http://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&feed=atom&action=historyKitarô Nishida - Versionsgeschichte2024-03-29T05:59:46ZVersionsgeschichte dieser Seite in TopoWikiMediaWiki 1.35.0http://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3859&oldid=prevAdmin am 19. September 2011 um 18:20 Uhr2011-09-19T18:20:07Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 19. September 2011, 18:20 Uhr</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Denkt man nun das Ich als Einheit eines Aktes, dann trennt man es gleichzeitig vom Nicht-Ich, um es zu identifizieren. Nun muss es aber etwas geben, das "das Gegenüberstehen von ich und Nicht-ich in sich umfasst und die so genannten Bewusstseinsphänomene in seinem Inneren zustande kommen lässt." (Nishida 1999: 72f) Dieses Umfassende nennt Nishida in Anlehnung an ein Wort aus Platons Timaios Ort (basho). Karl Jaspers, der in Hinsicht auf die intellektuelle Analysierbarkeit des obigen Sachverhalts skeptischer war, verfolgte dennoch einen ähnlichen Gedanken: "Was hat dieses jeden Augenblick gegenwärtige Geheimnis der Subjekt-Objekt-Spaltung zu bedeuten? Offenbar doch, dass das Sein im Ganzen weder Objekt noch Subjekt sein kann, sondern das Umgreifende sein muss, das in der dieser Spaltung zur Erscheinung kommt." (Jaspers 1971: 25)|Frank Koren-Wilhelmer (2008): Auf der Spur des Du. Personalität zwischen Immanenz und Transzendenz bei Martin Buber und Kitaro Nishida. Wien. S. 113}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Denkt man nun das Ich als Einheit eines Aktes, dann trennt man es gleichzeitig vom Nicht-Ich, um es zu identifizieren. Nun muss es aber etwas geben, das "das Gegenüberstehen von ich und Nicht-ich in sich umfasst und die so genannten Bewusstseinsphänomene in seinem Inneren zustande kommen lässt." (Nishida 1999: 72f) Dieses Umfassende nennt Nishida in Anlehnung an ein Wort aus Platons Timaios Ort (basho). Karl Jaspers, der in Hinsicht auf die intellektuelle Analysierbarkeit des obigen Sachverhalts skeptischer war, verfolgte dennoch einen ähnlichen Gedanken: "Was hat dieses jeden Augenblick gegenwärtige Geheimnis der Subjekt-Objekt-Spaltung zu bedeuten? Offenbar doch, dass das Sein im Ganzen weder Objekt noch Subjekt sein kann, sondern das Umgreifende sein muss, das in der dieser Spaltung zur Erscheinung kommt." (Jaspers 1971: 25)|Frank Koren-Wilhelmer (2008): Auf der Spur des Du. Personalität zwischen Immanenz und Transzendenz bei Martin Buber und Kitaro Nishida. Wien. S. 113}}</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">{{c|Nishida's philosophy of absolute nothingness developed the ideas of "place" rather than "substance", "contradictory self-identity" rather than the "principle of identity", a "movement from a place preceding the subject/object split to a unification of the mutual opposition of subject-and-object" rather than "dualism of subject and object", and a thoughtful cultivation of the reason inherent in sensibility rather than the supposition of a strict division between reason and sensibility. Such are the indications that can be gleaned from Nishida for a developing new principals of philosophical thought.|Ueda Shizutera in JaCP 25}}</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Keine negative Ontologie sondern Topologie ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Keine negative Ontologie sondern Topologie ==</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3819&oldid=prevAdmin: /* Keine negative Ontologie sondern Topologie */2011-09-08T01:21:41Z<p><span dir="auto"><span class="autocomment">Keine negative Ontologie sondern Topologie</span></span></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 01:21 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l13" >Zeile 13:</td>
<td colspan="2" class="diff-lineno">Zeile 13:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Nishida lässt es nicht mit dem bloßen Hinweis auf eine negative [[Ontologie]] bewenden. Erfahrung und Bewusstsein seien als '''feldhafte Einheit''' zu verstehen, aus der heraus erst das Ich den Dingen gegenübergestellt werden könne. Diese '''feldhafte Einheit''' repräsentiert den dialektischen Aufbau der Realität als Einheit und Opposition, als notwendigen Widerspruch.|FKW-AdSdD 115}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Nishida lässt es nicht mit dem bloßen Hinweis auf eine negative [[Ontologie]] bewenden. Erfahrung und Bewusstsein seien als '''feldhafte Einheit''' zu verstehen, aus der heraus erst das Ich den Dingen gegenübergestellt werden könne. Diese '''feldhafte Einheit''' repräsentiert den dialektischen Aufbau der Realität als Einheit und Opposition, als notwendigen Widerspruch.