—meaning, according to which per-
spective, with which stance (see Tugendhat, 2016, p. 74)—we want to live and
thus fill meaningfully the limited time that is at our disposal. In other words,
how might we integrate meaningfully into this perspective the consciousness
of contingency (see Tugendhat, 2016, p. 76)?
Tugendhat sees the coping with contingency (Kontingenzbewältigung) to be
at the origin of religion (see Tugendhat, 2016, p. 98; 2004, p. 121).8 Religion is a
6 See Tugendhat, 2016, p. 77: “Why is finitude a problem for human beings? […] Human ego-
centricity […] implies care for the future: I-sayers want to cling to what they have, and so
the fear of transience and the appreciation of permanence arise. However, they also fear an
empty future, and so the torment of boredom and the need for change, which is the opposite
of permanence, are born. In all things, they wish the future to be just the way they want it to
be, and so—in the face of the impermanence and contingency of things—they experience
their own impotence.”
7 These two orientations reflect the idea of a synthesis of immanence and transcendence in
Kierkegaard.
8 The concept of Kontingenzbewältigung is developed more explicitly in Luhmann, 1990. For
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means that allows for the decentering of oneself and enables us thus to take
a broader perspective in which our individual worries are relativized and in
which we relativize our own importance (see Tugendhat, 2016, p. 26). Accord-
ing to Tugendhat, religion gives us a reference point that transcends our world
and allows us to organize the totality of our experiences and the totality of the
phenomena around this reference point.9 Within the context of these reflec-
tions, Tugendhat also explicitly invokes the notion of transcendence.10
If Tugendhat, like Kierkegaard, sees in perspectives of transcendence an
existential necessity with regards to the possibility to attain “peace of mind,”
his call for “intellectual honesty” means dismissing religion as an option.11
For Tugendhat, “intellectual honesty” is a stance or attitude which requires
us to resolve the frequent tension between the maintaining of understand-
able motives of self-delusion and the motive to clarify one’s own situation
by opting for the latter at the expense of the former (see Tugendhat, 2010,
p. 91).12 According to Tugendhat, religion is an understandable orientation as it
responds to our need to come to terms with contingency and to find mean-
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from despair to authentic existence 371
ing in our existence. However, this is precisely the reason why it would be
dishonest to believe in God. Tugendhat’s argumentation goes as follows: We
have to acknowledge that there is not and cannot be any evidence either for
or against the existence of God. But if we understand that the only argument
for the existence of God is our felt need to believe in God, this is in fact—
from the perspective of intellectual honesty—the decisive argument against
the belief in God (see Tugendhat, 2010, p. 193).13 This is in fact the exact oppo-
site of Kierkegaard’s position. For Kierkegaard the “leap of faith” relies essen-
tially on the claim that for us God is an existential necessity (see Hüsch, 2016,
pp. 64f.).
However, if Tugendhat dismisses the claim of a transcendent God, he does
not dismiss all forms of religiosity. Instead, he introduces a distinction between
religion “in the broad sense” and religion “in the narrow sense.” His dismissal
only applies to religion “in the narrow sense,” which he understands—rather
narrowly indeed—in the sense of the traditional monotheistic religions with
their anthropocentric and anthropomorphic conception of God as a “superhu-
man personal entit[y]” (Tugendhat, 2016, p. 93). If Tugendhat rejects this kind
of religion “in the narrow sense,” he holds certain forms of religion “in a broad
sense” as still possible, and he refers to these forms by using the notion of mys-
ticism (Tugendhat, 2016, pp. 89ff.).14 Tugendhat understands “mysticism” as an
attitude or stance favoring self-transformation through self-relativization and
decentering and which does not require transcendent anchorage in the tradi-
tional Christian sense (see Tugendhat, 2016, pp. 92 ff.).15 It implies, however,
a kind of horizontal transcendence, but it is rationally accessible and can be
made transparent by giving reasons.16 My following reflections will—partly—
13 See also his more detailed argumentation in the footnote on pp. 112 f. in Tugendhat
(2010), here p. 113: “From the perspective of intellectual honesty one has to argue: if nei-
ther p nor non-p are founded theoretically, but one of these possibilities corresponds to
my wish (or need), the only reason why I opt for it would be my wish: It would thus be my
wishful thinking that would determine my world view; and that is why I must opt for the
other position.” (my translation; S.H.).
14 If Tugendhat’s sketch of Christian faith in the context of his conceptualization of religion
“in the narrow sense” can seem somewhat simplistic, when he recuses the possibility of
believing in God as a being that resides above the clouds (see Tugendhat, 2016, p. 100),
he gives a more nuanced account of Christian religiosity later on where he explains that
for example the faith of Meister Eckhart is closer to his definition of mysticism than to
that of religiosity in the narrow sense (Tugendhat, 2016, pp. 115 f.).
15 According to Tugendhat, the decentering frees from egocentric volitions and thus
changes fundamentally our stance relative to the surrounding world (see Tugendhat, 2016,
p. 99 [122]).
16 It is thus rather unsurprising that in his reflections on different kinds of mysticism he
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favors those which have no or only very slight metaphysical premises or implications.
Thus, he manifests a clear affinity to Taoist mysticism which, as he reads it, is entirely
free of metaphysical assumptions (see Tugendhat, 2016, pp. 107 ff.).
17 It will only be partly for two reasons: First, because I do not share his reading of Buddhism
as metaphysical (see Tugendhat, 2016, p. 106). His is probably an appropriate view if
one focuses on Indian or South-Asian forms of Buddhism, but it is not appropriate for an
understanding of Ch’an/Zen Buddhism. The second reason is that I think that his claim
for transparency is problematic (see on this issue my concluding remarks). Let me add
that Tugendhat does not place himself in a perspective of intercultural philosophizing.
He actually draws upon Taoist and other Eastern sources in the same way he uses Western
philosophical thought. This can be considered either as a shortcoming or as a strength of
his argumentation.
18 E. Seitz, ‘Hineingehalten in das Nichts,’ p. 509 in this volume: “Im Zen-Buddhismus ist es
nicht die Angst, sondern der ‘Große Zweifel’, der mit dem Nichts in Verbindung steht. Auch
dort gibt es keine Ausflüchte, keine Rettung, kein faules Sich-weg-Stehlen in ewige Ideale
oder womöglich noch in ein ewiges Leben, das die Menschen niemals richtig sterben lässt.
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from despair to authentic existence 373
Despair is the truly real Form of existence: it makes its presence felt as
something that allows for no skepsis. Whereas skepsis is a matter for
the dimension of reason, despair belongs to the dimension of transcen-
dence. It is the Form that existence itself assumes in the nihility that has
opened up. This is the same sense in which we spoke earlier of the “self-
presentation of the Great Doubt,” the “doubt without doubt” that emerges
as human existence itself on the dimension of transcendence. (Nishitani,
1982, p. 176)19
Nishitani thus very similarly stresses the decisive role of despair for the discov-
ery of one’s true self, saying, as seen above, that being in despair is the “truly real
Form of existence” (Nishitani, 1982, p. 176). The starting point thus seems to me
very close to the anthropological constellation we find in Kierkegaard. How-
ever, Nishitani’s Zen Buddhist background allows him to sketch a fundamen-
tally different path out of despair as compared to Kierkegaard. As said earlier,
according to Kierkegaard, the only valid way out of despair is to link one’s own
Die Todesmeditationen vergegenwärtigen den Abgrund der Endlichkeit, der Angst macht
und verzweifeln lässt.”
19 See also Suzuki who insists on the difference between the overcoming of a problem that
is purely intellectual and the problem of existing: “La solution d’un problème de math-
ématiques résout le problème et ne va pas plus loin; elle n’affecte pas l’ensemble de la
vie du chercheur. Il en est de même des autres questions particulières, pratiques ou sci-
entifiques ; elles n’atteignent pas la note fondamentale de la vie de l’individu” (1972, p. 271;
italics mine). See in the same sense Nishimura, 2008, p. 77: “In Rinzai Zen Buddhism the
central concern to which a person is led is the realization of his true self […] within his
lifetime. The lifelong task is called ‘a long path of self-inquiry’ […]. And this life-long reli-
gious procedure starts with a person’s great doubt, as Hakuin puts it, over an inconsistency
in human existence. / This great doubt, therefore, is not the same sort of conscious doubt
which Descartes used as a method to establish the existence of the I as opposed to the
existence of the world of physical things. The content of the great doubt is, in fact, noth-
ing but the despair which people meet in their lives and by which they lose the meaning
of their lives.”
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374 hüsch
existence to a transcendent God (see Kierkegaard, 1941, p. 11). Any other pos-
sible attempt to posit the self will inevitably end in conscious or unconscious
despair.20
Nishitani has no need for such an extremely strong metaphysical claim.
Yet, we find an important parallel with Kierkegaard in that the overcoming of
despair is also intimately linked to the need for a fundamental reconstitution
or reconstruction of the self. In the Buddhist tradition, Nishitani claims that,
to genuinely surmount despair, we must first and foremost overcome the com-
mon delusion of ourselves as a self in the sense of an autonomous entity, or, as
Nishitani says, the self as an Ego (see Nishitani, 1982, p. 175). We are generally
attached to this “subjective, ‘egoistic’ mode of being” (Nishitani, 1982, p. 175).
However, this is not our true self. Instead, in despair we are confronted with
the limitations of this habitual but erroneous self-conception (see Nishitani,
1982, 176) and, at least as important, with the possibility to transcend it in order
to become authentically ourselves. To grasp the true, the authentic self that
becomes part of the horizon of our possibilities in despair, Nishitani uses the
paradoxical formula of the “self that is not a self” (Nishitani, 1982, p. 183).21
The authentic self is non-self because it is grounded in absolute emptiness
[sunyata], that is in the essential emptiness of all things and of the self. It has
reality not as a substance but in causal dependence on all other phenomena in
their “interdependent origination” (Nishitani, 2006, p. 13): As the self belongs
to the phenomenal world,22 it is in fact nothing in the sense that it has no
essence of its own and is what it is only in and through its relatedness to other
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from despair to authentic existence 375
phenomena. All phenomena have in common that they emerge from absolute
emptiness [sunyata] and that they have no essence and thus no independent
being.23 The idea of the self as an autonomous entity relies on the same delu-
sion as the belief in the reality of the phenomena in the world as substantial.24
Instead, everything emerges from absolute emptiness and returns into absolute
emptiness. To conceive of the self as non-self thus does not mean that there is
no identifiable personality with its specific character, but rather it refers to the
understanding of the self as emerging from absolute emptiness.25 In realizing
the self as non-self, we give up our inauthentic self—the self conceived of as
ego—to embrace our authentic self—which is the self as non-self. With some
allusion to Heideggerian language, Nishitani writes: “This self that is not a self,
the self emerging into its nature from out of non-geo, is the truly original self ”
(Nishitani, 1982, p. 257).26
23 See Yamashita, 2008, pp. 53–70, here 69: “By meditating on shῡnyatā (emptiness) one
recognizes that all is empty and has no substance.” However, he adds, “when this is real-
ized, the aspects of reality are truly received again as something irreplaceable.”
24 See Giles, 2008, p. 90: “[O]ur suffering stems not so much from the nature of existence as
from a false perception of existence. That is, it stems from delusion. This delusional aware-
ness then leads us to form attachments to non-existent or misconstrued objects, including
the idea of an unchanging self, and ties us into a cycle of suffering when the world does not
fit with our misperceptions and attachments. The way out of this cycle is to see through
one’s delusions and thus break these attachments.”
25 The term ‘understand’ is not fully appropriate in this context as it implies that we can get
hold of the self as non-self intellectually, which is not the case. It is important to stress
however, responding to the very pertinent interrogation by Fernando Wirtz in the discus-
sion of my paper, that the role of individuality is nonetheless very different in Kierkegaard
and Nishitani. I thus do not want to suggest that Nishitani holds a position similar to
Kierkegaard’s with regards to individuality, but rather make clear that a certain kind of
individuality is important also in the Zen Buddhist approach. This becomes visible in the
Zen teaching which is adjusted to each disciple in a way that is, as far as I see it, not dissim-
ilar to Kierkegaard’s “indirect communication” (I tried to develop these parallels recently
in another paper. See Hüsch, 2021). However, there is no “personal” relationship with
regards to nothingness unlike the personal relationship of the individual with regards to
God in Kierkegaard. And even if Kierkegaard’s concept does not imply any essentiality of
the self, it implies the idea of the self being “posited” by a transcendent instance (i.e. God).
See Kierkegaard, 1941, p. 11.
26 Tobias Endres objected in our discussions of Nishitani’s concept that his talking about a
truly original self sounds strongly metaphysical. I would indeed agree on this point but
argue that the problem is situated in Nishitani’s choice of a metaphysically connotated
vocabulary rather than in the conceptualization itself. As far as I understand Nishitani,
there is no metaphysical claim behind the understanding of the self as non-self. The key
idea seems to be the transformation of the “aperture” of the self, to use a Heideggerian
concept.
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27 Albert Camus for instance claims that “[s]eeking what is true is not seeking what is desir-
able” (Camus, 1991, p. 41), implying thus that it is perfectly conceivable that being clear
about oneself could go hand in hand with the insight into the hopelessness of one’s situ-
ation. And on the other hand, Tugendhat suggests that religion (in the narrow sense) can
be a beneficial delusion with regards to peace of mind.
28 “[Le Zen] nous assure l’acquisition d’un nouveau point de vue, d’où la vie prendra un
aspect plus frais, plus profond et plus satisfaisant.” However, this transformation is not
‘easy going’, but requires hard work and implies the total destruction of the former, unfree
self, as Suzuki stresses in what directly follows: “Mais, bien entendu, cette acquisition est
en réalité le plus grand cataclysme mental qu’on puisse traverser dans la vie. Ce n’est pas
une tâche facile, c’est une sorte de baptême de feu et il faut passer au travers de tempêtes,
tremblements de terre, écroulements de montagnes, éclatements de rochers.”
29 “But this distinction between the transcendental and the phenomenal—that which
presents itself to experience—has no place in Buddhist thought. In Buddhist thought,
there is no such thing as transcendence. There is only our senses and their objects. There
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from despair to authentic existence 377
is nirvāna, but it is only samsāra correctly perceived. Or, in Dōgen’s words, the realization
of things as they are is enlightenment.” This is satori, as Suzuki explains (see Suzuki, 1972,
p. 304).
30 See Kierkegaard, 1944, p. 227: “[D]espair reveals itself not as a breach but a metamor-
phosis. Everything comes back, but comes back transfigured.” The equivalent is found in
Suzuki’s description of the world after the satori: “[P]our ceux qui ont acquis un satori,
le monde n’est plus ce qu’il était auparavant; il peut garder ses rivières qui coulent et ses
flammes brûlantes, plus jamais il ne redevient le même” (Suzuki, 1972, pp. 270f.). Satori
is attained in an unpredictable manner, like a breakthrough which opens a completely
new vision on the world: “Sans la réalisation du satori, nul ne peut entrer dans le mys-
tère du Zen. C’est l’éclair soudain d’une nouvelle vérité dont on n’avait même pas rêvé
jusqu’alors. C’est une sorte de catastrophe mentale qui se produit d’un seul coup après que
l’on a longuement empilé les uns sur les autres les concepts intellectuels et des pensées
discursives. La pile a atteint sa limite, tout l’édifice s’écroule, et voici qu’un ciel nouveau
s’est ouvert à votre entière vision” (Suzuki, 1972, p. 307).
31 We find in Kierkegaard the idea of a new, second immediacy which can be attained only by
going through despair, and never by trying to return to a former condition. This new imme-
diacy is attained when the self gains lucidity with regards to the structures that ground it
as a self and thus with regards to God as the origin. Only in abandoning the self as an
inauthentic self and through resignation can the self attain itself as its true self.—It is
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noteworthy that in this context comes to the fore another major similarity not only with
Nishitani but also with Nishida, which is an existential rather than a moral conception
of religion. With regards to Nishida, Yeung pertinently stresses this similarity, quoting the
latter saying that “[t]rue religious experience does not consist, as many people think, in an
ethical progression from the finite to the infinite, from the relative to the absolute. It is first
consciously realized when the self’s very existence becomes problematic—when exis-
tence itself becomes problematic” (Nishida, 1987, p. 65, quoted in Yeung, 2022, p. 185).
Thus, Yeung argues, “[t]he religious experience and moral experience are incompatible
because, from the standpoint of morality, ‘the self’s very existence does not become prob-
lematic’ (Nishida, 1987, pp. 65–66). Religious consciousness concerns the negation and
self-contradictions; it annoys itself with the problematic awareness of one’s existence”
(Yeung, 2022, p. 185).
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from despair to authentic existence 379
Viewed through the usual logic of the intellect, this description seems of little
plausibility. Thus, it is of utmost importance to see that the stance of Without
Why that comes with satori (awakening) must be conceived of as an experience
that transcends reason, an experience in which there is no more separation
between the self and the world. The self as non-self inscribes itself affirmatively
in the eternal becoming and perishing which emerges incessantly from abso-
lute emptiness and thus attains a stance providing something that corresponds
to Tugendhat’s “peace of mind.”
Here, we can also bring this discussion together with the question of the
human at a more general level as it is addressed by John Maraldo in this vol-
ume. Satori is not conceivable as a merely anthropocentric experience. The
transcendence of the subject-object divide transcends at the same time the
Sonderstellung of Man in a sense that conforms with Maraldo’s insisting on
overcoming reductionist anthropocentric perspectives.32 Our relatedness to
other sentient beings, be they human or other, is profoundly transformed once
the rigid boundaries of subject and object are dissolved. In the light of what
precedes, I would even argue that the horizon of an enlightened conception of
the self as non-self not only transcends the limitations of the Davos Debate but
raises the question as to whether the concept of “anthropocene” referred to in
the Thematic introduction is not once again a problematic concept emerging
from the thought of modern Subjektphilosophie from Descartes to Nietzsche33
that essentializes the ego and—by extension—Man and thus the expression
of the overestimation of Man’s very importance, for once not positively but
rather negatively. However, it is important to stress that calling for a perspec-
tive beyond the subject-object opposition does in no way mean to neglect the
individual in its individuality. I would, on the contrary, argue that the current
excessive focus on global challenges implying the whole of Mankind at least
potentially sacrifices the individual for some supposedly ‘higher’ cause, be it
in the form of the claim for neoliberal economic growth or on the contrary to
‘save the planet.’ Such a claim would lead back to moralistic groundings of reli-
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gion refuted by both Kierkegaard and Nishitani. The abyss of existing cannot
be dealt with from the larger perspective of the Große und Ganze but remains
the insurmountable challenge of every existing human being. Linking the exis-
tential philosophy of Kierkegaard and its focus on this never bridgeable abyss
with the perspective of the self as non-self helps to comprehend the challenge
of existing. Each individual has to find their own way of dealing with both their
own finiteness and the Große und Ganze—but, and this would be my point—
from a perspective that does not sacrifice the individual needs in their concrete
Lebenswelt for the sake of a seemingly ‘higher cause.’
6 Conclusion
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from despair to authentic existence 381
36 See Suzuki, 1972, p. 271: “On ne peut […] saisir le satori qu’en en faisant personnellement
l’expérience.”
37 Suzuki goes so far as to stress its irrational character: “J’entends par [irrationalité] que
le satori n’est pas une conclusion qu’on atteindrait par le raisonnement, et qu’il défie
toute détermination intellectuelle. […] L’expérience du satori est toujours caractérisée
par l’irrationalité, l’inexplicabilité et l’incommunicabilité.” (Suzuki, 1972, p. 22). As tran-
scending rationality, it necessarily is also ineffable: “La plus haute vérité est d’une pro-
fondeur insondable, elle n’est pas un objet de conversation ou de discussion; et les textes
canoniques eux-mêmes n’ont aucun moyen de la mettre à notre portée.” (Suzuki, 1972,
p. 276). Tugendhat has problems with the idea of the ineffable experience of satori and
its necessarily rational intransparency. He favors a somewhat “democratic” conception of
mysticism. However, such a conception seems problematic. Thus, one would have to ask
where the capacity to change one’s stance towards reality could come from if it is not
though some form of (a-rational) asceticism or spiritual exercise. As Tugendhat also—
and consequently—dismisses the idea of “grace” leading to a decentered ego, it remains
unclear from his reflections how he imagines the genesis of a stance that will pacify the
mind.
38 Suzuki classifies the Zen as belonging to the Buddhist doctrines that are to be qualified as
“immediates”: “Techniquement, le Zen appartient au groupe des doctrines bouddhiques
que l’on qualifie d’immédiates’, ‘discontinues’, ou ‘abruptes’ […], par opposition avec celles
qui sont ‘continues’ ou ‘graduelles’ […] ; d’après le Zen l’ouverture de l’esprit survient tout
naturellement comme un événement séparé et soudain, et non comme le résultat d’un
développement graduel et continu, dont chaque étape pourrait être suivie et analysée.
L’arrivée du satori n’est pas comme le lever du soleil qui fait graduellement émerger les
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Bibliography
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from despair to authentic existence 383
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14
Cassirer, Heidegger, and Miki: The Logic of the Dual
Transcendence of the Imagination
Steve Lofts
Abstract
This paper takes up a reading of Miki Kiyoshi (1897–1945) in the context of the Davos
debate and argues that Miki provides us with the beginnings of a way beyond the cur-
rent impasse. The paper is divided into three sections. Section one sets the context of
our reading of Miki by returning to the Davos debate in order to clarify how we are to
understand the irreconcilable opposition between Cassirer and Heidegger and the rea-
sons for the impasse in the debate. Section two provides a reading of Miki’s The Logic of
the Imagination that situates Miki’s philosophy between the irreconcilable opposition
that is at the heart of the Davos debate that opens a way beyond the impasse. Section
three examines the nature of freedom and ethics in Hegel, Heidegger, Cassirer, and
Miki. In the Conclusion, we return to the decisive historical moment that defines our
times from the perspective of Miki’s theory of radical creative politics.
Keywords
1 Introduction
sion to the opening of a new historical world. Kant’s critical philosophy sought
to provide a new image of the human that would bring about a cosmopoli-
tan world, one suited to the needs of the French revolution. Knowing the self
passes by way of the image we have of ourselves. In our critical moment in
history, however, we no longer seem able to imagine our place in the cosmos
and subsequently our future. No one is truly blind to the fact that our moment
in history is decisive, that what we do today will determine not so much our
own time as a time not our own, to speak with Levinas. We stand at the crucial
and decisive moment where we must choose between the end of the Anthro-
pocene or the end of humanity tout court. And yet, we appear at this decisive
moment paralyzed by the crisis in human self-understanding, by our inabil-
ity to imagine the human anew. Some might object and argue that there is
no shortage of new definitions of the human; others might argue that what
is needed is not a new definition but a return to the humanist tradition of
the past. However, I would contend that all these attempts at redefining the
human, especially those that are anti-humanist or naturalistic in nature, have
only made us even more uncertain and that there is no going back to the past, to
the humanism that, as Levinas observed, had come to an end at Davos. I would
also contend that those who maintain these positions already sense this. How-
ever, the moment is always decisive, it is always a rupture with the past that
opens the way to the future. For this reason, I believe, we keep returning to
the Davos debate, to that historical moment when the ontological ground of
our existence gave way and we became cognizant of our standing in the deci-
sive alchemic moment of the metamorphosis of a world no longer what it was,
not yet what it will become. The aim of historical knowledge, however, is not to
relive the past but to develop a “new understanding of the past” that “gives us at
the same time a new prospect of the future, which in turn becomes an impulse
to intellectual and social life” (Cassirer, 1943, p. 178). Every true renaissance, for
Cassirer, penetrates the historical works of the past in order to revitalize the
creative energies that gave expression to them. A historical reconstruction is
not a passive transition and preservation of the past but a triumph of creative
spontaneity and a moment of self-realization by which we envision or imagine
the future. The question “What is the Human?” is no ivory tower inquiry, it is
an existential project of self-realization as self-actualization. There is, of course,
no shortage of interesting and insightful literature on the Davos Auseinander-
setzung from which we can learn a great deal. This paper, however, takes up
a reading of Miki Kiyoshi (1897–1945) in the context of the Davos debate and
argues that Miki provides us with the beginnings of a way beyond the current
impasse. There are several reasons for this approach. First, Miki’s project speaks
directly to the issue at hand: namely, the imagining of a new humanism. Sec-
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ond, Miki’s philosophy has been influenced by both Heidegger and Cassirer and
is situated between them. Third, Miki was cognizant of the need to address the
question of the human from a non-European perspective. In addressing the
question “What is the Human?” today, we must remain vigilant to the dangers of
cultural hegemony in all its forms. However, the concept of cultural hegemony
itself posits a plurality of cultures and modes of being human and therefore
assumes “the” human that we share in the culturally other. In turning to Miki,
the intent is not to pit East against West, nor even to compare them. Rather, it
is to approach the question of the human from a new perspective. The paper
is divided into three sections. Section two (The Impasse at Davos) sets the con-
text of our reading of Miki by returning to the Davos debate in order to clarify
how we are to understand the irreconcilable opposition between Cassirer and
Heidegger and the reasons for the impasse in the debate. Section three (The
Human (Ningen 人間) and the Dialectical Logic of the Imagination) provides
a reading of Miki’s The Logic of the Imagination that situates Miki’s philoso-
phy at once between the irreconcilable opposition that is at the heart of the
Davos debate that opens a way beyond the impasse. Section four (The New
Human) examines the nature of freedom and ethics in Hegel, Heidegger, Cas-
sirer, and Miki. In the Conclusion, we return to the decisive historical moment
that defines our times from the perspective of Miki’s theory of radical creative
politics.
Peter Gordon has done us a great service by moving us beyond the polemical
framing of Davos and enabling us to focus on the real issue at hand: namely, the
debate between two “normative images of humanity” between which no via
media would seem possible (Gordon, 2010, p. 6). The Davos debate is, thus, not
primarily about the proper interpretation of the productive imagination and
the role of the schema in Kant’s transcendental philosophy per se, but about the
fundamental existential-ethical choice that stems from two antithetical images
of human existence, between spontaneity and thrownness, freedom and fini-
tude. Does the human possess the capacity to create worlds of meaning and,
thus, determine their own existence? Are they able to project a possibility for-
ward into the future and then work toward actualizing it and subsequently
the world around them? Are they, in other words, able to have a history only
because and insofar as they themselves create history? Or is their existence
always already determined by the finitude of their situatedness in a historical
world not of their own creation, into which they have been thrown and over
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cassirer, heidegger, and miki 387
which they ultimately have no control? Are they by nature condemned to await
with anticipatory resolve the destiny that will befall them?
Cassirer is seen as defending the humanistic tradition reaching back through
Humboldt and Kant to Pico, and arguing for the existence of objectively valid,
necessary, and eternal truths; whereas Heidegger is seen as pointing the way
forward to the anti-humanist tradition to come that focuses on the historicity,
facticity, and finitude of the human. These images of Cassirer and Heidegger
are, of course, not without substance. Cassirer himself provides a concise sum-
mary of Heidegger’s position as he understands it which goes to the heart of his
critique of Heidegger. Cassirer writes:
A theory that sees in the Geworfenheit of the human one of its principle
characters [has] given up all hope of an active share in the construction
and reconstruction of human cultural life. Such a philosophy renounces
its own fundamental theoretical and ethical ideals. It can be used, then,
as a pliable instrument in the hands of political leaders. (Cassirer, 2009,
p. 293)
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Here, as elsewhere, nuances are important. Heidegger is not saying that Cas-
sirer’s philosophy is wrong; rather to the contrary, “everything is correct, right
down to the essential.” The problem is that it is not an “essential” account: that
is to say, an existential account of the historicity and facticity of the human.
Not only does it “not grasp us in our contemporary situation,” it “does not con-
cern or grip our Da-sein” but “necessarily misses it” and in fact “it is of necessity
unable to attain it because in itself it blocks the path to doing so” (Heidegger,
1996, p. 76). However, in his 1919/20 lectures Grundprobleme der Phänomenolo-
gie (1919/20), Heidegger recognized the need to speak of the unity of sense and
facticity in expression:
Cassirer, too, speaks to the intrinsic relationship between facticity and sense in
symbolic expression:
Beginning as it does from the facticity of the radical finitude of Dasein, Heideg-
ger’s existential phenomenology has no access to the realm of “trans-personal
meaning” require for Dasein to exist in a shared world. However, “there is no
other way from one Dasein to another Dasein than through this world of form”
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cassirer, heidegger, and miki 389
(Hamburg, 1964, pp. 220/295)—nor, I would add, from Dasein to itself. In other
words, “form” is the necessary vehicle of the disclosure of being—what Cassirer
often calls life.
It is only through form that the ephemeral flow of life gains the “consistent exis-
tence” (Bestand) of an intelligible reality. For Cassirer, the dichotomy between
life and spirit is a false one: there exists within life itself a “Zug zur Idee” (a
tendency toward idea) (Cassirer, 2021c, 570). Life’s becoming self-aware corre-
sponds with life’s self-realization, its own “self-formation” and self-determin-
ation; and so, the turn to the idea comes from out of life itself. For Cassirer, “life
is, at once flux without pause and yet something enclosed in bearers and con-
tents, formed about midpoints, individualized, and therefore always a bounded
configuration that continually jumps its bounds. [In short] life is an immanent
transcendence in life” (Cassirer, 1996, p. 9). For Cassirer, there is no more form-
less life than there is lifeless form. The question remains to explain “how the
transcendence of the idea [can] be reconciled with the immanence of life?”
(Cassirer, 2021c, 569) And the answer for Cassirer is the symbolic: “The symbolic
is […] an immanence and transcendence in one: insofar as in it a fundamen-
tally supra-intuitive content [Gehalt] is expressed in intuitive form” (Cassirer,
2021c, p. 448). Thus, to speak with Heidegger, form “gives a sense to existence
as it expresses itself.”
For Heidegger, the referential totality of signification of the environmen-
tal world (Umwelt) in which Dasein “lives” levels down the authentic sense of
being of Dasein (Seinssinn des Daseins) to the “average everydayness” of das
Man, to the impersonal self that lacks authentic self-awakening of itself. In this
way, the finitude (Endlichkeit) of Dasein, which is Dasein’s Seinsverständnis,
is sublated by the Weltverständnis of the environmental world (Umwelt): the
understanding of being (Seinverständnis) is nothing other than finitude and
can only develop as finitude. Cassirer’s response has serious implications for
Heidegger. Cassirer writes:
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objectivity. […] The “impersonal” does not consist merely in the pale,
diluted social form of the average, the everydayness of the “they,” but in
the form of a trans-personal meaning. For this trans-personal Heidegger’s
philosophy has no access. (Cassirer, 1996, p. 202)
Cassirer does not question the validity of the mode of “temporality” (Zeitlich-
keit) that Heidegger elaborates as the “original sense of being of Dasein” (ur-
sprünglichen Seinssinn des Daseins); however, he does argue that the project of
The Philosophy of Symbolic Forms questions into the conditions of possibility
of the transition from this “existenziell” temporality, from the sense of being of
Dasein (Seinssinn des Daseins), to the “objective” sense of “logos”: in short, the
conditions of possibility of Heidegger’s philosophical project of writing some-
thing like Being and Time (Cassirer, 2000c, p. 220). Another consequence of
Cassirer’s view is that every Seinsverständnis proves to be the Seinsverständnis
of a historical Weltverständnis. Would this not, however, effectively undermine
the very project of Being and Time? And for the later Heidegger, while the dif-
ferent historical Weltverständnis of the Greek, the Medieval, and the Modern
each constitute a different Seinsverständnis, they are all only different epochs
in the history of being.
At Davos, Heidegger takes up Cassirer’s language of terminus a quo and ter-
minus ad quem to demark their differences. For Cassirer, the terminus ad quem
is the whole of a philosophy of culture. The terminus a quo of Cassirer’s phi-
losophy is, however, for Heidegger problematic. The reverse is the case for Hei-
degger. The terminus a quo of Heidegger’s project is found in the facticity of
Dasein but its terminus ad quem remains unclear and undefined. Heidegger’s
observation marks out the irreconcilable opposition between them. Heidegger
descends the Hegelian ladder into the existential ground of facticity on which
the ladder rests, but as for the nature and being of the ladder on which he him-
self must stand he can say nothing: Cassirer follows the ladder up to its highest
manifestations in ideas and thought, and ultimately to a philosophy of culture,
but on what the ladder stands he can say nothing. A transcendental critique
of culture is limited to determining the logic of sense that forms the factum of
culture, whereas existential phenomenology is limited to the hermeneutics of
facticity of Dasein.
Two things must be noted when we revisit the impasse in the Davos debate
over the question “What is the Human?” First, as Gordon himself concludes,
while we can frame the debate in terms of a clear irreconcilable opposition
between two normative images of the human, we must “remember that nei-
ther Cassirer nor Heidegger can be rightly understood as an unremitting advo-
cate for only one of these two principles” (Gordon, 2010, p. 364). Second, by
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cassirer, heidegger, and miki 391
1929 when the Davos debate took place, both Cassirer and Heidegger were
encountering the limits of their own philosophical projects. Cassirer had com-
pleted the third volume of The Philosophy of Symbolic Forms two years before
but could not complete the conclusion in which he brought his philosophical
perspective into dialogue with that of Lebensphilosophie. Part of the material
that was to make up this conclusion was given as his talk at Davos. The con-
clusion had, however, grown into a massive volume that was to become the
fourth volume of The Philosophy of Symbolic Forms titled The Metaphysics of the
Symbolic—a project that would force Cassirer beyond transcendental philoso-
phy. This volume was never completed and only appeared as the first volume
of his Nachlass. Heidegger too was now struggling with his project while he
was completing the Kantbuch, the project of Being and Time already seemed
to have been set aside and only a few years later signs of Heidegger’s famous
Kehre began to appear. In the Preface to the Fourth Edition Heidegger acknowl-
edges his reading of Kant was informed by the problematic of Being and Time,
and that “In truth […] Kant’s question is foreign to it, even though it would
have given another meaning to the presupposed manner of questioning” (Hei-
degger, 1997, p. xviii). In short, the two antithetical solutions to the crisis were
themselves in crisis: a fact that is often overlooked in the literature on Davos.
Why do the projects of Cassirer and Heidegger—as they are conceived at the
time of Davos—run into a limit beyond which they cannot complete them-
selves? I would like to argue, in short, that though they are responding to an
outmoded ontology that had ceased to be viable, they were not able to fully
replace that ontology, and thus their thinking implicitly continued to operate
within the presuppositions of the substantial ontology their projects sought to
address. Fundamental ontology remains ontology, and the philosophy of sym-
bolic forms remained ungrounded because though it has replaced an ontology
of substance with an ontology of relation, it too remains an ontology of sense
(Sinn). Heidegger’s existential phenomenology is focused on the historicity, fac-
ticity, and finitude that constitute the being of Dasein, but it is unable to access
the framework of sense (Sinn) necessary for Dasein to be in the world. There is
a rift between the world as the openness of being and the world as the concrete
historical place in which Dasein always already finds itself. Cassirer’s transcen-
dental philosophy provides a rich account of the sense (Sinn) bestowing hori-
zons that open and configure a world, but as a transcendental philosophy, it
can only speak of the factum of the world and not about the facticity of a con-
crete historical world. In this way, classical Western ontology had produced yet
another unresolvable dichotomy between existence and form because the logic
continued the logic of non-contradiction which is the expression of ontological
self-identity. Thus, we have a choice between spontaneity or thrownness, free-
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1 All the translations of The Logic of the Imagination (mkz 8) have been provided by John Krum-
mel.
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opening of the world. The Hegelian nature of Miki’s project is made clear in
the Introduction to The Logic of the Imagination when he states that “The nar-
rative here first adopts a phenomenological form; however, it will then advance
to a purely logical form” (mkz 8, p. 3). Hegel’s Phenomenology of Spirit aims to
provide its reader with a “ladder” to the standpoint of science and show him
“this standpoint within himself.” It thus chronicles the journey in and through
which the true (Wahre) arrives at its own concept of itself. “The true (Wahre)
is the process of its own becoming, the circle that presupposes its end and its
goal, having its end also as its beginning; and only by being worked out to its
end, is it actual” (Hegel, 1952, pp. 20–21 [10–11]). Like Heidegger, Miki follows
the ladder down into its fundamental ground: however, unlike Heidegger, the
ground is not to be found in the finitude of Dasein but in the Ungrund, to speak
with Schelling, of nothingness or the formless form (katachi naki katachi 形
なき形). Like Cassirer, Miki will follow this ladder up to its highest manifesta-
tions in ideas and thought, and ultimately to a philosophy of culture: however,
unlike Cassirer’s “philosophy of culture” (objective genitive), Miki’s “philoso-
phy of culture” (subjective genitive) is a philosophical anthropology of the self-
understanding of the “basic experience” (kiso keiken 基礎経験) of the human
as a historically concrete “embodied” existence from the standpoint of the his-
toricity of a historical world as the self-realization and self-actualization of that
historical world. The ladder itself is the imagination. The imagination is the
dialectical unity of pathos and logos that gives expression to the formless form
of nothingness. Miki is able to think together in one gesture what remains an
unbridgeable dichotomy between sense and existence that we encounter in the
still essentially Western account of the human found in Cassirer and Heidegger.
