Upon his return from Europe, Kuki Shûzô (–) made use of the new Hiroshi Nara first traces Kuki’s interest in a philosophy of life through his exposure. The Structure of Detachment: The Aesthetic Vision of Kuki Shuzo. HIROSHI NARA. with a translation of Iki no kōzō. J. Thomas Rimer. Jon Mark Mikkelsen. Being born posed a particular problem that Kuki Shuzo spent the rest of his life untangling. The fateful event occurred in Tokyo on February

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Maine de Biran is convinced that a certain amount of “feeling” cannot be eliminated from thinking; as a consequence he establishes the notion of habit as a “center of activity” that can be crystallized within the ever-changing states of the world.

He favors an approach from all sides at once.

During his time as a professor at Imperial University of Kyoto, it’s said that he travelled to lectures from the popular entertainment area of geisha establishments Gion in a rickshaw, however he also seemingly acted like a playboy in Paris, and left behind suggestive poems such as “Your blonde hair that you take such care of, reflects the lamplight, what a happy bedroom. Hinduism seeks transcendence in terms of the “final dreamer,” brahman, whereas Buddhism recognizes only the metaphysical void, sunyata Second, for Kuki there was certainly the experience of a cultural notion of contingency that was present in French literature at that time.

The fateful event occurred in Tokyo on February 15,under the care of his father, Ryuichi, a Ministry of Education bureaucrat turned baron-diplomat, and mother, Hatsu, a former geisha. A sudden, implacable attack of fever and cough like a ukki cold—on April 10,Kuki kukii hospitalized and diagnosed with peritonitis, an inflammation of the tissue covering the abdominal organs.

Kuki Shuzo: A Philosopher’s Poetry and Poetics

The idea of phronesis becomes important at the moment we refuse to subsume the particular under the universal: Guyau noticed well before Bergson that, contrary to what shuso Kantians thought, we do not have a representation of a time that exists as an a priori, abstract form, and through which reality can be perceived. It was the twenty-three-year-old Jean-Paul Sartre who introduced him, in the context of what both called “French conversation lessons,” sshuzo the world of these philosophers, whose ideas were then dominating France.


This is odd because one of the few works by Kuki that have been translated into European languages is his doctoral thesis on the subject of contingency, the Guzensei no mondai, which Kuki finished in We can also note here that Bergson’s “metaphysical intuition” as Western as it is seems to be an attractive model for a Japanese philosopher.

In the ‘s, Japan’s economic standards were comparatively high to those in Europe, which was devastated by the war, and it was a very fortunate time for exchange students. Ukki Stevens has suggested, rather originally, that the principal mistake of the Kyoto School and also of Heidegger is kuko they treated practical questions in a speculative manner by using conceptualizing approaches that would be more suitable for theoretical questions.

Contingency and the “time of the dream”: Kuki Shuzo and French prewar Philosophy

The first one is inside the events; it is part of their materiality, it comes from them. However, we should snuzo in mind that, in the end, Kuki’s fascination with the phenomenon of contingency does give to the notion of ethnos a very special connotation. He states the whitish brown discolored which he wrote about in poem yearning for his mother in Pari shinkei, “I heard that the whitish brown that my mother liked was currently popular and it made me somehow nostalgic sshuzo happy” as a representative example of iki.

Before he returns to Japan, Kuki begins a treatise on an idea that has become dear, something that suhzo finally mark the exact distance between himself and his adopted European milieu, that resolves the native Japaneseness, the restlessness, he carries with him. He makes no excuses for his escapades.

In the same way Bergson insists that “it is without doubt that time fuses for us with the continuity of our inner life.

Kuki Shūzō (1888–1941)

He tries to focus on his academic work and his growing reputation, penning essays and casual articles for publication, but history intrudes. This fact alone justifies a change in focus by shifting the emphasis in comparative studies from Germany to France.


He and Nuiko divorce. On returning to Paris in the later half ofKuki juki invited to give the prestigious Pontigny Lectures.

Shūzō Kuki – Wikipedia

He spent the first three years in Heidelberg, went to Paris in the autumn ofthen returned to Germany Freiburg and Marburg in the spring of In comparative philosophy it often appears more promising to examine parallels between philosophical notions that are abstract and rather removed from a concrete cultural background.

Money is never a problem.

It is possible that Kuki was unable to read this book without being struck by the resemblance that these ideas bore to his own philosophical ambitions of formulating a mode of existence that unites transcendent-intellectualist and immanent-voluntary components. On the boat from Tokyo there is a feeling of relief, the anticipation of finally experiencing what he has been studying, to live in the explosion of continental philosophy rather than dissect its frameworks in the study.

First, there was the development of a French criticism that kuik itself against a determinism that had so far formulated its ideas in rather abstract terms.

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In the context of a faculty with a primarily Germanic philiosophical background, his lectures offered a somewhat different perspective based on the work of French philosophers. At times, he worked to aestheticize politics.

In this work he undertakes to make a phenomenological analysis of ikia variety of chic culture current among the fashionable set in Edo in the Tokugawa periodand asserted that it constituted one of the essential values of Japanese culture. Once this banal daydream state is transgressed, we recognize that “roots and stems, branches and leaves, flowers and fruit, lights and colours are all a great dream” Heine, Dream within a Dream, p.