|FKW-AdSdD 115}}</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort<ins class="diffchange diffchange-inline">]], [[Feld</ins>]]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Details zum Lebenslauf siehe hier: </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Details zum Lebenslauf siehe hier: </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* http://de.wikipedia.org/wiki/Nishida_Kitar%C5%8D</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* http://de.wikipedia.org/wiki/Nishida_Kitar%C5%8D</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3818&oldid=prevAdmin: /* Keine negative Ontologie sondern Topologie */2011-09-08T01:21:05Z<p><span dir="auto"><span class="autocomment">Keine negative Ontologie sondern Topologie</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 01:21 Uhr</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Keine negative Ontologie sondern Topologie ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Keine negative Ontologie sondern Topologie ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>{{c|Nishida lässt es nicht mit dem bloßen Hinweis auf eine negative Ontologie bewenden. Erfahrung und Bewusstsein seien als feldhafte Einheit zu verstehen, aus der heraus erst das Ich den Dingen gegenübergestellt werden könne. Diese feldhafte Einheit repräsentiert den dialektischen Aufbau der Realität als Einheit und Opposition, als notwendigen Widerspruch.|FKW-AdSdD 115}}</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>{{c|Nishida lässt es nicht mit dem bloßen Hinweis auf eine negative <ins class="diffchange diffchange-inline">[[</ins>Ontologie<ins class="diffchange diffchange-inline">]] </ins>bewenden. Erfahrung und Bewusstsein seien als <ins class="diffchange diffchange-inline">'''</ins>feldhafte Einheit<ins class="diffchange diffchange-inline">''' </ins>zu verstehen, aus der heraus erst das Ich den Dingen gegenübergestellt werden könne. Diese <ins class="diffchange diffchange-inline">'''</ins>feldhafte Einheit<ins class="diffchange diffchange-inline">''' </ins>repräsentiert den dialektischen Aufbau der Realität als Einheit und Opposition, als notwendigen Widerspruch.|FKW-AdSdD 115}}</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3816&oldid=prevAdmin am 8. September 2011 um 01:18 Uhr2011-09-08T01:18:32Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 01:18 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l9" >Zeile 9:</td>
<td colspan="2" class="diff-lineno">Zeile 9:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Denkt man nun das Ich als Einheit eines Aktes, dann trennt man es gleichzeitig vom Nicht-Ich, um es zu identifizieren. Nun muss es aber etwas geben, das "das Gegenüberstehen von ich und Nicht-ich in sich umfasst und die so genannten Bewusstseinsphänomene in seinem Inneren zustande kommen lässt." (Nishida 1999: 72f) Dieses Umfassende nennt Nishida in Anlehnung an ein Wort aus Platons Timaios Ort (basho). Karl Jaspers, der in Hinsicht auf die intellektuelle Analysierbarkeit des obigen Sachverhalts skeptischer war, verfolgte dennoch einen ähnlichen Gedanken: "Was hat dieses jeden Augenblick gegenwärtige Geheimnis der Subjekt-Objekt-Spaltung zu bedeuten? Offenbar doch, dass das Sein im Ganzen weder Objekt noch Subjekt sein kann, sondern das Umgreifende sein muss, das in der dieser Spaltung zur Erscheinung kommt." (Jaspers 1971: 25)|Frank Koren-Wilhelmer (2008): Auf der Spur des Du. Personalität zwischen Immanenz und Transzendenz bei Martin Buber und Kitaro Nishida. Wien. S. 113}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Denkt man nun das Ich als Einheit eines Aktes, dann trennt man es gleichzeitig vom Nicht-Ich, um es zu identifizieren. Nun muss es aber etwas geben, das "das Gegenüberstehen von ich und Nicht-ich in sich umfasst und die so genannten Bewusstseinsphänomene in seinem Inneren zustande kommen lässt." (Nishida 1999: 72f) Dieses Umfassende nennt Nishida in Anlehnung an ein Wort aus Platons Timaios Ort (basho). Karl Jaspers, der in Hinsicht auf die intellektuelle Analysierbarkeit des obigen Sachverhalts skeptischer war, verfolgte dennoch einen ähnlichen Gedanken: "Was hat dieses jeden Augenblick gegenwärtige Geheimnis der Subjekt-Objekt-Spaltung zu bedeuten? Offenbar doch, dass das Sein im Ganzen weder Objekt noch Subjekt sein kann, sondern das Umgreifende sein muss, das in der dieser Spaltung zur Erscheinung kommt." (Jaspers 1971: 25)|Frank Koren-Wilhelmer (2008): Auf der Spur des Du. Personalität zwischen Immanenz und Transzendenz bei Martin Buber und Kitaro Nishida. Wien. S. 113}}</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">== Keine negative Ontologie sondern Topologie ==</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">{{c|Nishida lässt es nicht mit dem bloßen Hinweis auf eine negative Ontologie bewenden. Erfahrung und Bewusstsein seien als feldhafte Einheit zu verstehen, aus der heraus erst das Ich den Dingen gegenübergestellt werden könne. Diese feldhafte Einheit repräsentiert den dialektischen Aufbau der Realität als Einheit und Opposition, als notwendigen Widerspruch.|FKW-AdSdD 115}}</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3815&oldid=prevAdmin am 8. September 2011 um 01:06 Uhr2011-09-08T01:06:36Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 01:06 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7" >Zeile 7:</td>