What enables Miki to follow the ladder of the imagination in both direc-
tions is his concept of “dual transcendence” (nijū no chōetsu 二重の超越) as an
account of the dialectical process of “active self-awakening” as a dual process of
self-realization and self-actualization, as a process of formation and transfor-
mation of tradition, of the construction and reconstruction of culture by way of
the individual’s creative confrontation with the historical forms (rekishi-tekina
katachi 歴史的な形) and sociocultural institutions (seido 制度) that form the
individual as a sociocultural being. Reality for Miki is the act of relating, an
activity-between that differentiates as it integrates. The subject of action and
the object are related to each other as independent beings, and yet in this rela-
tion of opposition, they exist together situated in a single historical world to
which they give expression. Thus, experience is but a relation of opposition
mediated by the unity of the historical form. “However, form is not originally
external form but rather, the union of subjectivity and objectivity” (mkz 1,
p. 315).
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In the encounter with one another, rather than directly becoming ‘I and
Thou’ as in the case of a handshake, each person first lowers his or her
head and bows. This does not stop at being a mere exchange of formali-
ties. In the depths of “the between,” each person reduces himself or herself
to nothing. Going from the bottom of “the between” into the bottomless
depths that envelop self and other, each returns to a profound nothing-
ness. Both persons, by means of bending their egos and lowering their
heads […] return for a moment to a place where there is neither self nor
other, neither I nor Thou. Then, by raising themselves up, they once again
face one another and for the first time become ‘I and Thou.’ Having each
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cut off the roots of unilateral egoism, they become an ‘I and Thou’ in
which each is opened to their mutuality. (Ueda, 2000, p. 116; cited in Davis,
2014, p. 183)
The form-images of the imagination thus provide the unity of the subjective
and objective, or in the case of our example, the unity of subjects and the
historical world. The customary-conventions of institutions produced by the
form-images of the imagination are the cultural practices of a historical form
of the human. The objectivity of institutions that form the cultural environ-
ment of a shared world condition the interiority of subjectivity.
2 Cassirer would agree with Miki here: “For the historical willing itself is not possible without
an act of the ‘productive imagination’—on the other hand, the imagination can be truly cre-
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the sense of to become (γένεσις). History becomes thinkable where at the same
time production (poíēsis) has the meaning of becoming (génesis)” (mkz 8, p. 7).
As such, true history is the radically creative process of the incessant meta-
morphosis of life becoming form, to speak with Cassirer. To be cognizant of our
historicity, then, is to take up a standpoint in that alchemic moment of the his-
toricity of life between birth and death, between a past that no longer is and a
future that is always yet to come. However, “The alteration of form (metamor-
phose) belonging to the fundamental phenomena of history is conceivable not
by means of the logic of the idée but by means of the logic of the form-image.
Form-images [keizō 形像] are not pure ideas but, so to speak, ideas with bod-
ies” (mkz 8, p. 62). In the Western tradition, something is if it is self-identical
to itself. From this fundamental logic, form becomes that which stands outside
time and thus is without history.
But in this case, form was thought to be unchanging and not historical.
Hegel’s logic, which is said to have completed dialectics, is ultimately also
a logic of form. Although Hegel introduced a historical perspective, he
remains within the standpoint of thinking of Greek ontology and does not
take up the position of action. […] If we take forms to be what changes,
Aristotelian logic cannot but reach an impasse. (mkz 8, p. 231)
For Miki, there is no more lifeless form than there is formless life: “Form is not
something merely static; instead, true form is that which is dynamic at the same
time as it is static, static at the same time as it is dynamic. This is the meaning
behind the idea that what has life is what has form” (mkz 8, p. 161). The logic of
the imagination is a logic of form, and so takes up the logic of Aristotle and that
of Hegel, but at the same time it grasps form from the standpoint of concrete
historical action. We find here the historization of the transcendental (univer-
sal form) and the historization of Kant’s transcendental subject.
For Miki, the logic of the imagination as a logic of creative historical form
is the logic of invention and not the logic of discovery. Heidegger’s philoso-
phy remains a logic of discovery, of the dis-closure of the fundamental exis-
tential dimension of Dasein—which is itself a dis-closure of being. The sense
of Dasein is not historical: Dasein as Dasein is its disclosedness as finitude.
Dasein’s historizing is found in Dasein’s constant being, in Dasein’s Sein zum
ative only where it is determined and inspired by a living impulse of the will. Thus, historical
consciousness rests on an interpenetration and a reciprocity of force of the deed and force of
the image: on the clarity and certainty with which the I is able to set before itself an image of
a future being and direct all individual activities toward this image” (Cassirer, 2021c, p. 211).
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Tode, being up to and until end that marks its finitude (Endlichkeit), in the way
that Dasein is stretched along and stretches itself along until it is no more.
As an ontological faculty of the creation of historical forms, the imagination
is a dialectical unity of pathos and logos. Logos, for Miki, is not primarily the
formal logic of objects that finds expression in abstract language and pure rea-
son. Such a pure formal logic, which is logic in terms of logos, can never be the
ground of concrete historical institutions which are rooted in pathos. The logic
of the historical forms, the world, the self, the other, and of concrete things are
all rooted in pathos. Pathos is the embodied existence of praxis. The body is the
place in which pathos as situatedness arises and takes place. Miki writes:
One is reminded here of the Buddhist saying: “Dwelling nowhere, the awak-
ened heart-mind arises” (ōmu shojū nishō goshin 応無所住而生其心). The root
of pathos is nothingness—it is the truth of the human:
Miki further defines this nothingness in Western terms: “Contrary to the Greek
way of thinking, the material or substantial is more primary than the tangible
[katachi aru mono 形あるもの: something that has form] and idea” (mkz 11,
p. 110). According to the hylomorphism of Aristotle, there is no form with-
out matter, no matter without form. All becoming is an actualisation of the
potentiality already existing in a given hylomorphic state. Form is the active
catalysis of being, it is what gives form and actualizes potency. The Unmoved
mover is defined as pure act as that which is unmixed with potency; that is,
with any intrinsic capacity for change or limitation. All other being is hylomor-
phic. While some maintain that Aristotle is committed to the idea of prima
materia as pure potentia, this is a controversial reading of Aristotle. From this,
in the Western tradition, the ground of the being of what is is found in the
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pure act: The One, God, the cogito, the transcendental subject, the Absolute,
being (Sein). The concept of primary matter as pure possibility forms a self-
contradictory proposition within Western ontology; for pure matter would be
without form and without the actuality of form would thus have no existence.
To speak of primal matter, then, would be to speak of something that both is
and is not. Pathos is rooted, Miki states, in the night and fire: in an essentially
indeterminate plenum of sheer possibility. Any yet, there is a tradition of this
prima materia as pure potentia in Western thought. The idea can be traced back
to the philosophy of Anaxagoras. As such it would be “deprived of all form”
(quod omni forma privaretur).3 For Augustine, prima materia is “something
formless” that is capable of all forms. This formlessness, however, is not abso-
lute nonbeing (nihil) but rather must be thought of as “something-nothing,” by
the logic of “is-is-not” (“nihil aliquid” et “est non est”).4 Finally, Eckhart’s God-
head is the “groundless ground” of God as pure being, as pure actuality without
potency. The Eckhart scholar Bernard McGinn points out that as the ground-
less ground beyond being, the Godhead is understood by Eckhart as nothing,
as “pure possibility” (McGinn 2005, p. 131). The nothingness of the Godhead is
the pure possibility of the emanation of being and thus of God. Robert Carter
has taken up McGinn’s language and suggested the link between this pure pos-
sibility in Eckhart and the absolute nothing in Nishida. “West and East seem to
converge, for this boiling over is a pure potentiality of the divine depths, just as
absolute nothingness is often referred to as a fullness, an unbounded richness
of possibility, a ‘pregnant’ emptiness” (Carter, 2009, p. 4).
“Pathos” thus implies being determined by the “nothingness” as the field of
pure possibility in which all existence is rooted. “What lies at the root of such
forms and ties them together is not something like the laws of modern sci-
ence, it cannot be something objectively graspable; rather, it must be a form
beyond form, a ‘formless form’ [katachi naki katachi 形なき形]” (mkz 8, p. 11).
The ground of history is not found, then, in the idea (ἰδέα) or form (εἶδος) as
pure act, but in the “formless-form.” In imaging the formless, the imagination
(Einbildungskraft) is the formation (Bildung) of an form-image (keizō 形像) of
the formless. For Miki, the idea or idea-form (kannenkeitai 観念形態) that pro-
vides the ontological horizon in which something is understood as the thing
that it is is not the beginning of the creative process of history but its end-
point. If it were there at the beginning, as in Western ontology (Plato’s Good,
Plotinus’ the One, Christian God, Cartesian cogito, Kantian transcendental ego,
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Hegelian Absolute, Heideggerian being), then all “history” would end up being
little more than an unfolding of the idea-form and there would, therefore, be
no radical creativity and thus strictly speaking no history: or more precisely,
all history would not be the history of the finite but the history of the infinite,
that which alone can be called pure act: that is to say, the unmoved mover, the
Good, the One, God, the Absolute, being (Sein). At the root of the world’s cre-
ation, we must think the creative imagination that is the unity of pathos and
logos, but the imagination itself is an immanent transcendence that contin-
ually reaches out into the nothingness of the formless form and provides it
with an image that in turn forms and transforms the world; opening, to speak
with Cassirer, “all reality in its path.” “Every creation must have the meaning
of ‘creation from [the sheer possibility] of nothingness’ [mu kara no sōzō 無
からの創造]. There must be some place where Idee-like forms come out from
within matter or nature, where the logos-element is engendered from within
the pathos-element” (mkz 8, p. 245). The historical form of reality is but one
form of the formless, one possible expression that, once formed, has its own
inherent possibilities. For this reason, Miki states that
An institution possesses its own life, and we can even say that it is some-
thing autonomous. Therefore, the structural nature of an institution man-
ifests not only an adaptation toward the environment but manifests an
adaptation toward itself. Adaptation toward itself is given by means of
itself imitating itself and accordingly signifies repetition. (mkz 8, p. 161)
However, the true creative force of institutions, and thus of history, is found in
the individual and not some abstract spirit or Zeitgeist that pulls the strings of
we marionettes who dance according to our nature on the world stage of his-
tory nor some anonymous das Man of the average everyday nor a discourse of
power.
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This stands in stark contrast to Hegel. Within the dialectic of Reason, the indi-
vidual is negated and understood as a particular of the universal. The Absolute
comes to know itself in and through the particular, not through the individual.
Historical individuals, the Napoleons of the world, are attuned to the needs
of the Zeitgeist and even Weltgeist. Only such great individuals bring about
the historical changes needed by Absolute Spirit. For Kierkegaard, the relation
between the individual and the universal bypasses the culturally determined
particular but requires a leap of faith: a leap that few are able to make. And
for Heidegger, only “great art” is world forming. For Cassirer, however, there is
no individual act of speaking that has not formed the language spoken (Cas-
sirer, 2000, p. 127). For Miki too, “Everything comes from the infinitesimal, and
everything probably returns to the infinitesimal” (mkz 8, p. 124). The concrete
individual is a production point of the universal field of which it is an infinitesi-
mal focal point. The logic of the imagination is a logic of individuals, not a logic
of concepts and ideas about particulars. It is the logic of the concrete universal
in which the individual is universal, and the universal is individual. Hegel iden-
tifies speculative reason with objectified concrete universals and distinguishes
them from abstract universals. Abstract universality negates individuality and
levels down a group of individuals as being identical with each other in some
respect. By contrast, the concrete universal expresses, manifests, itself in and
through the different particularizations of the universal, which are held within
it as part of the universal’s sense. In Hegel, however, the individuality of the
individual is negated by the universal and becomes a particular expression of
the universal of Spirit. Hegel establishes the unity of subject and object by way
of a sublation of the differences into the overarching dialectical identity of the
living substance of the Absolute as the True: everything is but a moment or
element that expresses the universal and gains its truth from its place within
the True which is the whole. For Miki, each individual as individual is a cre-
ative focal point that opens the environmental whole in which the individual
stands. What is more, there is a plurality of individuals each of whom opens up
the whole from their infinitesimal creative point.
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5 At Davos, Cassirer reminds Heidegger that Kant calls the power of the imagination Synthesis
Speciosa and adds: “For Kant, however, [pure thinking] does not depend simply on synthesis
but depends instead primarily upon the synthesis that serves the species. But the problem
of the species leads into the core of the concept of the image, the concept of the symbol”
(Heidegger, 1997, p. 194).
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cassirer, heidegger, and miki 405
For Cassirer, too, the symbolic is the “between region” that differentiates and
units the inner and outer.
It is the decisive achievement of every such form that in them the rigid
boundary between “inner” and “outer,” the “subjective” and the “objec-
tive,” does not subsist as such but begins, as it were, to grow fluid. Inner
does not stand alongside the outer, the outer alongside the inner, as if
each were its own separate precinct; rather, both are reflected in the other,
and only in this reciprocal reflection does each disclose its own content
[Gehalt]. (Cassirer, 2021b, p. 123)6
In reading Cassirer, however, there is a clear tension between the basic position
that there is no presymbolic reality that is represented by the symbolic forms
and the lingering suggestion that there nevertheless is an objective reality that
is symbolized. Thus, in Cassirer and Heidegger, it is often a question of disclo-
sure and closure and not creativity per se. For Miki, the logic of the imagination
is the logic of invention. In Miki, “A true symbol is not a symbol of something
[be it being or thought]. The essence of a symbol is to symbolize without some-
thing symbolized” (mkz 8, p. 40). Again, Cassirer would agree: “the symbol
hastens ahead of reality, showing it the way and initially clearing its path. It
does not merely look back on this reality as being [seiende] and become [gewor-
dene], but it is itself an element and motif of its becoming itself. […] It reaches
forward into the to come [Künftig] and outward into sheer possibility, while
placing both before itself in a purely symbolic act” (Cassirer, 2021c, p. 208).
At the core of this is Miki’s concept of “basic experience” (kiso keiken 基礎経
験) which is interpreted (expressed) in and as the lived anthropology (ningen-
6 “We began with the view that the meaning and value of the individual symbolic forms could
never be completely obtained if we were to see in each of them only a bridge between a fin-
ished ‘inner world’ and a finished ‘outer world,’ between an ‘I’ and a ‘non-I’ as given and fixed
starting points. They all had, rather, to be recognized as means for the creation of these oppo-
sites, as the mediums in which and only by virtue of which the ‘confrontation’ (Auseinander-
setzung) of the I and the world takes place” (Cassirer, 1998, p. 60).
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gaku 人間学) of a given historical period whose task it is for philosophy to work
out. Basic experience is not the anticipatory resoluteness of Dasein: nor is it the
“pure intuition” of Nishida; and Cassirer has nothing that would be compara-
ble. It is not some mystical or metaphysical hidden state or reality. Rather to
the contrary, it is the facticity of a basic intersubjective hermeneutical situa-
tion: it is the fact that “I am, I am with other people, among other things or
affairs [ jibutsu 事物 (Sache)]” (mkz 3, p. 6) and that this basic experience is
always already unfolded in and through its “self-interpretation” ( jiko kai shaku
自己解釋/Selbstauslegung7) in what Miki calls “primary logos” in which this
basic experience of the human is encountered, in which one is given to oneself.
Anthropology, as the primary logos of the human, is this self-interpretation of
the factical situation of basic experience in the historical mode of its unfolding
as life. Anthropology as the self-interpretation of the human is a “hermeneuti-
cal concept” (kai shaku-gaku-teki gainenv 解釋學的概念) in which the facticity
of the basic experience of the human is communicated, encountered, seen,
grasped, lived, expressed in action: for example, in shaking hands or in bow-
ing. Anthropology is not, for the most part, the science of the human, but the
“logic of the human” that is immediately lived by the historical subject as the
self-interpretation of its basic experience.
“What exists is only a physical anthropology. Human beings in each era can
only be fundamentally involved in existence in a way peculiar to them. […]
Anthropology can be directly taken from the fundamental body of life” (mkz 3,
p. 9). Such a primary logos is “woven into the reality of our lives and our actions
and productions are meaningful only from the point of view of this logos”
(mkz 8, p. 22). The praxis of “Rites and rituals possess the effect of realizing
a true symbiosis (symbiose) between a totem tribe and their totem” (mkz 8,
p. 23). As Cassirer writes:
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cassirer, heidegger, and miki 407
In the age of capitalism, “what fundamentally defines the structure of the pro-
letarian basic experience is labor” (mkz 3, p. 45). That is, it is the sense (Sinn)
of life in which it makes sense that I am a laborer, who labors with other labor-
ers for the bourgeoisie, and labors with tools to produce commodities. As Miki
writes:
8 One can see this basic experience of I, other, thing at work in Heidegger’s surrounding
environmental world of das Man but not in the existential analysis of Dasein tout court.
Miki again is closer to Cassirer here in that the intersubjective situation is always a con-
crete historically lived one. Cassirer too differentiates between the I, you, and thing. The
“originary-phenomenon” of expression is situated in the lived body (Leibe) and is also always
an intersubjective situation of the I-you. Cassirer distinguishes between “you-perception”
that prevails in the expressive lived-experience and the abstract object consciousness of an
“it-perception.”
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9 Nakai Masakazu, “Nōson no shisō” [Thought in the Farming Villages], in (nmz, 4, p. 154).
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What is at stake in the question at Davos, “What is the Human?,” is the nature of
philosophy and its role in the construction and reconstruction of the human,
the nature of freedom, and by extension the possibility of ethics. For Hegel,
Cassirer, Heidegger, and Miki history is the process of the realization of free-
dom. How they conceive of this historical process and the nature of freedom
determines, however, their respective stances on ethics.
For Hegel, freedom is ultimately the “metaphysical freedom” of the Infinite,
the absolute Subject, and thus not of the finite human subject. For this rea-
son, there are no true actors in the Hegelian world: individual subjects are little
more than “marionettes in the great puppet show of universal history,” to speak
with Cassirer (Cassirer, 2009, p. 286). Moreover, there is no room in the world
of absolute power for individual agency, and thus no room for ethical freedom.
In ethical life, the unity of individuality and the universal are expressed in the
sublational activity that is done in the service of the common good of the whole
community and by extension the universal. Here the individual identifies with
the will (desire) of the whole: the family, the state, the Absolute: “individu-
als have to make themselves into the universal [will] through the negation
of their own [will], in externalization and formation [Bildung]” (Hegel, gw 8,
p. 257).
Heidegger’s existential phenomenology, beginning as it does from the rad-
ical finitude of Dasein, contains no possibility of ethics but only the possi-
bility of the care of/for the authentic self. It is not so much the thrownness
of Dasein into finite temporality that is the problem, but that Dasein’s only
authentic attitude towards this thrownness is one of anticipatory-resoluteness
in which Dasein takes up its transcendence towards its own most possibility,
i.e., its Nichtdasein, that is constitutive of its existence. Thus, “Dasein’s tran-
scendence and freedom are identical! Freedom provides itself with intrinsic
possibility” (ga 26, p. 238 [184]). Dasein is free by transcending, in transcending
it “liberates” itself from its ensnared, alienated, absorption in the universal life
of das Man of the Umwelt that levels down Dasein’s “mineness” ( Jemeinigkeit)
and “ownness” (Eigentlichkeit) to the average everydayness of communal life.
Dasein has, however, no responsibility for the Umwelt or those implicated in the
Umwelt, no way of transforming it, no authentic access to the objectivity of a
“shared world” and thus no connection to other Daseins. What is significant
in the world, the hammer, is because it is relevant to Dasein’s own finitude:
it is understood from the horizon of Dasein’s care structure. The hammer is
to build a house because Dasein is endangered: the project of being a house
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10 I would note here the title of Heidegger’s 1929–1930 work quoted above: The Fundamental
Concepts of Metaphysics: World, Finitude, Solitude.
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Freedom […] is the deepest emotion of the human being. It is the concept
of personality [and not Dasein] that has emerged to break the concept
of feudalism [the leveling down of the individual by a dominant socio-
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5 Conclusion
Ours is a decisive historical moment that demands resolute action. But this
resoluteness must not be that of an anticipatory resoluteness that awaits its
fate, the end of humanity, but an imaginative resoluteness that sets before us
an image of a future and directs all individual activities toward this image in
a collective cooperative project of a creative society. For this, we must imag-
ine the human a new and in this way transform the human. The Davos debate
on the question “What is the Human?” ends in an impasse because it either
approaches the productive imagination from the standpoint of its highest man-
ifestations in ideas and thought, or from the standpoint of its ground in the
finitude of Dasein. Miki approaches the imagination from the perspective of its
dialectical unity of pathos and logos. As such he places below the imagination
a more originary ground, the formless form as a field of sheer possibility out
of which the form-images of the imagination are formed. These form-images
give flesh to the basic experience of the human in its intersubjective situated-
ness and provide the sense of being human as a self-interpretation of that basic
experience. However, the form-images form the bases for the further develop-
ment of the idea-forms that realize the possibility of self-understanding inher-
ent in the self-interpretation of the basic experience that is lived as the lived
anthropology. Philosophy guards us against the empty ideological power of
idea-forms to frame our basic experience of being ourselves and being with
others from a perspective that is ultimately not only alien to it but hostile to it.
Philosophy as philosophical anthropology must bring us back to an existential
engagement with interpreting our basic experience, and this demands the his-
torical will of action and imagination. Today, of course, our “basic experience”
is no longer that of the proletariat. What then is our “basic experience”? Such
a question lies beyond the scope of this paper. But perhaps it is the question
we began with, “What is the Human?” It is perhaps not so much that we are
at the moment unable to provide a clear answer to this question, but that we
no longer feel ourselves in a position to ever do so. The historical demand of
our times is to imagine the human in such a way that we can recognize the
human we share in the culturally other. Only in this way can we hope to cre-
ate a more egalitarian cooperative, co-existence of the “salon of the soul” for a
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cassirer, heidegger, and miki 415
world of worlds, to speak with Nakai and Nishida. But this world must not be
yet another human-centric world that continues the Anthropocene, it must be
a human existence that can recognize in other sentient beings, in the specieally
other, the life we share with them.
Bibliography
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Kyoto School. Bloomington: Indiana University Press.
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15
Now, Ever or After: Contrasting the Pure Lands of
D.T. Suzuki and Tanabe Hajime
Rossa Ó Muireartaigh
Abstract
D.T. Suzuki and Tanabe Hajime, two important philosophers of the Kyoto School, both
wrote about Pure Land Buddhism, a branch of Buddhism which believes that the bud-
dha Amida has been reborn in the Pure Land and has saved us all. This act of salvation
by another (other-power) means that we are not completely self-contained within our
consciousness but are part of an intimate self-other, I and Thou, relationship, in this
case with Amida. How close are we connected to Amida, our savior? For Suzuki it is,
ideally, the most intimate of relationships where a true devotee and Amida are one
with each other. For Tanabe, the relationship always sustains some distance from the
other. The two different visions of Pure Land other-power reflect a difference between
Suzuki and Tanabe regarding the goal of knowledge and philosophy. For Suzuki it must
end with absolute knowledge beyond knower and known. For Tanabe, it must be based
upon a submission to the constant existence of otherness in our world. This divergence
has consequences for the views both held regarding the question of thrownness versus
spontaneity (to express it in Davos terms). Suzuki, I argue, is the philosopher of thrown-
ness, the vision of self in the world and the world in the self. Tanabe is the philosopher
of spontaneity, a vision of the self freely carving its own history as it submits to that
other that remains other.
Keywords
D.T. Suzuki – Tanabe Hajime – Pure Land – reisei – other-power – zange – Jodo
1 Introduction
All philosophy generates rifts and rows. From Davos to Kyoto, great minds
clash and old ideas are given new spin and energy. One such confrontation
involved Tanabe Hajime and Nishda Kitarō along with D.T. Suzuki. Tanabe
attacked Nishida most forthrightly in his 1930 essay, “Requesting the Guid-
ance of Professor Nishida,” expressing irritation at the rarified otherworldly
nature of Nishida’s philosophy, particularly his take on Zen-inspired flight from
messy reality. He respected Nishida’s religious awareness but wondered if it
damaged his philosophical quest: “Even I have respect for such a profound
religious experience, but I wonder that this philosophy gives us reason to
fear the espousal of contemplative detachment from reality” (2020, p. 308). In
his later key work, Philosophy as Metanoetics, he also took aim at Zen (and,
we can assume, Nishida). He stated, for example, “there is no question but
that the in-itself tendency of Zen Buddhism runs the risk of falling prey to
unmediated self-identity” (2016, p. 285), and added further that his metanoet-
ics differs from Zen “in virtue of its being a for-itself mode” (2016, p. 286), in
other words, something more attuned to concrete social and historical real-
ity.
Tanabe also had problems with D.T. Suzuki’s Zen and its similar implications.
Nishitani discusses this in an article entitle “Remembering Daisetz Suzuki”
(1986) where he highlights Suzuki’s criticisms of Tanabe’s philosophizing of
Zen. Tanabe had written a book entitled My Philosophical Perspectives on the
Shobogenzo (1939) and Suzuki had written in his book Various Problems of Zen,
a critique (in Nishitani’s view) of Tanabe: “If you begin by intellectually fabri-
cating some philosophical system, you cannot then pull Zen out of it. You have
to do it the other way around” (Nishitani, 1986, p. 152). Tanabe had his own crit-
icisms. As Nishitani describes it:
The conflict between them was, at its most general, according to Nishitani,
about any relationship between Zen and philosophy. He does not give more
details than this. However, in this article, I wish to look instead at how both
Suzuki and Tanabe understood Pure Land Buddhism quite differently and use
this difference as a way of demarcating the more general split between them
(and by extension Nishida, who was never far from a Suzuki perspective). In so
doing, I wish to link it to one aspect of the Davos debate, the question of what
is it to be human?
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2 Pure Lands
Pure Land Buddhism inspired both D.T. Suzuki and Tanabe Hajime. However,
what they each took from it was quite different. Suzuki believed Pure Land to
be an easier, more folkish path to what Zen also discovers, an awakening to
the infinite here in the eternal now transcendent of subject and object. Japan,
in Suzuki’s telling, has been particularly suited to these awakening-oriented
branches of Buddhism—Zen and Pure Land—since Japanese spirituality (日
本的霊性 nihontekireisei) has a unique sensitivity to non-duality. Tanabe, on
the other hand, saw in Pure Land inspiration for his concept of “metanoetics”
and the related “repentance” (懺悔 zange) which is linked to the Pure Land con-
cept of submission to other power, and the transformative power arising from
this: “The experience of accepting this transforming power of zange as a grace
from tariki (Other-power) is […] the very core of metanoetics” (2016, p. 72). The
core difference, I believe, between Suzuki and Tanabe, is the key word here
“transforming.” For Suzuki Pure Land was about the unchanging transcendent
as experienced immanently. For Tanabe it was about recognizing the transcen-
dent within immanent change.
Since both Suzuki and Tanabe tended to pair Zen and Pure Land together for
both comparison and contrast, it is worth reminding ourselves of what each
of these branches of Buddhism believe in. Both developed in Japan from the
late Heian period onwards and both are living religions with their own rit-
uals, styles and doctrines. Their lived reality may differ somewhat from the
intellectual interpretations they have been since granted by the Kyoto School.
But since any divergence between reality and image did not worry the Kyoto
School it should not worry us here. Zen is about attaining spiritual awaken-
ing (satori) through individual effort. This satori is directly experienced by the
practitioner and, in Suzuki’s explanation, does not involve any outside media-
tion. In this sense, the experience of satori is contentless, it is not an experience
of something by someone. In fact, such a distinction between something and
someone (subject and object, we can call it) drops away and all that is there
is the experience itself. As such, Zen is radically individualistic. It is ahistori-
cal and asocial (being individualistic). Suzuki would argue that the experience
granted by Zen does inform us of better ways to live our life and see the world
but these are secondary and derivative values and merely removed interpreta-
tions of the Zen experience. Direct experience, which is satori, does not grant
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direct understanding of anything else other than the direct experience. While
Zen does have its own temples, history, heroes and folklore, it is not about any
of these things which are contingent and accidental attachments to the con-
tentless truth of Zen. Real Zen has no myths or narrative. This is very much
in contrast to Pure Land Buddhism whose beliefs are based on very clear and
explicit personages and stories. Amida, a Buddha who dwells in the Pure Land
(mythologically seen as an actual place in another part of the cosmos), made a
vow (the Original Vow, hongan 本願) many eons ago in historical time (as in, we
could technically count back to when it supposedly happened) that He would
save all sentient beings by letting them be reborn in His Pure Land, otherwise
he would not become a Buddha. The fact that He is a Buddha is proof that the
Vow has been fulfilled and that we are all saved. The condition for this salva-
tion is that we simply chant His name “Namu-Amida-Budda.” Now, the fact that
we are already saved means that this condition too has already been fulfilled.
When we choose to chant his name that decision was already made before we
even made it.
The core difference between Zen and Pure Land is summarized by the con-
trasting concepts of self-power ( jiriki 自 力) and other-power (tariki 他 力).
Self-power is the way of Zen where it is through the efforts of yourself and you
alone that you attain satori. Other-power is the Pure Land route whereby you
are granted salvation through the intercession of Amida.
Although famous for his Zen writings, Suzuki also wrote about Pure Land Bud-
dhism. He saw no particular conflict between Zen and Pure Land, and relegated
the distinction between self-power and other-power to nothing more than a
lifestyle choice. The passionate minority with strength and perseverance can
choose the Zen way and the humble majority can opt to submit to the other-
power of Pure Land. The end destination is the same, a spiritual awakening
where subject and other are transcended.1 But no synthesis is ever really sym-
metrical and in combining Zen and Pure Land, Suzuki arguably created a Zen-
1 As Suzuki explains in The Field of Zen (1980, p. 77). “Now here is the difference between Tariki
and Jiriki. This differentiation is possible only on the plane of relativity. When that plane is
transcended there is no Tariki, no Jiriki; no ‘other power’, no ‘self power’; the difference of ‘self’
and ‘other’ is possible only at the level of discrimination. When that level is effaced there will
be no self, no not-self; thus no Shin to be separated from Zen. When Shinran emphasized
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style Pure Land.2 In Zen there is direct satori, for Pure Land there is a surrogate
satori, an awakening that has all the characteristics of a Zen one but with the
borrowed consciousness of another involved. The spiritual awakening of Pure
Land grants a knowledge that is beyond faith, a knowledge that is absolute in
its assuredness. Although Pure Land is about “other” power, the attainment of
faith and hence absolute knowledge is something that is beyond self and other.
It implies the erasure of otherness as something that is unknown and less than
absolute.
In his book Japanese Spirituality (1972), Suzuki explains that Pure Land devo-
tion involves what he calls “direct spiritual awakening” (直接霊性覚 chokuse-
tureiseigaku). This awakening entails the transcending of self and other. As
such, the “other” of “other” power takes on a different function in the act of
awakening. Whereas Pure Land belief is traditionally seen as Amida vowing to
save us and then actually saving us, this transcendence of self and other means
that we cannot identify any agent as doing the saving or any self that is being
saved. Rather, it is as though it is the vow itself, the Original Vow, or rather the
will the vow expresses that is in operation, with any distinction between Amida
and the Pure Land devotee dropping away.
In Japanese Spirituality, Suzuki seems to argue that this direct spiritual awak-
ening could only be experienced in its most complete and mature form in
Japanese society, particularly during the Kamakura period when Pure Land
devotion was at its height. This is because, whilst every nation has its own
particular spirituality (霊性 reisei), Japan’s one was especially suited to allow
Zen and Pure Land to develop to their full potential. Japanese spirituality was
always ready made for any non-dualistic transcendence that any branch of
Buddhism that came its way may require. As Suzuki states: “It is impossible
in the world of dualistic logic for beings to have a connection to the highest
reality without the intervention of some intermediate condition; yet Japanese
spirituality accomplishes this connection directly, without any difficulty” (1972,
p. 21). A nation’s reisei is something implanted very deep in a country’s psyche.
It is something akin to the spiritual stems-cells of the nation’s body that may
or may not grow and mature depending on circumstances. Suzuki’s metaphor
on the relationship between Pure Land belief and Japanese reisei is rain (Pure
Land devotion) giving growth to plants (the reisei).
the awakening of Ichi-nen out of uniformity, that is Zen; that is where Zen and Shin become
one. He emphasised this Ichi-nen coming out of sameness, and this very moment constitutes
Satori.”
2 Others, such as Kaneko Daiei, have made this same point (Takemura, 2002, p. 113).
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To illustrate that this is the way the Japanese responded to Pure Land reli-
gion, Suzuki looked at the writings of various Pure Land thinkers, including
Shinran, as well as the poetry and the fragmented writings pious Pure Land
devotees (called “myokonin”) have left behind. Pre-modern Japan for Suzuki
could almost be described as the End of History, a time without alienation
when the self-other distinction was transcended and all was harmonious with
a perfect coalescence between what the individual desired from the world and
what the world desired from the individual. History was not going in a line
through time but was in an infinite circle. For example, one myokonin Pure
Land devotee and poet, Saichi, for whom “the voice of Japanese spirituality
was constantly whispering in his ear” (1972, pp. 200–201) knew that “now is
the eternal present, the absolute present. It is not the now that continues in
the straight line of past, present, and future” (1972, pp. 197–198). One important
point about Pure Land in its Jodo Shinshu form is that it holds to the belief
that because we are already saved we are already in Pure Land as we are liv-
ing our lives here on earth, a doctrine promoted by Shinran called “body lost
and not lost upon passing” (体失・不体失往生 taishitu-hutaishituojo). Suzuki’s
immanentized eschaton in Japanese Spirituality conforms to such a view. (By
the way, although Suzuki forgot to mention it, Pure Land Buddhism in pre-
modern times was also behind some serious agrarian resistance and agitation,
serving as an astonishingly potent weapon of peasant political empowerment.
But that’s another story.)
Suzuki’s description here of the relationship between Amida and the Pure
Land devotee is very much in keeping with his soku-hi logic (即悲論理 sokuhi-
ronri), a concept taken up by Nishida in his own writings. Soku-hi (A is not A,
thus A is A) expresses a fundamental fluidity of identity. The world may seem
to be divided into discrete objects and sentient beings who are other to us, but
such essentialized differences are created through a dualistic vision where sub-
ject and object, self and other, are always divided from each other. The Original
Vow in Pure Land operates within the self to create a direct awareness that does
not obliterate self and other—there is no Amida mind control pulsating from
Pure Land—but which moves or works at a level that is transcended of self
and other. When we experience direct spiritual awakening we see soku-hi in
operation, the breakdown of dualistic division into the condition of our here-
ness in the now. This means that the site of religious awakening is ultimately
within the self’s own sokuhi-style experience of its own non-selfhood. Nishida
in “The Logic of ‘Topos’ and the Religious Worldview” explains Suzuki’s idea of
spirituality thus:
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Tanabe in his book Philosophy as Metanoetics, first published in 1946, also har-
nesses Pure Land to help with national redemption from the shame of Japan’s
military defeats. He believed that repentance (zange) was the proper response
to the war that had ended in such disaster. Zange would lead to greater wisdom,
fraternity and freedom going forward. In fact, other nations too should perform
zange, Tanabe asserted, and in doing so the quest for a better world beyond the
limits of the current world order of imperfect democracy and socialism would
be won. The power of positive vergangenheitsbewältigung thinking indeed! It
is worth pointing out, though, that what exactly Tanabe was regretting about
the War is not completely clear. Satō Masaru, for example, comments:
3 For instance, Kemmyo Taira Sato writes, “Suzuki regarded ‘Japanese spirituality’—in his
view, the type of spirituality seen primarily in Japanese Pure Land figures like Hōnen 法
然 (1133–1212) and Shinran—as the religious ideal most suited to the religious culture of the
nation, and the best alternative to the failed State Shintoist ideology” (2008, p. 114).
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For Tanabe, Pure Land teaches us that it is the future that is determined and
the past that is yet to be transformed.5 Again, this is the logic of the Pure Land
claim: Amida took a vow to save us all or not be born a buddha in Pure Land.
Amida is now a buddha born in Pure Land. Therefore, the vow must have been
fulfilled. Therefore, we are all saved. This future has already happened and it is
unchangeable. It is the past that is the unknown into which we venture with
our history which is shaped anew.
Tanabe is not a preacher of Pure Land. Rather, this Pure Land philosophy
is his own expression of how the world can have meaning for us now when
we have found faith through our submission to the otherness of the world into
which we feel thrown. Our relationship with Amida is the ultimate analogy of
the I-Thou relationship we find ourselves in as soon as we reach consciousness
of there being others in the world. The act of submission to the other is an act of
faith that there is a deeper and significant unity with the other. It is faith rather
than transcended knowledge that reveals to us this unity beyond self and other.
