Thesis (M.A.). / Written for the Faculty of Religious Studies. Title from title page of PDF (viewed 2009/06/12). Includes bibliographical references.

Two texts by Nishitani, written ten years apart, reflect a very different position on the nietzschean question of the overcoming of nihilism. Although a student of Heidegger's at Freiburg between 1936 and 1939, Nishitani shows no evidence of a heideggerian influence in The Self-Overcoming of Nihilism. In this period (1949), he considers, contrary to Heidegger, that the affirmative aspects of nietzschean philosophy constitute a radical overcoming of nihilism. It is only in What is Religion? (1961) which appears in 1982 as Religion and Nothingness (English translation) that his view changes, reflecting more closely a heideggerian position. Nietzsche's concept of the Will to Power is evidence for Nishitani that Nietzsche enmeshed still in a philosophy of "Being", remains within traditional Western metaphysics. Because in Nishitani's view, Western metaphysics is nihilist, he finally concludes that Nietzsche did not overcome nihilism. / This development in Nishitani's thought is considered, in a concluding perspective of the present text, as evidence of the markedly more profound influence of Heidegger on the later, more mature work of Nishitani.

Abstract: At Kyoto University, since Japan’s opening to the West at the Meiji Era, a great intellectual work stablished a productive dialogue between Eastern and Western thought in the ambits of philosophy and religion, the so called “Kyoto School”, founded by Nishida Kitaro (1870 – 1945) and his disciples Tanabe Hajime (1885 – 1962) and Keiji Nishitani (1900 – 1990). The Kyoto School opened a new discussion, from the problem of Nothingness, between the fundaments of religion and its confrontation with the nihilistic crises of values. In Keiji Nishitani’s work Religion and Nothingness, a profound reflection is stablished from the concepts of Emptiness and Deity taking them as a dialogue with the thought of Meister Eckhart and providing a fruitful encounter between Zen Buddhism and Christianity. In this sense, the Nothingness is a question for philosophy and religion accordingly to the Nishitani’s thought and consists in an experience marked by a confluence of factors such as: a widening of the world view through a trans-conceptual understanding of reality, which is identified by the thinker as The point of view of Emptiness. Thus, our work’s aim is to understand to what extent Nishitani’s thought allows us, in confluence with Eckhart’s thought, to rethink the religious condition of man and its relation with the divine in the context of the work of the Kyoto School’s philosopher. / Na Universidade de Kyoto, a partir da abertura do Japão para Ocidente na Era Meiji, um grande trabalho intelectual estabeleceu um diálogo produtivo entre o pensamento oriental e ocidental nos âmbitos da filosofia e da religião, a chamada “Escola de Kyoto”. Iniciado por Nishida Kitarō (1870 - 1945) e por seus discípulos Tanabe Hajime (1885 - 1962) e Keiji Nishitani (1900 - 1990) a Escola de Kyoto abriu uma nova discussão, a partir da problemática do Nada, entre os fundamentos da religião e seu confronto com a crise niilista dos valores. Na obra A Religião e o Nada de Keiji Nishitani estabelece-se uma profunda reflexão a partir dos conceitos de Vacuidade e Deidade, tomando-os como interlocução com o pensamento de Mestre Eckhart (1260-1328), proporcionando um frutuoso encontro entre o Zen-budismo e o Cristianismo. Neste sentido, o Nada como uma questão posta para a religião e para a filosofia, de acordo com o pensamento nishitaniano, consiste em uma experiência marcada pela confluência de fatores como: um alargamento da visão de mundo mediante a compreensão transconceitual da realidade, identificada, pelo pensador, como O ponto de vista da Vacuidade. Nosso trabalho tem como finalidade, portanto, compreender em que medida o pensamento de Nishitani permite, em confluência com o pensamento eckhartiano, repensar a condição religiosa do homem e sua relação com o divino no contexto da obra do filósofo da escola de Kyoto. / São Cristóvão, SE

