Defending Japans Pacific War: The Kyoto School Philosophers and Post-White Power

Defending Japan's Pacific War: The Kyoto School Philosophers and Post-White Power by David Williams () on leondumoulin.nl *FREE* shipping on.
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The book is an extended topical essay rather than a monograph, consisting of a prologue and summary followed by twelve chapters and two essays by Tanabe Hajime — , a co-founder and major figure of the Kyoto School. Most users should sign in with their email address. If you originally registered with a username please use that to sign in.

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The Kyoto School, American empire and the post-white world

American empire and the Kyoto school 2. Revisionism and the end of white America in Japan studies The decay of Pacific war orthodoxy: Philosophy and the Pacific war, Imperial Japan and the making of a post-white world 4.

WHY JAPAN WON WW2

Scholarship or propaganda, Neo-Marxism and the decay of Pacific war orthodoxy 5. Wartime Japan as it really was, The Kyoto school's struggle against Tojo, In defence of the kyoto school: Taking Kyoto philosophy seriously 7.

The Kyoto School Philosophers and Post-White Power

Racism and the black legend of the Kyoto school Translating Tanabe's the logic of the species: When is a philosopher a moral monster? Heidegger, Nazism and the farmas affair The European origins of the Kyoto school crises: Heidegger and the wartime Kyoto school more Heidegger and the wartime Kyoto school After farmas, the first paradigm crisis Nazism is no excuse, after farmas- the allied Gaze and the second crisis After america, philosophy: Nothing shall be spared, a manifesto on the future of Japan studies.


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Like their counterparts in the West, they were patriots who defended their country's cause. They were honest intellectuals and their defense of the war was "coherent, rational and credible" p. They wanted Japan to expand, in order to "exercise a prudent and progressive leadership role in East Asia" p. They believed Japan would respect the sovereignty of the peoples it had liberated.

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The author quotes Tanabe's essay in which he wrote that the Greater East Asia Co-Prosperity Sphere should be based on the equality of its member states. The Kyoto School philosophers did not limit themselves to the political sphere. By this term, which was the title of their symposia, they meant the replacement of modern materialistic civilization, based on individualism and avarice, by a spiritual culture based on the moral values of the East and the scientific achievements of the West. There was a similarity between the Kyoto School philosophers who supported the war and Martin Heidegger in Germany who supported the Nazi regime.

Williams defends both cases and rejects the accusations that Heidegger or the Kyoto School philosophers were fascists. He describes Heidegger, who assumed the rectorship of a German university when Jewish [End Page ] professors were being dismissed, as "the greatest philosopher of our time" p.

He quotes Heidegger's claim that the murder of the Jews by the Nazis was not basically different from the murder of East German civilians by Soviet troops at the end of the war p. According to Williams, no one has the right to condemn these scholars: Who has the right to judge Heidegger, or, for that matter, to censure Nishida, Tanabe and Nishitani?