For Tanabe the path to this Pure Land wisdom is through philosophy where
we encounter aporias and antinomies. Rather than provoking despair these
impasses are what can alert us to a greater wisdom if we submit to the otherness
we experience in the world we look out upon. We may be shocked and shoved
towards this submission through traumas in our own lives, such as the experi-
ence of being on the losing and shamed side of a horrific war, but life dramas
and encounters with the other force us to realize that the deepest meaning in
the world can only be given to us by the grace of the other once we recognize
4 ただ、彼はあの戦争に多くの学生たちを送り込みました。自分の理論によって日本は
大東 亜戦争を正当化した、あるいは学生たちはおのれが特攻死することを正当化し
た、そのことに関して彼はまったく反省していなかった。それは日本全体に責任があ
るんだと。だから懺悔は日本全体でするべきであって、自分に特別の責任があるとい
う発想は、まるで持ってい なかった人、ものすごく無責任な人です。
5 Tanabe writes, “Through the mediation of metanoesis, rebirth in the future is already con-
tained in the past as a destination; and apart from the absolute transformation of the past
by means of the absolute nothingness. Mediated by the future, the past can be transformed
absolutely”. (2016, p. 375)
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now, ever or after 425
with every fiber of our being the existence of that other. Whereas for Suzuki
the path to Pure Land-style awakening is just a matter of history fortuitously
raining Buddhist belief upon the flora of Japan’s spirituality, for Tanabe it is the
struggles and failures of a thinking mind on the conscious level that are crucial.
It is when the rain does not fall that you crave it, value it, believe in it, know it
and grow towards it. For Suzuki, Zen satori and Pure Land devotion both reside
in conditions of absolute knowledge. Whatever path gets you there is irrelevant
since the absolute nature of the resultant knowledge is self-contained. For Tan-
abe, though, the path to get there is indispensable and not exchangeable with
any other path because knowledge that does not include the path, as in the
absolute knowledge of direct spiritual awakening, is not absolute. And not only
is it not absolute but it is devoid of any critical mechanism by which it can be
seen to be not absolute.
In describing other-power and one’s relationship through other-power with
Amida, Tanabe focusses on two core concepts “going” (往生 ōjō) and “coming
back” (gensō 還相). Going to Amida and coming back. This is perhaps the most
significant difference from Suzuki and his concept of direct spiritual awaken-
ing as the working of the Original Vow prior to the division of self and other.
Suzuki’s Pure Land awakening involves what he calls the “Person of the supra-
individual” and it is at this level, the level of the supra-individual where Amida
is met. The poetry of the Pure Land devotees, as analyzed by Suzuki, expresses
the joy of this meeting that becomes a union. For instance, Suzuki in inter-
preting a poem by the myokonin Saichi, talks about how in attaining “to the
supra-individual Person, […] the mirror of the individual self is received within
the mirror of Amida so as to be like two facing mirrors with no image between
them. And the joy in the consciousness of the individual self leads immedi-
ately to the Great Mirror Wisdom, where there is neither joy nor anxiety” (1972,
p. 212). What is to be noted here is the sense that this relationship with Amida
at some level involves a shared joy that is absolutely known to be shared. (But
to ask by whom would be to go around in an infinite circle). For Tanabe the oth-
erness of Amida is never penetrated to this extent. The submission to Amida is
an act of exchange where both sides still remain different and intact. There is
an absolute faith that the other is with you and that the world has meaning, but
there is no absolute awakening. Any awakening arising from the faith granted
by Amida is not an absolute awakening where self and other or subject and
object are transcended. The other remains other. The consequence of this is
that Tanabe’s Pure Land devotion implies a revaluing of the importance of our
myths and history. The I-Thou structure means that we can only ever under-
stand our world through particular narratives, something the awareness of an
eternal now does not grant. This contrasts with Suzuki who rejected mediat-
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ing mechanisms which take us away from that world of non-duality in which a
subject-other narrative does not operate.
6 Back to Davos
In his book on the Davos debate, Continental Divide, Peter E. Gordon (merci-
fully) distills the clash down to a clearer dispute between “spontaneity” and
“thrownness.”
The disagreement between Cassirer and Heidegger’s turns upon this fun-
damental distinction between spontaneity and receptivity, between the
human capacity for worldmaking as against our openness to the world.
Cassirer forges his philosophical system with an eye toward the uncondi-
tioned, the inexhaustible, and even the “infinite” spontaneity of human
expression. Heidegger works out his own philosophical ideas from the
basic premise that the human being is a creature of essential finitude, lim-
ited by time and history, which finds itself thrown into conditions it did
not create. Now, there are many ways one might characterize the essential
tension between these two visions of humanity. For economy’s sake I will
most often describe it as a contest between thrownness and spontaneity.
(2010, p. 7)
How would this dispute play between Suzuki and Tanabe? To see this, let us
ask the question how free is the human mind? What Buddhism (and phe-
nomenologists) know about the mind is that it is multilayered. We have mul-
tiple consciousnesses playing in our heads at once, many voices speaking to
us and for us at the same time. But which is our most real and ultimate
voice? Which consciousness of consciousness is our rock-bottom conscious-
ness? That final voice, the you that speaks for all the other yous, where does
its voice come from? Is it truly your voice, your spontaneous thought driven
only by your mind? Or is this voice at the very border where you and the world
are no longer separate. Our arms and legs are given to use, thrown upon us
at birth by the cosmos. We do not choose them and so somehow they were
never really ours to begin with. But what of our mind? Is it too something
bequeathed to us by nature and hence not really our own. Is that most inner
voice that you feel you are speaking with something that can only be you,
really you alone, or is everything that voice says going to come ultimately
from the world you mistakenly think is outside of you? Are we free or are we
thrown?
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now, ever or after 427
Suzuki would seem at first to be on the side of freedom. Certainly, his Zen-
inspired rhetoric sprouts such assertions: “The Zen-man is an artist to the
extent that, as the sculptor chisels out a great figure deeply buried in a mass of
inert matter, the Zen-man transforms his own life into a work of creation, which
exists, as Christians might say, in the mind of God” (1959, p. 17). And yet, there is
that sense of oneness that tends to suffocate spontaneity when taken to its con-
clusion. In another book Suzuki wrote on Pure Land Shin Buddhism, Buddha
of Infinite Light, he stated, “We find our inner self when namu-amida-butsu
is pronounced once and for all. My conclusion is that Amida is our inmost self,
and when that inmost self is found, we are born in the Pure Land” (1998, pp. 41–
42). The problem here is who is this self when we find the other there.
Suzuki also discusses elsewhere in this book the poetry of another (un-
named) Shin believing myokonin. He comments,
The spirit of the earth is the spirit of life. This life always unfolds itself
within the individual, who is a continuation of the earth—he has his roots
there, there is where he appears, and there is where he returns. The spirit
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of the earth breathes at the inmost recesses of the individual, so that real-
ity is ever present in him, sharing a pole in opposition to the world of
ideas. (1972, p. 45)
6 There is an interesting contrast between Suzuki’s notion of direct spiritual insight and the
way Ernst Cassirer talks about “mythico-religious attitude” in Language and Myth, wherein
his explanation very much describes something of the ōsō-gensō arc. He talks of how the
“focusing of all forces on a single point is the prerequisite for all mythical thinking and myth-
ical formulation. When, on the one hand, the entire self is given up to a single impression,
is ‘possessed’ by it and, on the other hand, there is the utmost tension between the subject
and its object, the outer world; when external reality is not merely viewed and contemplated,
but overcomes a man in sheer immediacy, with emotions of fear or hope, terror or wish ful-
fillment: then the spark jumps somehow across, the tension finds release, as the subjective
excitement becomes objectified, and confronts the mind as a god or a daemon” (1946, p. 33).
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now, ever or after 429
It turns out that Nishida, and I will argue by extension Suzuki, have philosophi-
cally veered down a different road, the road of ōsō, a road of non-discrimination
of discrimination. It is a road that will deny transformations of a self still in
the world because it is evading the discriminations of the world and, conse-
quently the separation from otherness a spontaneous free self will need. For
consciousness to be spontaneous and free, non-discrimination must be of that
for which it is not possible to discriminate—that which could be called the
‘absolute’ or the ‘nothingness’. Tanabe writes, “Only the ‘nondiscrimination’
of nothingness, which provides for an absolute return to this world through
the negation and transformation of the self, can provide discrimination with
transcendent unity on practical and paradoxical grounds” (2016, p. 141). The
discrimination of nondiscrimination is what gives us our contingencies, our
accidents, our histories. And our spontaneity and our freedom. As Tanabe tells
us, “Being that does not arise spontaneously cannot be called free” (p. 153). The
problem with thrownness is that it is disproved with every thinking moment
since every thinking moment proves that we are thinking ourselves and not
the puppets of an absolute other. Tanabe makes the point as follows:
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thrownness without a subject that projects itself into the future in order
freely to determine its own being. Were this not so, consciousness of time
itself would be impossible, and the thrownness and contingency of the
past could never reach consciousness. Freedom, not contingency, is the
principle of history and the essence of reality. Without a self projecting
itself and freely making plans, there is no history of reality. History is the
trail of footprints left by freedom. (2016, pp. 153–154)
Bibliography
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16
On Homo Faber: Nishida and Miki
Takushi Odagiri
Abstract
This study examines philosophical dialogues between Miki Kiyoshi (1897–1945) and
his teacher Nishida through close readings of their writings, with a focus on their tech-
nological view of the human. Miki was probably the first of the Kyoto thinkers who
turned to the question of the human. A few years prior to the Davos disputation by
Cassirer and Heidegger (1929), Miki wrote his first treatise whose title indicates his
commitment to philosophical anthropology (A Study of the Human in Pascal, 1926). In
the 1930s, along with several other Kyoto thinkers (most notably Nishida, Kuki, Watsuji,
and Kōyama), Miki further developed his thought on the human in numerous writings.
The period beginning with Miki’s return from Europe marks the highpoint of the Kyoto
school philosophical anthropology, during which Miki published his Rekishi Tetsugaku
(Philosophy of History, 1931–1932) and started his unfinished writing of philosophical
anthropology (1933–), which originated from his interest in Kantian Anthropologie and
his hermeneutics of everydayness. During this period, Miki had close communica-
tions with many Kyoto thinkers including Nishida, who wrote his own anthropological
texts, notably “Logic and Life” (1936) and “Human Being” (1938). These texts by Nishida
echoed Miki’s treatises on history, anthropology, and imagination (1939, 1946). Philo-
sophical/anthropological interlocutions among those members of the Kyoto School
are dense and complex, but this study focuses on (textual) dialogues on the human
between Miki and Nishida in the 1930s, which raise anthropological issues very differ-
ent from the continental debate by Scheler, Cassirer, and Heidegger. In particular, their
anthropology is based on their techno-ontology, which views the human as eidetic and
self-contradictory productivity.
Keywords
In many of their texts in the 1930s, both Miki and Nishida argue that conscious-
ness arises from acting, a claim contrary to an ordinary view of contemporary
cognitive science. For example, in “Logic and Life” (1936), Nishida writes:
Our action does not arise from the depth of our consciousness but occurs
as the formative act of the historical world. It is because our bodily self is
an active element of the historical world that the self is a cognitive self.
(nkz8, 51)1
Right before these sentences, he writes that the world of homo sapiens is based
on the world of homo faber (51).2 The “formative act of the historical world” and
“our bodily self” in these passages correspond to homo faber, while “our con-
sciousness” and “cognitive self” to homo sapiens, respectively. Nishida essen-
tially claims that it is precisely because we act that we (can) think (or, more
precisely, our thinking arises from the formative act of the world). This denial
of an empirical (epistemological) view, that is, the reversal of the relationship
between cognition (“a cognitive self”) and acting (“the formative act of the
historical world”), is crucial for both Nishida’s and Miki’s philosophical anthro-
pology. This reversal is related to their views of the human as a technological
form, namely, as a merely contingent phenomenon in the historical world. I
would like to discuss this reversal (of homo sapiens and homo faber) in this
paper. My focus is primarily on Miki, but I will discuss Nishida in close corre-
lation with him. This reversal of the homo is related to their notions of poiesis,
homo faber, and Tatsache, all of which represent their technological views of
the human.
The contrast between acting and cognition partially (but importantly) corre-
sponds to that between poiesis and praxis. (1) Poiesis (“poiesisu”) is an essential
notion of Miki’s philosophical anthropology, often discussed vis-à-vis another
notion, praxis (“purakushisu”), in some of his major texts. Miki examines the
former notion in his drafts of Philosophical Anthropology, written between
roughly 1933 and 1937. The usage of this Greek term, however, is as much
clarifying as misguiding, especially if it comes with the common image of
craftsmanship. In Aristotle, poiesis is production of the craft, as opposed to
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on homo faber: nishida and miki 433
praxis, which is an ethical or political action. But Miki follows his teacher
Nishida’s definitions of these terms.
We see an object by our acting; this means that an object historically arises
[spontaneously]. It is true that that which is created is what our self has
created, but [once created] it becomes independent from us as it is placed
in the historical world and is active in the historical world. We see an
object, and what an object that is seen by us means is that nature cre-
ates an object, namely, that an object is created naturally. In other words,
one can say that historical nature determines itself. (nkz8, 27)3
This passage from “Logic and Life” shows that, for Nishida, poiesis is not sim-
ply a craftsman’s production of something; it is self-production of an object
itself; it is not an act of human craftmanship, but self-determination of (his-
torical) nature.4 That is, poiesis is closely related to intellectual intuition (more
precisely, what he calls action-intuition). The self-determination of historical
nature, if seen from our perspective, is called action-intuition.
In another context, both Miki and Nishida use the term (2) homo faber (the
human as a maker) in the mid-1930s.5 Again, with this term, the same prob-
lem arises (especially with respect to the image of craftsmanship). The term
homo faber, likely taken from the contemporary thought of Max Scheler and
Henri Bergson, emphasizes the view of the human as a craftsman, as opposed
to homo sapiens (the human as a knower). However, in Miki’s usage of this Latin
term, homo faber is not simply a maker of nature, but is both the maker and the
3 我々が行為によつて物を見るといふことは、歴史的に物が現れることである。造られ
たものは、我々の自己の作つたものではあるが、我々の自己を離れ、それ自身が歴
史的世界に於てあり、歴史的世界に於て働くのである。物を見る、物が見られるとい
ふことは、自然が物を形成することである、物が自然に形成せられることである。歴
史的自然が自己自身を限定すると云つても良い。Here, nature is said to be “historical”
because (for Nishida) the natural world is a phenomenon within the historical world.
4 Thus, Nishida writes that “every action of us is a historical event. (我々の行為はすべて
歴史的出来事である)” (nkz8, 27). On the other hand, he often underlines the role of an
eidos (形相 or イデヤ) or a form (形) in this self-production. For example, as discussed later,
he writes: “Even a moral act should be considered as poiesis. Otherwise, it is simply a mere
motive. An object is that which has a form. (道徳的行為の如きものでも、ポイエシスで
なければならない。然らざれば単なる動機に過ぎない。物とは形相を有つものであ
る)” (nkz8, 25). That is, action-intuition is not simply an action of an agent but an event, and
there is an eidetic element constitutive of this event. Thus, he writes: “We create an object
while seeing it (我々は見つゝ物を作るのである)” (nkz8, 25).
5 As discussed later, the term homo faber appears in Miki’s Philosophical Anthropology and
Nishida’s “Logic and Life.”
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For all the three terms discussed thus far, whose philosophical significance is
closely intertwined, there were some complex interlocutions among the Kyoto
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on homo faber: nishida and miki 435
thinkers including Miki and Nishida. In most cases, one can hardly tell, on the
basis of their texts alone, who initiated these dialogues. For example, while
the term homo faber appears in Nishida’s “Logic and Life” (nkz8, 51), which
was published in summer 1936, one also finds the same term in chapter three
of Miki’s Philosophical Anthropology (mkz18, 297–298). Given their mentor-
student relationship, one tends to assume that it is Nishida who influenced
Miki, but that may not be the case. According to Masuda, Miki drafted his
chapter in January and February of 1936 (mkz18, 536–537), several months pre-
ceding Nishida’s text. Ueda (1988) writes in his commentary that Miki’s diary
has lines in February of 1936 that he visited Nishida at Kamakura and had some
discussion about the body (shintai), the concept related to all the three notions
discussed above (413). It is difficult to tell whose text was written (or drafted)
earlier, but at least it is clear that they had a close (and often very construc-
tive) dialogue about these notions. Given the centrality of these notions and
texts in their philosophy, one can safely assume that their interlocutions had a
significant impact on their respective thought of that period.
Homo faber is associated with Nishida’s late thought of action-intuition, the
idea he elaborates in “The World as the Dialectical Universal” (1934), “Logic and
Life” (1936), and “Action-Intuition” (1937). At the beginning of “Logic and Life,”
Nishida writes:
Some call the human zoon politikon or zoon logon echon, or others con-
sider the human sensible and rational, but, as Franklin put it, we should
rather think of ourselves as tool-making animals. But a tool is not some-
thing made for its own sake. To make a tool is to make an object. An object
is that which is both objective and universal, namely, that which we are
unable to control, that which is self-productive. (nkz8, 9–10)6
Although the term homo faber itself does not appear yet, the passage, which
underlines the view of human beings as tool-making animals, anticipates his
subsequent discussions of homo faber in the same text.7 Action-intuition
6 人間はゾーン・ポリティコンとかゾーン・ロゴン・エコンとか云はれ、或は感性的・理性
的と云はれるが、それよりも、我々はフランクリンの云つた如く道具を作る動物である。
併し道具は道具の為に造られるのではなく、道具を作ることは物を作るといふことでな
ければならない。物といふものは、客観的にして一般的なもの、我々の如何ともするこ
とのできないもの、それ自身によつて変ずるものである。
7 Essentially, Nishida in the passage argues that being homo faber is a more basic fact of human
beings than being zoon politikon (political animals, living in a polis) or zoon logon echon
(logos-bearing animals). The human is primarily a maker rather than a social (rational) ani-
mal.
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436 odagiri
(“tool-making”) is formative, and for Nishida this formative act is a more essen-
tial aspect of the homo than consciousness. For example, Nishida writes: “con-
sciousness is intuition that has lost the meaning of the formative act. It [con-
sciousness] is action-intuition without creation” (nkz8, 51).8 Therefore, in con-
sciousness “only shadows of things are reflected. It [consciousness] is a [mere]
element of action-intuition, the element already included in those acts in
which we make things by tools. The world of homo sapiens is based on the world
of homo faber” (nkz8, 51).9 The passage I quoted at the beginning of the present
paper follows these sentences (51).
Another example of his mention of homo faber is found about halfway
through the paper, where Nishida writes:
The reason I began this paper with the statement that human beings are
tool-making animals is that the human’s being homo faber already means
that it is historical life that has an individual body. Having a tool means
having the body as a tool, and the body is that which sees by acting. See-
ing by acting means that historical life determines itself and a form arises
[from this self-determination of historical life]. (nkz8, 78–79)10
Again, one should bear in mind that here the locus of the self-production is
not the human agent (not even homo faber) but the objective world of history.
And when this self-production is conceived from the perspective of homo faber,
it is called action-intuition. Another important point of this passage is that he
writes that “a form arises [from the self-determination of historical life].” This is
related to Miki’s logic of form, which I will discuss later. These assertions about
the homo in Nishida’s “Logic and Life” are congruent with those by Miki in Philo-
sophical Anthropology. Miki writes:
All the human actions are formative acts [of poiesis]; therefore, they are
expressive [acts]. Seeing the human as expressive and thinking of the
8 意識とは形成の意義を失った直観である。無創造的な行為的直観である。
9 そこには、唯、物の影が映されるまでである。それは既に行為的直観の契機とし
て、我々が道具を以て物を作るといふ所に含まれてゐなければならぬ。ホモ・サ
ピーエンスの世界はホモ・ファーベルの世界の上に立つのである。
10 私が此論文を人間が道具を作る動物であるといふことから始めたのは、人間がホ
モ・ファーベルであるといふことは既に歴史的生命の個体たることを意味するが故
である。道具を有つといふことは身体を道具として有つことであり、身体とは働くこ
とによつて見るものである。働くことによつて見るといふことは、歴史的生命が自己
自身を限定することであり、そこに形が現れることである。
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on homo faber: nishida and miki 437
human as “the human as a producer,” homo faber, are not at odds with
one another; on the contrary, these two [views] are most closely related.
(mkz18, 298)11
In this passage, in describing homo faber, Miki uses the same term as Nishida
uses, “formative acts [of poiesis].” Furthermore, in the subsequent paragraph,
Miki touches on various issues concerning homo faber: the embodied produc-
tion of (and by) human nature (specifically human hands), the statement of
Anaxagoras that having hands is essential for human intelligence, and even
Franklin’s definition of the humans as tool-making animals (mkz18, 298–299),
all of which resemble Nishida’s discussions in “Logic and Life.” These correla-
tions between Nishida’s and Miki’s texts written or drafted in the same year
textually verify their dialogues. One should also note that Miki equates “forma-
tive acts [of poiesis]” with “expressive [acts].” That is, for Miki, “expression” is
another aspect of homo faber.12 As I will discuss later, this is the aspect of Tat-
sache which Kōyama emphasizes in Nishida Tetsugaku.
Despite their close communications, however, there is one important divide
between Nishida and Miki. One could focus as much on the “maker” aspect of
homo faber as its receptive (or natural) aspect. Nishida often discusses action-
intuition as “from that which is created to that which creates” (nkz8, 216),
namely, from the receptive to the productive. On the contrary, Miki has an
opposite conception of this dialectics. In Philosophy of History (1931–1932), Miki
writes:
That which has been created by the human inversely acts on the human
who makes it and oppresses the human, even though it has been created
by the human; this is experienced in every situation. (mkz6, 92)13
11 凡ての人間的行爲は形成作用の意味を有し、從つて表現的である。人間を表現
的なものと見ることと人間を「制作的人間」 homo faber と考へることとは相反するこ
とでなく、却つて最も密接に相關聯したことである。
12 That is, the formative act of homo faber (i.e., the production of a form by homo faber) can
be considered an expression of its social and embodied reality in history.
13 人間によつて作られたものが、作られたものでありながら逆に、それを作る人間に
作用し、壓迫するといふことは、あらゆる場合に經驗されるところである
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438 odagiri
the hermeneutic and productive kind, which has neither the beginning nor
the end. Since this hermeneutic (productive) process has no beginning or
end, ultimately it should be conceived as self-production of historical nature.
Whereas Nishida has the tendency to consider this self-productivity actively,
namely, from the focal point of the active event in itself, Miki sees the same
phenomenon as pathos, as a kind of receptivity in the historical self-produc-
tion.14
What they do share, however, is their critical stance to humanism, namely,
their idea that the human as a maker is not simply the locus of this self-
production. Homo faber, in this sense, has a complex structure of being both the
maker and the made, or, more precisely, an intermediary of the self-productive
hermeneutic circle called poiesis.
So far, I have discussed mostly the notion of homo faber (specifically its tech-
nological characterizations) or tool-making animals in Miki’s and Nishida’s
writings around the mid-1930s. Historically, their work parallels the anthropo-
logical debates in Europe. For example, Miki’s first main work, A Study of the
Human in Pascal (1926), whose title already indicates his interest in philosoph-
ical anthropology, is contemporaneous with anthropological work by Scheler,
Heidegger, and Cassirer. It is therefore possible to regard Miki as another his-
torical antecedent of the Davos disputation (1929) and philosophical dialogues
associated with it, even though Miki’s work itself was written in Japanese and
was popular only among Japanese readers.
14 Pathos is defined as opposed to logos and has a special significance in Miki’s anthropo-
logical thought. In his first major work on Pascal and various later writings, Miki refers to
Pascal’s dictum that humans are thinking reeds and thereby criticizes the self-certainty
of Descartes’s cogito. Miki argues that self-awareness is irreducible to the epistemolog-
ical self-certainty of cogito. That is, self-awareness in action is both logos-bearing and
pathos-bearing. Pascal’s self-awareness does not simply lead to human self-certainty but
to “the unfathomable anxiety” (mkz18, 140). Miki argues that a Cartesian focus on epis-
temology ends up with underestimating this “pathos” of self-awareness (140). Again, it
is important to bear in mind that this “pathos,” “anxiety” is the natural (self-productive)
aspect of homo faber, the human as a maker. The locus of the self-production is not in
the homo, but in the hermeneutic and productive self-creation of an event. That is, here
again, Miki sees poiesis (not praxis) of the self-aware homo faber. But he focuses on its
receptive side, unlike Nishida, who tends to think of the logos-bearing aspect of action-
intuition.
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on homo faber: nishida and miki 439
It is, thus, worthwhile here to situate the Kyoto thinkers’ (specifically Miki’s
and Nishida’s) anthropological investigations in the context of the Davos dispu-
tation. My reading of this 1929 debate is mostly based on the English translation
of Heidegger’s Kant and the Problem of Metaphysics, especially its “Part Four”
and “Appendices.” Miki himself does not specifically discuss this debate in his
Philosophical Anthropology and other writings, but given the fact that he stud-
ied in Europe in the early 1920s, it is likely that he knew Scheler’s work and also
Heidegger’s, which was influenced by it.
In general, although Miki mentions Cassirer a few times in his Logic of Imag-
ination (mkz8, 13; mkz8, 34; mkz8, 394), influences of Heidegger (as well as of
Pascal and Nishida) on him are more essential (mkz8, 4; mkz8, 6).15 I will, how-
ever, briefly discuss Miki’s criticism of Cassirer later in this paper.
In some sense, Logic of Imagination is Miki’s extensive commentary on
Kant’s third critique and Anthropologie, especially with regard to the power of
imagination. Therefore, it is useful to investigate Miki’s basic standpoint vis-à-
vis Heidegger’s reinterpretation of Kantian anthropology.
Heidegger’s examination of Kant’s anthropology is closely related to his
studies of the Critique of Pure Reason. Heidegger mentions three questions Kant
raises in metaphysics: What can I know? What should I do? What may I hope?
Kant adds the fourth question to these: What is the human being? According to
Heidegger, Kant thinks of the first three questions as related to the fourth. Then
Heidegger asks: “What is anthropology in general, and how does it become one
which is philosophical?” (Heidegger 1997, 146). His answer to this question is
very clear.
15 In Logic of Imagination (The First, 1939), Miki states that he has been guided by Pascal
(mkz8, 4), Heidegger (4), and Nishida (6).
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Fichte did not deny that there were facts of consciousness, but he denied
vociferously that these facts could do any philosophical work; instead the
facts of consciousness were precisely what philosophy was supposed to
explain. And the starting point of philosophy had therefore to be the ulti-
mate ground of consciousness itself, which, as Fichte took Kant to have
shown, had to be the spontaneous activity of the subject: not a Tatsache
or reified act, but a Tathandlung or pure activity that recognized no law
but its own. (Franks, 319)
Our definition of fact [ jijitsu] is “that object which acts.” The reason this
is called fact (Tatsache) is that an action and an object are non-dual in it.
(mkz6, 28)16
16 我々は「行爲するもの」を事實と稱する。そこでは行爲と物とが二つでないところか
ら、それは事實 Tat-Sache と云はれる。
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But why does Miki emphasize the embodied nature of fact as such (Tatsache)?
Miki’s idea of Tatsache (as opposed to Tathandlung) has many aspects, but the
key to understanding his idea is “act (Tat),” which for him signifies the self-
contradictory body. Again, it is useful to consult some of Nishida’s texts in order
to construe this idea. For example, in Self-Aware Determination of Nothingness
(1932), as compared with the dictum of German phenomenology, “to the things
(Sachen) themselves,” Nishida emphasizes “act (Tat)” of Tatsache.18 “Act” here
does not simply mean an execution of action, but the embodied dialectic of
action-intuition. Since Tatsache is an embodied act, it engages with historical
reality with conflicts and contradictions. For Nishida, without an agent’s con-
flicts, contradictions, and agony that makes history as such, history is an empty
concept. It is this “act” component of Tatsache that Nishida emphasizes.
Miki, in essence, shares this concept of the self-contradictory body. Both his
philosophy of history and philosophical anthropology are based on this idea of
17 Put differently, for Miki, Tathandlung (what Fichte posits as an agent) should be seen as
a fact (Tatsache). The agent is embodied in the sense that it is a fact rationalized retro-
spectively. For this reason, for Miki, there is no essential difference between the agent as
posited by Fichte and objective reality, as both are a matter of fact conceived retrospec-
tively. I partially owe this point to a reader of a previous version of this paper.
18 In Self-Aware Determination of Nothingness, Nishida argues that Heidegger does not fully
consider the contradictory nature of the body in the historical world. Nishida writes:
“When our acting self is merely considered to be the self of consciousness, Tatsache
becomes mere Sache; Tatsache becomes Sache when Tat of Tatsache is made infinitesi-
mal.” 我々の行為的自己が単なる意識的自己と考へられる時、タートザッへは
単にザッへとなるのである、ザッへはタートザッへのタートを極小にしたものであ
る。(nkz5, 130).
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In the historical world, that which is negated defines that which negates
it. The negating stands upon the negated. Historical reality always has its
actuality on the basis of that which it negates. Consider a tool of a bodily
kind and a machine that transcends it; the relationship between them is
like this. (nkz8, 5)19
A handy tool defines what a machine is to the human, although the latter,
which becomes more autonomous, historically replaces the former. The same
analogy can be extended to all the aspects of historical reality, such as the rela-
tions of non-life and life, non-animals and animals, non-humans and humans,
or even the past and the present. Nishida also writes that “it is because our
selves are embodied that our selves are historical, and we can grasp the dialec-
tics of historical reality through analysis of our bodies, which I consider to be
the most immediately given to us” (nkz8, 4). It is precisely because the body
(and the will) is a self-contradictory phenomenon that it constitutes history (as
Tatsache). He then argues that “the embodied is both given to us and involves
self-negation. It is given to us to be self-negated” (nkz8, 5). Again, the “act (Tat)”
component of Tatsache (i.e., self-negation) is essential for his idea of the body.
19 歴史的世界に於ては、否定せられるものが否定するものを定める。否定するもの
が否定せられるものの上に立つのである。歴史的実在はいつも自己自身が否定
するものに於て自己自身の実在性を有つのである。身体的と考へられる道具と之
を越えた機械との関係についても、同様のことが云ひ得るであろう。
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5.2 Expression
Self-negation as an essential aspect of historical reality is closely related to its
other aspect, expression. The correlation between these two aspects of the his-
torical body is clear in the afore-mentioned quote from Philosophical Anthro-
pology (mkz18, 298).
Another student of Nishida, Kōyama Iwao, discusses jijitsu (fact as such)
or Tatsache in his Nishida Tetsugaku ([1935] 2012).20 Since Kōyama was teach-
ing in Kyoto and was in close communication with Nishida then, one can
read “Jijitsu Kai (The Factual Dimension),” chapter three of Nishida Tetsug-
aku, as a guide (from Kōyama’s perspective) for Nishida’s thought on jijitsu.
Kōyama analyzes Tatsache from various angles (specifically 123–171), and his
analysis is compatible with Miki’s. Starting from Nishida’s early non-dualism
(129), Kōyama argues that “jijitsu is an active fact” (130), and that “in jijitsu,
the self and fact, an action and an objective fact are one. That is, jijitsu is
Tatsache” (135). Despite the similarity of this fact/act unity (the unity of the
self’s action and an objective fact) to the pure activity of Fichte’s Tathandlung,
Kōyama names this non-duality “Tatsache.” Kōyama explains the reason in the
subsequent sections of the chapter titled “Hyōgen (Expression)” and “Shintai
(The Body).” He argues that “the standpoint from which an expression is fully
understood as an expression as such is the standpoint of action” (149). He then
writes:
He argues that “it is from the standpoint of fact in action that an expression is
understood as an expression” (149).22 His point is that the concepts of action,
expression, and the body are closely intertwined. Only for those who do some-
thing (those who are in action) can an objective fact (Tatsache) be an expression
20 The pagination refers to Nishida Kitarō Kenkyū Shiryō Shūsei (Kōyama [1935] 2012).
21 今私の書きつゝある書は私の思索の表現である。紙も筆も机も社會的生産物とし
て表現である。机の上のコップも同様に表現物である。コップを單に硝子と見る者
は主知主義的な知的自己に過ぎない。現実のコップは單に硝子ではなく水を呑
む道具として一個の表現物である。
22 表現を表現と解する立場は行爲的事實の立場である。
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(of my thought or of our social production). That is, “an expression is an objec-
tive fact” and “that which stands vis-à-vis an objective fact cannot help being
an acting self” (149).23 In order to examine this expressive and active self, one
cannot simply start from the pure activity of Tathandlung, but must think of
the embodied dialectic of Tatsache. This is why Kōyama names this non-dual
act/fact Tatsache.
Again, one should bear in mind that the locus of this self-production is not
in the homo, but in the historical event in itself. In other words, the act/fact
non-duality needs to be construed as a fact, rather than as an act.
Having clarified the notion of Tatsache with Nishida’s and Kōyama’s expli-
cations, I can now state more explicitly why the “matter of fact” Tatsache,
seemingly independent of one’s action, is closely related to homo faber (the
human as a maker) in Miki’s and Nishida’s philosophical anthropology. Under-
lying both ideas is the historical body that involves (1) expression and (2) self-
negation. (1) From the standpoint of a human being in action, Tatsache is none
other than expressions of objective and social reality, which provides a basis
for human actions. That is, only for those who act (i.e., the human as a maker)
can an objective fact (Tatsache) have the meaning of an expression. This is
Kōyama’s explication of Tatsache. (2) It is also important that this Tatsache,
which expresses self-productive historical reality, in turn counteracts human
actions. Tatsache as an embodied act (Tat) inevitably engages with conflicts
and contradictions. That is, Tatsache is a self-contradictory (self-negative) his-
torical reality, from which the human as a maker arises. It is clear from these
characterizations that the notion of Tatsache goes side by side with that of
homo faber in their idea of embodied dialectics.
I would like to explain the same point from another angle, in relation to
bodily dialectics of human eyes and hands. Homo faber not only creates an
object (by its hands) but also sees a form (by its eyes). This embodied dialec-
tic of seeing/creating corresponds to the notions of expression and negation
in Kōyama’s explication. I argued above that Nishida’s poiesis is not simply
a craftsman’s act of production but is self-production of a historical object
itself. I also previously defined action-intuition as poiesis of an embodied “act.”
23 表現は客觀的な事物である。表現としての客觀的事物に對する者は行為的自己
でなければならぬ。
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Referring to Anaxagoras who says that human beings are the most intelli-
gent of animals because they have hands, Aristotle argues that one should
rather say that it is because human beings are the most intelligent that
they are given their hands. (nkz8, 10–11)24
The human intelligence (i.e., in line with the concept of homo sapiens) is con-
sidered closely associated with the productive (technological) essence of the
human (i.e., in line with that of homo faber). The fact of humans having eyes are
contrasted with humans “having hands.” Nishida further writes: “One should
conceive of a human being as that which both is embodied and always tran-
scends the so-called body” (nkz8, 22).25 A human being is embodied, that
is, has hands by which to manipulates things. But that’s not all about human
hands. A human being transcends this embodiment, and it sees eidoi (forms,
ideas) for those acts of production. For example, human hands make an object
as a chair. In other words, human hands do not simply make something, but
also see its form (what that thing is). “One cannot think of animals as seeing a
thing as a thing. Animals do not possess the world of object” (nkz8, 10). That is,
only human beings capable of seeing eidoi have the world of object and have
hands in the true sense.26
24 アリストテレスは、アナクサゴラスは人間が動物の中で最も叡智的なるのは手を有
するが故であると云つたが、寧ろ人間は最も叡智的なるが故に手が与えられたと
云ふべきであると云ふ。
25 人間の存在は身体的でありながら、いつも所謂身体を超えたものと考へられるの
である。
26 In “Logic and Life,” Nishida often contrastively discusses humans and non-human ani-
mals, which gives the misguiding impression as if the contrast were essential. However, he
is rather reacting to his contemporary biological sciences (e.g., J.S. Haldane) and attempts
to make a distinction between historical life and (merely) biological life. The notions of
expression, self-negation, and the dialectical body are essential in the context of his over-
all discussion of historical life.
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Animals are merely bodily beings. On the contrary, humans are not simply
bodily beings, but also possess the bodies as tools. Tools must be objects.
Being humans, we are already that which arise as the self-determination
of the world of affirmation of absolute negation. (nkz8, 22)27
One can do something by (by means of) one’s hands. One can also act with
one’s hands, being one with them. A hand can be conceived either instrumen-
tally or non-dually. A human being not only creates something by its hands
but also acts with its hands, being one with them. The production of an object
by a tool, if seen from the instrumental perspective, is a fact, while, consid-
ered non-dually, it is an act. That is, the fact/act unity arises from the self-
contradictory productivity of the human body (e.g., human eyes and human
hands). As Nishida states in the previous quote about Anaxagoras and Aristo-
tle, the functions of human eyes and human hands are closely intertwined. In
a sense, they define one another.
While we make an object by a tool, we also see an object; that is, our intu-
ition goes by our action. To intuit [a thing] is to produce [it], to create [it].
By saying thus, I am not thinking of the world subjectively; I mean that
our embodied self is an operating element of the world. Our body is both
that which acts and that which sees. (nkz8, 65)28
27 動物は唯身体的存在である。併し人間は身体的存在たるのみならず、身体を道
具として有つ。道具は物でなければならない。人間といふものは、既に絶対否定
の肯定の世界の自己限定として成立するものでなければならない。
Again, one should bear in mind that the contrast Nishida attempts to make here is
not between humans and non-human animals, but between the historical world and the
(merely) biological world.