<td colspan="2" class="diff-lineno">Zeile 7:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|"The dialectical universal" is another expression of the "place" in which concrete entities exist. In regard to Nishida's concept of "place", what is often at issue among critics and commentators is the relationship between "the things that are in place" (''oite aru mono'') and "the place in which things are" (''oite aru basho''). Tanabe critically interprets Nishida's "place of nothingness" as a place that embraces everything and makes them indistinct. But the following quotation from Nishida indicates that this is not the case. "That one thing and another thing determine each other, or that one thing and another thing act on each other, is a matter of place ... determining itself. And that the place determines itself is a matter of one thing and another thing acting on each other" (NKZ 8: 16). Nishida argues here that the mutual activity of "things that are in place" and the self-determination of the "place in which things are" are not two different events. This means that there is no "place" which exists in itself apart from the action of "things that are in place". As is evident in Nishida's repeated use of the phrase "appearance qua reality" (see, for example, NKZ 9: 104), phenomena that appear in this world are for Nishida that only reality; there is no metaphysical "place" in the sense of a substantial noumenal reality existing behind the phenomenal appearance of "things that are in place".</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|"The dialectical universal" is another expression of the "place" in which concrete entities exist. In regard to Nishida's concept of "place", what is often at issue among critics and commentators is the relationship between "the things that are in place" (''oite aru mono'') and "the place in which things are" (''oite aru basho''). Tanabe critically interprets Nishida's "place of nothingness" as a place that embraces everything and makes them indistinct. But the following quotation from Nishida indicates that this is not the case. "That one thing and another thing determine each other, or that one thing and another thing act on each other, is a matter of place ... determining itself. And that the place determines itself is a matter of one thing and another thing acting on each other" (NKZ 8: 16). Nishida argues here that the mutual activity of "things that are in place" and the self-determination of the "place in which things are" are not two different events. This means that there is no "place" which exists in itself apart from the action of "things that are in place". As is evident in Nishida's repeated use of the phrase "appearance qua reality" (see, for example, NKZ 9: 104), phenomena that appear in this world are for Nishida that only reality; there is no metaphysical "place" in the sense of a substantial noumenal reality existing behind the phenomenal appearance of "things that are in place".</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Tanabe interpreted "place" as something substantial to which the manifold of beings are reductively homogenized, but "place" in the context of Nishida's thought never functions in such a manner. The ultimate function of Nishida's "place" is rather only to let "things that are in place" be as they are, or to let them act as they act. This is precisely the reason why the place is called "nothingness."|Sugimoto Kôchi S. 61f. In: Davis, Bret W./ Schroeder, Brian/ Wirth, Jason M. (Hg.) (2011): ''Japanese and Continental Philosophy''. Bloomington & Indianapolis.}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Tanabe interpreted "place" as something substantial to which the manifold of beings are reductively homogenized, but "place" in the context of Nishida's thought never functions in such a manner. The ultimate function of Nishida's "place" is rather only to let "things that are in place" be as they are, or to let them act as they act. This is precisely the reason why the place is called "nothingness."|Sugimoto Kôchi S. 61f. In: Davis, Bret W./ Schroeder, Brian/ Wirth, Jason M. (Hg.) (2011): ''Japanese and Continental Philosophy''. Bloomington & Indianapolis.}}</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">{{c|Denkt man nun das Ich als Einheit eines Aktes, dann trennt man es gleichzeitig vom Nicht-Ich, um es zu identifizieren. Nun muss es aber etwas geben, das "das Gegenüberstehen von ich und Nicht-ich in sich umfasst und die so genannten Bewusstseinsphänomene in seinem Inneren zustande kommen lässt." (Nishida 1999: 72f) Dieses Umfassende nennt Nishida in Anlehnung an ein Wort aus Platons Timaios Ort (basho). Karl Jaspers, der in Hinsicht auf die intellektuelle Analysierbarkeit des obigen Sachverhalts skeptischer war, verfolgte dennoch einen ähnlichen Gedanken: "Was hat dieses jeden Augenblick gegenwärtige Geheimnis der Subjekt-Objekt-Spaltung zu bedeuten? Offenbar doch, dass das Sein im Ganzen weder Objekt noch Subjekt sein kann, sondern das Umgreifende sein muss, das in der dieser Spaltung zur Erscheinung kommt." (Jaspers 1971: 25)|Frank Koren-Wilhelmer (2008): Auf der Spur des Du. Personalität zwischen Immanenz und Transzendenz bei Martin Buber und Kitaro Nishida. Wien. S. 113}}</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3814&oldid=prevAdmin am 8. September 2011 um 00:56 Uhr2011-09-08T00:56:27Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="de">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 00:56 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1" >Zeile 1:</td>