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Made available in DSpace on 2014-12-17T15:12:18Z (GMT). No. of bitstreams: 1 AmandaSFP_DISSERT.pdf: 654256 bytes, checksum: b4f10e1b559371eca5e0c4d71310de30 (MD5) Previous issue date: 2013-04-18 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / The dialog between the East philosophy and the Western thinking allow us to think the problems inherent to our time from several point of views. Nishitani Keiji, from the Kyoto School, sees the contemporaneity, or the time of the technic, for Heidegger, as derivation and as an immediate consequence of perspective introduced in the modern era form the Cartesian s cogito which creates a barrier that separates man and world. Scientific thinking that dominates our era was created from the thinking that ennobles human reason to the detriment of the others things in the world, determining that the knowledge just can be produced by the man himself and his set of rational powers. However, alerts us Nishitani, this point of view derived from modern thought which imposes subjectivity egocentric type besides not apprehend things in their truth, neither achieves the true self of man. In an attempt to overcome the abuses produced in modernity and that reverberates in our way of be until today, our philosopher will propose the point of view of the nothingness (śūnyatā) as a way to trans-descendance, that is, to overcome the traditional thinking overvalues the reason for the encounter with the original face of man, which by no longer impose its cognitive power can know all things in their true, in the tathatā / O di?logo estabelecido entre a filosofia Oriental e o pensamento Ocidental nos permite pensar os problemas inerentes ao nosso tempo a partir de ponto de vistas diversos. Nishitani Keiji, representante da Escola de Kyoto, percebe a contemporaneidade, o tempo da vig?ncia da t?cnica, nas palavras de Heidegger, como deriva??o e consequ?ncia imediata da perspectiva introduzida na era moderna a partir do cogito cartesiano a qual cria uma barreira que separa homem e mundo. O pensamento cient?fico que domina a nossa Era nasceu de uma constru??o de pensamento que enobrece a raz?o humana em detrimento das demais coisas do mundo, determinando que o conhecimento somente deve ser produzido a partir do pr?prio homem e seu conjunto de compet?ncias racionais. No entanto, nos alerta Nishitani, este ponto de vista derivado do pensamento moderno que imp?e uma subjetividade do tipo egoc?ntrica al?m de n?o apreender as coisas em sua verdade, tamb?m n?o alcan?a o verdadeiro eu do homem. Na tentativa de suplantar os abusos gerados na modernidade e que reverberam em nosso modo de ser at? hoje, nosso pensador, ir? propor o ponto de vista da vacuidade (śūnyatā) como um caminho de trans-descend?ncia, ou seja, de supera??o do pensamento tradicional que supervaloriza a raz?o para o encontro com o rosto original do homem, o qual ao n?o mais impor seu poder cognitivo pode conhecer todas as coisas em sua verdade, em seu tathatā

日本京都學派的西谷啟治曾表示，對他而言其哲學的根本課題就是「通過虛無主義的虛無主義之超克」。然而，「虛無主義」一詞並非單純只表示某種失去生命中最重要的價值時所產生的「虛無感」；在哲學上它還指向在特定時期，即產生於19世紀歐洲地區的精神危機，以及試圖解答此危機的各種哲學思想。但更重要的問題是：既然虛無主義是歐洲所產生的思想產物，為何會成為身為日本人的西谷啟治的哲學起點？虛無主義與西谷啟治的思想彼此之間的關係是什麼？ 若從外在的動機而論，雖然歐洲虛無主義並非產生於東亞，然而對西谷啟治而言，在日本明治維新之後，盲目追求西化的結果，導致自身的精神與文化的傳統被忽視，逐漸地失去生命力。同時對於西化的嚮往也反過來導致了自我厭惡。如何在這西化的潮流中，回顧自身的傳統，找到自身的定位，同時得到內在的安心，從而迎向未來，就成了西谷對歐洲虛無主義的關注動機。此外，西谷啟治選擇了禪佛教作為他的解答：從禪佛教的立場，重新檢視歐洲虛無主義產生的原因，並且對西方的種種哲學思想提出批判。