28 我々は道具を以て物を作ると共に、物を見て行く、行為によつて直観して行く。直
観といふことは形成することであり、創造することである。斯く云ふのは、世界を主
観的に考へることでなく、我々の身体的自己が世界の作業的要素なることを意味
するのである。我々の身体は働くものたると共に見るものであるのである。
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Language is a tool too. Our human nature is, first and foremost, defined
by our having a tool. But a tool is an object, and an object must have a
name. It is in the dialectical world of historical reality that we can have
language. Therein arise logos-bearing human beings. (nkz8, 22)29
Nishida sees the essence of language in this act/fact unity of body dialectics.
In making a chair, a human being sees it as a chair, conceiving it as an end-
product of the production. With this act/fact unity of the craft, one can make
and name it a chair. Therein arises the dual functions of human language. Logos
consists in both the act of making a chair (homo faber) and seeing the form of
a chair (homo sapiens). Nishida considers the former (the human as a maker)
a more fundamental aspect of the human being than the latter (the human as
a knower).
29 言葉も道具である。我々は先づ道具を有つといふことから人間である。而して道具
は物であり、物は名を有つものでなければならない。弁証法的なる歴史的実在の
世界に於てのみ、言葉を有つことが可能であるのである。そこにロゴス的人間とい
ふものが成立するのである。
30 道具を有ち物を造る所に人間があるのである。人間は創造的であり、我々の生命
は歴史的でなければならない。我々が知的自己として自己否定の対象界を有つ。
物を見るといふことも、そこから考へられなければならない。
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This embodied dialectic of the homo (i.e., the dialectic of homo faber and
homo sapiens) runs through not only Nishida’s but also Miki’s philosophical
anthropology. As mentioned earlier, Miki writes in Philosophical Anthropology
that the views of the human as an expressive being and of the human as homo
faber are not at odd with one another (mkz18, 298), and Kōyama basically
makes the same point in Nishida Tetsugaku. I would like to argue that what they
both call “expression” is closely related to Nishida’s embodied (eidetic) dialec-
tic. That is, the fact that we transcend the body and see eidoi is an aspect of the
human’s expressive historical life. Only because one is homo faber (the human
as a maker) can one see an object as an expression of one’s social life. Poiesis
precedes eidoi.
Thus, the dialectics of human hands/eyes defines both their notions of Tat-
sache and homo faber. Finally, in “Logic and Life,” Nishida writes that the world
of historical life is the world “of that which involves negation within itself
and which, being nothing, determines itself” (nkz8, 21).31 This is related to
his unique concept of “katachi” (a form, or an eidos), a form that incessantly
involves self-negation. The concept of a form is of special significance to Miki’s
techno-ontology as well. This is another point of intersection between Miki and
Nishida, which is the last issue of this paper I now turn to.
The standpoint of action (i.e., the standpoint from which an expression is
fully understood as an expression as such) is the standpoint of a (technologi-
cal) form. That is, expression and negation are two sides of the same coin. When
one is creating something (homo faber), that which is created is not simply an
extension of one’s body but is an independent object that has its own form
as an expression of one’s physical or social reality (homo sapiens). But a form
that is created involves negation, precisely because it is created. This ongoing
dialectic is fundamental for Miki’s philosophy of technology.
31 自己自身の内に否定を含み、無にして自己自身を限定する歴史的生命の世界.
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Miki criticizes Cassirer’s symbolic for lacking the dialectic of non-dual imagina-
tion. According to Miki’s own logic of imagination, “mental images themselves
are considered dynamic and form-making” (34).34 Thus, “one should not regard
a representation as an isolated fact; it is internally connected with emotion and
made alive by a single totality” (34).35 “Logic of symbol” is for Miki both embod-
ied and non-dual, and he regards Cassirer’s philosophy as not fully investigating
this non-dual symbolic. But, despite this explicit rejection of a certain view
of the symbolic, it is not entirely clear what Miki’s criticism actually consists
of. In fact, Miki’s definition of (the power of) imagination is far from system-
atic.36 It is, however, possible to interpret Miki’s critique of Cassirer as related
to his philosophy of technology, or more specifically his view of the humans
as tool-making animals. Miki and Cassirer share their critique of zoon logon
echon (logos-bearing animals), but they have different perspectives of human
culture. Contrary to Cassirer’s idea of animal symbolicum (symbol-making ani-
mal), Miki, along with Nishida, underlines our techno-ontological nature. Put
32 我々の精神物理的存在のうちに我々にとつて内的なものと外的なものとの關係が
與へられてをり、そしてこの關係を我々は到る處へ移し入れる。
33 藝術作品の核心をなす觀念性はかやうに外的形象による内的状態の象徴化に、
内的状態による外的現實の生命化に存してゐる。構想力の論理は象徴の論理で
あると云ふことができる。カッシレルのいはゆる「象的形式の哲學」(Ernst Cassirer,
Philosophie der symbolischen Formen, 3 Bde, 1923–1929)は構想力の論理に從つて書
き更へられねばならぬであらう。
34 構想力の論理においては心像そのものが動的形成的なものと考へられる。
35 表象は形像として孤立したものでなく、感情と内面的に結合し、一つの全體によつ
て活かされてゐる。
36 This is partly because Logic of Imagination is an unfinished work in progress as of 1945.
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By 1939, Miki thinks of the concept of imagination as too subjective and at-
tempts to replace it with the concept of form.40
Miki’s logic of form is closely related to his idea of technology. Originally,
in “Myth,” Miki conceived of logic of imagination as “logic of emotion,” “logic
of concrete matter,” or “logic of agency,” as opposed to formal logic of reason
(mkz8, 13–15). It is possible to think of this initial definition as his critique of
37 More precisely, for Miki, human nature is essentially technological. He writes that “with
regard to the power of imagination, people have thought of it almost always as merely
related to artistic activities (構想力といへば、從來殆どつねにただ藝術的活動のこ
とのみが考へられた)”. But he wants to “reject these limitations, and to relate the power
of imagination to actions in general (その制限から解放して、構想力を行爲一般に關
係附ける)” (mkz8, 6).
38 「制度」について考察を始めた頃から、私の考へる構想力の論理が實は「形の論
理」であるといふことが漸次明かになつてきた。
39 構想力の論理といふいはば主觀的な表現は、形の論理といふいはば客觀的な表
現を見出すことによつて、私の思想は今一應の安定に達したのである。かやうにし
て私は私自身のいはば人間的な問題から出發しながら、現在到達した點におい
て西田哲學へ、私の理解する限りにおいては、接近してきたのを見る。
40 The previous passage from “Myth,” in which he criticizes Cassirer’s philosophy of the sym-
bolic (mkz8, 34), was written in May 1937, prior to this 1939 introduction. Thus, one should
be cautious about simply extrapolating the latter’s discussion of “form” to the former. How-
ever, given that “Institution” was made out in July 1937 (just two months after “Myth”), and
Miki consistently uses the term “form” throughout, it is safe to assume that he consid-
ers “logic of form” as a more “objective” expression of his logic of imagination fairly early
on.
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zoon logon echon, and thus his standpoint (as of May 1937) is in this respect sim-
ilar to Cassirer’s anthropology of animal symbolicum. Miki mentions not only
Kant, Baumgarten, and Cassirer, but also Pascal and Théodule-Armand Ribot’s
psychology of sentiments at the beginning of “Myth” (13). But this “logic” of
emotion is clearly contradictory. As he himself writes in his 1939 introduction,
this “logic” can easily fall into “a kind of non-rationalism or subjectivism” (5).
Presumably, this is why he needs a more “objective” expression of his concept
of imagination, namely, the concept of “form.” It is also for the same reason that
he is consistently interested in technology, which seems to him both objective
and rational (5).41
A “form” for Miki is both technological and historical.42 A form is technolog-
ical because the essence of human nature is technological. A form is histori-
cal because the world of history is where technological inventions constantly
arise. In this paper, I mostly discuss the former aspect of Miki’s logic of form
(i.e., a technological form). But it is worth mentioning that the relationship
between his logic of form and philosophy of history is an issue equally impor-
tant.
41 Miki writes that it is his interest in “technology, which is both objective and rational, that
has saved him from this concern about subjectivism (この不安から私を支へてゐたの
は、 「技術」といふ客觀的な合理的なもの)” (mkz8, 5).
42 In Philosophy of Technology, Miki writes that “philosophy of technology must be based on
philosophy of history, and philosophy of history must likewise be based on philosophy of
technology (技術哲學は歷史哲學を基礎としなければならず,歷史哲學もまた技術
哲學を基礎としなければならない)” (mkz7, 315). It is possible to interpret this claim in
the following way. On the one hand, since (as Miki himself argues) technology is not sim-
ply an application of natural science but an event in history (mkz8, 244–245), philosophy
of technology must be based on philosophy of history. On the other hand, since technol-
ogy is “an invention of a new behavioral form (mkz7, 200)” and the historical world is the
world in which forms constantly arises, philosophy of history must take technology into
consideration. See Odagiri (2022) for further discussions on this issue.
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Again, the term “form (katachi)” is crucial for Miki’s philosophy of technology.
It has multiple meanings in Miki’s and Nishida’s writings. Obviously, the term
has the classical meaning of an “eidos” (a Platonic form). But it also refers to
a normative structure actively maintained in a living organism, which Nishida
explains in “Logic and Life.”44 In Nishida in particular, it can also mean eidoi
of truth, goodness, and beauty in some contexts. A form in their usage is not
an immutable essence of a thing (as in Plato), but a historical repetition (or
virtuality) whose preservation is a merely contingent fact. It is not necessarily
thus and can be non-existent when conditions change. A form, in other words,
arises from self-production of historical reality. The primates’ learning of a new
skill in Köhler’s experiments fits this definition of a form. But it is still equally
important for Miki that a form is an eidetic form.
43 技術は元來新しい行動の形の發明である。ケーレルの實驗が示してゐるのは、技
術がその發生的原型において、新しい環境に適應するための新しい行動の形の
發明であるといふことである。
44 Referring to J.S. Haldane, Nishida argues that a living organism has both external and
internal environments and actively maintains a normative structure (nkz8, 18). This idea
of a normative form in a living organism has a clear influence on his thought of action-
intuition.
45 技術は人間の內在的・超越的本質に基いてゐる。人間の行爲に超越的なところが
なければ技術もあり得ない。技術は元來そこから出てくるものとして、その目的とい
ふものも單に主觀的でなく、超越的なもの、イデー的なものである。技術的物はイ
デーを表現してゐる。イデー(イデア、エイドス)はもと形を意味するが、形は單に內
在的なものでなく、超越的なものである。イデーは作ることによつて生れる、作るこ
とによつてイデーが生れるのは、作ることが超越的意味を有するに依るのである。
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The following quote from Nishida’s “Logic and Life” has the same concept of
a technological object, which is a form that is both immanent and transcen-
dent.
We have the body as a tool for making a thing, and this bodily production
of an object involves seeing an eidetic form. In the quote, Nishida finds this
immanent-transcendent production both in a handcraft and a moral action.
Nishida then further writes: “The fact that our eyes see an object already indi-
cates we are technological” (nkz8, 26).47 Seeing an object, one has a physical
organ of eyes (as a tool for seeing the object); but the act of seeing itself is a
form one has to have acquired in order to have eyes to see a thing.
In short, a form that is both immanent and transcendent (katachi) is consti-
tutive of not only human technology but also human nature itself. But what is
essential for both Nishida and Miki is that this form is a contingent being, that
is, it has negation within itself. For example, Nishida writes: “A true life inces-
santly involves negation within itself. This is the way a historical life is” (nkz8,
17).48 That is, a form is both formative and self-negative. Its contingency is no
less essential than its self-productive force.49
46 行為といふのは、目的を意識した動作と考へられる。目的を意識するといふこと
は、外に結果を見るといふことでなければならない。 … 我々は見つゝ物を作るので
ある。道徳的行為の如きものでも、ポイエシスでなければならない。然らざれば単
なる動機に過ぎない。物とは形相を有つものである。
47 眼が物を見るといふことは既に技術的でなければならない。
48 真の生命といふものは、自己自身の中に何処までも否定を含むものでなければな
らない。それが歴史的生命である。
49 Nishida’s colleague, Kuki Shūzō, begins his Gūzensei no mondai (1935) with the following
statement: “Contingency is negation of necessity. … For something to be contingent means
that [it] is contingently thus, namely, existence does not have a sufficient ground within
itself.” That is, “[contingent existence is] existence having negation within itself, existence
that can be non-existence (偶然性とは必然性の否定である。… 偶然とは偶々然有
るの意で、存在が自己のうちに十分の根拠を有つてゐないことである。すなわち、
否定を含んだ存在、無いことの出来る存在である)” (ksz2, 9). Kuki then provides
his own philosophical anthropology, with a systematic analysis of “existence grounded
on non-existence.” This same intuition runs through Nishida’s and Miki’s philosophy of
technology and, eventually, their anthropological thought.
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For Nishida and Miki, it is precisely because a human life involves negation
within itself that it has a transcendent and eidetic nature. This is also the rea-
son Nishida writes that “the human body cannot but be technological” (nkz8,
22).50 Its self-negation and technology is one and the same fact. Likewise, when
Miki writes that “every technological innovation has a form” (mkz7, 48),51 this
form should be understood as an eidetic form that involves negation within
itself.
Eventually, a human being itself is a self-contradictory form thus defined.
Miki writes that “the human is itself technologically created. Just as a machine
created by the human becomes an independent self-operating object, the
human created by a society becomes an independent self-acting being, which
in turn creates an object technologically” (mkz7, 314).52 This genetic-eidetic
view of the human body and technology is a convergent point of their ideas of
homo faber and Tatsache.
I would like to summarize the discussions thus far. In Miki’s and Nishida’s
anthropology, it is our bodily self, which is an active element of the historical
world, that makes us the human as a knower (homo sapiens). That is, the human
is a self-productive (and thus self-contradictory) form, which is both the maker
and the made in historical Tatsache. This genetic-eidetic view of a technologi-
cal form underlies their idea of the human. It is also important to note that, for
them, the human is not the locus or agent of this self-production. Poiesis is not
simply production by the human, but it arises from self-productive historical
nature.
These points clarify a distinct characteristic of Miki’s and Nishida’s anthro-
pology: their techno-ontology. For both Miki and Nishida (at least in the mid-
1930s), an essence of the human is its productive spontaneity (i.e., its engage-
ment with the world of object by having a tool). As Nishida argues, the humans
are “tool-making” (i.e., productively non-dual) animals whose bodies cannot
but be technological (nkz8, 10; 8, 22).
50 人間の身体は技術的でなければならない。
51 技術的に作られたものはすべて形をもつてゐる。
52 人間自身、技術的に作られたものである。ちやうど人間によつて作られた機械が
獨立なものとしてみづから働くやうに、人間は社會から作られたものでありながら
獨立なものとして働き、技術的に物を作つてゆくのである。
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on homo faber: nishida and miki 457
logical project quite distinct from either that of Heidegger or Cassirer. I would
like to mention a couple of supplementary points. First, it is often mentioned
that, in contrast to Heidegger’s vertical investigations of human finitude, Cas-
sirer’s standpoint underlines a horizontal integration of human and empirical
sciences. Some may argue that Miki’s anthropology is an inquiry even more
vertical than Heidegger’s, as it is essentially characterized by his non-dualism.
However, since Miki consistently focuses on everydayness, it is also possible
to view his anthropology even more horizontal than Cassirer’s. In some sense,
his project aims at not only a horizontal integration of human and empirical
sciences but also of the sciences and the everyday. Second, finally, Miki’s techno-
logical (productive) view of the human (his techno-ontology), with his notions
of poiesis, Tatsache, and homo faber as its core, is similar to neither Heidegger’s
nor Cassirer’s philosophical anthropology in another important aspect. Miki
does not see the human as the agent of historical self-production. It is true that
the human is a maker, but the human is more fundamentally a technological
form whose production is a merely contingent phenomenon in the histori-
cal world. As Nishida writes, “our action does not arise from the depth of our
consciousness but occurs as the formative act of the historical world” (nkz8,
51); that is, our technological form does not arise from our consciousness. This
dehumanized ontology (of homo faber) is another important characteristic of
Miki’s philosophical anthropology.
Abbreviations
ksz Kuki Shūzō Zenshū [Collective Works of Kuki Shūzō], ed. Amano Teiyū
et al. Tokyo: Iwanami Shoten 1980–1982.
mkz Miki Kiyoshi Zenshū [Collective Works of Miki Kiyoshi], ed. Ōuchi
Hyōe et al. Tokyo: Iwanami Shoten 1966–1968.
nkz Nishida Kitarō Zenshū [Collective Works of Nishida Kitarō], ed.
Takeda Atsushi et al. Tokyo: Iwanami Shoten 2002–2009.
wtz Watsuji Tetsurō Zenshū [Collective Works of Watsuji Tetsurō], ed.
Abe Yoshishige et al. Tokyo: Iwanami Shoten 1961–1963.
Bibliography
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via Staatsbibliothek zu Berlin
458 odagiri
Kōyama, Iwao [1935] 2012 Nishida Tetsugaku in Nishida Kitarō Kenkyū Shiryō Shū, Vol-
ume 1 Kōyama Iwao Shū, Tokyo: Kuresu Shuppan.
Ueda, Shizuteru 1988 ‘Kaisestsu’ in Nishida Kitarō Tetsugaku Ronshū Volume ii, Iwana-
mi Bunko.
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17
Anti-Cartesianism East and West: Watsuji and
Heidegger on the Possibility of Significant Dealing
with Entities
Hans Peter Liederbach
Abstract
The aim of this paper is to add the voice of Watsuji Tetsurō to the Davos-disputation
by bringing him into a dialogue with Martin Heidegger on the structure of human
existence. For this purpose, I suggest reframing the original disputation in terms of
anti-Cartesianism. This is to reflect the epistemological turn from certainty to necessity
in the application of concepts, and the practical turn from descriptive to prescrip-
tive conceptions of intentionality, both of which originated in Kant and have proven
essential to the widely acknowledged achievements in recent scholarship in Kant and
post-Kantian philosophy (Taylor, Pippin, Pinkard). Within the context of this paper,
these developments merit attention, for the novel readings of Kant and Hegel over-
lap to a large extent with what, as I claim, the anti-Cartesianism expounded by first-
generation Kyoto School philosophers—not only against Heidegger, but the modern
Western philosophical tradition in general—was aiming at: developing a notion of the
subject that would not have to rely on problematic presuppositions, like claims about
the self as substance, or the nature of the mind-world relation, but still could account
for the normativity of our epistemological, moral, and aesthetic practices. Watsuji’s
relational ethics is a case in point. His critical reading of Being and Time gives witness
not only to the anti-Cartesian animus of first-generation Kyoto-School philosophy, but
also to the difficulties inherent in any attempt to give an anti-Cartesian and yet norma-
tively robust account of being-in-the-world.
Keywords
How are we to make sense of a philosophical disputation that took place almost
one hundred years ago? And what could it mean to add new voices from a dif-
ferent tradition to it? The complexity of our situation is obvious and requires
a reframing of the question that propelled the original debate: the question of
what it means to be human.
In the following, I shall treat the notion of anti-Cartesianism as the common
ground on which Watsuji Tetsurō and Martin Heidegger could enter into a dia-
logue on this very question. There are two reasons for proceeding in this way.
First, against the backdrop of the initial reception of Being and Time in Japan,
reframing the question of “the human” in anti-Cartesian terms suggests itself.
For there can be little doubt that one reason for the massive influence Heideg-
ger’s masterpiece exerted on most of the Kyoto School philosophers in the early
Shōwa period is to be found in its anti-Cartesian thrust. Tanabe, Miki, Kuki,
and (even though not belonging to the Kyoto School sensu stricto) Watsuji,
each in his own way, responded to Heidegger’s radical claim that accounting
for the possibility of meaning in the broadest possible sense requires us to
clarify the structure of human existence, for which it is necessary to take on
an anti-Cartesian, that is, anti-representationalist and anti-individualist, view-
point. However, while Heidegger’s readers in Kyoto shared his critique of early
modern epistemology and its ontological implications, they were not hesitant
to voice their dissatisfactions with the limitations of Heidegger’s project. Be
it Tanabe’s “dialectic of death,” Kuki’s notion of “absolute contingency,” Miki’s
“philosophy of history” and “anthropology,” or Watsuji’s “relational” ethics—
what Kyoto School philosophers were claiming was that, in Being and Time, for
all its productive novelty, Heidegger had failed to fully overcome the Cartesian
paradigm. Doing away with any Cartesian residue in Being and Time was one of
the key motivations for Kyoto School philosophers to enter into dialogue with
Heidegger.
As to the second reason, reframing the Davos-disputation in terms of anti-
Cartesianism reflects the epistemological turn from certainty to necessity in
the application of concepts, and the practical turn from descriptive to prescrip-
tive conceptions of intentionality, both of which originated in Kant,1 and which
have proven essential to the widely acknowledged achievements in recent
scholarship in Kant and post-Kantian philosophy.2 Within the context of this
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anti-cartesianism east and west 461
paper, these developments merit attention, for the novel readings of Kant and
Hegel overlap to a large extent with what, as I claim, the anti-Cartesianism
expounded by first-generation Kyoto School philosophers—not only against
Heidegger, but the modern Western philosophical tradition in general—was
aiming at: developing a notion of the subject that would not have to rely on
problematic presuppositions, like claims about the self as substance, or the
nature of the mind-world relation, but still could account for the normativity
of our epistemological, moral, and aesthetic practices. The aim of this paper is
to substantiate this claim by offering a discussion of Watsuji’s anti-Cartesian
critique of Being and Time.
Watsuji’s case is of interest for two particular reasons. First, since it testi-
fies to the translatability of Heidegger’s anti-Cartesian thinking into another
natural language (i.e., Japanese), it exhibits the overcoming of Cartesianism as
a general problem that stretches beyond the intricacies of Heidegger’s effec-
tive history in Japan, and it might even be argued that Watsuji’s response
to Being and Time exemplifies particularly well the deep affinities between
Japanese philosophy (modern and pre-modern) and Western anti-Cartesian
thinking in the wake of Heidegger. Second, since Watsuji’s case brings to light
in an exemplary way the aporiai, Japanese anti-Cartesianism is prone to end
up with, it opens a novel, culturally inflected perspective on this general prob-
lem. That is, Watsuji’s case gives witness to the difficulties inherent in any
attempt to give an anti-Cartesian and yet normatively robust account of being-
in-the-world.3 Focussing on Watsuji’s cultural inflections will, therefore, not,
as one might expect, lead us to relativize the problem; rather, it helps us to
recognize its cross-cultural complexity. Finally, to add, for good measure, a
third point: Acknowledging these aporiai will most likely dampen the enthu-
siasm which so often goes along with the reception of Kyoto School philoso-
phers in the West. While it is futile to expect them to contribute to the “other
beginning” or the “overcoming of metaphysics,” inquiring into their culturally
inflected variations of anti-Cartesianism is helpful in that it allows for enter-
ing into a real dialogue that depends neither on claims about the alleged end
of Western philosophy nor on hypostasizing Japanese thought as a superior
“other.”4
3 It could be argued that Watsuji’s case is paradigmatic for Kyoto School anti-Cartesianism in
general. Particularly Kuki’s metaphysics of contingency and (one generation later) Nishitani’s
attempt to establish a Zen-inspired notion of I-Thou relation as the un-ground for any kind of
normatively binding ethics are cases in point; for Nishitani, cf. Liederbach, 2018; for Kuki
cf. Liederbach, 2017.
4 For what is involved here, cf. Liederbach, 2019.
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462 liederbach
5 For the term “relational,” cf. Maraldo, 2019, pp. 16–40. More on ningen below. I am using
“existence” here in a loose sense. The term does not imply an existentialist reading neither of
Heidegger nor of Watsuji, but stresses the fact that the being of ningen, even more than that
of Dasein, is the result of a sense-making activity that, for its social nature, cannot be reduced
to representations or inferences taking place in an individual mind.
6 In this respect, Watsuji’s confrontation with Heidegger can be seen as a precursor of Neo-
Hegelian criticisms of Being and Time; cf. Pippin, 1997; Pippin, 2005. Much of what is devel-
oped in this paper draws from Pippin’s work.
7 Since Robert N. Bellah’s seminal paper on Watsuji, a strong lineage in Watsuji scholarship is
stressing this point; cf. Bellah, 1965, and inter alia Sakai, 1997; Koyasu, 2010.
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anti-cartesianism east and west 463
8 Cf. wtz 10, p. 72; Watsuji, 1996, p. 68: “Even in contemporary philosophy, whether it be phe-
nomenology or fundamental ontology, the central question is, in the final analysis, about the
consciousness of the ego”; translation altered. Similarly, cf. wtz 10, pp. 35–36; Watsuji, 1996,
p. 33; wtz 9, pp. 140–142; wtz 9, p. 392.
9 Cf. Johnson, 2019. Johnson has so far made the strongest case for a phenomenological re-
interpretation of Watsuji. For a critical appraisal, cf. Liederbach, 2021.
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464 liederbach
p. 30; wtz 9, p. 162). This is, of course, not to say that tools could be discovered
as something to make sense for being used in a significant way only when col-
laborating with others, or that the usage of a tool must always be directed to
another person, be it customer, client, apprentice, colleague, etc. For instance,
taking up a pen for writing a diary can be an entirely private matter, but still,
Watsuji maintains that picking up the pen presupposes that one is already situ-
ated in an “active relationship of human beings” and their normative demands;
for Watsuji, ningen’s practices are essentially common practices (wtz 10, p. 185;
Watsuji, 1996, p. 175).10
Before expanding on this issue, we must consider the importance of Wat-
suji’s culturally inflected anti-Cartesianism vis-à-vis the problem of being-with-
others. For Watsuji’s critique of Heidegger rests entirely on the notion of human
being as ningen, a term that is recorded in Buddhist and Confucian scriptures.
Watsuji spends a significant amount of labor to unearth beneath the various
layers of its traditional meaning its ontological implications that would enable
him to develop a truly anti-individualistic account of human existence. Wat-
suji’s digressions into the intricacies of the history of East Asian thought aside
(cf. Liederbach, 2001, pp. 96–104), for our purpose, it suffices to point out that
ningen, which can be rendered in English as “man-in-between,”11 signifies an
understanding of human existence that rejects any substantialist or naturalis-
tic definition. Ningen is neither an ontological “substance” nor an ontic “entity”
(wtz 10, p. 22; Watsuji, 1996, p. 19; translation altered) but a dynamic, relational
structure, a constant dialectical movement between the two poles of human
existence, that is individuality and totality.12 Ningen is an individual and at the
10 It is important to note that, in Rinrigaku, Watsuji defines human agency as the possibility
to act within the structure of betweenness, that is, as “interaction” (hataraki-ai). Watsuji’s
definition results directly from his notion of human existence as ningen. More on this
below. For now, it suffices to say that, while Watsuji does not wish to deny that individ-
uals could act intentionally outside inter-personal contexts, in his parlance, that would
be a mere bodily movement, not an action in the sense of “interaction” cf. wtz 10, p. 247;
Watsuji, 1996, p. 236.
11 The term is written with the graphemes for “human being” and “between” cf. Fujidō, 1978,
p. 44.
12 “On the one hand, the standpoint of an acting ‘individual’ comes to be established only
in some way as a negation of the totality of ningen. An individual who does not imply
the meaning of negation, that is, an essentially self-sufficient individual, is nothing but an
imaginative construction. On the other hand, the totality of ningen comes to be estab-
lished as the negation of individuality. A totality that does not include the individual
negatively, is also nothing but the product of the imagination. These two negations con-
stitute the dual character of a human being. And what is more, they constitute a single
movement. On the very ground that it is the negation of totality, the individual is, funda-
mentally speaking, none other than that totality. If this is true, then this negation is also the
self-awareness of that totality. Hence, when an individual realizes herself through nega-
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anti-cartesianism east and west 465
tion, a path is opened for realizing a totality through the negation of that individual. The
individual’s acting is a movement of the restoration of totality itself. The negation moves
on to the negation of negation. That is the essential feature of the movement of negation.”
wtz 10, p. 27; Watsuji, 1996, p. 22; translation altered.
13 Accordingly, in his Categories, Aristotle closes chapter 7 with the remark that, “it should
be true to say that no substance is a relation” Aristoteles, 2006, p. 24.
14 The priority of the relatio over the relate is not to be understood in a temporal sense, since
the “reciprocal relationships [within a betweenness] are simultaneously established and
cannot be dealt with as a temporal sequential.” wtz 10, p. 59; Watsuji, 1996, p. 56.
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anti-cartesianism east and west 467
that and so there are normative standards for getting it right, which are derived
from the context in which the tool is used (the “world”), he is careful not to enter
into a discussion of how these standards are brought into being, how they are
actualized and sustained.15 Hence, in Being and Time, expressions like Dasein’s
“heedful absorption in useful things at hand” (sz, p. 72; bt, p. 72) or “familiar-
ity” (sz, p. 76; bt, p. 75) with entities are predominant. As these expressions
and such phrases as “the sign applies to the circumspection of heedful deal-
ings” (sz, p. 79; bt, p. 78) (instead of, for instance, “the heedful dealing commits
itself to the appropriate usage of the sign”) indicate for Heidegger the appro-
priate use of a tool, getting it right, does not necessarily imply an awareness
of the normative context of this use. Only after a disruption of reference does
Dasein apprehend this context as a necessary condition for its dealings; only
then, after a failure and in retrospect, does it understand how it was possible
to get it right. I shall come back to Heidegger’s unusual understanding of nega-
tion as failure in section four. For now, we have to confirm a first desideratum
of Being and Time that has surfaced in the discussion above before we turn to
the problem of how Watsuji’s account contributes to its fulfillment.
It could be argued that, despite Heidegger’s evasive rhetoric, his argument
on the significance of entities does not allow for a purely pragmatist reading of
Dasein’s dealing with entities, such as “mindless coping” (Dreyfus’s phrase). As
could be demonstrated, Heidegger would have to admit that only on the basis
of an awareness of the normative horizon for Dasein’s circumspect heedful-
ness, phrases like “freeing entities for their involvements” or “letting something
be involved” could be phenomenologically substantiated. While the rejection
of Cartesianism does away with the need to develop (ultimately untenable)
theories of how mind and world are connected, or how a subject can know
of the mental content of other subjects, it raises the explanatory demands on
the descriptive level. Similar to speech acts, the significant use of a tool is to
a large extent modifiable. Using a hammer is not just “hammering,” but is to
be specified as “demonstrating,” “instructing,” “trying out,” “feigning,” etc., and
each of these modalities has its specific meaning within a corresponding nor-
mative context that must be understood by the hammerer in order to be able to
use her hammer appropriately; that is, “free” it “for its involvement.” This kind
of normative understanding goes beyond the understanding that would be at
work in an immersed and so pure and simple hammering (if there were such
a kind of hammering, that is). For giving a comprehensive account, there are
15 Therefore, Division One of Being and Time is open to pragmatist readings in the line of
Hubert Dreyfus, Charles Taylor, and Robert Brandom. Cf. Dreyfus, 1992; Dreyfus/Tay-
lor, 2015; Brandom, 2005.
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4 Normativity in Rinrigaku
16 Ibid. Of course, Heidegger would counter this claim by pointing at the phenomenon of
“falling” within the structure of “the They” in contrast to the possible wholeness of Dasein,
its authenticity, which, as he holds, can be realized only by transcending the normative
background of shared significance. I will come back to this point in section four.
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A second and perhaps more decisive reason for Heidegger avoiding a discussion
on inter-subjectivity and the possibility of normative success relates to Dasein’s
being as care is elucidated in Division Two of Being and Time, where Heidegger
describes the situation in which Dasein experiences care in its possible whole-
ness, as a groundless, contingent event. In the fundamental attunement of anx-
iety, by which Dasein is overwhelmed, Dasein understands that the projects it
cares about within the contexts of everyday common practices are fundamen-
21 An existentialist reading of Rinrigaku would point out that Watsuji describes ningen’s
existence solely in terms of falling; cf. inter alia Mine, 2002, p. 97; Yuasa, 1996, p. 352;
Furushō, 2006. However, as should have become obvious by now, I would hold that, to
make sense of Rinrigaku, the problem is not an insufficient amount of Heideggerian rad-
icalism, but rather that Watsuji didn’t break with Heidegger decisively enough.
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tally void. That is, the “mineness” ( Jemeinigkeit) of Dasein can never be realized
within the contexts constituted and sustained by “the They” (das Man). In Hei-
degger’s words: “Care itself is in its essence thoroughly permeated with nullity”
(sz, p. 285; bt, p. 273). Facing the essential nullity of care, any attempt at cop-
ing with (that is, caring for) this nothingness must fail, for “[i]n anxiety Dasein
finds itself faced with the nothingness of the possible impossibility of its exis-
tence” (sz, p. 266; bt, p. 254). “Only the anticipation of death,” says Heidegger,
“drives every random and ‘preliminary’ possibility out” (sz, p. 384; bt, p. 365).
In anticipating death, care itself fails, which Heidegger thinks is the only pos-
sible way to realize Dasein’s mineness. Care (as pursued in everyday practices)
can never do justice to Dasein’s ownmost possibility. In understanding being
(care) in its possible totality, Dasein is aware that this understanding can never
be integrated into the everydayness of existence.
Put differently, Dasein is now aware that as “being the (null) ground of a nul-
lity […] Dasein is as such guilty” (sz, p. 285; bt, p. 274). However, since “being the
ground means never to gain power over one’s ownmost being from the ground
up” (sz, p. 284; bt, p. 273), Dasein cannot understand its projects genuinely
as its own. Similarly, Mitsein cannot genuinely respond to the essential “not-
being-at-home (Un-zuhause)” (sz, p. 189; bt, p. 183) that Dasein experiences
when it is radically individualized in anxiety. For care is, ultimately, nothing
but an evasion or fleeing from the nothing. The ever-anticipated death puts any
project into question. This means, in turn, that the possibility of being guilty
must respond to (1) the radical contingency which is experienced in anxiety
and death and (2) the necessity to maintain the context of the structure of care,
given that care is the only place where time is to be temporalized—even if this
response is nothing but a fleeing from Dasein’s utmost and ownmost possibil-
ity. Care, thoroughly permeated with nullity, can only succeed when it radically
fails, and therein lies its groundlessness.
Pursuing an anti-Cartesian account of being-in-the-world leads Heidegger
to the conclusion that Dasein’s significant dealings with entities and the vari-
ous forms of interaction with others cannot be accounted for in an affirmative
sense, but only by means of a radical, indeterminate negation. Only in experi-
encing a fundamental failure, the failure of care as such, can the possibility of
Dasein’s “getting it” right be disclosed. Accordingly, Dasein can realize its being
(care) in its authentic mode only in a complete negation of Dasein’s everyday
practices and the normative contexts of “the They.” However, this negation is
not brought about by some activity of Dasein; since the radical breakdown of
the world’s significance happens as contingently and unforeseeably as the tool’s
becoming unusable in Division One of Being and Time, it cannot be accounted
for as an achievement of Dasein itself.
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22 “With regard to human death, Heidegger himself was able to deal with only individual
death. Even though such events like one’s last moments, the deathwatch, the funeral, a
tomb, a Buddhist service held after forty-nine days in which a bereaved family, relatives,
and friends participate all belong to human death, he omits them. If so, then the totality
grasped through the medium of death is the totality of an individual being. The totality
of ningen’s existence has escaped his hands.” wtz 10, p. 253; Watsuji, 1996, pp. 219–220;
translation altered. Cf. wtz 10, p. 145, where Watsuji calls the “call of consciousness” the
“call to absolute negativity;” Watsuji, 1996, p. 137; translation altered.
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23 As Iijima rightly points out, this is the only explicit normative claim in Rinrigaku; cf.
Iijima, 2019, p. 280. That is to say, Rinrigaku is not about normative ethics. I agree with
Johnson who maintains that “the larger philosophical point that Watsuji wishes to estab-
lish amounts to a claim about the human capacity to disclose the world;” cf. Johnson,
2019, p. 163. However, contra Johnson, I argue that to comprehensively develop Watsuji’s
philosophical point, one must make explicit the normative implications in that claim. So,
in my view, Rinrigaku is about normativity, but not in the sense of normative ethics.
24 Recent interpretations of Being and Time stress this point and argue for an alternative
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Therefore, when Watsuji claims that for ningen the possible wholeness of exis-
tence, that is the “nondual unity of self and other,” is achieved in accordance
with ningen’s spatio-temporal structure, he not only mirrors the movement
of dual negation into this structure, but also favors a certain reading of this
movement while he shuts out other possible readings. That is, by exhibiting
ningen’s spatio-temporal structure, he emphasizes a reading that narrows down
reading of how Dasein’s disclosedness, falling, and resoluteness are determined; cf. Figal,
2013, pp. 131–133.
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25 Cf. wtz 10, p. 26; Watsuji, 1996, p. 23; wtz 10, p. 38; Watsuji, 1996, p. 35; wtz 8, p. 18. In all
these passages, Watsuji hints at the developmental character of the formation of aidagara.