<td colspan="2" class="diff-lineno">Zeile 1:</td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Familienname: Nishida</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Familienname: Nishida<ins class="diffchange diffchange-inline">, jap. 西田</ins></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Vorname: Kitarô</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Vorname: Kitarô<ins class="diffchange diffchange-inline">, jap. 幾多郎</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Japanische Schreibweise mit dem Familiennamen voran: Nishida Kitarô 西田幾多郎</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Japanische Schreibweise mit dem Familiennamen voran: Nishida Kitarô 西田幾多郎</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3813&oldid=prevAdmin am 8. September 2011 um 00:55 Uhr2011-09-08T00:55:53Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="de">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 00:55 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l5" >Zeile 5:</td>
<td colspan="2" class="diff-lineno">Zeile 5:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social [[Selbst#Buddhismus|self]] located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social [[Selbst#Buddhismus|self]] located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>{{c|"The dialectical universal" is another expression of the "place" in which concrete entities exist. In regard to Nishida's concept of "place", what is often at issue among critics and commentators is the relationship between "the things that are in place" (''oite aru mono'') and "the place in which things are" (''oite aru basho''). Tanabe critically interprets Nishida's "place of nothingness" as a place that embraces everything and makes them indistinct. But the following quotation from Nishida indicates that this is not the case. "That one thing and another thing determine each other, or that one thing and another thing act on each other, is a matter of place ... determining itself. And that the place determines itself is a matter of one thing and another thing acting on each other" (NKZ 8: 16). Nishida argues here that the mutual activity of "things that are in place" and the self-determination of the "place in which things are" are not two different events. This means that there is <del class="diffchange diffchange-inline">not </del>"place" which exists in itself apart from the action of "things that are in place". As is evident in Nishida's repeated use of the phrase "appearance qua reality" (see, for example, NKZ 9: 104), phenomena that appear in this world are for Nishida that only reality; there is no metaphysical "place" in the sense of a substantial noumenal reality existing behind the phenomenal appearance of "things that are in place".</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>{{c|"The dialectical universal" is another expression of the "place" in which concrete entities exist. In regard to Nishida's concept of "place", what is often at issue among critics and commentators is the relationship between "the things that are in place" (''oite aru mono'') and "the place in which things are" (''oite aru basho''). Tanabe critically interprets Nishida's "place of nothingness" as a place that embraces everything and makes them indistinct. But the following quotation from Nishida indicates that this is not the case. "That one thing and another thing determine each other, or that one thing and another thing act on each other, is a matter of place ... determining itself. And that the place determines itself is a matter of one thing and another thing acting on each other" (NKZ 8: 16). Nishida argues here that the mutual activity of "things that are in place" and the self-determination of the "place in which things are" are not two different events. This means that there is <ins class="diffchange diffchange-inline">no </ins>"place" which exists in itself apart from the action of "things that are in place". As is evident in Nishida's repeated use of the phrase "appearance qua reality" (see, for example, NKZ 9: 104), phenomena that appear in this world are for Nishida that only reality; there is no metaphysical "place" in the sense of a substantial noumenal reality existing behind the phenomenal appearance of "things that are in place".</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Tanabe interpreted "place" as something substantial to which the manifold of beings are reductively homogenized, but "place" in the context of Nishida's thought never functions in such a manner. The ultimate function of Nishida's "place" is rather only to let "things that are in place" be as they are, or to let them act as they act. This is precisely the reason why the place is called "nothingness."|Sugimoto Kôchi S. 61f. In: Davis, Bret W./ Schroeder, Brian/ Wirth, Jason M. (Hg.) (2011): ''Japanese and Continental Philosophy''. Bloomington & Indianapolis.}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Tanabe interpreted "place" as something substantial to which the manifold of beings are reductively homogenized, but "place" in the context of Nishida's thought never functions in such a manner. The ultimate function of Nishida's "place" is rather only to let "things that are in place" be as they are, or to let them act as they act. This is precisely the reason why the place is called "nothingness."|Sugimoto Kôchi S. 61f. In: Davis, Bret W./ Schroeder, Brian/ Wirth, Jason M. (Hg.) (2011): ''Japanese and Continental Philosophy''. Bloomington & Indianapolis.}}</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3812&oldid=prevAdmin am 8. September 2011 um 00:53 Uhr2011-09-08T00:53:57Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="de">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 8. September 2011, 00:53 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l4" >Zeile 4:</td>