In volume three of Rinrigaku, Watsuji even goes so far to maintain that the development of
aidagara must be understood within the context of a progressive view of history; wtz 11,
pp. 59–67.
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tions of ningen and Dasein, has provided us with a culturally inflected per-
spective on the general problem of how to account for significant dealings
with entities; ningen has indeed the capacity to function as a Japanese “lens
on Greco-European thought” (Maraldo, 2017, p. 21). However, Watsuji’s case
also indicates the challenges, a non-dualist account of human existence has
to respond to.
By disclosing the possibility of genuine success of care, Watsuji addresses
an issue that is implied but not explicitly discussed in Being and Time; and
by revealing ningen’s structure of dual negation, he has provided the ontologi-
cal foundation for both his anti-Cartesian notion of human existence and the
bindingness of normative contexts. However, he fails to recognize a problem
that not only, at least tacitly, surfaces in Being and Time, but is also implied
in the conceptual framework of Rinrigaku, namely the problem of how the
normative contexts which make possible the success of care, are to be autho-
rized. If it is true that ningen’s dealings with entities are not to be under-
stood as mindless coping, but as an understanding commitment to a deter-
minate, normatively binding context of common practices, there must be a
yardstick by which the legitimacy of this bindingness could be measured; and
such a yardstick is all the more necessary with regard to ningen’s capacity
to transform the contexts of common practices. It is impossible to see how
this problem could be avoided without relapsing into a pragmatist reading
of Rinrigaku and, thereby, abandoning Watsuji’s insight into the structure of
ningen’s significant dealing with entities. Thus, Watsuji’s case exemplifies a gen-
eral problem, every anti-Cartesian position has to face: the problem of how to
account for both the practical like-mindedness that carries significant dealings
with entities, and the authorizing sources of the normatively binding contexts
of these dealings, without which like-mindedness would be incomprehensi-
ble.
Bibliography
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Maraldo, J.C. (2020) ‘The Perils of Watsuji’s Ethics: An Attempt at Balanced Critique’
in Maraldo, J.C. (2020) Japanese Philosophy in the Making 2: Borderline Interroga-
tions. (Nagoya: Chisokudō Publications), pp. 78–96.
Mine H. [嶺秀樹] (2002)『ハイデッガーと日本の哲学』 [Heidegger and Japanese Phi-
losophy]. Kyoto: Mineruba Shobō ミネルヴァ書房.
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bridge University Press.
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in Pippin, R.B. (1997) Idealism as Modernism: Hegelian Variations (Cambridge: Cam-
bridge University Press), pp. 375–394.
Pippin, R.B. (2005) ‘Necessary Conditions for the Possibility of What Isn’t: Heidegger
on Failed Meaning’ in Pippin, R.B. (2005) The Persistence of Subjectivity: On the Kan-
tian Aftermath (Cambridge: Cambridge University Press), pp. 57–78.
Pippin, R.B. (2011) Hegel on Self-Consciousness: Desire and Death in the “Phenomenology
of Spirit.” Princeton and Oxford: Princeton University Press.
Sakai, Naoki [酒 井 直 樹] (1997)『 日 本 思 想 と い う 問 題 』 [The Problem of Japanese
Thought] Tokyo: Iwanami Shoten 岩波書店.
Taylor, C. (1978) Hegel and Modern Society. Cambridge: Cambridge University Press.
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ed. Abe Y. et al. Tokyo: Iwanami Shoten (abbreviated in the text as wtz, followed by
volume-number).
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Yamamoto S. New York: State University of New York Press.
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Fate of Modern Japanese Philosophy]. Tokyo: Chikuma Gakugei Bunko 筑摩学芸文
庫.
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18
Miki and the Myth of Humanism
Fernando Wirtz
Abstract
In this article, I explore Miki Kiyoshi’s concept of humanism. For Miki, his time was
marked by the necessity for establishing a new humanism. It was necessary, for him, to
engage with the question of humanism and what humanity is. Nevertheless, the for-
mulation of this question was, for him, already a kind of humanist praxis, since he
interpreted humanity as being something open, and never as a closed, clearly lim-
ited essence. This is the main idea that guided Miki’s quest for a new human: the
myth of the human. For Miki, the concept of myth does not refer to the idea of
archaic myth, but to a certain emotional image (in Sorel’s sense) that generates a sense
of unity and belonging. In this sense, for Miki, myth is a historical fiction of great
power.
Keywords
1 Introduction1
of realism discourses played an important role in the texts that Miki Kiyoshi
wrote during the 1930s.
It must also be pointed out that Miki’s use of the word “humanism”2 reflects
a philosophical turn in his career, characterised by an—at least rhetorical—
estrangement from the Marxist attitude that penetrated his writings before
1930, the year of his incarceration for presumably giving financial aid to the
communist party.3 This incident devastated Miki’s academic career, and he
started to be ever more active as a journalist. Philosophical systematicity was
replaced with a frantic thirst for actuality. Nevertheless, the spirit of journalism
also increased Miki’s commitment to topical debates and expanded his inter-
est beyond philosophy. For example, he mentions the concept of “humanism”
in many journalistic articles, and he presents it as being opposed to romanti-
cism and realism.
Miki was well informed about literary trends, and he had contact with some
of the most influential authors of his time.4 On different sides of the politi-
cal spectrum, the works of writers, philosophers and politicians were studded
with appeals for a spiritual and cultural renaissance, a so-called bungei fukkō
(文芸復興) (for a detailed discussion of this concept, see Campagnola 2016).
Aside from the common elements shared by humanists, romantics and com-
munists (as the critique against individualism), there were disparate tactics for
bringing about this renaissance. Some romantics stressed the role of the artist
(or Genie) as an intermediary between the ethnic values of the nation and the
people. Some members of the proletarian movement saw the use of realism as
a tool for mobilising the consciousness of the working class, although some of
them also disagreed about the role that ideology should play in the depiction of
social conditions. All these perspectives were not enough for Miki, who insisted
on the idea that the new humanism should incorporate both the dimensions
of the subject and of the object in equal quality.
Admittedly, the concept of humanism in the 1930s cannot be understood
without reference to the philosophical confrontation between Ernst Cassirer
2 Miki uses usually the katakana word ヒューマニズム, rarely opting for 人間主義. Other
variations include: 人文主義, 人本主義 and 人道主義 (actually “humanitarianism” in the
sense of philanthropy) (Miki Vol. 13, 1966–1968, p. 136).
3 Curley wrote: “But for Miki, Marxism was humanism” (Curley, 2020, p. 448). I am not say-
ing here that Miki completely gave up his Marxist ideas. Nevertheless, it is also clear that his
preoccupation with the notion of humanism coincides with the dismissal of some Marxist
categories, such as “social class.” See also Stromback (2020).
4 Proof of this is the diverse roundtable discussions in which he participated, often as moder-
ator.
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miki and the myth of humanism 483
and Martin Heidegger. Broadly speaking, it can be said that this was also a con-
frontation about the essence of humans. As Peter Eli Gordon phrased it,
On this point, the contrast between Cassirer and Heidegger could hardly
have been more stark. For Heidegger, philosophical anthropology fur-
nished evidence for his own conception of the human being as gov-
erned by fundamental moods and situated within the totality of practi-
cal assignments he called the environment, or Umwelt. Cassirer, however,
found validation of his own philosophic belief that the human being may
begin in finitude but eventually breaks free of its limits to create a sym-
bolic order it then understands to be both an objective order and an
expression of its own spontaneous consciousness. (Gordon, 2010, p. 75)
Heidegger descends the Hegelian ladder into the existential ground of fac-
ticity on which the ladder rests, but as for the nature and being of the lad-
der on which he himself must stand, he can say nothing. Cassirer follows
the ladder up to its highest manifestation in ideas and thought and ulti-
mately to a philosophy of culture, but on what the ladder stands, it can say
nothing. A transcendental critique of culture is limited to determining the
logic of sense that forms the factum of culture, whereas existential phe-
nomenology is limited to the hermeneutics of facticity of Dasein. (Lofts,
2021, p. 149; see also Heidegger and Cassirer, 2010, p. 288)
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484 wirtz
The nothing allows Miki to move beyond all dualism, not just the dualism
between logos and pathos, but the dualism between form and existence.
Miki shows how historical forms are produced in and through the cre-
ative power of the imagination as the unity of logos—the intellectual
element of understanding—and pathos—affect, emotion, impulse, sen-
sibility. The logic of creative existence is the process by which historical
forms are produced. (Lofts, 2021, p. 159)
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miki and the myth of humanism 485
renewal of ningen (人間, human). That is, he takes this word as an opportu-
nity to criticise what human beings are not and to open the discussion of what
they can or should be. In this sense, the problem of humanism is, for him, the
problem of the new human (ningen), which he also refers to as a “new ningen
type.”
The Peace Preservation Law was enacted in 1925 and was revised three years
later when the March 15 Incident sentenced the Japanese Communist Party
to a process of decay. A period of massive persecutions to the members of
the political-left, along with the rise of ultranationalism (exemplified with the
May 15 Incident and the Japan-Manchukuo Protocol in 1932), signalled the end
of communism in Japan as a hegemonic ideology that was supposed to lead the
people towards a better society. However, innovative ideas did not disappear.
As a counter-reaction to the rise of Nazism, fascism and ultranationalism, dif-
ferent intents to build progressive alliances were ensuing, such as the Interna-
tional Congress for the Defense of Culture, in Paris (1935), which accompanied
the convergence of the Popular Front (Miki Vol. 12, 1966–1968, pp. 365–367).
These events encouraged work towards the internationalisation of culture that,
at some point, received the name of “humanism.”
Humanism is generally understood as the position that vindicates certain
rational, universal characteristics that make humanity an end in itself and
serves to reclaim the value and dignity of all human individuals and their dif-
ferent cultures. In fact, humanism is a philosophy of culture, where humanity is
expressed precisely in the making of culture.5 This is revealed in the extended
idea that viewed the European Renaissance as a kind of modernisation process
through culture. It was a “civilisational model” (Braidotti, 2013, p. 13).
To illustrate this, it is useful to quote a passage from Burkhardt’s book The
Civilization of the Renaissance in Italy (1860):
5 The Japanese term bunka (文化) was borrowed from Chinese to translate the German con-
cept of Kultur in the Meiji era. During the interwar Shōwa period, the term became loaded
with a certain ethnic content. For a brief history of this evolution see Tai 2003.
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486 wirtz
of this world, and at the same time the subjective side asserted itself with
corresponding emphasis. Man became a spiritual individual and recog-
nised himself as such. (Burckhardt, 1961, p. 88)
Burkhardt, whose esteem of the Middle Age was not lessened by his fascination
with the Renaissance, nevertheless reproduces the extended view that iden-
tified Renaissance as the birth of individualism. The Renaissance’s spiritual
individualism simultaneously accelerated the spread of independent knowl-
edge, universities, and therefore, culture. It was an ideology of emancipation
against the shackles of the theocratic Middle Ages and also all constraints of
human intellect. For the cultural renaissance in Japan (bungei fukkō), the value
of culture was also central. Culture expressed the universality of the human in
its multiplicity. Consequently, Miki considers it important to separate human-
ism from culturalism (文化主義).
Unlike other discourses of the time, culturalism did not operate as an organic
movement. Some authors associated with culturalism were Tsuchida Kyōson,
Kuwaki Gen’yoku, and Sōda Kiichirō; they shared in the conviction that culture
is important as an autonomous sphere for cosmopolitanism (Workman, 2015,
p. 6).6
In this sense, as Workman writes:
In this regard, Miki perceived a certain formalism in the ideas of these authors.
While culturalism, according to Miki, acts just for the sake of culture, human-
ism should act for the sake of humanity (Miki Vol. 13, 1966–1968, p. 278). So, for
Miki, humanism is not just about culture (Miki Vol. 5, 1966–1968, p. 176). Histori-
cally speaking, Miki distinguishes two different phenomena that have received
the name of “humanism”: the Italian Renaissance, and the German romanti-
cism. Here, he is following Konrad Burdach and his idea that the main core of
these movements was the pursuit of an “ideal type of humanity.” According to
Burdach, it would be naïve to pretend that during the Middle Ages, there was
no interest in classical culture. Rather, what defines the Renaissance attitude
6 For a brief review of culturalism in English, see Piovesana (2013, pp. 159–196).
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miki and the myth of humanism 487
towards Greece and Rome was the search for a holistic, prototypical style (Bur-
dach, 1918, pp. 105–106).
It could also be maintained that every epoch and culture has its respective
human types. Montagne’s gentilhomme, Pascal’s honnête homme, or Balzac’s
homme social, were replaced during the first half of the twentieth century,
according to Miki, by the homme inquiétant of modern society’s anxiety (Miki
Vol. 11, 1966–1968, p. 225). But did these authors merely discover their respec-
tive societal types, or did they rather create them? It seems to be that they did
not limit themselves to conceive of the human as an object for the understand-
ing. Art can transform life. For this reason, Miki seems to have lost his faith in
the concept of philosophical anthropology, which occupied the centrality of
his work in 1928. The creation of a new human type cannot be a matter purely
of anthropology or philosophy, but a task for literature.
As noted above, for Miki, the role of culture cannot be reduced to a “purism”
of l’art pour l’art. Art is born from humans, and humans are born from art (Miki
Vol. 11, 1966–1968, p. 226). These transformative interpretations of art also reveal
one of the main features of humanism’s new conception. According to the new
humanism: first, human beings are historical and change together with social
transformations; second, this historical conception of humanism should be
grounded in the Eastern idea of nothingness. The artist is the one who “creates
from nothing.”
Miki quotes Nietzsche. As Nietzsche said regarding the death of God, hu-
mans have sacrificed God for the sake of nothingness (無) (Miki Vol. 11, 1966–
1968, p. 228; Nietzsche, 1999, p. 74). Nevertheless, this nothingness is not to be
confused with “Eastern nothingness.” While the former is something general
(一 般 的), the latter is “pathological” (パ ト ロ ギ ー 的); it is nothingness with
“character” (性 格) (Miki Vol. 11, 1966–1968, p. 229). The crisis of values con-
fronts human beings with angst and nihilism. Certainly, Miki sees nothingness
as a pre-condition for creation. However, a new type of human cannot arise
exclusively out of abstract nothingness. Rather, it requires a kind of situated
nothingness; a nothingness that is the source of all possibilities.
If there are no universal values, no eternal God, the road to creation is open.
However, artists always have one foot in nothingness and the other in their
historical reality. The fiction that they create is myth. Out of the “pathos of noth-
ingness” comes myth into being. Nietzsche’s Übermensch (overman) is nothing
but a myth, same as the Sorelian proletariat (Miki Vol. 11, 1966–1968, p. 231).7
7 For Georges Sorel, myths were images of will that could mobilize political action and more
powerful, in this task, that mere logical rhetoric. See Wirtz (2020).
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488 wirtz
The new type of human is not just “invented” but is also “discovered,” moulded,
through logos. The concept of “invention” in Miki refers to the moment of abso-
lutely free and infinite creation, while the concept of “discovery” or “finding”
refers to the moment of feedback in which the creative process must negotiate
with the given material and historical conditions. This reveals that, for Miki, the
“new ningen” is not an essential type of human being but is rather something
in which existence is created “out of nothing,” an openness of being.
It seems appropriate to scrutinise Miki’s notion of myth. The text, “The Prob-
lem of Neohumanism and Literature,” which I have been discussing here, starts
with Miki’s claim that the idea of bungei fukkō is a myth (ミュトス). Nietzsche’s
“overman,” or Sorel’s “proletariat,” are in this sense also two myths of their era.
As a myth, Miki says, the “cultural renaissance” or bungei fukkō is not an objec-
tive fact. However, as a myth, it is also not pure nonsense.
Myth does not represent an objective thing as it is, but it is neither just a
nonsensical thing. When a new human history begins, it seems that some
kind of myth is always being conceived. But a myth is always a myth. Myth
must be formed. It must be accompanied by cognition. (Miki Vol. 11, 1966–
1968, pp. 215–216)
That is why Miki writes: “This nothingness is where myth is constantly born”
(Miki Vol. 11, 1966–1968, p. 228). The nothingness is not something overcome
by being; it is something that remains as the foundation of creation. However,
Miki’s notion of nothingness, as stated before, is not about pure substantial
emptiness but about a “pathetic” nothingness. There is no myth without the
demonic power of pathos. Pathos is a recurrent concept of Miki that refers to
the embodied and emotional facticity that constitutes our individual and social
existence.8 This is our passivity. Myth does not emerge from “out of nothing” as
something abstract, but “out of nothing” in the sense of a purely open and cre-
ative elaboration of the pathetic elements of a given situation. Miki, by stating
that the origin of humanism is pathetic, also implies that humanism emerges
as the result of mythopoiesis.
8 In Logic of the Imagination, Miki calls the pathos “the body in subjectivity [主体 性 に お け
る 身体]” (Miki Vol. 8, 1966–1968, p. 15). Miki also refers to the pathos as “Sehnsucht,” as long-
ing, pure desire: “In other words, while it itself [that is, the pathos] remains undetermined as
pathos, it contains itself a demand for determination difficult to resist” (Miki Vol. 8, 1966–
1968, p. 72). In this sense, for Miki, pathos is always something expressive. The body is not
mere inert body, but embodiment tending towards expression and action.
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Even if it is said that humanism, until now, has come to a standstill and
that something Eastern will appear, this should not mean a return to the
East. Even from the thought that new humans must be born, there should
be a new logic. “The logic of nothingness” is the logic of creation, which is
dialectical and does not negate actual sensations. (Miki Vol. 17, 1966–1968,
pp. 499–500)
It should be remembered that 1936 was also the year of Nishida’s book Logic
and Life 『論理と生命』. This book could also be read in light of Nishida’s pre-
occupation with humanism, or at least with the question of the human. He
writes: “While the human being has been regarded as zoon politikon or zoon
logon echon or as sensible or rational, we are rather—as [Benjamin] Franklin
stated—tool-making animals” (Nishida 2012a, p. 105; Nishida Vol. 8, 1947–1953,
p. 276). Precisely, in the aforementioned interview between Miki and Nishida,
the latter states that Eastern humanism contemplates the human from the per-
spective of the self-formative historical world (Miki Vol. 17, 1966–1968, p. 500).
That is, humans are something creative and productive. In the case of Nishida
and Miki, self-formation does not need a form or an essence. It is an infinite
unsubstantial process that has the absolute nothingness as its (non-)foun-
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Nishida understands the historical world as the world in which individuals find
themselves in a reciprocal relation of negation and affirmation. That is, the self
of one individual negates the self of another individual and vice versa. This is a
relation of mutual determination that also applies to the intercourse between
humans and their environment. Since everything is mutually transforming,
Nishida argues that there is no such thing as an isolated ego. If this is trans-
polated to the idea of humanity, it could be said that there is no autonomous
human.
As Nishida writes:
Therefore, the world of man, as the apex of the movement from the
made to the making, and centred on an idiosyncratic constitution, can
be thought of as the conjunction of the utterly mutually opposed aspects
of the seen thing and activity. (Nishida, 2012b, p. 173; Nishida Vol. 9, 1947–
1953, p. 51)
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miki and the myth of humanism 491
There seems to still be a priority of the human world, at least as the “centre”
of the productive cosmical contradiction of the dialectic logic of nothingness.
There is, nevertheless, no “essence” of human besides nothingness itself, the
foundation of production. Because everything is simultaneously self-formative
and the result of other forces, there is no closed essence of humanness. On the
contrary, humanness is continually transforming. This is, I argue, why Nishida
puts so much importance on the idea of homo faber.9
Nishida repeats the same idea in another conversation with Miki: “Life and
Philosophy of Life”「人生及び人生哲学」 (October 1936). When talking about
the “position of the human in the cosmos” (a reference to Scheler’s book from
1928), Nishida says, “When thinking about the position of humans in the uni-
verse, normally we think of humans and the universe as oppositional” (Miki
Vol. 2, 2008, p. 157). Again, Nishida’s counter-point is that the true world should
be thought of as “the historical world” (歴 史 的 世 界), an idea according to
which “world and human are not opposed to things” (Miki Vol. 2, 2008–2013,
p. 158). It is evident that for Nishida, defining the concept of human as some-
thing isolated from the world of nature is an error. Nevertheless, he is also far
from being an anti-humanist or a post-humanist. For Nishida, the human is still
the vertex where the contradictory forces of the historical world encounter. In
this sense, humanism is not to be equated with anthropocentrism.
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tally subjective, such as the universal of consciousness or the absolute ego, does
not become the centre” (Nishida 2012b, 182; Nishida Vol. 9, 1947–1953, p. 64).
Actually, in the topology of nothingness, there is nothing that can be assumed
as the centre position. The middle point of the opposition between humans
and nature is nothingness; however, insofar as this nothingness is dynamic, it
requires the relation between both poles (individual and world) to be produc-
tive. It is at the core of this process of production that Nishidean humanism
should be considered.
In this section, I contextualise the notion of humanism and compare it with the
problem of realism. If the new humanism should move beyond the opposition
between humans and nature, humans and nature should be thought of as inter-
dependent. Nature is not the absolute other of humans. Yet, nature and humans
are mutually, dialectically, related. This might be a reason for why, during Miki’s
time, the question of humanism sprung up together with the questions of nat-
uralism and realism.
Considering Miki’s writings, he warns against the new trend that infiltrated
literature: realism (リアリズム or, less common, 現実主義). Realism, under its
disparate forms, is based on the principle that the world should be represented
objectively. In this sense, it is closely related to the term “naturalism.” Broadly
speaking, naturalism puts natural reality at the centre of its discourse. How
Miki employs the words “naturalism” and “realism” is extremely ambiguous,
especially because these terms also could refer to the literary movements that
are known under these names. Indubitably, Miki was aware of this, as he often
includes the question of literature in the context of the debate about human-
ism. But the ambiguity also goes hand in hand with the fact that Japanese
naturalism differs from its European counterpart. As Kato writes: “The French
word [naturalisme] refers to nature as viewed by natural science; the Japanese
to nature as opposed to artifice or […] a natural universe viewed pantheistically
and distinct from the urban and cultivated” (Kato, 1983, p. 164). Naturalism, in
Europe, was inspired by scientific observation of facts. It also tried to project
certain deterministic relations between characters and their environment. In
the case of Japan, naturalism defended the “clarity, directness, and immedi-
acy” of colloquial written language (Lippit, 2002, p. 30). It was a naturalism
of everyday life. This is why Miki talks about “Eastern naturalism” (東洋的自
然主義). Admittedly, by this term, Miki refers not only to the literary move-
ment, but also to a certain Eastern worldview related to a resignation stemming
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miki and the myth of humanism 493
from Buddhism. Both Eastern naturalism and humanism are an opposing reac-
tion to “ethnic-traditionalism” (民族主義伝統主義) (Miki Vol. 13, 1966–1968,
p. 282), in that both try to be affected by reality outside of established con-
ventions. But while Western humanism emerged as a plea for the autonomy
of reason, in the East, the forces of pathos and nature were stronger.
In a text from 1936, Critique of the Eastern Human 「東洋的人間の批判」,
Miki attests that the risk of the Japanese worldview is that humanism should
not be reduced to a pure indifferentism between humans and nature:
10 This term appears in expressions such as soku-hi (is and is not) and is largely associated
with philosophers such as Nishida and Nishitani Keiji. It refers here to the Nishidean logic
of contradictory self-identity according to which all elements are self-negating regarding
the world and, at the same time, self-formative.
11 A possible Latinisation of this term would be “subjective qua objective,” “motion qua still-
ness,” etc.
12 I slightly modified the translation of this passage, offered in Nagatomo (1995, pp. 19–20;
Miki Vol. 13, 1966–1968, p. 274).
13 Nishida seems, in fact, to consider historicity of central importance for the conception of
the human.
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of literature, Miki certainly does not refer to the first generation of Japanese
naturalists—Kosugi Tengai, Tayama Katai, Takayama Chogyū, (Sibley 1968; Hill
2020)—but to a new kind of romantically inspired naturalism (just to name
two: Katagami Noburu and Hayashi Fusao).14 This naturalism shared some
features with the so-called Japanese romantic school, which was against the
realist dismissal of subjectivism and they were also critics of realism (Doak,
1994, p. xxxiv). Nevertheless, romantics were also against the idea of revisiting
the culture of humanism, which associated with Western civilisation. Yasuda
Yojūrō, one of the main representatives of romanticism, writes:
14 This generation of naturalist writers was closely related to Japanese romanticism. At first
sight, this association between naturalism and romanticism may sound surprising, since
these terms were opposed during the nineteenth century in France. In the case of Japan,
both schools of thought interacted together. See Suzuki (2009) and Henshall (2010).
For more about the differences between French and Japanese naturalism, see Kato (1983,
pp. 158–170).
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of a particular time and place, and it is not truly objective as its pretensions.
According to Miki, even Weltanschauung is produced from pathos (Miki Vol. 11,
1966–1968, p. 236). In other words, so-called objectivism is always a result of the
embodied facticity of being in the world. If reality is defined strictly in terms of
objectivity, then it should be inferred that subjectivism in literature presents us
not with reality per se but with the possibility of another reality. That is, objec-
tive reality (insofar as it separates subject and object) is only one dimension
of “true reality.” Subjectivity, by allowing to represent the possibility of another
reality, can be considered as a “subjective reality.” “True reality,” then, accord-
ing to Miki, should consist of the dialectical synthesis of these two realities (二
つのリアリティ) (Miki Vol. 11, 1966–1968, p. 240). To achieve this, Miki says that
humanism should exhort the new generation of writers to pursue theory pas-
sionately (i.e., to unify objectivism and subjectivism) (Miki Vol. 13, 1966–1968,
p. 240). If humanism ends up exalting subjectivity, this is just to counter what
Miki calls “bad realism” and “bad objectivism.”15
But at the antipodes of this semantic bundle of content, there stands Tosaka
Jun and Yuriko Miyamoto, who criticised Miki’s justification of humanism. The
systematic fragility of Miki’s texts is also to be understood in the context of a
more journalistic rather than academic production. Yet, Miki never explains
clearly what his “new ningen type” really is. In this sense, it is not difficult to
concede to many of the critical points mentioned by Tosaka and Miyamoto.
Tosaka, in his book Japan as a Part of the World 『世界の一環としての日本』
(1937), dedicates one chapter to his resemblances of Miki and one chapter to
humanism.16 Although both shared a similar intellectual environment, Tosaka
became an increasingly harsh critic of his older colleague Miki’s political short-
comings as a regular liberal. He describes Miki as unoriginal and moderate,
even if he briefly wonders if Miki’s philosophical popularity could harbour the
spark of a philosophy for the masses. The fact that Miki goes from advocat-
ing for a Marxist form of anthropology to demanding a new type of humanism
looks quite suspicious to Tosaka. “Taking seriously the topic of humanity should
be different from putting away all problems by making the concept of humanity
the centre” (Tosaka Vol. 5, 1966–1967, p. 124). The concept of humanism appears
in the eyes of Tosaka as an alibi to, through a banal messianic dream, put the
claims of the working class out of the immediate political scope.
15 There are many other texts where Miki deals with the problem of realism, many contained
in volume 11 of his complete works such as Problems of Ethics and Literature Today 「今日
の倫理の問題と文学」 (Miki Vol. 11, 1966–1968, pp. 178–202).
16 “Miki Kiyoshi and his Philosophy” 「三木清氏と三木哲学」 (1936) and “Humanism and
Materialism in Today’s Japan” 「現代日本のヒューマニズムと唯物論」 (1937).
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Here, Tosaka also refers to the idea of an Eastern naturalism in which nature
and humans are not opposed. According to Tosaka, Miki’s blindness towards
other forms of humanism, such as Eastern naturalism, was what impeded him
from understanding the phenomenon in its deep complexity.
In Miyamoto Yuriko’s essay, “Outline of Today’s Literature” 「今日の文学の展
望」 (1937), she reconstructs precisely the above-mentioned intellectual debates
between humanism and realism. According to Miyamoto, Miki’s question was
justified; he was expecting to find a new morality that can protect the concept
of humanity from the fascist menace within the young intellectual milieu of
that time. Nevertheless, Miki’s critique against pretentious objectivism fails to
address the problem philosophically.
Miyamoto writes:
17 This unusual expression refers to the Buddhist notion of tariki (他力) or Other-power,
central to the Pure Land doctrine that influenced also Tanabe Hajime, as well as Miki.
Here, Minamoto seems to oppose this “Otherism” to certain individual subjectivism.
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miki and the myth of humanism 497
way of life due to the human nature of ordinary citizens who are forced to
work or work unwillingly on a daily basis. (Miyamoto Vol. 13, 2001–2004,
p. 304)
Both Tosaka and Miyamoto agree that the concept of humanism does not
directly address the problems of modern society. By postulating a blurry con-
cept of “humanity,” literature is left in front of an empty messianism that noth-
ing has to do with the reality of the working class. Naturalism, realism and
romanticism were co-existing and sometimes closely interwoven notions. Miki
distances himself from those currents without elaborating in a clear, systematic
counter-propose. In this sense, the myth that he was trying to create could be
seen, by some leftists, as a mere reformist fantasy.
5 Humanism as a Myth
We have taken up the lofty tune of the youth of our age and, rejecting fad-
dish and vulgar literature, step forward without regret in the declaration
of the noble and liberating action of the artist. We have already heard that
poetry lies at the origin, and, at the origin of language, it serves to build
dreams of spirit in the void. (Quoted in Doak, 1994, p. xxxvii)
18 Miki has probably in mind Kamei Katsuichirō and Yasuda Yojūrō, both editors of the
famous romantic journal Nihon romanha (日本浪 漫 派). About the relation between
Miki and the romantic school see Sugawara (2013, pp. 110–156).
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498 wirtz
dom of the artist. Against this, Miki writes: “However, a myth is not an individ-
ual dream, it is something authentically social; according to us, it has impor-
tance as a social myth” (Miki Vol. 13, 1966–1968, p. 165). Be this as it may, Miki
seems to share one important conviction with the romantic spirit: Literature
has the task of delineating the new type of human being (Miki Vol. 11, 1966–
1968, p. 225).
The words of Toyoshima Yoshio, quoted by Miki, vividly summarise the
philosopher’s position (I quote here the full paragraph, even if Miki only refers
to a fragment of it):
To make literature truly grow and fulfil its duties as literature, it is neces-
sary to break away from the “party” power principle. We must recognise
the desires, dreams and demands of human diversity, recognise diverse
lives, and recognise diverse characters [性格]. And for the first time, liter-
ary realism [リアリズム] could target not only events and scenes but also
human character. For the first time, various characters come to life in lit-
erature. When we read a work and discover a human being there, or when
we meet a human being and find a person in the work, we feel deep joy.
When the type [タイプ] is new, we find a reason to live. Starting from this
type, we can discuss culture and modern and future societies. The emer-
gence of one such type promotes the evolution of society in more than a
one-hundred thousand advertisements [宣伝]. (Toyoshima, 1967, p. 207;
Miki Vol. 11, 1966–1968, p. 244)
For Toyoshima, as well as for Miki, realism cannot truly be “realist” if it does
not pay attention to the character, to the human spirit. The character is what
arises from the pathetic reality and is not a subjective illusion. This is because
the humanity that is reclaimed by Miki is not the external appearance of the
human species but rather its dialectic reality, as material beings and as subjects.
While describing the concrete features of this new type of human, Miki’s
attitude is evasive. This is because there are no essential properties that consti-
tute human nature. Anyway, Miki repeatedly stresses human beings’ openness.
The “being” of human beings is constantly forming itself. For such a reason,
Miki seems to suggest that the new type of human is also a kind of myth; it is
a convention. The task of philosophy and art is not to define what humans are,
but to create them as an infinite task.
In “The Philosophical Foundation of Humanism”「ヒューマニズムの哲学
的基礎」 (1936), Miki explicitly defines a human being as “open to the world”
(weltoffen) and, using an idea from Helmuth Plessner, asserts that humans exist
simultaneously as centred and peripherical beings, that is in and outside of
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themselves and their environment (Miki Vol. 5, 1966–1968, p. 165; Plessner, 1975,
p. 203). Because humans are “eccentric” (離心的), they can transcend the per-
spective of world-immanence and adopt the position of “nihilism” (虚無主義)
(Miki Vol. 5, 1966–1968, p. 167), where they are not limited by anything. But
again, for Miki, to remain exclusively at this level would be nothing but a one-
dimensional and limited answer. Humans can transcend the world, but they
exist in the world. This is the central dialectic of Miki’s humanism: humans
are contextual and trans-contextual beings; ontic and ontological (Miki Vol. 5,
1966–1968, p. 165); logical and pathetic (Miki Vol. 5, 1966–1968, p. 170).
Miki’s humanism can only be a myth, but this is not a weakness. For Miki,
being a myth means being something that is constantly being renewed. This
can be illustrated with the text from 1934 “Historical Consciousness and Myth-
ical Consciousness”「歴史的意識と神話的意識」. Myth is like tradition. A tra-
dition consists of many conventions transmitted through time. To explain the
interaction between myth and temporality, Miki focuses on the phenomenon
of “renaissance” or “revival” (復興), the same word that is found in the expres-
sion bungei fukkō (Miki Vol. 10, 1966–1968, p. 329). From the beginning, tradition
changes, but the stories and rituals that are transmitted and belong to a cer-
tain period eventually become obsolete and no longer transmitted. However,
Miki notes that among those things that are submerged in the sea of oblivion
are some that, while being practically unnoticed, can be reborn with renewed
forces.
What is known as regeneration or rebirth has become an important aspect
of history. One phenomenon of this kind is the European Renaissance (as a
renewal of classical culture). Also, Marxism, as a revival of Hegelianism, or Neo-
Kantianism as a revival of Kantianism. All of these are not merely “repeated”
(繰り返す) from the past but are “attracted” (手繰り寄せる) from the present
(Miki Vol. 10, 1966–1968, p. 329). This is what Miki terms “pathetic.” It is from
our concrete situatedness that we re-actualise past events. According to what
the development of the present demands, history is resurrected, and the his-
tory of the past becomes present. This possibility of actualising past events is a
myth.
If we compare this text from 1934 with “The Problem of Neohumanism”
(1933) or “The Philosophical Foundation of Humanism” (1936), it is possible
to conclude that humanism, the renewal of the human being, is also a myth:
it is the re-actualisation of the past and a creative attitude. That humanism
is a myth means that it is fiction. It is something that needs to be continually
re-elaborated. In this sense, fiction is something that is grounded in nothing-
ness (it is not something substantial). However, this nothingness has its own
“character,” its own historical situatedness. This is, I would argue, the “Eastern
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nature” of Miki’s humanism. Certainly, this does not mean that humanism is
an irrational myth in the sense of romanticism. For Miki, myth is always some-
thing that has to be mediated by logos, not something purely pathetic.
6 Conclusion
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miki and the myth of humanism 501
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19
Hineingehalten in das Nichts: Die Metaphysik und
das Andere des Seins
Emanuel Seitz
Abstract
Nothingness is a touchstone for genuine philosophy: only a thinking that can deal with
nothingness integrates the finiteness of existence into its own philosophy and does not
try to reflect itself out of the world with the idea of supertemporal laws and entities. As I
discuss using Heidegger, Cassirer, Nishida, and Aristotle as examples, nothingness over-
comes the basic ontotheological structure of Western metaphysics. Where the West
sets the One Being as the origin, the not-so-distant East sets nothingness as the origin
of everything. It is itself a principle of thought and arises from the basic question of all
metaphysics: Is there rather nothing than something? Or both at the same time? The
sense of nothingness is manifold; it means chaos, chance, indetermination, diversity,
the untrue, possibility and otherness. There is a mood of nothingness (the fear), a place
of nothingness (the absurd) and an event of nothingness (the world). Nothingness is
the condition of the possibility of being at all.
Keywords
Martin Heidegger stellt in der Davoser Disputation an Ernst Cassirer die Frage:
„Wie weit hat die Philosophie die Aufgabe, frei werden zu lassen von der Angst?
Oder hat sie nicht die Aufgabe, den Menschen gerade radikal der Angst auszu-
liefern?“ (Heidegger, 2010, p. 286). Die Frage ist geschickt gestellt: Sie zwingt
zu einer Entscheidung. Sie fordert Entschlossenheit und eine Parteinahme für
eine der beiden Seiten, sie akzeptiert keine Unbestimmtheit und kein Offenlas-
sen. Die Strenge der Frage lässt kein Ausweichen, keine Ausflüchte und keine
taktischen Manöver mehr zu. Wenn sich Cassirer jetzt vor einer Antwort drü-
cken wollte, wäre es für alle Zuhörer offensichtlich.
Cassirer zögert – er umkreist mit einigen Worten erst seinen Gedanken,
bevor er sich zu einem Bekenntnis entschließt und erläutert, wie seiner Mei-
nung nach die Philosophie mit dem Gefühl der Angst umgehen sollte. Er lobt
die Idealisten und ihren Begriff von Freiheit. Eine solche Philosophie wäre
fähig, den Menschen allein durch die Macht des Geistigen, des Höheren und
des Ewig-Währenden zu erlösen. Die Erdlinge könnten sich, dank der Welt des
Geistes, über ihre irdische Existenz erheben und ein Reich der Unendlichkeit
erschaffen, eine Region der reinen Form, in der die Angst vor allem Irdischen
von ihnen fällt (Heidegger, 2010, p. 286). Am Ende des Idealismus steht eine
Philosophie der Hoffnung, des Zutrauens und der Furchtlosigkeit (Heidegger,
2010, p. 287).