<td colspan="2" class="diff-lineno">Zeile 4:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social [[Selbst#Buddhismus|self]] located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social [[Selbst#Buddhismus|self]] located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">{{c|"The dialectical universal" is another expression of the "place" in which concrete entities exist. In regard to Nishida's concept of "place", what is often at issue among critics and commentators is the relationship between "the things that are in place" (''oite aru mono'') and "the place in which things are" (''oite aru basho''). Tanabe critically interprets Nishida's "place of nothingness" as a place that embraces everything and makes them indistinct. But the following quotation from Nishida indicates that this is not the case. "That one thing and another thing determine each other, or that one thing and another thing act on each other, is a matter of place ... determining itself. And that the place determines itself is a matter of one thing and another thing acting on each other" (NKZ 8: 16). Nishida argues here that the mutual activity of "things that are in place" and the self-determination of the "place in which things are" are not two different events. This means that there is not "place" which exists in itself apart from the action of "things that are in place". As is evident in Nishida's repeated use of the phrase "appearance qua reality" (see, for example, NKZ 9: 104), phenomena that appear in this world are for Nishida that only reality; there is no metaphysical "place" in the sense of a substantial noumenal reality existing behind the phenomenal appearance of "things that are in place".</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Tanabe interpreted "place" as something substantial to which the manifold of beings are reductively homogenized, but "place" in the context of Nishida's thought never functions in such a manner. The ultimate function of Nishida's "place" is rather only to let "things that are in place" be as they are, or to let them act as they act. This is precisely the reason why the place is called "nothingness."|Sugimoto Kôchi S. 61f. In: Davis, Bret W./ Schroeder, Brian/ Wirth, Jason M. (Hg.) (2011): ''Japanese and Continental Philosophy''. Bloomington & Indianapolis.}}</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3676&oldid=prevAdmin am 28. August 2011 um 21:08 Uhr2011-08-28T21:08:19Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 28. August 2011, 21:08 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l3" >Zeile 3:</td>
<td colspan="2" class="diff-lineno">Zeile 3:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Japanische Schreibweise mit dem Familiennamen voran: Nishida Kitarô 西田幾多郎</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Japanische Schreibweise mit dem Familiennamen voran: Nishida Kitarô 西田幾多郎</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social self located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social <ins class="diffchange diffchange-inline">[[Selbst#Buddhismus|</ins>self<ins class="diffchange diffchange-inline">]] </ins>located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td></tr>
</table>Adminhttp://www.topowiki.de/index.php?title=Kitar%C3%B4_Nishida&diff=3675&oldid=prevAdmin am 28. August 2011 um 21:07 Uhr2011-08-28T21:07:37Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Nächstältere Version</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Version vom 28. August 2011, 21:07 Uhr</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l2" >Zeile 2:</td>
<td colspan="2" class="diff-lineno">Zeile 2:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Vorname: Kitarô</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Vorname: Kitarô</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Japanische Schreibweise mit dem Familiennamen voran: Nishida Kitarô 西田幾多郎</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Japanische Schreibweise mit dem Familiennamen voran: Nishida Kitarô 西田幾多郎</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">{{c|Finally, in the thought of Nishida Kitarô and the Kyoto school the fully enlightened selfless self or emptied self of Zen Buddhism is analyzed precisely as a social self located in the ''betweenness'' of I-Thou relations of intersubjectivity in the spatial ''basho'' or locus of absolute Nothingness.|SO-TSS 435}}</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Siehe: [[Ort]]</div></td></tr>
</table>Admin