Cassirer entwirft da sicherlich ein nobles Programm. Auf den ersten Blick
scheint die Antwort, die er gibt, die beste Antwort zu sein, die man geben
könnte. Wer kann schon allen Ernstes behaupten, die Aufgabe der Philoso-
phie bestehe in der Absicht, den Leuten Angst zu machen? Angst ist doch ein
unheimliches, ein negatives Gefühl, etwas Schlechtes, das es zu vermeiden gilt.
Muss nicht eine gute Philosophie auch gute Absichten haben – die bestmögli-
chen sogar? Und unterstreicht sie nicht ihre allerbesten Absichten und ihren
besten Willen durch ein solches Bekenntnis, dass sie die Ängstlichen, soweit es
möglich ist, von ihren Ängsten befreien will? Ist der Idealismus nicht gerade
deswegen ein gelungener Entwurf des Ganzen dieser Welt, weil er als Thera-
peutikum positive und freundliche Wirkungen entfaltet? Gerade diese Grund-
stimmung, dieses lebensfreundliche Streben mit einer Vertikalspannung ins
Unendliche, scheint doch das Lobenswerte dieser Philosophie zu sein – kein
Zweifel, meint man zunächst.
Wäre dem so, könnte man sich zurücklehnen und den Blick ins Unendli-
che genießen. Doch Heideggers Frage ist eine Falle. Sie ist listig gestellt und
lockt aus Cassirer etwas hervor, das sie gar nicht zu erfragen scheint. Die Frage
nach der Angst ist keine Frage nach persönlichen Gefühlen und Bekennt-
nissen; sie ist vielmehr eine ontologische Frage, eine Frage nach der Meta-
physik Cassirers. Indem Cassirer zugibt, dass eine idealistische Philosophie
vom Irdischen und Endlichen befreien könnte, gibt er eine Abwendung sei-
ner Philosophie von der Faktizität des Dasein zu erkennen. Indem Cassirer
die Angst als eine bloße Befindlichkeit abtut und von ihr spricht, als könne
man sich von ihr lossagen, beweist er seine Unkenntnis dessen, was Heideg-
ger eine Grundstimmung nennt. In solchen Stimmungen offenbart sich die
Welt als Ganzes (Heidegger, 1986, p. 137). Die Angst ist jene unbestimmte und
unheimliche Stimmung, wenn einem Menschen die Welt entgleitet und sich
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506 seitz
das Nichtige der Existenz ins Bewusstsein schleicht. Wenn sich Heidegger also
nach der Angst erkundigt, fragt er eigentlich: „Sag, wie hältst Du’s mit dem
Nichts?“
Cassirers Antwort offenbart, dass er mit dem Nichts nichts anfangen kann.
Er will vom Nichts nichts wissen, es tangiert ihn nicht. In seiner Philosophie
bleibt kein letzter Rest von Nichtigkeit und Endlichkeit übrig. Er ängstigt sich
nicht, weil es für ihn das Nichts nicht gibt. Diese Grundverfassung seiner Phi-
losophie unterscheidet sich in keiner Weise von der ontotheologischen Grund-
verfassung der abendländischen Metaphysik. Nicht Heidegger ist der Metaphy-
siker; der Metaphysiker ist Cassirer. Der angebliche Kritiker der Metaphysik
und Substanzphilosophie hängt der Vorstellung an, es könne eine Befreiung
von allem Endlichen durch ein Unendliches geben – und eine solche Vorstel-
lung ist metaphysisch, unabhängig davon, ob sie nun eine kulturphilosophi-
sche Tarnkappe trägt oder nicht.
Heidegger will mit seiner Philosophie von der Angst nicht frei machen. Statt-
dessen sucht er die Freiheit in der Angst. Es wäre auch gar nicht möglich, sich
von solchen Grundstimmungen zu befreien, in denen sich die Welt als Ganzes
erschließt. Die Frage nach der Angst betrifft nämlich keine Hypochonder und
ist keine psychologische Frage, keine persönliche Stimmung und keine subjek-
tive Befindlichkeit. Die Angst gehört zum Dasein selbst, weil das Dasein end-
lich ist. Von dieser Endlichkeit kann kein Mensch irgendwo, irgendwann oder
irgendwie befreit werden. Diese Angst vor der eigenen Endlichkeit, vor dem
Nichts, das uns erwartet, lässt sich nicht durch die Hoffnung auf ein Unendli-
ches überwinden. Man kann die Angst höchstens aushalten und sich ihr stellen
– oder man ignoriert sie, im Modus der Uneigentlichkeit, und schiebt sie bei-
seite und lenkt sich ab. Echte Freiheit heißt bei Heidegger „frei zu werden für
die Endlichkeit des Daseins“ (Heidegger, 2010, p. 289). Philosophie führt den
Menschen nicht aus dieser Endlichkeit heraus, sie führt ihn dort hinein; sie setzt
ihn dieser Angst aus.
Ein Mensch, der seinen Blick nur in die Höhen des Unendlichen richtet,
gewinnt keine Freiheit, sondern Torheit. Es ist leichtsinnig, etwas überwinden
zu wollen, was kein Mensch überwinden kann. Die Transzendenz von Hin-
terwelten mag die Angst und das Unheimliche, das vom Nichtsein ausgeht,
besänftigen, doch nur zum Preis eines systematischen Irrtums mit lauter fal-
schen Transzendenzen und verfehlten Absolutheiten.
Echte Freiheit und Transzendenz ist innerlich – sie wirft den Menschen
zurück auf sich selbst, auf die Härte seines Schicksals, auf die Nichtigkeit sei-
nes Daseins. Sie stößt ihn in den Abgrund, der zu seinem Wesen wesentlich
gehört, insofern er Dasein ist. Wenn dieser Widerstand gegen den Abgrund
fehlt, gemildert oder abgetragen wird, beginnt laut Heidegger „der faule Aspekt
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hineingehalten in das nichts 507
eines Menschen, der bloß die Werke des Geistes benutzt“ (Heidegger, 2010,
p. 291) und sie nicht zu gebrauchen weiß.
Cassirer versagt mit seiner optimistischen Antwort in der Wesensbestim-
mung des Menschen. Seine Therapeutik gegen die Angst zielt auf eine Bequem-
lichkeit und die Ausweichbewegung eines metaphysischen Denkens, das an
den Tod und das Nichtsein keinen Gedanken verschwendet. Es erschöpft sich
im Unwesentlichen ohne Angst vor dem Nichts.
2 Die Frage nach dem Nichts ist eine Grundfrage aller Philosophie
Heidegger und Cassirer bleiben unvereinbar, in Davos und generell. Eine Wis-
senschaft, die weder das Wesen noch das Nichts zu denken fähig ist, kommt gar
nicht in die Grundfrage aller Anthropologie hinein. Sie verfehlt ein Charakte-
ristikum der menschlichen Existenz: Was ist der Mensch? Ein Endliches. Und
was ist das Endliche? Etwas, das zu Nichts werden wird, und das Nichts gewe-
sen ist. Um das Wesen des Menschen zu begreifen, muss man auch das Wesen
des Nichts begreifen.
Erst mit dieser Frage nach dem Nichts wird aus einer anthropologischen
Wissenschaft – dem Projekt Cassirers – eine allgemeine Philosophie vom Men-
schen, die eine Grundlage sein kann nicht bloß für Wissenschaft, sondern auch
für alle anderen Arten des Tätigseins und der Verwirklichung des Menschen-
tums in der Welt.
In Wahrheit ist diese Frage nach dem Nichts, die der Provinzfürst aus Mess-
kirch stellte, internationaler und interkultureller als der Symbolismus des welt-
gewandten Großbürgers aus Hamburg. Sie ist eine der Grundfragen der Philo-
sophie selbst – und zwar jeder Philosophie, unabhängig davon, an welchen Ort
oder in welcher Zeit sie betrieben wird. Das Denken selbst fordert hier eine Ent-
scheidung. Sobald die Existenz in Frage steht, sie also bedacht wird und nicht
gedankenlos gelebt wird, stellt sich die Frage: Sein oder Nichtsein? Sie gehört zu
den ursprünglichen Fragen, ohne die man eine Welt als Welt gar nicht denken
kann.
Heidegger erweist sich hier als der Weltphilosoph des zwanzigsten Jahrhun-
derts. Er hat einen unbestrittenen Rang, wo man das Denken von der Politik
noch zu trennen weiß. In Japan etwa genießt er so viel Ehre, Achtung und
Anerkennung wie kaum ein anderer Philosoph Europas. Seine Gesamtausgabe
erscheint bis heute parallel auf Deutsch und auf Japanisch, sodass die Welt
mehr Heidegger auf Japanisch lesen kann als auf Englisch. Die wichtigsten
Köpfe der Kyoto-Schule seiner Zeit – Koichi Tsujimura, Hajime Tanabe und
Keiji Nishitani – suchten den Kontakt zu Heidegger und wurden seine Schü-
ler (vgl. Buchner 1989).
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508 seitz
Diese Anerkennung hat er nicht trotz, sondern gerade wegen seiner streng
eurozentrischen Frage nach dem Nichts in der Philosophie des Abendlandes.
Gerade weil er sich darauf beschränkte, nur die eigene Philosophie in ihrer
Tradition zu durchdenken, weil er ihre Ausweglosigkeiten kannte, sie lehrte
und ihre Probleme von der Sache her in der Tradition und über sie hinausge-
hend zu lösen versuchte, konnte er für die Philosophie außerhalb Europas zu
einem Gesprächspartner werden. Es war nicht ein Lippenbekenntnis für das
Internationale, Komplexe und Weltoffene, was Heidegger für die japanischen
Philosophen bis heute interessant macht, sondern im Gegenteil, seine Boden-
ständigkeit, sein fast schon bornierter Wille, nur die Philosophie seiner eigenen
Kultur auf den Begriff zu bringen.
Die Frage nach dem Sinn von Sein führt ihn – von der Sache getrieben – zu
einer der größten Ratlosigkeiten der Philosophie des Abendlandes: zur Frage
nach dem Verhältnis von Sein und Nichtsein. Aus dieser Frage ergibt sich auf
eine natürliche Weise eine thematische Überschneidung zur Philosophie des
Fernen Ostens.
In Asien ist das Nichts nämlich der Grundbegriff der Philosophie schlecht-
hin. Grob gesagt, lehrt der Westen das Sein und der Osten das Nichtsein als
den Ursprung oder das Höchste dieser Welt. Der Westen redet vom Leben,
der Osten vom Tod (Nishida, 1940, p. 9). Es geht beiden Traditionen um eine
Frage nach dem Äußersten: Was ist das Höchste, was das Ursprünglichste die-
ser Welt? Wo liegt der Anfang? Im Sein oder im Nichts?
Ein Grundproblem in der Erörterung des Nichts ist seine mangelhafte Zugäng-
lichkeit mit den Mitteln des Verstandes. Eine gemeinsame These von Heidegger
und der Kyoto-Schule lautet: Wir erkennen nicht das Nichts; es offenbart sich
uns in einer Stimmung.
Wir befinden uns in der Welt und sind in unserem Dasein immer schon
irgendwie gestimmt. Diese Stimmungen sind nur beiläufig Gefühlslagen, im
Wesentlichen aber ein Modus, in dem wir uns die Welt als Ganzes erschließen
(Heidegger, 1986, p. 187). Entgleitet uns dieses Ganze, bekommen wir Angst.
Diese Angst ist keine Furcht, die einen Gegenstand hat, keine Furcht vor dem
Tod, die von Zeit zu Zeit die Lebenden überfällt, keine Furcht vor dem Absturz,
wenn der Mensch vom Leben Abstand nimmt und ihm entsagt; diese Angst ist
seltsam, unbestimmt und unheimlich.
Unheimlich ist sie, weil die offene Gefahr fehlt. Auch wenn der Tod der
ständige Begleiter ist, eines jeden Daseins, folgt er den Menschen nicht wie
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hineingehalten in das nichts 509
ein Unhold in schwarzer Kutte, der hinter den Menschen herrennt und seine
frisch geschliffene Sense schwingt. Ein solcher grimmiger Gevatter wäre nicht
unheimlich – er wäre gefährlich. Unheimlich wird es erst, wenn dieser Sensen-
mann nicht zu sehen ist und man weiß, dass er da ist, irgendwo, nur gerade
nicht fassbar. Das Unheimliche entsteht aus der stetigen, nicht aus der plötzli-
chen Gefahr.
Das Unheimliche entsteht aus dem Wesen des Daseins selbst. Wo etwas da
ist, war vorher nichts und wird bald weg sein, weg gewesen sein. Nicht-mehr
und Noch-nicht umgrenzen jedes Dasein als einen Moment des In-der-Welt-
Seins. Jedes In-der-Welt-Sein verweist immer schon auf sein Anderes, auf sein
Aus-der-Welt-fallen. Es fehlt das Bleibende, Verlässliche und Beständige, ohne
das ein Mensch in der Welt nicht völlig heimisch werden kann.
Im Zen-Buddhismus ist es nicht die Angst, sondern der ‚Große Zweifel‘,
der mit dem Nichts in Verbindung steht. Auch dort gibt es keine Ausflüchte,
keine Rettung, kein faules Sich-weg-Stehlen in ewige Ideale oder womöglich
noch in ein ewiges Leben, das die Menschen niemals richtig sterben lässt. Die
Todesmeditationen vergegenwärtigen den Abgrund der Endlichkeit, der Angst
macht und verzweifeln lässt. In der Konzentration auf das Andere des Seins
werden sich die Übenden des Soseins der Welt und des eigenen Selbst (als Nie-
mand) gewahr. Sie sehen ein und nehmen an, wie die Welt weltet, wie sie west
in ihrem Was und ihrem Wie. Am Ende stellt sich eine völlig andere Stimmung
ein – eine Erleichterung, die keine Angst mehr hat, eine Unbefangenheit des
erlösten Subjekts (Hisamatsu, 1975, p. 47).
Angst und Erleichterung schließen sich aus und stehen im Widerstreit. Der
Widerstreit beweist nicht die Unsinnigkeit der Rede von einer Stimmung,
die das Nichts bewirkt, im Gegenteil. In Heideggers Philosophie soll sich ein
Dasein seines Seinkönnens nur bewusst werden und eine Angst davor, dass der
Mensch in seinem Dasein auch ein Nichtiges, ein Niemand, ein bloß dem Man
Verfallendes sein könnte. Heideggers Ziel ist dagegen die Erziehung zur Eigent-
lichkeit. Die Zen-Buddhisten aber wollen Niemand werden und empfehlen den
Weg des Nicht-Selbst (Han, 2002, pp. 62–82). Sie wollen ein trickloser Odysseus
sein, der mit vollem Stolz kein Ich mehr ist. Bei einem solchen Übungsziel kann
das sich offenbarende Nichts nur eine positive Stimmung hervorrufen.
Welches nun richtige Stimmung ist, in die man versetzt wird, wenn sich das
Nichts offenbart, ist eine Frage der Erfahrung. Man muss es versuchen und
kann es nicht aus dem Wesen des Nichts ableiten, ohne dass dieses Wesen
anwesend ist.
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510 seitz
Die Stimmung ist bloß das Ontische und Faktische, das sich aber in einer
bestimmten Weise einstellen muss aufgrund des Wesens des Daseins. Ein
Dasein bedeutet seinem Wesen nach, verkündet Heidegger in seiner Freibur-
ger Antrittsvorlesung, „Hineingehaltenheit in das Nichts“ (Heidegger, 1976a,
p. 115).
Hineingehalten in das Nichts – ich denke bei diesem Bild sofort an eine
Lampe, die in eine Nacht hereinleuchtet. Das Bild scheint erhellend und evi-
dent zu sein. Doch so verführerisch es ist, so sehr müssen wir versuchen, ihm
nicht zu verfallen, sondern seine Bedeutung streng zu durchdenken. Was heißt
hier Halten? Gibt es jemanden, der hält, einen haltenden Halter? Und wieso
heißt es „hinein“? Wie kann das Dasein irgendwo drin sein, an einem Ort,
womöglich im Nichts? Kann das Nichts ein Ort sein? Wie lässt sich das Orthafte
des Nichts denken? Ist der Ort hier wirklich ein Begriff oder nur eine Metapher?
Der Frage nach der Ortshaftigkeit des Nichts hat sich Heidegger meines
Wissens nie gestellt. Machen wir deswegen einen Umweg über Japan! Nishida
Kitarō entwickelte für seine Theorie des Nichts die so genannte Logik des Ortes
(場所, bashō).
Generell unterscheidet er zwei Arten von Nichts: Das gegensätzliche Nichts
meint ein bestimmtes Nichtsein, ein relatives Nichts. Wenn dieses-da kein Löwe
ist, dann ist da etwas, etwas Bestimmtes, aber dieses-da ist nicht das, als was
es bestimmt wurde. Dieses bestimmte Nichts, das griechische μὴ ὄν (mē on),
kann allerdings nicht die ursprüngliche und wesentliche Form von Nichts sein,
denn dieses Nichtseiende ist schließlich immer noch ein Seiendes und bleibt
ontisch. Das wirklich Andere zum Sein, das ontologische Nichts, nennt Nishida
das absolute Nichts (絶対無, zettai mu) und meint damit ein unbestimmtes und
unbedingtes Jenseits aller Bestimmungen (Nishida, 1999, pp. 81–83).
Aus diesen beiden Arten von Nichts lässt sich bereits das Wesen des Nichts
erahnen: Wenn das Nichts wirkt, bedeutet es ein Sich-Ereignen des Anderen.
Das relative Nichts negiert eine, das absolute Nichts jede Bestimmung. Wo sich
das bestimmte Nichts ereignet, entsteht ein bestimmtes Anderes; wo sich das
absolute Nichts ereignet, entsteht ein Jenseits zu aller Bestimmheit, das Andere
zum Sein.
Wie können diese Nichtse jetzt ein Ort sein, wohinein das Sein gehalten
wird? Ein Ort gehört eigentlich zum Seienden und ist eine der obersten Kate-
gorien. Aristoteles unterschied in seiner Metaphysik zehn γένη τοῦ ὄντος (genē
tou ontos), die zehn Genera des Seienden, die unter dem Namen Kategorien
bekannt sind: das Wesen, das Wieviel, das Wie der Beschaffenheit, das Worauf
der Beziehung, das Wo, das Wann, das Wie der Lage, sowie das Haben, Machen
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hineingehalten in das nichts 511
und Erleiden. Gattungen des Seienden, und zwar erste und oberste Gattungen,
seien diese zehn Kategorien, weil jede von ihnen nicht auf eine andere zurück-
geführt werden kann, weil also nichts vom Wesen im Ort oder in der Beziehung
vorhanden ist. Was etwas ist, hat nichts mit den Beziehungen zu tun, in die es
eingebettet ist. Das Sein selbst ist nämlich keine Gattung zu den Kategorien
(Heidegger, 2012, pp. 394–400; Heidegger, 1993, § 56.).
Wenn Nishida jetzt aber behauptet, das Nichts sei der Ort, worin sich alles
Seiende befände, so scheint es zunächst, als ob das Nichts dem ποῦ entspre-
chen würde, der Kategorie des Ortes. Der Ort wäre dann die erstrangige aller
Kategorien – und nicht mehr das Wesen wie bei Aristoteles. Der Ort wäre sozu-
sagen die „Substanz“, worin sich alles befände, worauf sich alles zurückführen
ließe und worunter alles subsumiert werden müsste. Am Ort würde sich alles
akzidentiell ereignen. Wenn dieser Ort aber selbst kein Seiendes, sondern ein
Nichts sein soll, wird der Gedanke offensichtlich absurd. Wenn ich frage „Wo
liegt der Löwe?“ und die Antwortet lautet „Dort, im Schatten.“, dann ist doch
dieses Dort ganz und gar ein Seiendes. Wenn nicht, bräuchte ich keine Furcht
zu haben. Das Nichts lässt sich als Ort im Sinn der Kategorien nicht denken.
Tatsächlich meint Nishida auch nicht die aristotelische Kategorie, sondern
eine Art von Über-Raum. Er schreibt:
Dieser Ort-Worin befindet sich jenseits des physikalischen Raumes, des seien-
den Raumes, und soll sich zum Sein verhalten wie die Gattung zur Art. „So wie
die Species in der Gattung enthalten ist,“ schreibt Nishida, „befindet sich das
Sein im Nichts“ (Nishida, 1999, p. 119).
Den Bereich der einfachen Prädikationen haben wir also bereits verlassen,
wenn wir über dieses Nichts sprechen, worin sich der Ort der Kategorien und
das Sein befinden sollen. Art und Gattung sind nämlich Begriffe der Dialek-
tik – man findet sie nicht in der Kategorienschrift des Aristoteles, sondern in
der Topik. Der Ort, von dem Nishida spricht, ist kein Ort im Sinn der Katego-
rien, sondern ein Ort im Sinn eines Topos der Dialektik; Ort-Logik bedeutet
Topo-Logie. Mit dieser Topologie ist nicht die mathematische Lehre von der
Lage geometrischer Körper gemeint, sondern der Logos über die verschiede-
nen Topoi im Sinn der Dialektik: In welches dialektische Verhältnis, in welchen
τόπος gehören das Sein, das Nichts oder die Qualitäten? Das ist die Frage, die
Nishida in seiner Ortslogik stellt.
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512 seitz
Die topologische Bestimmung nun lautet: Das bestimmte Nichts soll sich
zum bestimmten Sein verhalten wie das Genus zur Art. Damit kommt Nishida
aber in Schwierigkeiten.
Das Privative ist nämlich nicht das Gleiche wie das Allgemeine der Identität.
Das Wesen des bestimmten Nichts besteht in der Absage und Lossage, in der
Privation von einer Bestimmung. Ein bestimmtes Nichts zu sein, heißt etwa:
Dieses da ist nicht ein Löwe. Dieses Nicht-Löwen-Sein ist nicht das Gleiche wie
das Raubkatzen-Sein. Zwar umfasst die Raubkatze, als Einheit gedacht, sowohl
Löwe als auch Nicht-Löwe in sich, doch für sich genommen, scheint die Raub-
katze doch ein Seiendes zu sein und nicht Nichts. Das bestimmte Nichts, der
Nicht-Löwe, befindet sich also in einem Seiendem, das auch das Verschiedene
umfasst, das nur der Gattung nach das Gleiche ist. Und in der Gattung ist das
Andere enthalten als das je bestimmte Nichts, das zu den verschiedenen Arten
führt.
Nun ließe sich einwenden, in der Welt gebe es nur Löwen, Panther und
Tiger, aber keine Raubkatzen. Niemand hat je eine Raubkatze gesehen, nie-
mand könnte diesen Allgemeinbegriff auch nur zeichnen. In Wahrheit hat aber
auch nie jemand einen Löwen gesehen, sondern immer nur diesen Löwen oder
diese Löwin. Die Erkenntnis, dass das Anwesende ein Löwe war, ergreift nur das
jeweilige Dasein in seinem seienden Wesen.
Der allgemeine Begriff bestimmt das Mögliche dieses Wesens gegen das ihm
Unmögliche. Wesen gleicher Gattung haben in gewisser Hinsicht das gleiche
Können und unterscheiden sich darin zu den Wesen anderer Gattung. Löwen
und Pumas können Kühe fressen, Steine nicht. Ergo: Steine und Raubtiere sind
nicht dasselbe – sie gehören einer anderen Seinsart an und sind nicht dieselben
Wesen.
Die Selbigkeit zwischen Art und Gattung lässt sich nicht vergleichen mit
dem Dasein des Anderen im wirksamen Nichtsein. Für Aristoteles wäre eine
solche Meinung ἄτοπος (atopos) – ein Unort. Das A-topische fällt aus der Logik
der Örter heraus und setzt das Andere in eine Gattung, in die es nicht gehört.
Daraus entsteht das Absurde und Nichtige – Steine, die Kühe fressen.
Steine, die Kühe fressen, sind absurd, weil es nichts gibt, dass die Steine als
Wesen mit der Tätigkeit des Essens verbindet. Zwischen anderen Genera des
Seienden gibt es nämlich einfach – Nichts. Und weil es da Nichts gibt, zwi-
schen den Genera des Seienden, entsteht aus diesem Nichts, wenn es empor-
kommt, ein ἄτοπος, ein Unort, ein Nicht-Ort, das Gegenteil zu jeder Ortshaftig-
keit.
Ohne das gleiche Wesen zu sein oder eine Gleichheit der Art oder der Gat-
tung nach aufzuweisen, waltet zwischen den Seienden, die anders sind, das
Nichts in der Welt. Dort gibt sich das Nichts. Wo sich Nichts gibt, herrscht
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hineingehalten in das nichts 513
gerade die Abwesenheit des Ortes. Das Nichts mit einem Ort zu identifizieren,
scheitert, auch im Sinne eines Topos der Dialektik.
Das bestimmte Sein befindet sich also nicht in einem Nichts, auch nicht in
einem bestimmten Nichtsein – vielmehr kommt es aus dem Nichts.
Diese Herkunft entstammt nicht einem gemeinsamen Sein, wie es in der
Gattung geschieht. Die Herkunft aus dem Nichts verliert gerade den verbin-
denden Grund eines gemeinsamen Könnens, aus dem sich das jeweils Verschie-
dene entwickelt. Eine Entstehung aus dem Nichts ist nicht vorstellbar; die Idee
einer Entwicklung fehlt. Der Übergang von Nichts zu Sein geschieht in einem
Umschlag, einem Sprung ins Dasein hinein. Woher der Sprung kommt, ist
Nichts, die reine Ortslosigkeit. Was durch den Sprung entsteht, ist ein Absprung
des Entsprungenen, das Seiende. Dieses Seiende ist nicht mehr in seinem
Ursprung, dem es entsprungen ist, im Nichts, sondern im Hier und Jetzt. Ein
solches Dasein hält sich als Entsprungenes aus dem Nichts heraus und zwar
solange, bis es wieder in das Nichts zurückfällt und sich vernichtet. Sprung und
Fall, und dazwischen die Haltung unter Anderem, das ist alles, was es gibt. Das
Nichts ist also nicht der Ort, worin das Dasein ist, sondern der Unort, woraus das
Dasein entsprang.
Das Orthafte des Nichts besteht also gerade in seiner Ortlosigkeit. Das Para-
dox muss bestehen bleiben, wenn sich das Nichts nicht sofort in ein Seiendes
auflösen soll. Der Weg, der zuerst gangbar erschien, hat sich als Irrweg erwie-
sen. Wir brauchen ihn darum aber nicht fallen zu lassen, sondern können ein-
fach genauer nachfragen: Was macht diesen Unort des Nichts aus? Aus was hält
sich das Sein heraus?
Auch hier hilft Nishida Kitarōs Theorie vorerst noch als Irrweg, der auf die
richtige Spur bringt. Er schreibt: Dem Nichts, dem bestimmten Nichts, „geht
wohl überdies ein Unbestimmtes voraus, in dem Sein und Nichts in einer
gegensätzlichen Beziehung stehen“ (Nishida, 1999, p. 119). Wenn also Sein das
Bestimmte meint und Nichts die Negation zu dieser Bestimmtheit, so geht
allem Bestimmen, jeder Affirmation und Negation, ein Zustand voraus, der
noch nicht bestimmt ist. Dieses Unbestimmte soll laut Nishida das wahre und
absolute Nichts sein. Es übersteigt das bestimmte Sein und das bestimmte
Nichts gleichermaßen. Es sei ein „Akt des Aktes, in dem sich sowohl Sein als
auch Nichts befinden“ (Nishida, 1999, p. 119).
Was dieser Akt des Aktes genau sein soll, bleibt dunkel und unklar. Jeden-
falls meint er den Akt einer Setzung, den Umschlag von Unbestimmtheit in
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514 seitz
Bestimmtheit. Man würde ihn außerdem als die Setzung einer Einheit von
Sein und Nichts beschreiben – doch das ist ungereimt. Positive und negative
Bestimmtheit haben nichts Unbestimmtes miteinander gemeinsam. Umge-
kehrt wird es wahr: Beide, das bestimmte Sein und das bestimmte Nichtsein
enthalten sich gleichermaßen der Unbestimmtheit. Das Unbestimmte ist ein
Chaos; Sein und Nichtsein sind dagegen Teile einer Ordnung.1 Der Unort des
absoluten Nichts meint ein Jenseits der Ordnung.
Analog zur ontologischen Differenz ergibt sich eine me-ontologische Diffe-
renz. Die ontologische Differenz meint den Unterschied zwischen Sein und Sei-
endem. Was damit gemeint ist, lässt sich am besten mit einem Befehl beschrei-
ben: Abstrahiere so lange von allen Bestimmungen des Seienden, bis nur noch
das reine Sein übrig bleibt, ein Sein ohne Inhalt, die nackte Form! Diese nackte
Form ist eine nicht mehr bestimmte Bestimmtheit. Das bloße Sein ist sei-
nem Was beraubt und verharrt im Dass-es-ist. Dieses Ereignis ist durch Nichts
bewirkt und dem Nichts entsprungen.
Me-ontologisch geschieht das Gleiche: Abstrahiere so lange von allen Be-
stimmungen, die etwas nicht ist, von jedem konkreten Nichtseienden und
jedem Anderen, bis nur noch eine formlose Masse zurückbleibt, die reine
Unbestimmtheit. Das absolute Nichts muss unbestimmbar bleiben, sonst wäre
es kein reines Nichtsein. Von jedem Was-es-anderes-ist befreit, bleibt nur noch
übrig, dass es Anderes überhaupt gibt. Dieses Dass des Anderen ist die Mög-
lichkeit zur Differenz, das ungeordnete, zu ordnende Chaos.
Mit dieser Unterscheidung und Analogie können wir uns dem Wesen des nicht-
orthaften Nichts zuwenden und seinem Zusammenhang zum Sein. Das Wesen
des Seins bedeutet ein Ereignis in der Welt, als ein Etwas, das unterschieden
ist zu anderem. Das Wesen von Sein, das Heidegger mit Ypsilon schreibt, hat
also zwei Merkmale: das Ereignis und den Unterschied. Im Ereignis liegt die
Existenz, im Unterschied das Was des jeweils Seienden verborgen (Heidegger,
1976b, p. 306).
Woher kommt jetzt dieser Unterschied? Auch er kommt aus dem Nichts. Er
entspringt nicht dem Nichts und enthält sich nicht dem Nichts, stattdessen ist
das Nichts anwesend im Unterschied. Wenn das Nichts nichtet, entsteht ein
1 Undeutlich kommt das Chaos auch bei Nishida vor (Nishida, 1999, p. 125).
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hineingehalten in das nichts 515
Ausweis dessen, was etwas nicht ist. Mit diesem Ausweis von etwas wird das
jeweils Seiende von etwas Anderem unterschieden.
Ein Unterschied kann nur dort existieren, wo es das Andere gibt, das unmög-
lich das Unterschiedene sein kann. Gäbe es dieses Andere nicht, gäbe es kein
Sein. Ohne den Abgrund des Seins im Anderen gäbe es nur eine undifferen-
zierte Allheit, die sich in nichts vom Nichts unterscheiden würde. Damit etwas
sein kann, damit Sein überhaupt möglich ist, muss es das Unmögliche geben,
von dem das Sein in seinem Sein begrenzt ist. Im Unmöglichen ereignet sich
das Andere zum Sein, das Nichts beim Nichten.
Das Unmögliche und Unbestimmbare umgibt jedes Sein und gewährt ihm
die Möglichkeit, ein Bestimmtes zu sein und nicht etwas anderes. Es ist kein
Ort, aber die Bedingung für jede Verortung, das Jenseits von Sein und Nichtsein.
Das absolute Nichts ist ein Drittes, das sich Sein und Nichtsein entgegensetzt.
Dieses Entgegengesetzte bedeutet nun aber nicht eine Einheit von Sein und
Nichtsein, sondern die Bedingung für deren Unterschiedenheit. Das bestimmte
Sein und das bestimmte Nichtsein haben keinen Anteil an der Unbestimmtheit
und an der Unmöglichkeit. Die Behauptung einer μέθεξις (methexis) wäre völlig
ungereimt. Das absolute Nichts – als präsenter Unort – verhindert gerade, dass
sich Sein und Nichtsein vereinen lassen. Es erhält das Zwischen und schafft die
Möglichkeit zu einer freien Beziehung.
Die Philosophie des Westens hat ein solches Drittes eher im Sinn einer über-
geordneten Einheit verstanden. Nishida Kitarō vergleicht seinen Begriff des
absoluten Nichts dagegen mit der χώρα (chōra) in Platons Timaios 49a und
verweist damit auf die Zeitlichkeit (Nishida, 1999, p. 73). Bei Platon suchen
die Gesprächsteilnehmer nach einer ὑποδοχή (hypodochē) des Werdens, nach
einem Aufnehmenden, worin der Wechsel von Sein und Nichtsein stattfin-
den kann, wohinein das Dasein springt und gehalten wird. Das Aufnehmende
kann Ziel oder Anfang sein, von woher oder wohin sich das Werden entwickelt.
Wo sich etwas aus etwas heraushält oder hineinhält, muss es auch ein solches
Aufnehmendes geben, wo heraus sich das Gehaltene hält, um wieder dorthin
zurückzukehren. Der Unort des absoluten Nichts soll derart das Aufnehmende
der Rückkunft des Entsprungenen sein.
Dieses Aufnehmende bestimmt Platon als die Amme (τιθήνη, tithēnē) oder
die Mutter des Werdens.2 Eine Mutter ist das Zeugende, eine Amme das Pfle-
gende und Nährende des Kindes. Wenn wir nun der Gleichsetzung Nishidas
folgen und das Nichts als jenen Unort betrachten, der das Sein aufnimmt, so
2 πάσης εἶναι γενέσεως ὑποδοχὴν αὐτὴν οἷον τιθήνην, (Platon, Timaios, 1991, p. 49a). Als Ausgabe
verwende ich: Platon (1991). Die platonische χώρα entspricht bei Heidegger dem Begriff der
Gegend (Heidegger, 2012, pp. 156–157).
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516 seitz
müssen wir diesen Hinweis dergestalt verstehen, dass sich dieses aufnehmende
Nichts auch wie eine Mutter oder Amme verhält – nicht zum Sein, aber zum
Werden.
Das Nichts ist das Zeugende und Säugende des Werdens. Denn das Ergebnis
einer Nichtung ist entweder die Aufhebung des Seins in Nichts, wenn die Nich-
tung dem Sein entspringt, oder eine Aufhebung des Nichts in Dasein, wenn die
Nichtung dem Nichts entspringt. Nicht das Sein des Seins, sondern das Nichten
des Nichts sorgt erst für eine Bewegung, für einen Wechsel zwischen Sein und
Nichtsein, für das Werden in der Welt. Ohne das Nichts gäbe es kein Ereignis.
3 Altgriechisch gebe ich immer in eigener Übersetzung wieder. Als Ausgabe verwende Aris-
toteles (1933). Als deutsche Übersetzung verweise ich auf Aristoteles (2003).
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hineingehalten in das nichts 517
heißt: das Sein kommt allem zu, auch dem Nichtseienden. Das Nichts (μὴ ὄν,
mē on) ist unter dieser Voraussetzung selbst ein Seiendes, auf dreifache Weise
(Aristoteles, 1933; 2003, pp. 1089a 27–32):
1. Das Nichts zu allen Kategorien erweist sich als ein Anders-Sein, entweder
im Hinblick auf dasjenige, wer oder was etwas ist, oder im Hinblick auf
das Wie seiner Beschaffenheit. Nicht-Sokrates ist nicht Nichts, sondern
jemand anderes als Sokrates. Nicht-blau ist andersfarbig oder farblos.
2. Das Nichts des Unwahren (ὡς ψεῦδος, hōs pseudos) meint die Anwesen-
heit eines Uneigentlichen: ein Uneigentlich- und Unwesentlich-Sein, eine
Verstellung.
3. Das Nichts des Unverwirklichten und Untätigen meint in Wahrheit ein In-
Möglichkeit-Sein, ein Können oder Noch-Nicht-Sein (δυνάμει ὄν, dynamei
on), das nicht Nichts ist.
Durch die Bestimmung der Möglichkeit als Sein (und nicht als Nicht-Sein)
braucht Aristoteles kein Nichts mehr, um den Begriff des Werdens zu bestim-
men. Was auch immer entsteht oder vergeht, verwirklicht nur eine innere Mög-
lichkeit dessen, woraus es geworden ist. Ich will hier die Möglichkeit als Begriff
gar nicht weiter zum Problem machen, entscheidend ist nur die Wirkung die-
ser Setzung auf das Denken von Bewegung, Tätigkeit, Entstehen und Vergehen:
Ein Etwas kann sich streng genommen nie völlig annihilieren. Ein jedes Sein
geht im Werden nur in ein anderes Sein über, das in seiner Möglichkeit lag.
Alles, was entsteht, hat durch das In-Möglichkeit-Sein des Vorangegangenen
einen Grund in der Vergangenheit. Nichts ist ohne Grund und alles hat einen
Grund im Sein des Gewesenen. Der Satz von Grund gehört unabdingbar in die
ontotheologische Struktur der westlichen Metaphysik.
Die Welt gibt sich allerdings nicht als ein Sein, sondern als eine Bewegung.
Ontotheologisch wird daraus ein Sein in Bewegung. Eine ontotheologische
Metaphysik vermeidet, die Bewegung als das Einzige in dieser Welt zu den-
ken, das ewig und beständig ist, denn eine Bewegtheit ad infinitum wäre in
sich grundlos und widerspräche dem Satz vom Grund. Aristoteles schreibt:
οὐδὲν γὰρ ὡς ἔτυχε κινεῖται, ἀλλὰ δεῖ τι ἀεὶ ὑπάρχειν, ὥσπερ νῦν φύσει μὲν ὡδί,
βίᾳ δὲ ἢ ὑπὸ νοῦ ἢ ἄλλου ὡδί (Aristoteles, 1933, pp. 1071b 34–37). Übersetzt:
„Nichts bewegt sich nämlich einfach zufällig, sondern es muss immer ein Etwas
zugrunde liegen, wie etwa: aufgrund des Selbstseins (φύσει) jetzt so, aufgrund
von Gewalt oder Denken oder anderem jetzt anders.“ Das Grundlose ist ausge-
schlossen.
Eine ontotheologische Metaphysik bedeutet den Verlust des grundlosen
Zufalls. Für alles gibt es innere Gründe und Entwicklungen, die von selbst
geschehen und nur dadurch zu erklären sind, dass ein Wesen sich so entwickelt,
wie es ihm zukommt, weil es ist, was es ist – daneben gibt es äußere Gründe wie
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518 seitz
etwa den Zwang oder jene Irrtümer, die durch die Freiheit des Geistes (ὑπὸ νοῦ,
hypo nou) entstehen; aber es gibt keine wirkliche Grundlosigkeit, keinen ech-
ten Zufall.
Den Ausschluss des Zufalls hat Aristoteles bereits in seiner Physik (Buch ii,
Kap. 5) geleistet und greift in seiner Metaphysik nur noch darauf zurück. Dort
heißt es: Δῆλον ἄρα, ὅτι ἡ τύχη αἰτία κατὰ συμβεβηκὸς, ἐν τοῖς κατὰ προαίρεσιν
τῶν ἕνεκά του. Διὸ περὶ τὸ αὐτὸ διάνοια καὶ τύχη. ἡ γὰρ προαίρεσις οὐκ ἄνευ δια-
νοίας (Aristoteles, 1987, pp. 197a 5–8).4 „Klar ist also, dass der Zufall ein Neben-
grund ist, für das, was aus dem Entschiedensein auf ein bestimmtes Ende hin
erfolgt. Denn Überlegung und Zufall beziehen sich auf das Gleiche. Ohne Über-
legung gibt es keinen Entscheidung.“ Sowohl der Zufall als auch die Überlegung
beziehen sich auf eine Erwartung, auf einen Zweck oder ein Worumwillen, das
am Ende der Handlung stehen sollen. Der Zufall verstößt gegen diese Erwar-
tung, die im Vorhinein angedacht war. Gründe der Akzidenz entstehen aus den
Begleitumständen, die immer wieder andere sind, am jeweiligen Dasein hän-
gen und notwendigerweise sich dem einheitlichen Begriff entziehen. Sie sind
ein Nichts als Grund, vielfältig und unbestimmbar (ἀόριστα, aorista). Aristote-
les folgert: Ἔστιν μὲν γὰρ ὡς γίγνεται ἀπὸ τύχης. κατὰ συμβεβηκὸς γὰρ γίγνεται, καὶ
ἔστιν αἴτιον ὡς συμβεβηκὸς ἡ τύχη. ὡς δ' ἁπλῶς οὐδενός (Aristoteles, 1987, pp. 197a
12–14). „Dass etwas aus Zufall geschieht, gibt es schon. Was nämlich beiläufig
geschieht, ist der Zufall als ein uneigentlicher Grund. An sich (ἁπλῶς, haplōs)
ist er aber für nichts ein Grund.“ Für nichts, das meint: er ist kein Grund für
Eines.
Der Zufall ist für eine ontotheologische Metaphysik kein selbstständiger
Grund – das ist das Entscheidende. Er kann nicht alleine stehen und definiert
sich immer im Hinblick auf ein Wesen, das aufgrund seines Seins Erwartun-
gen zulässt und auf ein Erwartbares hinstrebt. Der Zufall ist dann nichts weiter
als eine durchkreuzte Erwartung, eine äußerliche Nebenwirkung, eine Enttäu-
schung, die aber immer im Bereich des Möglichen lag. Zufall ohne Erwartung
des von sich aus Möglichen ist widersinnig.
Dieses Unerwartbare und Unbestimmbare des Zufalls, diese Form des
Nichts, bleibt aus einer ontotheologisch verfassten Metaphysik ausgeschlos-
sen. Wenn die Welt ein Ganzes ist, lassen sich alle Bewegungen in der Welt
bestimmen und begründen, der Möglichkeit nach, und keine Bewegung ist
grundlos, zufällig und damit eigentlich Nichts. Eine solche Verfassung des Den-
kens über die Welt als Welt erfordert zwingend einen ersten und letzten Grund.
Er bewahrt die Welt vor einer Endlosigkeit, die in Nichts mündet.
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hineingehalten in das nichts 519
Das Nichts hat zwei weitere Bedeutungen, die im Altgriechischen mit zwei
Wörtern bezeichnet werden: das bestimmte Nicht-Seiende (μὴ ὄν, mē on) und
das Nicht-Eine (οὐδ-ἕν, oud‘hen). Ohne das Eine als letzten bestimmenden
Grund zerfiele die Welt in Vieles und wäre unganz und unfertig. Ohne das
Eine käme die Welt aus Nacht und Chaos, aus Unordnung und Unbestimmt-
heit (χάος ἢ νύξ, chaos ē nyx; Aristoteles, 1933, pp. 1072a 8). Da aber eine Ordnung
vorhanden ist, zumindest eine periodische Wiederkehr, kann eine solche Erklä-
rung nicht hinreichend sein. Es braucht einen letzten bestimmenden Grund,
einen Grund der Gründe in einer bestimmbaren und begründbaren Welt, einen
„Anfang, dessen Wesen Tätigkeit ist“, wie Aristoteles sagt (Aristoteles, 1933,
p. 1070b 20). Der Name für dieses Wesen, das reine Tätigkeit, Leben und Den-
ken ist, lautet: Gott. Der Gott der Metaphysik ist natürlich kein Gott, an dem
man glauben kann, kein Gott der Kirche.
Eine Onto-Theologie gründet keine Religion, sondern ist eine bestimmte
Art und Weise, die Welt als Welt zu denken. Onto-logisch ist sie, weil sie das
Nichts aus der Welt schafft und die Gesamtheit – τὸ πᾶν (to pan) – als Seiendes,
Eines und Ganzes denkt. Theologisch ist sie, weil der Ausschluss des Chaos,
des Zufalls und des Unbestimmten zu einem Weltbild führt, das einen letzten
Grund benötigt.
Beiläufig gesagt: Auch die Mystik und die negative Theologie des Mittelalters
haben in ihrer Art, die Welt als Welt zu denken, die ontotheologische Verfas-
sung der abendländischen Metaphysik nicht entscheidend verändert. Sie sagen
zwar: „Gott ist Nichts“ und führen das Nichts als letzten Grund an, aber die Welt
wird trotzdem weiterhin als Eines und Ganzes und von einem (Über-)Wesen
her gedacht (Ueda, 1990, pp. 486–487). Die christliche Metaphysik behandelt
die Welt als eine Schöpfung, die aus dem Nichts kommt. Eine jede Schöpfung ist
ein Werk, das einen Schöpfer hat, und dieser Schöpfer ist wiederum der letzte
Grund für die Welt als Welt. Erst wenn dieser letzte Grund fehlt oder unplausi-
bel wird, stirbt Gott als Gedanke aus.
Mit unserem Rückgriff auf Aristoteles lassen sich die Bedeutungen des
Nichts vollständiger umreißen. Es meint:
1) das Unganze, das Chaos;
2) den Ungrund, das heißt den Zufall;
3) das Unbestimmte und Unbestimmbare;
4) das Nicht-Eine, die Vielheit und Vielfalt; zudem meint das Nichts als ein
bestimmtes Nicht-Sein:
5) das Unwahre;
6) das unverwirklicht Mögliche;
7) das Andere und Verschiedene, den Unterschied.
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520 seitz
All diese sieben Nichtse hat die alteuropäische Metaphysik in Seiendes trans-
formiert, damit ihre Art, die Welt als Welt zu denken, gelingen kann.
Der eigentliche Ursprung des ontotheologischen Versuches, die Welt als Gan-
zes zu denken, liegt im Satz vom Widerspruch. Aristoteles spricht sogar vom
sichersten aller möglichen Anfänge des Denkens, vom strengsten aller Prin-
zipien. Der Satz vom Widerspruch lautet: τὸ γὰρ αὐτὸ ἅμα ὑπάρχειν τε καὶ μὴ
ὑπάρχειν ἀδύνατον τῷ αὐτῷ καὶ κατὰ τὸ αὐτό (Aristoteles, 1933, pp. 1005b 24–25).
„Dass dasselbe am selben in Hinsicht auf dasselbe zugleich vorliegt und nicht
vorliegt, ist unmöglich am selben in Hinsicht auf dasselbe.“ In Hinsicht auf ein
wesentlich Seiendes kann, insofern es wesentlich seiend ist, nichts Kontradik-
torisches ausgesagt werden. Der Löwe kann nicht zugleich Nicht-Löwe sein. Bei
den Akzidenzien ist Kontradiktorisches hingegen möglich.
Der Satz vom Widerspruch kann auch positiv gewendet werden, um das
Unmögliche und Paradoxe zu bestimmen (Priest, 2006, pp. 7–43). Das Unmög-
liche liegt vor, wenn dasselbe am selben in Hinsicht auf dasselbe ist und nicht
ist. Was wäre schon etwas, das zugleich Löwe und Nicht-Löwe ist? Nichts, weder
das eine noch das andere? Oder doch irgendwie beides? Ein Mischwesen? Eine
Sphinx? Wirrwarr, Durcheinander und chaotische Zustände sind eben keine
Wesen. Wenn man sie als Eines anspricht, meint man eigentlich ein Konglome-
rat aus verschiedenen Wesen, eine Gesamtheit, die sich nicht zu einem Ganzen
vereinen lässt. Ein Konglomerat aus verschiedenen wirkenden Seinsarten ver-
weigert sich einer einheitlichen Erwartung.
Hier ist der Kerngedanke eines ontotheologischen Versuches, die Welt als
Welt zu denken: Die Welt ist keine Gesamtheit, kein Mischwesen, sondern eins
und ganz, und damit seiend. Kontradiktorisches darf nicht selbstständig sein,
sonst fehlt die höhere Einheit und der Satz vom Widerspruch gerät in Bedräng-
nis, weil man ein Drittes neben Sein und Nichtsein zulassen müsste.
Es gibt eigentlich nur zwei relevante Denker, die versucht haben, diese onto-
theologische Struktur der Metaphysik des Westens über ein anderes Verständ-
nis des Satzes vom Widerspruch aufzubrechen: Nietzsche und Heidegger (Hei-
degger, 1966, pp. 532–555; Heidegger, 2012, pp. 394–395). Bei beiden entsteht
eine Zwiefalt: Bei Nietzsche der Wille zur Macht im Widerstreit des Willens
zum Nichts, bei Heidegger lautet der Grundsatz: „Dasein heißt: Hineingehal-
tenheit in das Nichts.“ Die Metaphysik des Ostens und die buddhistische Logik
beruhten dagegen nie auf dem Satz vom Widerspruch. Das Nirvana oder das
Nichts des Zen bedeutet gerade jenes Nichts, das weder ist noch nicht ist. Der
mittlere Weg hält sich in der Mitte der Unmöglichkeit auf.
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hineingehalten in das nichts 521
Nagarjuna hat für die östliche Tradition der Metaphysik einen ähnlichen
Rang als Gründer wie Aristoteles im Westen. Auch er versucht, die Welt als Welt
zu denken, jedoch gerade nicht als Ganzes, sondern als eine Gesamtheit, die
sich einer letzten Einheit entzieht. Die Welt ist im Letzten Nichts.
Lutz Geldsetzer (2010)5 hat die These vertreten, Nagarjuna müsse die Lehre
des Aristoteles direkt gekannt haben. Ob das historisch haltbar ist, tut hier
nichts zur Sache; entscheidend ist nur, dass mit dieser These ein Vergleich
dieser beiden Lehren ein ganz anderes Gewicht bekommt. Er ist nicht bloß his-
torisch, ethnologisch oder kulturwissenschaftlich interessant, sondern in der
Sache selbst, für die Aufgabe, die Welt als Welt zu denken. Nagarjuna ist in sei-
ner Struktur nicht theologisch. Er ist Ontologie ohne Theologie.
Sein mittlerer Weg kennt ein Höchstes und Letztes, den Buddha. Doch was
ist Buddha? Kein Gott, kein seiendes Wesen, sondern die Beschaffenheit eines
Wesens, das erwacht und einsichtig geworden ist. Ein erwachter Mensch hat
Einsicht in das Wesen der Welt, in die Welt als Welt, und erlöst sich von dem
Leiden, den Zwang in der Welt als eine Nötigung zu empfinden. Eine solche
Freiheit erlangt ein Erwachter durch eine lange Übung der Verneinung. Bud-
dha ist eine Meisterschaft in einem Tun, dem Nichts-Tun und dem spontanen
Von-selbst-Tun – und gerade kein letztes seiendes Wesen, das die Welt als letz-
ter Grund in Bewegung hält. Im Osten fehlt sichtbar der eine Gott im Werden
der Welt.
Das sogenannte Urteilsvierkant (चतु�कोिट catuṣkoṭi) des Nagarjuna ist ein
Tetralemma aus vier möglichen Arten, etwas von etwas auszusagen. Neben den
bekannten Arten von Sein und Nichtsein lässt Nagarjuna auch die paralogi-
schen Werte ‚sowohl-als auch‘ und ‚weder-noch‘ zu (zur Geschichte vgl. Priest,
2018, pp. 3–44). Solche Widersprüche sind ein Mittel auf dem Weg zur Wahr-
heit. Der Weg des Zen bewegt sich zum Unmöglichen hin, zum Unbestimmten
und Unbestimmbaren, zum Nichts. Die Rätsel der Koans stellen absurde Fra-
gen und Aufgaben: Wie klingt das Klatschen mit einer Hand (Reps, 1979, no. 21)?
Es ist gerade der Selbstwiderspruch, das Kontradiktorische und das Unverein-
bare mit der Definition des Wesens, das auf dem Weg zur Erleuchtung helfen
soll. Auf die Frage „Was ist …?“ reagiert ein Zen-Meister mit Stockschlägen
(Han, 2002, p. 7).
Für weniger erleuchtete Menschen oder solche, die Wissenschaft betrei-
ben möchten, sind diese dialektischen und verunklärenden Manöver des Zen-
Buddhismus immer wieder ein Ärgernis. Wo immer es geht, wird das Verlangen
5 Geldsetzer druckt nur die chinesische Version ab. Der Sanskrit-Text ist online verfügbar:
http://www.nyx.net/~dbachman/sanskrit/mula.pdf.
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522 seitz
nach einem einheitlichen Begriff vernichtet und negiert. Für das Nichts des Zen
gilt: „entscheidend ist sein Charakter der völligen Unbestimmbarkeit“ (Hisa-
matsu, 1975, p. 25). Eine solche Verweigerung hat in der östlichen Metaphysik
nichts Trotziges, sondern ist ein folgerichtiges Verhalten aufgrund ihrer Art, die
Welt als Welt zu denken. Nur der Unbegriff des Weder-Noch hat die Macht, alle
Versuche einer Ontotheologie außer Kraft zu setzen.
Die östliche Metaphysik ist sehr präzise in ihrer Wahl eines anderen Anfangs
und letzten Grundes der Welt: Nichts ist der Anfang. Das kann sowohl bedeu-
ten, dass es keinen Anfang gibt, als auch, dass das Nichts der Anfang ist. Alles
in der Welt (τὸ πᾶν, to pan) ist also kein Ganzes und nicht Eines. Und weil die
Welt kein Ganzes ist, kann auch nicht ein Wesen ihr erster Teil sein. Natürlich
drängt sich dann die Frage auf: Als was gibt sich die Welt denn dann, wenn sie
nicht Eines und nicht ein Ganzes ist? Klar und deutlich gesagt: Das Nicht-Eine
ist nicht Null, das Nicht-Eine ist mindestens Zwei.
Es wäre philosophischer Leichtsinn zu glauben, die Nichtigkeit des Nichts
könne nicht alles aufheben und alles, ohne Ausnahme, für eine Nullität erklä-
ren. Auch die radikalste Skepsis und der vollendete Nihilismus kommen am
Postulat einer Wahrheit nicht vorbei, selbst wenn diese Wahrheit nie erkannt
werden kann. Die Behauptung, alles sei fiktiv und nichts wirklich, ist gleich-
wertig zu der Behauptung, nichts sei fiktiv und alles wirklich. Als Allaussage
machen beide Grundsätze überhaupt keinen Unterschied und sind wertloses,
leeres Gerede. Erst wenn das Nichtseiende und Scheinbare auf sein Gegenteil
bezogen wird, auf ein Seiendes und Wahres, wird aus einem besserwisseri-
schen Gerede ein philosophischer Grundsatz und eine belastbare Stellung, wie
man die Welt als Welt denkt. Im Übrigen leugnet auch die Skepsis nicht die
Wahrheit, ihr fehlt nur ein Kriterium für die Wahrheit oder der allgemein ver-
bindliche Zugriff auf dieses Kriterium (Sextus Empiricus, 1968, pp. 156–158).6
Der Verlust der Einheit und Ganzheit bedeutet also nicht den Verlust von
allem, vielmehr gewinnt die östliche Metaphysik eine Gesamtheit, die nicht
eines ist. Die Welt besteht dann aus etwas und etwas anderem, aus einem Selbst
und einem Nicht-Selbst – und jeder Versuch, dieses Nicht-Vereinbare zu verei-
nen, endet in Nichts. Die Welt, so wie sie erscheint, ist eine Zweifalt und Vielfalt
– mit Nichts dahinter, keinem Gott und keinem ersten Beweger. Grund aller
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hineingehalten in das nichts 523
Gründe, wenn die Welt kein Ganzes ist, und keine Einheit, ist kein Wesen, ist
Nichts. Genauer gesagt: Es ist unmöglich, einen solchen letzten Grund zu den-
ken, wenn sich die Welt als eine unvereinbare Vielfalt gibt. Das Nichts ist ihr
erster und ursprünglichster Teil, der Anfang von allem, in Gestalt des absolu-
ten Nichts.
Metaphysik, welcher Art auch immer, führt zu Weisheit. Die Kenntnis der
Gründe und Anfänge der Welt unter der Voraussetzung, dass sie Eines ist, und
die Einsicht, wie alles Seiende auf Eines hin ausgesagt wird, verleihen dem
Metaphysiker eine Überlegenheit zu jedem Wissenschaftler, der sich nur auf
die Grundsätze seines eigenen Gebietes berufen kann, wenn er eine Erkennt-
nis hat. Es mag sogar sein, dass ein Wissenschaftler nicht recht weiß, warum
die Sache so funktioniert, wie sie funktioniert, aber die Kenntnis der Methode
verschafft ihm eine Gewissheit in der Praxis. Die Weisheit einer westlichen
Metaphysik muss in solchen Fällen besser begründen und auf Eines hinführen
und zusammenfassen können, als es je ein enzyklopädisches oder funktionales
Wissen erreichen könnte.
Eine Kenntnis der Ungründe und des fehlenden Anfangs, ein Wissen um die
Unmöglichkeiten und Kategoriensprünge, ein behänder Umgang mit Gesamt-
heiten, die Eines scheinen, ohne Eins zu sein, die Fähigkeit, Zwecke und jede
Teleologie ins Absurde zu treiben – all das macht die Weisheit der Osten aus.
Ihrer Weisheit letzter Schluss lautet: Die Welt kommt aus dem Nichts und ist
für Nichts da.
Beide Arten, die Welt als Welt zu denken, überwinden die Beschränktheit
des Fachmännischen, das in den Unterschieden des eigenen Bezirkes stecken
bleibt. Die Metaphysik, als erste Philosophie, beginnt mit den philosophischs-
ten aller Fragen: Gibt es eher Sein oder Nichts? Was ist der wahrscheinlichste
Anfang von allem?
Selbst die Skepsis muss sich hier entscheiden. Die bloße Unentschiedenheit,
die sich dem Urteil enthält, operiert faktisch mit einem Vorrang des Nichts und
kommt in schwierige Lagen, wenn das Leben von ihnen eine Entscheidung ein-
fordert. Dann muss auch sie sich für einen Anfang entscheiden und sich in der
Frage nach dem Vorrang von Sein oder Nichtsein in eine Stellung bringen.
Die Ontotheologie hebt diese Unentschiedenheit auf, indem sie ein tran-
szendentes Wesen als letzten aller Gründe postuliert. Dieses letzte und erste
aller Wesen kann mit dem Leben, dem Denken oder sogar mit dem Nichts
gleichgesetzt werden, das ist strukturell belanglos. Bei all diesen Gleichsetzun-
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524 seitz
gen bleiben das Sein vorrangig und die Substanz der leitende Gedanke. Das
Letzte und Höchste soll ein Überseiendes sein, unabhängig davon, ob dieses
Über erkannt werden kann oder nicht.
Die meontologische und atheistische Aufhebung des Zen-Buddhismus for-
dert den Vorrang des absoluten Nichts und vertreibt mit diesem Nichts jede
Skepsis, die im Zweifel stecken bleibt. Ein entschiedenes Nein ist im Leben der
unentschiedenen Enthaltung entschieden überlegen. Wenn es keine Substan-
zen, kein verborgenes eigentliches Sein hinter all den Erscheinungen geben
soll, kein Wesen, das stabil und beständig sich aller Veränderung widersetzt,
wenn in der Welt alles nur Erscheinung und nichts Sein sein soll, schlägt
die vermeintliche absolute Nichtigkeit von Allem um in eine absolute Imma-
nenz (Han, 2002, pp. 18–20). Wenn jede Erscheinung kein Wesen hat, sind alle
Erscheinungen bloß Ereignisse ohne zureichenden Grund und alles ist genauso
akzidentiell wie jedes andere Ereignis. Wenn diese Nichtigkeit nun entschie-
denermaßen die eigentliche Wahrheit der Welt als Welt ist – und nicht nur
ein Erkenntnisproblem – dann verwandelt sich das Nichts ist eine freundliche
Leere, die alle Erscheinungen in sich aufnimmt.
Die beiden Arten, die Welt als Welt zu denken, gehen existenziell auf Ganze
der eigenen Existenz: Gibt es einen Grund aller Gründe – oder ist dieser Grund
eigentlich ein Ungrund, eine Leere, ein Nichts? Ist dieses Erste und Letzte ein
Ort, worin sich Wesen aufhalten – oder fehlt im Absoluten der Ort und es gibt
nur ein in sich widersprüchliches tertium? Die Überwindung des klassischen
metaphysischen Denkens bei Heidegger und die zen-buddhistische Annähe-
rung Nishidas an dieses Denken, vor allem in Auseinandersetzung mit den
Neukantianern, begreifen den Grund und den Anfang der Welt letztlich in
einer sehr ähnlichen Weise: Das Sein wird nicht mehr in analoger oder univo-
ker Weise auf Eines hin ausgesagt, wie es bei den Nachfolgern des Aristoteles
geschah, sondern auf Nichts hin. Das πρὸς ἕν (pros hen) verwandelt sich in ein
πρὸς οὐδένα (pros oudena).7 Das Jenseits löst sich auf.
Der Unterschied dieser beiden Arten von Weisheit zeigt sich vor allem im Prak-
tischen. Die buddhistische Weisheit schaltet nach der Erkenntnis des Nichts
noch zwei weitere Erkenntnisstufen bis zur Erleuchtung ein. In der Zen-Ge-
7 Das πρὸς ἕν ist gehört zur ontotheologischen Grundstellung der westlichen Metaphysik: τὸ δὲ
ὂν λέγεται μὲν πολλαχῶς, ἀλλὰ πρὸς ἓν καὶ μίαν τινὰ φύσιν καὶ οὐχ ὁμωνύμως (Aristoteles, 1933,
p. 1003 a33).
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hineingehalten in das nichts 525
schichte Der Ochs und sein Hirte folgt der Erkenntnis der reinen Leere, des
Nichts, zunächst ein Art des rein beschauenden Modus der Weltbetrachtung.
Die Welt wird in ihrem Sosein wahrgenommen: „Grenzenlos fließt der Fluss,
wie er fließt. Rot blüht die Blume, wie sie blüht“ (Ohtsu, 1958, p. 45). Das Sosein
und Dasein ist grundlos, ihm fehlt jede Hinterwelt. Das Ewige ist kein letzter
Grund, sondern das fortwährende Geschehen von sich aus. Im Selbstsein – und
in nichts weiter – ereignet sich die Welt.
In dieser Übersetzung verraten sich zwei Heidegger-Schüler, Hartmut Buch-
ner und Koichi Tsujimura. Der Vers gleicht kaum zufällig den Worten des Ange-
lus Silesius: „Die Ros’ ist ohn’ Warum; sie blühet, weil sie blühet“ (Silesius, 1980,
p. 83). Auch hier geht es um eine Unbegründbarkeit, die sich einer Letztbe-
gründung entzieht. Die Rose lebt durch Gründe, aber nicht aus Gründen. Hei-
degger zitiert diese Verse in seiner Vorlesung über den Satz vom Grund, um die
Grenzen des Verrechenbaren und Begründbaren aufzuzeigen (Heidegger, 1997,
pp. 53–73).
Der Satz vom Grund lautet schulmäßig nihil est sine ratione „Nichts ist
ohne Grund“.8 Dieser Satz gilt nur für Seiendes, insofern es Seiendes ist. Die
Suche nach einem letzten Grund macht das Seiende im Ganzen verfügbar,
technisch verfügbar im Sinne eines Systems, mit dem alles verrechnet werden
kann. Ontotheologische Metaphysik und neuzeitliche Wissenschaft und Tech-
nik gehören in diesem Sinn zusammen.
Doch der Satz vom Grund sagt selbst nichts über den Grund aus, weil er ein
ontologischer Satz ist, ein Satz über Seiendes. Nur was ist dann das Wesen und
der Grund des Grundes? Heidegger sagt es klar und deutlich in seinem Vortrag
Vom Wesen des Grundes: „Die Freiheit ist der Grund des Grundes“ (Heidegger,
1976c, p. 174). Diese Freiheit beruht auf einem nihil originarium, das die Welt
selbst ist. Die Welt ist nichts Seiendes, ein „Nichts, das sich ursprünglich zei-
tigt“ (Heidegger, 2007, p. 272). In-der-Welt-Sein heißt also gar nichts anderes
als ein In-das-Nichts-gehalten-Sein. Höchste Einsicht ist, auch bei Heidegger,
die Einsicht in die Grundlosigkeit allen Geschehens.
Das pragmatische Ziel dieser erleuchtenden Erkenntnis der letzthinnigen
Grundlosigkeit ist in den beiden Arten, die Welt als Welt zu denken, ein völ-
lig anderes. Im Zen-Buddhismus ist der Weise ein Niemand, im Westen ein
Jemand. Das letzte Bild der Ochsen-Geschichte zeigt einen sorglosen Men-
schen, der in den Weinstuben verkehrt wie jeder andere (Ohtsu, 1958, p. 49).
8 Der Satz geht auf Leibniz zurück und lautet in der Monadologie (Nr. 32): auqun fait ne sauroit
se trouver vray ou existant, aucune Enontiation veritable, sans qu’ il y ait une raison suffisante,
pourquoy il en soit ainsi et non pas autrement (Leibniz, 2013a, p. 452 f.). Die lateinische Fas-
sung geht auf den Leibniz-Schüler Wolff zurück (Wolff, 2005, § 74).
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526 seitz
Seine Erleuchtung ist unsichtbar. Er hat eine Spontaneität gewonnen wie die
Rose, die blüht, weil sie blüht, ohne Warum und ohne tieferen Grund. Was er
tut, ist regellos und widerspricht sich. Er ist seinem Selbst begegnet und hat
es für sich doch nicht auf einen Begriff gebracht. Er wandert und ist ortlos
geworden, er lacht und ist erleichtert. Nishida Kitarōs Lehre von einer abso-
lut widersprüchlichen Selbstidentität ist ein recht schwacher Abglanz dieser
erleuchteten Leichtigkeit.
Bei Heidegger folgt aus der Einsicht in das Nichts aber keine Sorglosigkeit,
sondern das genaue Gegenteil: ein Ruf zur Sorge, das Sich-Kümmern um seine
eigene Eigentlichkeit. Wer als Dasein in das Nichts gehalten ist und in die Welt
geworfen wurde, kann entweder dem Nichts verfallen – oder dieser Mensch
entwirft sich selbst einen Horizont des eigentlichen Selbstseins, um dessent-
willen er alles tut, was er tut (Heidegger, 1986, §41, §§ 54–60). Auch ein entwer-
fender und zeitlich relativer Charakter des Wesens fordert aber weiterhin auf
einem Vorrang des Seins vor dem Nichts, zumindest in Hinsicht auf die prak-
tische Philosophie. Hier macht Heidegger sich das Leben vielleicht schwerer,
als es ist, und weicht der Leichtigkeit aus, die das Nichts verspricht. Leibniz
schrieb: Pourquoy il ya plustôt quelque chose que rien? Car le rien est plus simple
et plus facile que quelque chose (Leibniz, 2013b, no. 7).
Die Leichtigkeit, die jenseits des Seins zu erreichen ist, gehorcht weniger den
strengen Maximen der Klugheit als der kindischen Weisheit ohne Regel. Nietz-
sche lachte.
Literaturverzeichnis
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hineingehalten in das nichts 527
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Index of Names
Althusser, Louis 396 Meister Eckhart 371n14, 401
Anaxagoras 401, 437, 446, 447 Endres, Tobias 11n10, 27, 95n4, 98n10, 128,
Angelus Silesius 525 135, 139, 146n16, 150, 155n21, 346, 375n26
Aquinas 145n12
Arendt, Hanna 72, 76, 77, 86 Faraday, Michel 235
Aristotle 31, 79, 133, 134, 201n17, 254, 298, Feyerabend, Paul 155
301, 328, 399, 400, 408, 432, 446, 447, Fichte, Johann Gottlieb 22, 296, 304,
465n13, 494, 504 304n15, 307, 440–442, 442n17, 443,
Augustine 145n12, 401, 401n3, 401n4, 408 444, 447
Foucault, Michel 395
Baumgarten, Alexander Gottlieb 132, 355, Friedman, Michael 5, 9, 12, 13, 17n18, 21, 26,
357, 360, 452 74, 155, 190n2, 191n4, 214, 215, 215n1, 243,
Bergson, Henri 12, 40, 104n19, 284, 285, 307, 266, 310
347, 347n1, 348, 354, 433
Bernays, Paul 229 Garfield, Jay 133–135, 182, 183
Bernet, Rudolf 288n7 Gerhardt, Volker 75
Biran, Maine de 315, 316 Ghilardi, Marcello 236
Blumenberg, Hans 75 Goethe, Johann Wolfgang von 5, 14, 205,
Bollnow, Otto 5, 75, 99n11, 103, 141, 283, 284 216, 229, 231, 231n28, 232, 232n29,
233, 234, 239n38, 282, 291, 302–305,
Cantor, Georg 219 306
Carnap, Rudolf 8, 9, 13, 21, 74, 191, 191n4, 214, Gordon, Peter E. 5, 17, 17n18, 18, 38n1, 73, 74,
215, 215n1, 243 89, 190, 190n2, 193, 197, 269, 386, 390,
Carter, Robert E. 401 426, 483
Cohen, Hermann 11, 12, 259, 261, 283n2, 298, Gorgias 285
299, 299n12, 346, 347, 348 Greco, Francesca 28, 198n16
Cusanus, Nicolaus 218–220, 220n7, 220n9, Gründer, Karl 73, 141, 521
221, 221n10, 222
Habermas, Jürgen 136, 363, 365n1, 367n3
Dalissier, Michel 27, 37, 42, 42n10, 49, 51n25, Haverkamp, Anselm 75
194n8, 201n17, 346 Hegel, Georg Wilhelm Friedrich 6, 16, 130,
Darwin, Charles 144, 147, 148, 149 134, 146, 147, 155, 237, 260, 297, 307,
Davis, Bret 327n8, 398 315–318, 325, 328, 328n11, 329, 336, 384,
Dedekind, Richard 218, 219, 221, 221n11, 386, 392–394, 396, 399, 403, 407–412,
221n13, 222–224, 224n15, 227 459, 461
Desargues, Gérard 224 Heise, Jens 154, 156, 178
Descartes, René 6, 132, 307, 309, 326, Held, Klaus 305n16
373n19, 379, 438n14 Heraclitus 45, 134
Descola, Philippe 95n4, 120, 121, 129, 145n11 Herzt, Heinrich 223
Dewey, John 307 Higaki, Tatsuya 30, 31n24, 38
Dilthey, Wilhelm 10n9, 15, 16, 302, 306, 307, Hilbert, David 218, 223, 224, 224n15, 225–
450 227, 227n22, 227n23, 228, 229, 231
Diogenes Laertius 130 Hüsch, Sebastian 180, 181, 371, 375n25,
Dōgen 134, 180, 320, 376, 377n29 380n34
Dos Reis Martins, Lucas 194n10 Hiromatsu Wataru 337, 338
Du Bois-Reymonds, Emil 138 Hofner, Lara 192n7, 243n1
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530 index of names
Hogan, Linda 110–112, 112n27, 113, 116, 120, Lask, Emil 29, 242–245, 245n2, 245n3, 246,
153n20 246n4, 246n5, 247, 247n6, 248, 249,
Humboldt, Wilhelm von 174, 285, 302, 387 249n10, 250, 250n11, 251–254, 254n17,
Hume, David 354, 355 254n18, 255–260, 261
Husserl, Edmund 11n11, 11n13, 12, 13, 44, 130, Lawrence, Elizabeth 108
138, 243, 245, 246, 246n4, 251, 252, 257, Leibniz, Gottfried Wilhelm 11, 218, 225, 226,
259, 271, 282, 288n7, 307, 309 226n20, 226n21, 228, 229, 231–234, 237,
238, 308, 525n8, 526
James, William 167, 307, 317, 318, 338n17, Levinas, Emmanuel 52, 65, 384, 385
348 Lévy-Bruhl, Lucien 102, 347, 354
Jaspers, Karl 10n8, 130, 131 Liederbach, Hans Peter 30, 192n7, 194n8,
Johnson, Mark 176–178, 181, 182, 463n9, 198n16, 204n20, 206n21, 243n1, 346,
475n23 459, 461n3, 461n4, 463n9, 464
Lofts, Steve 30, 98n10, 102n15, 156n23,
Kagame, Alexis 130 157n23, 261n21, 281n1, 283n4, 288n7,
Kant, Immanuel 6, 9, 18, 21–24, 29–31, 307, 310n18, 384, 410, 483, 484, 500
39–41, 43, 46–48, 52, 54–58, 58n32, Lorentz, Hendrik 235
59–63, 63n37, 73, 74, 78, 80, 81, 83, Lotze, Hermann 12, 246–248, 248n7, 250
84, 86–88, 132, 134, 140, 141n7, 144, Lucian of Samosata 130
145, 163–165, 167–175, 183, 190, 190n3, Luft, Sebastian 155, 246n5
191, 191n5, 192n7, 193, 194, 196, 196n14, Lukács, György 246
196n15, 198, 199, 202, 202n19, 204, 211, Lupacchini, Rossella 28, 29, 47n18, 61n35,
215–219, 223, 227–229, 229n24, 230– 95n3, 153n20, 214, 243n1
234, 234n31, 236, 237, 242, 243, 245, Luther, Martin 108, 284, 286, 287
246, 259, 265–278, 280–282, 283n2, Lynch, Dennis A. 38n1, 74
288n7, 289, 293, 293n9, 295, 297–299,
299n12, 302, 307, 309, 315, 316, 328, Machiavelli, Niccolò 408
335, 335n16, 336, 337, 345–355, 357– Mann, Thomas 73
361, 385–387, 391, 399, 404n5, 407, Mannheim, Ralf 393
410, 411, 439–441, 451, 452, 459, 460, Maraldo, John C. 27, 39n6, 41n10, 48n19,
461 51n26, 60, 65, 92, 96n6, 97n8, 103n17,
Kierkegaard, Søren 18, 30, 180, 284, 363– 104n20, 105n21, 121n37, 145n11, 149n18,
367, 367n3, 368, 368n4, 369n7, 370, 152n20, 153n20, 154n20, 211, 211n26,
370n10, 371–374, 374n20, 375n25, 217n5, 225n17, 226n19, 243n1, 346, 379,
377, 377n30, 377n31, 378, 380, 381, 462n5, 478
403 Marx, Karl 308, 309, 323, 333, 392, 393, 411,
Kinzel, Katherina 155n22 412
Klages, Ludwig 284 Matherne, Samantha 155n22
Kreis, Guido 136 Maxwell, J.C. 235
Krois, John Michael 75, 155, 165, 172, 190n2, McGinn, Bernard 401
238, 302n14 Meland, Ingmar 26, 29, 75, 280, 306n17
Kronecker, Leopold 227 Merleau-Ponty, Maurice 39, 51n25, 52, 65,
Krummel 29, 245n2, 260, 262n22, 325, 392 392
Krüger, Hans-Peter 73, 74 Miki Kiyoshi 19, 19n19, 20, 30, 31, 157n23,
Kuki Shūzō 30, 244, 345, 347, 347n1, 352, 180, 181, 244, 314, 316, 320, 321, 321n5,
361, 431, 454n49, 456, 457, 460, 461n3 322, 322n6, 323, 324, 324n7, 328,
328n10, 332–335, 335n15, 335n16, 337–
Lakoff, George 176, 177, 178 339, 345–347, 354–360, 360n2, 361,
Laozi 134 384–386, 392–397, 398n2, 399–406,
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index of names 531
Miki Kiyoshi (cont.) 406n7, 407, 407n8, Plessner, Helmuth 73, 82n4, 301, 498, 499
408, 409, 411–414, 431–433, 433n5, Plotinus 348, 401
434–438, 438n14, 439, 439n15, 440– Pos, Hendrik J. 4, 77, 78, 80, 203, 292–294,
442, 442n17, 443–445, 448–451, 451n37, 297
451n40, 452, 452n41, 452n42, 453, 454,
454n49, 455, 456, 456n53, 457, 460, 481, Raetz, Markus 195n11
482, 482n2, 482n3, 483–488, 488n8, Recki, Birgit 75
489, 491–493, 493n12, 494, 495, 495n15, Rickert, Heinrich 12, 250, 259, 261, 284, 392,
495n16, 496, 496n17, 497, 497n18, 498– 393
500, 501 Riemann, Bernhard 235
Minkowski, Hermann 229, 230 Riezler, Kurt 89
Misch, Georg 73 Rorty, Richard 138, 367n3
Montaigne, Michel de 287 Russel, Bertrand 307, 317
Mörchen, Hermann 141, 283n2 Ryckman, Thomas 230n27, 231
Moss, Gregory 155, 156, 192, 201n17, 243n1
Motzkin, Glenn 75 Safina, Carl 95n4, 115, 116, 121n37, 145n11
Mou Zongsan 29, 265–267, 270, 274–277, Scheler, Max 1–3, 18–20, 73, 139, 140, 245,
278 246, 284, 287, 289, 393, 431, 433, 438,
Muireartaigh, Rossa Ó 30 439, 491
Müller, Ralf 8, 26n22, 26n23 Schelling, Friedrich 153n20, 394
Schiller, Friedrich 18, 237, 287, 292
Nagarjuna 521 Schneider, Domenico 28, 243n1, 368n4
Nakai Masakazu 408, 408n9, 415 Schopenhauer, Arthur 307
Newton, Isaac 232, 237 Schwemmer, Oswald 12, 74, 75, 165
Nietzsche, Friedrich 18, 134, 135, 292n8, 319, Scotus, John Duns 251
326, 326n8, 327, 327n8, 327n9, 368, Seitz, Emanuel 31, 46, 372
368n5, 379, 487, 488, 520, 526 Sellars, Wilfrid 154, 155, 155n21
Nishitani Keiji 30, 128, 180, 244, 314, 316, Simmel, Georg 143, 143n9, 284, 321n5
319–323, 326, 327, 327n8, 328, 330, Skidelsky, Edward 75
330n13, 331, 332, 332n14, 335, 337, Snow, Charles Percy 129
339n18, 363–365, 368, 368n4, 372–374, Socrates 287, 307
374n22, 375, 375n25, 375n26, 376, 378, Staudt, K.G.C. von 223, 224, 224n16, 225
378n31, 379, 379n32, 380, 418, 461n3, Steineck, Raji C. 154, 157
493n10, 507 Stenger, Georg 129, 132, 183, 184
Strassheim, Jan 194n9, 195n12, 243n1
Odagiri, Takushi 30, 346, 452n42 Strauss, Leo 89
Oele, Marjolein 149n18 Stromback, Dennis 29, 339n18, 482n3
Suzuki D.T. 8, 30, 153n20, 260, 318n4,
Paetzold, Heinz 283n2 373n19, 376, 376n28, 377n29, 377n30,
Pappus 224, 224n16 381n36, 381n37, 381n38, 382n38, 417–
Parmenides 134 420, 420n1, 421–423, 423n3, 425–428,
Pasch, Moritz 223 428n6, 429, 494n14
Pedersen, Esther O. 27, 71, 129, 141n7, 194n8,
195, 211, 243n1 Taft, Richard 292n8, 299n12, 300n13
Peirce, Charles S. 178, 302, 302n14 Tanabe Hajime 7, 10, 30, 31, 128, 244, 345,
Pico 387 347–357, 359, 361, 417–419, 423, 424,
Pinkard, Terry 459, 460n2 424n5, 425, 426, 428, 429, 460, 496n17,
Pippin, Robert B. 459, 460n2, 462n6, 468 507
Plato 7, 14, 76, 79, 286, 287, 298, 401, 453 Tarde, Gabriel 354
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532 index of names
Taylor, Charles 459, 460n2, 467n15 463n9, 464, 464n10, 465, 465n12,
Taylor, Edward 235n33, 236 465n14, 466–469, 469n17, 469n19,
Tedlock, Barbara 107, 113, 114 469n20, 470, 470n20, 471, 471n21, 473,
Tempels, Placide 130 473n22, 474, 475, 475n23, 476, 477,
Truwant, Simon 17n18, 24, 25, 155n22, 216n2, 477n25, 478
217n2 Weidtmann, Niels 129, 131, 132, 183, 184
Weiss, Helene 141, 283n2
Ueda Shizuteru 262n22, 397, 398, 435, 519 Weyl, Hermann 237, 237n36
Uexküll, Jakob Johann Freiherr von 144, 284 Wheeler, J.A. 235n33, 236
Windelband, Wilhelm 347
Viveiros de Castro, Eduardo 106, 106n22, Wirtz, Fernando 31, 180, 181, 328, 334,
117, 117n32, 118, 118n34, 119, 120, 122n38 375n25, 487n7
Watsuji Tetsurō 30, 134, 181–183, 244, 346, Yeung Tak-Lap 29, 59, 65, 209n24, 265, 267,
431, 456, 457, 459–461, 461n3, 462, 378n31
462n5, 462n6, 462n7, 463, 463n8,
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Index of Subjects
a priori 81, 142, 168, 215–217, 219, 219n6, 223, 109, 109n25, 110, 110n26, 111, 112, 112n27,
225, 227, 228, 233, 236, 237, 249, 252, 113, 114, 114n29, 115–121, 121n37, 122, 123,
254, 258, 272, 276, 288n7, 298, 309, 315, 144, 145, 145n11, 147, 149, 149n18, 151, 152,
350, 387 152n20, 153n20, 154n20, 211n26, 284,
absolute 28, 42, 45, 47, 50, 53, 55, 135, 157, 301, 317, 404, 434, 435, 435n7, 436–438,
189, 204, 208, 208n23, 209, 210, 210n25, 443, 446, 446n26, 447, 447n27, 450,
220, 221, 225, 226, 230, 236, 237, 251n13, 452, 455, 489, 490, 500
315, 317–319, 325, 329, 330, 349, 374, 375, animal symbolicum 40, 40n7, 42, 94, 301,
378, 378n31, 379, 380, 396, 401–403, 450, 452
409, 410, 417, 421, 422, 424n5, 425, 429, anthropocene 94, 95, 109, 110, 118, 182, 289,
447, 460, 473, 473n22, 474, 475, 492, 524 297, 301, 302, 371, 379, 385, 415, 490, 491
absolute contradictory self-identity 309 anthropocentrism 94, 95, 95n3, 96, 97n8,
absolute infinity 219, 221 119, 153n20, 210, 297, 301, 337, 338, 491,
absolute mediation 349 491n9
absolute nothingness (zettai mu) 24, 221, anthropology, anthropological 2–4, 9, 16–
236–238, 255, 259, 274, 277, 348, 401, 18, 20, 27, 30, 56, 57n30, 63, 64, 78, 96,
412, 413, 424n5, 489, 500, 510, 513–516, 101, 102, 105, 107, 117, 118, 120, 127–129,
523, 524 129n3, 136, 137, 139–144, 145n12, 146, 147,
absolute other (絶対他) 205, 207, 208, 429, 149, 151, 152n20, 153, 153n20, 154, 158,
492 163, 172, 180, 190n1, 192n7, 193, 227, 302,
absolutely contradictory existence [絶対に 311, 314–316, 328, 333–336, 338, 352, 355,
自己矛盾的存在] 207, 211, 318 363, 365, 365n2, 367, 373, 393, 405–408,
absoluteness (絶対者) 137, 157, 208, 209, 414, 431, 434, 438, 438n14, 439, 440, 443,
211 452, 454n49, 455–457, 460, 484, 487,
absorption (Hingabe) 250n11, 258 490, 495
Achuar people 120 Anti-Cartesianism 30, 31, 459–461, 461n3,
acting intuition 356, 357 462, 464, 469n20, 470, 471, 474, 477
active intuition 207, 236, 281, 308, 311, 491n9 anticipatory resoluteness 42, 46n17, 406,
African philosophy 130 411, 414, 504
agency 121, 121n37, 172, 323, 409, 451, 462, Aristotelianism 246
464n10, 469, 469n18, 470 artistic intuition 233
Akzidenz 511, 518, 524 Asian philosophy 182, 265, 266
analytic geometry 223–225, 225n17, 226, 237 assujetti 395, 411
analytic philosophy 74, 133, 134, 136, 158, authentic (eigentlich) 3, 15, 16, 93, 95n4,
266 96, 97, 101, 105, 107, 127, 128, 130–132,
Anders-Sein (otherness) 112, 220, 220n9, 153n20, 154, 156, 158, 181–183, 294, 311,
221, 389, 413, 417, 421, 424, 425, 429, 504, 315, 336, 386, 409, 485, 509, 526
517 authenticity/inauthenticity 206n21, 286,
Angst 292, 320, 323, 346, 372, 372n18, 365n1, 367n3, 409, 468n16, 471, 474, 475,
373n18, 487, 504–508, 509 476, 506, 509, 526
animal 4, 27, 39, 39n6, 41, 41n10, 41n9, 42, autonomy 79, 80, 84, 155, 265, 268, 269, 277,
42n10, 48, 48n19, 51, 51n25, 51n26, 493
66, 82n4, 92, 93, 93n1, 94, 95, 95n4,
95n5, 96, 97, 97n8, 97n9, 98, 98n10, basho (place) 20, 22, 23, 191, 198n16, 217n4,
98n9, 99, 99n12, 100–103, 103n18, 104, 218, 225n17, 229, 236–238, 244, 245, 253,
104n18, 104n19, 105–107, 107n23, 108, 254, 316, 336, 510
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534 index of subjects
basic experience 157n23, 314, 333, 334, 394, 325, 326, 333, 334, 338, 349, 350, 359,
405–407, 407n8, 408, 414 407, 465, 465n13, 485
basis phenomena (Basisphänomene) 29, category mistake 101, 144
280, 281, 300–302, 306, 306n17, 307, causa efficiens, finalis, formalis, materialis
309, 311 293n10
battle 73, 193, 286 chaos 504, 514, 514n1, 519
being-(t)here (Dasein) 39, 39n4, 39n5, 42– clearing (Lichtung) 244, 260, 282, 287, 301,
46, 48, 50, 51, 51n26, 57, 59, 60, 63–65, 405, 466, 471
65n38, 66, 78–81, 84, 94n2, 97n8, 99n11, co-responding 395, 413
101, 102n16, 103, 109, 110, 110n26, 117, 146, cogito 184, 395, 401, 438n14, 470
146n13, 146n14, 165, 170, 196, 197, 205, configuration 38, 41, 42, 50, 152, 171, 262,
206, 210, 215, 216, 252, 257, 282, 287, 334, 389
289–292, 294–299, 303, 326, 346, 354, consciousness 22, 23, 44, 46, 49, 55, 62,
363, 365n1, 387–391, 394, 395, 399, 400, 62n36, 79, 85, 100–103, 106, 109, 110n26,
404, 406, 407n8, 409–412, 414, 462, 121, 135, 146–148, 152, 168, 197, 217n3,
462n5, 463, 465–468, 468n16, 469–472, 219, 226, 237, 238, 251–256, 270–272,
475, 476, 476n24, 478, 483, 505, 506, 274, 276–278, 282, 293, 293n9, 294,
508–510, 512, 513, 515, 516, 518, 520, 525, 298, 303, 317, 317n3, 318, 320, 324, 325,
526 327n8, 329–331, 335, 338, 351, 364, 368,
being-in-the-world (In-der-Welt-sein) 51, 369, 378n31, 396, 399n2, 407, 407n8,
51n26, 80, 101, 146, 146n14, 182, 253, 417, 421, 423–427, 429, 430, 432, 436,
257, 287, 293, 456, 459, 461, 464n10, 441, 442, 442n18, 448, 454, 456n53, 457,
465, 465n14, 469, 469n18, 470, 472, 463, 463n8, 466, 473n22, 483, 492, 499,
474, 476, 477, 504, 509, 511, 515, 516, 500
525 continental philosophy 21, 74, 127, 128, 158,
body 23, 51n25, 64–66, 92, 94, 94n2, 97, 266, 310, 456
99n11, 111, 113, 115, 174–176, 178, 183, 234, contradiction 24, 128, 132, 143, 154, 155, 200,
236, 237, 294, 308, 322, 323, 325, 326, 201, 201n17, 208, 227n22, 329, 337, 391,
333, 334, 400, 404, 406–408, 410, 421, 408, 429, 491
422, 435, 436, 440, 442, 442n18, 443– contradiction, self-contradiction, absolutely
446, 446n26, 447–449, 454, 455, 488n8, contradictory self-identity (矛盾的自己
511 同一) 143, 155, 191, 201n17, 208, 260, 307,
boundaries (極限) 208, 210 392
bourgeoisie 407 contradictory identity 28, 30, 120, 189, 191,
Buddhist 10, 17, 26, 132, 135, 318–320, 322, 192, 192n7, 195, 195n12, 196n15, 199, 200,
326, 327n9, 338, 338n17, 365, 365n2, 204, 207–210, 210n25, 211, 222, 251,
370n9, 373, 374, 374n22, 375n25, 376, 256, 273, 316, 318, 321, 325, 326, 329,
376n29, 378, 380, 381n38, 400, 425, 464, 330, 335, 336, 399, 401, 403, 409, 431,
473n22, 496n17 434, 441, 442, 442n18, 443, 445, 447,
452, 455, 465, 486, 490, 491, 493n10,
care 94n2, 183, 253, 293, 369n6, 409, 471– 500
473, 478 creative nihilism 319, 326, 327n8
Cassirer-renaissance 128 creative society 333, 408, 413, 414
categorical imperative 38, 52, 53, 203, 289, cultural anthropology 129, 152n20
290 cultural renaissance 482, 484, 486, 488, 494
categories 12, 95, 100, 106, 116, 119, 120, 133, cultural studies 128, 129, 137, 158
156, 157n23, 158, 167, 172, 201, 243–246, culturally other 61, 137, 156, 167, 179, 184,
246n5, 247–249, 249n10, 250n11, 251, 386, 403, 414, 461, 464, 471, 478
251n13, 252–257, 271, 273, 298, 302, 306, custom 115, 137, 150, 156, 397
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index of subjects 535
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536 index of subjects
finiteness 18, 21, 22, 25, 27, 28, 31, 37, 38, 43, historical form 324, 334, 394, 398, 399, 402,
45, 46, 46n17, 47, 50, 50n22, 51n26, 53– 404, 412, 448
59, 62, 79, 87, 93, 97, 169, 171, 173, 189, historiography 26, 128, 130, 132
190n1, 192, 196n15, 203, 204, 204n20, (European) history of philosophy 5, 27, 58,
205–208, 216, 217n2, 237, 268, 274, 275, 71, 72, 79, 85, 87–89, 129, 131, 132, 135,
277, 287, 290, 291, 294, 296, 346, 352, 141n7, 199, 211, 364
354, 363, 364, 366, 367, 369, 369n6, human knowledge 28, 189, 192, 193, 203,
373n18, 380, 386–389, 391, 392, 394, 204, 265, 271, 277
399, 400, 404, 409, 410, 411n10, 414, humanism 5, 6, 17–19, 19n19, 20, 31, 181, 323,
426, 438–440, 457, 483, 504, 506, 328, 328n10, 337, 338, 384, 385, 393, 412,
509 438, 481, 482, 482n3, 484–495, 495n16,
formation 38, 44, 45, 49, 83, 84, 129, 143, 148, 496–500, 501
169–171, 174, 191n6, 218, 222, 233, 252,
256, 318, 332, 389, 394, 396, 401, 409, I-phenomenon (Ich-Phänomen) 306, 307
411, 469, 470, 477, 477n25, 483 I-Thou Relationship 324, 379n32, 424
formless form 14, 237, 394, 401, 402, 412, 413, identity 30, 62n36, 71, 102n15, 114–116,
414 122, 132, 169, 200–202, 207, 208, 210,
free thinking 27, 71, 72 226, 251, 260, 325, 326, 336, 391, 396,
freedom 6, 18–20, 38n1, 42, 45, 56, 57, 63, 403, 404, 411, 418, 422, 429, 493n10,
79, 80, 84, 103, 129, 146n15, 147, 153n20, 500
155, 177, 190n1, 202n18, 204, 232, 265, ideology 19, 108, 136, 314, 333–335, 335n15,
267–269, 276, 277, 282, 289–292, 337–339, 407, 408, 423n3, 482, 485, 486
294–296, 304n15, 311, 323, 324, 327, idle talk (Gerede) 286, 411, 522
327n8, 329–331, 366, 384, 386, 391, 392, image 40, 41, 45, 102, 102n15, 110n26, 145n12,
409–413, 423, 427–430, 477, 489, 497, 146n12, 151, 164, 170, 171, 176–178, 217,
498 218, 233, 327, 385, 393, 396, 399, 399n2,
fūdo 181, 182, 183 401, 402, 404n5, 407, 408, 414, 419, 425,
function 39n4, 42, 42n10, 43, 45, 47, 50, 57, 432–434, 481
102n15, 106, 140, 142, 144, 153n20, 170, image-world 148, 404
179, 205, 218, 220, 222, 230, 232, 251, imagination 27, 28, 30, 37–41, 48, 50, 56,
282, 285, 288n7, 291, 301, 310, 321, 334, 63, 78, 81, 109, 157n23, 165, 166, 168–
336, 346, 354, 395, 402, 421, 463, 474, 171, 173, 175, 176, 178, 179, 182, 190n1,
490 203, 204, 216, 220n7, 226, 233, 282, 309,
324, 328, 332, 334, 335, 345–351, 353–
genealogy 135, 357 360, 360n2, 361, 384, 386, 392, 392n1,
genius 402, 413 393, 394, 396, 398, 398n2, 399–404,
geometric intuition 221, 222 404n5, 405, 408, 411, 414, 431, 439, 449–
geometry 218, 223, 224, 224n15, 225–227, 451, 451n37, 452, 464n12, 484, 488n8,
227n23, 228, 232, 234, 236, 238 497
Geworfenheit 51, 51n26, 101, 169, 387 imago 145n12, 396, 397
godhead 401 immanence 53, 190n1, 208, 260, 291, 324,
Goethe’s morphology 229 365n1, 366, 368, 369n7, 372, 388, 389,
gravitational theory 223, 229 499
gravity 233–235, 236 inauthentic (uneigentlich) 46, 46n17, 294,
363, 375, 377, 377n31, 378, 411, 412, 474,
heart-mind 265, 275–277, 400, 408 517
hermeneutic 182, 217n2, 288n7, 393, 438, indigenous 4, 27, 92, 96, 98n10, 99–101, 103–
438n14 106, 113, 117, 118n33, 119, 121, 122, 122n38,
Hilbert’s formalism 226, 229, 231 123
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index of subjects 537
infinite, infinity 18, 28, 45, 47, 49, 50, 50n22, Kantian schematism 28, 163, 168, 182
50n23, 57, 82, 84, 87, 93, 93n1, 98, Kantianism 242, 245, 261, 499
153n20, 189, 190, 190n1, 192, 193, 195, Kategorie 511
196, 196n15, 203–208, 210, 210n25, Kegon 260
211, 216, 217n2, 220, 221, 225, 230, kinship 92, 108, 111, 117
233, 234, 237, 274, 275, 287, 290–292, kū 465
317, 327, 327n8, 329, 346, 354, 363, Kyoto in Davos 26, 127, 152n20, 156n23, 190,
364, 366, 367, 378n31, 402, 409, 419, 194n10, 194n8, 194n9, 204n20, 209n24,
422, 425–427, 440, 473, 488, 489, 211, 211n26, 214, 218, 243n1, 310, 455
498 Kyoto School 7, 9, 28, 29, 163, 191n6, 242–
infinitesimal 403, 413, 442n18 244, 261, 266, 272, 280, 281, 309, 314,
infinitude 43, 47, 195, 203–205, 238, 265, 315, 315n1, 316, 316n2, 317, 321, 322, 324,
274, 275, 277, 290, 291, 483 327, 329, 335–339, 345, 346, 361, 372,
institution 397, 402, 451, 451n40 392, 393, 417, 419, 431, 459–461, 461n3
institutional society 99, 106, 107, 113, 114n29,
118n33, 122, 123, 367, 402, 413, 498 language 40, 42n12, 43, 48, 58, 82, 83, 85,
intellectual intuition 265, 270, 272, 273, 87, 95, 95n5, 102, 102n15, 103, 105, 108,
275–278, 433, 437 109, 112, 112n27, 119, 129, 133, 134, 139,
intellectus ectypus 87 142, 148, 149, 149n18, 150–152, 152n20,
intelligible world (eichiteki sekai) 11, 11n13, 153n20, 155, 156, 164, 173–179, 183, 184,
17, 18, 23, 43, 54, 56, 56n29, 60n34, 203, 204, 206, 228, 250, 258, 282–288,
105, 145, 150, 190, 216, 218, 248, 252, 292, 294, 297–302, 308, 309, 320, 334,
254, 255, 257, 258, 269, 271–274, 277, 346, 354, 368, 369, 390, 400, 401, 403,
329, 336, 367, 386, 388, 389, 443, 462, 404, 410, 428n6, 448, 461–463, 466, 492,
469 497
intercultural 3, 6, 15, 27, 28, 38, 71, 72, 87, law of human existence 475, 476, 477
127–129, 131, 134–136, 154, 157n23, 164, Lebensphilosophie 15, 243, 307, 345, 391,
166, 179–183, 190, 192n7, 211 393
intercultural philosophizing 163, 166, 179– Leibniz’s monadology 229, 234, 237
184, 372n17 life-philosophy (Lebensphilosophie) 6, 12,
intercultural philosophy 28, 29, 72, 93, 105, 14, 15, 25, 26, 139, 140, 143, 243, 250n11,
105n21, 127–130, 132, 133, 139, 153, 154, 283, 284, 288, 307, 345, 391, 393
156–158, 163, 166, 176, 179, 181, 183, 192, lifeworld (Lebenswelt) 184, 380
192n7, 280, 281, 310 limits, limitedness 19, 25, 26, 54, 87, 93,
interdisciplinary research 158 103n18, 115, 146n16, 166, 192, 203, 205–
interior human 408 207, 210, 210n25, 219, 220n8, 222, 225,
intuition 39n3, 100, 101, 104, 104n18, 142, 144, 225n17, 243, 247, 255–257, 271, 275,
215–217, 219, 223, 225, 228, 231, 233, 236, 284, 287, 303, 329, 338, 391, 423, 474,
237, 246, 273, 285n5, 307, 317, 323, 325, 483
326, 349, 350, 356, 357, 407, 433, 433n4, lived body 403, 404, 407n8
434–437, 438n14, 442, 445–447, 453n44, lived experience (Erleben) 23, 43, 49, 237,
496 242, 249, 250n11, 251, 254, 254n18, 255–
involvement (Bewandtnis) 239, 247, 248, 257, 285, 307, 393
251–253, 257, 260, 261, 467 logic of imagination 157n23, 332, 334, 335,
398, 439, 439n15, 449, 450, 450n36, 451,
judgment 81, 106, 108, 114, 117, 121, 152n20, 451n40
168, 245, 247–250, 250n11, 251, 251n13, logic of species 30, 345, 348, 349, 361
254, 256–258, 261, 268, 271, 272, 287, logos and pathos 181, 314, 322–324, 332–334,
347, 359–361, 367n3 355, 484
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538 index of subjects
Mahāyāna Buddhism 260 Nachlass 140, 141, 141n7, 145n12, 150, 284,
Marxism 322, 323, 335n15, 338, 339, 393, 391
408, 412, 482n3, 499 naturalism 28, 94, 127, 129, 136–139, 144, 147,
materialism 103, 136, 138, 330, 337, 393, 408, 148, 148n17, 154, 158, 301, 302, 492–494,
412, 495n16 494n14, 496, 497, 500, 501
meaning of being (Sinn des Seins) 244, 259, natureculture 95n4, 145n11
281, 282, 293, 295, 298 negation, self-negation (自己否定) 47, 48,
mediation 19, 38, 45–48, 48n19, 51n25, 66, 143, 153n20, 199–202, 208, 208n23, 209,
128, 191n4, 273, 334, 347, 348, 356, 407, 210n25, 274, 276, 318, 325–327, 327n9,
419, 424n5, 440, 483 329–331, 336, 349, 350, 378n31, 409, 410,
meta-level 189, 191, 192, 203, 211 429, 440, 442–445, 446n26, 447, 449,
metanoetics 361, 418, 419, 423, 429 452, 454, 454n49, 455, 464n12, 465n12,
metaphor 166, 174, 176, 184, 421 467, 472–477, 490, 513
metaphysics 2, 12, 14, 18, 20, 23, 29, 31, 39, negativity 63, 471, 473, 473n22, 474, 475
41, 46, 58, 58n32, 78–81, 83–87, 100n14, neo-Hegelian 393, 462n6
140–143, 146, 164, 170, 172, 190n1, 197, neo-Kantianism 5, 6, 12, 14, 18, 29, 128, 193,
198, 215, 234, 267, 280–282, 283n2, 288, 236, 242, 243, 245, 258, 261, 300, 345–
293–295, 298, 301, 302, 306, 307, 310, 347, 350, 362, 393, 499
345, 346, 350, 357, 361, 365n1, 367n3, New Confucianism 266, 274
379n33, 387, 391, 411n10, 439, 461, 461n3, Nichtdasein 409, 412
465, 504 Nichts 31, 181, 257, 372n18, 504, 506–525, 526
methexis 515 nihil originarium 525
method 21, 135, 138, 142, 182, 194, 227, nihilism 26, 311, 314, 319, 326, 327n8, 328,
230, 258, 259, 271, 277, 288, 298, 299, 331, 332, 487, 499
299n12, 300, 300n13, 329, 373n19, 463, ningen 181, 386, 392, 393, 400, 405, 407, 408,
469n17 462, 462n5, 463, 464, 464n10, 464n12,
methodology 10n9, 105 465, 466, 469, 469n19, 470, 470n20, 471,
mineness 409, 472 471n21, 473, 473n22, 474–478, 485, 488,
monad 226, 233, 234, 234n31, 303, 308, 311, 495, 501
413 norm (Norm) 246
moral law 38, 52–55, 61, 268, 441, 456n53 nothing (mu) 19, 20, 24, 25, 51n25, 79,
multicultural philosophy 7, 9, 30, 72, 74, 104, 132, 138, 180, 181, 205, 221, 221n10,
76, 87–89, 109, 121n37, 131, 156, 180– 223, 227, 228, 231, 238, 239n38, 254–
182, 196, 198, 231, 261, 287, 290, 292, 295, 257, 260, 265, 273, 276, 277, 290, 316,
300, 307, 354, 363, 387, 392, 408, 417, 319, 327n9, 334, 373n19, 374, 376, 396,
423, 498, 500 397, 400–402, 412, 413, 420, 449, 472,
Myokonin 422, 425, 427 477, 484, 487, 488, 490, 492, 496, 499,
myth 6, 31, 39n4, 41, 42n12, 43, 50, 83, 100– 504
102, 102n15, 106, 107, 109, 109n24, nothingness 17–20, 24, 31, 132, 181, 215,
110n26, 114, 130, 136, 142, 143, 151, 154– 239n38, 245n2, 255, 295, 296, 327,
157, 183, 218, 284, 288, 294, 299, 328n10, 327n8, 364, 373, 375n25, 377, 394,
334, 387, 404, 428n6, 449, 451, 451n40, 396, 397, 400–402, 404, 408, 410,
452, 481, 484, 487, 488, 497–500, 412, 413, 428, 429, 442, 442n18, 472,
501 483, 487–489, 491, 492, 494, 499–501,
mythical thought 40, 50, 64, 66, 100, 101, 504
103, 105, 109, 114
mythology 328, 348, 354, 355, 360, 361, object-logic 328, 330
362 object-paradigm (gegenständliches Urbild)
243, 249, 255
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index of subjects 539
objective / objectivity 13, 18, 22, 43, 44, 49, philosophia perennis 130, 131, 133
53, 54, 58n32, 62, 81–83, 85, 100, 107, philosophical anthropology 2, 17, 18, 29,
132, 136, 139, 142, 146, 148, 149, 149n18, 63, 73, 82, 105, 135, 138–141, 143, 144,
155, 156, 204–206, 210, 217–219, 219n6, 147, 150, 153, 154, 191n4, 192n7, 283, 284,
223, 225, 228, 229, 231, 232, 237, 242, 288, 289, 295, 301, 310, 314–317, 324,
244, 250, 251, 253, 285, 291, 297, 298, 328, 335–339, 394, 395, 407, 408, 411,
300, 305, 309, 316–319, 328n11, 330, 338, 414, 431, 432, 433n5, 434–436, 438–440,
351, 355, 387, 389, 390, 392, 394, 395, 442–445, 448, 449, 454n49, 455, 456,
398, 400, 404, 405, 409, 412, 413, 435, 456n53, 457, 483, 487
436, 442, 442n17, 444, 445, 448, 451, philosophy of culture 14–16, 28, 85, 110,
451n40, 452, 452n41, 493, 493n11, 495 127–129, 136, 137, 139, 154–156, 156n23,
objective spirit (objektiver Geist) 15, 16, 157, 157n23, 158, 215, 281, 287, 290, 293,
293n9, 297, 309, 389, 404 294, 300, 311, 388, 390, 394, 410, 483,
ontological difference (ontologische Dif- 485
ferenz) 51, 52, 61, 249n9, 252, 257, 514 physical geometry 229, 235, 237
ontological turn 129 Piro people 117, 118
ontology 30, 42, 50, 56, 61, 63, 78, 80, 83– place (basho) 257, 259
87, 92, 101, 118, 120, 140, 142, 170, 190n1, place of nothing (mu no basho) 244, 255,
191n4, 202n19, 203, 258, 275, 276, 281, 257, 316, 319
282, 308, 311, 324, 346, 350–355, 361, playful Samādhi 327
391–393, 399, 401, 404, 406n7, 431, 440, poiesis 305, 307, 308, 323, 325, 432, 433,
449, 455, 456, 456n53, 457, 463n8, 465, 433n4, 434, 436–438, 438n14, 440, 442,
471, 473, 483, 500 445, 449, 454, 455, 457
ontotheologie 516, 522, 523 practical understanding 463, 469, 469n17,
oppositionless object (gegensatzloser Gegen- 469n20, 470, 474
stand; tairitsunaki taishō) 255 praxis 31, 305–307, 324, 325, 334, 397, 400,
oppositions 143, 191, 192, 198n16, 199, 201n17, 403, 406, 432, 433, 438n14, 481, 523, 524
203, 208, 209, 211, 249, 256, 270, 330, pregnant’ emptiness 401
476 presentation, the function of (Darstellungs-
originary phenomena/primal phenomena funktion) 285
(Urphänomen) 282, 285, 287–289, 297, prima materia 400, 401
300, 301 prima philosophia 129
ought (Sollen, tōi) 56, 57, 57n30, 216, 251, primary logos 334, 406
252, 254, 255, 262, 474, 475, 511 principle of general covariance 230, 232,
overcoming modernity 336 236
ownness 409 principle of relativity 235
productive seeing 233, 236, 238
pathos 320–323, 328, 332, 334, 393, 394, 396, progressive atheism 330, 331, 332
397, 400–404, 408, 414, 438, 438n14, projective geometry 225
483, 484, 487, 488, 488n8, 493, 495, 500, pure experience (junsui keiken) 12, 191, 236,
501 258, 270–273, 277, 281, 308, 311, 317, 318,
perception 47, 61, 107, 109n24, 118n33, 142, 325, 333, 348, 354
148, 149n18, 150, 152, 164, 167, 169, 172, pure intuition 43, 172, 226, 229, 230, 406
174, 176, 220, 231, 233, 273, 282, 288n7, pure land 320, 322, 417, 419–423, 423n3, 424,
305, 357, 358, 375n24, 407n8 425, 427, 428, 496n17
phenomenology 7, 8n3, 10, 21, 22, 29, 43, Pure Land Buddhism 261, 417–420, 422
44n15, 49, 128, 182, 242–246, 271, 288n7, pure philosophy 24, 27, 71, 72, 76, 77, 80,
302, 307–310, 345, 363, 388, 390, 391, 141n7
393, 394, 407, 409, 442, 463, 463n8, 483 pure possibility 401
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540 index of subjects
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index of subjects 541
topos 422, 511, 513 Umwelt 97, 97n8, 251, 389, 409–411, 483
totem 114, 114n29, 406 un/ground (Abgrund) 78, 259, 373n18, 394,
trans-subjectivity 196, 206 506, 509, 515, 519, 524
transcendence 47, 52–54, 80, 118n33, 143, universalism 118, 131, 157
170, 190n1, 207, 208, 256, 258, 260, 287, universality 53, 85, 131, 157, 204, 229, 254,
289, 291, 294, 319, 350, 366, 367n3, 368, 290, 329, 403, 404, 486
369n7, 370–373, 374n22, 376, 376n29, unmoved mover 400, 402
379, 388, 389, 393, 395, 402, 409, 410,
412, 413, 421 validity (Geltung) 9, 22, 60, 83, 107, 117n32,
transcendental 21, 22, 29, 44, 47, 55, 63, 132, 135, 144, 155–157, 220, 230, 243,
82–84, 135, 137, 147, 157, 167, 168, 173, 245–251, 254, 255, 257, 258, 390
202n19, 215, 216, 229, 231, 233, 236,
242, 245–247, 250–252, 256, 258, 259, Welt (sekai, 世界) 1, 42n10, 42n11, 98n9,
259n19, 260, 260n20, 261, 271, 272, 274, 209, 244, 297, 336, 348, 349, 351, 352,
276, 277, 287, 291, 299, 299n12, 300, 505–509, 512, 514, 516–525, 526
300n13, 307, 309, 320, 346, 349, 350, Welt-Schema 30, 345, 347–351, 353, 354,
358, 359, 374n22, 376n29, 386, 387, 390, 356, 361
391, 399, 401, 404, 413, 442, 447, 466, Weltgeist 403
483, 489 Weltverständnis 389, 390
transcendental imagination 21, 39, 49, 216 work-phenomenon (Werk-Phänomen) 305
transcendental knowledge 246, 258, 259 world concept of philosophy 27, 71, 72, 86,
transcendental predicate (chōetsuteki jut- 87, 90
sugo) 259, 319 world of worlds 415
translation 7, 7n3, 11, 11n13, 38, 43n13, 77,
99n11, 103n18, 104n19, 105, 107, 118n33, zange 419, 423, 424
132, 164, 166, 178, 182, 197, 204, 254n18, Zeitgeist 402, 403
292, 292n8, 293, 294, 296, 299n12, Zen 12, 14, 17, 258, 261, 262, 270, 320, 325,
469n19, 475, 476, 477 365, 365n2, 372n18, 373, 375n25, 376,
tribe 102n15, 406 376n28, 377n30, 378, 380, 381, 381n38,
truth 15, 18, 25n20, 39n6, 96, 98, 98n10, 103, 418–420, 420n1, 421, 421n1, 423, 425,
106n22, 134, 135, 153n20, 155, 183, 190n1, 427, 429, 461n3, 504, 509, 520–522, 524,
196, 204, 205, 206n21, 207, 216, 220, 525
244, 247, 249, 256, 257, 259, 288, 288n7, Zen Buddhism 320, 322, 328, 331, 372n17,
330, 331, 332n14, 338, 380, 387, 391, 400, 373n19, 374n22, 378, 381, 418, 429
420, 453 Zufall 518, 519
two cultures 128 Zuni 107, 113, 114, 120, 121, 123
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