This is a draft being worked on by Immanuelle. It may be too complex at the moment but she wants to get it ready to be an article someday. Others are free to edit it This page was last edited by Immanuelle(talk | contribs)3 months ago.
Template:Kyoto School
The Logic of Basho (場所の論理, Basho no ronri)[1] is a philosophical framework developed by Kitaro Nishida [en], a prominent Japanese philosopher and founder of the Kyoto School [en][2]. It is considered "the cornerstone of his mature philosophical system".[3]
At its basic level the Logic of Basho is an idea of a hierarchical system of reality where each level or "place" envelops and determines the nature of the levels below it. The ultimate reality, according to Nishida, is "absolute nothingness," a source of infinite potentiality and creativity beyond being and non-being.[4]
The term Basho no Ronri is a slightly less formal phrasing. Ronrigaku is the term for formal logic and ronri is a more informal term.[1] Basho is sometimes translated as topos [en],[1] or "place".[4]
The terms Ba (場) and Basho (場所) do not indicate empty spaces but spaces with things in them[7].[8]
Nishida questioned how people think about consciousness. He focused on self-awareness. He believed self-awareness was key to understanding consciousness. He said that without self-awareness, consciousness would be like a mechanical reaction. It would not explain awareness. He claimed that self-awareness has a logical structure. This structure links it to the world of objects..[4]
Nishida saw awareness as self-reflexive. He compared it to an infinite set reflecting in its subsets. He thought the world had self-awareness. This is because it reflects in everything that exists. Nishida believed individual self-awareness is part of this larger reflection. He changed how people think about consciousness. He did not see it as just an individual trait. He saw it as a wide field. This field extends beyond the individual. It mirrors the world..[4]
The term "Basho" is Japanese. It means "place [en]" or "topos [en]." Nishida used this term in his work. He said consciousness occupies different 'places' or topoi..[4]
Nishida created a hierarchy of topoi. They range from abstract to concrete. The most abstract topos is universals. These are used in judgments or propositions. The next topos is consciousness. He called this the topos of relative nothingness. It is a 'no-thing' compared to the objects of consciousness. After this is the topos of reflexive self-awareness. This is where seeing, knowing, and desiring happen. Above this is the topos of the "intelligible world." Here, the creative self seeks values. These values include truth, beauty, and goodness. Nishida saw the ultimate topos as absolute nothingness [en]. This topos is beyond description and predication..[4]
Nishida proposed this hierarchy of topoi
The Place of Direct Experience: Nishida starts with "pure experience." This is a simple state where there's no split between the person feeling and the thing felt. Here, everything is just experienced directly, without thinking about who is experiencing or what is being experienced.
The Place of ConsciousSelf-Awareness: Next, he talks about self-awareness (自覚, jikaku). This is where the mind looks at itself. It's like when you think about your thinking. This place is about the mind knowing itself and what it's aware of at the same time.
The Place of Objective Reality:This is the outside world we relate to. Analogous to the phenomenological world of Immanuel Kant.
The Place of the HistoricalWorld: This level is about people living together through time. It includes how people act, how they express themselves, and how they live with others in society. It's about the big picture of human life and history.[10]
The Place of Absolute Nothingness: Finally, Nishida introduces the idea of absolute no-thingness (絶対無, zettai mu). This is a reality past normal human experience. Mu no Basho and Zettai Mu no Basho.[11]
Nishida had a logical view of topoi. He also had an ontological perspective. He called this 'me-ontology.' This term comes from the Greek word 'meon.' 'Meon' means non-being. The topos of being describes the natural world. The topos of relative nothingness [en] is consciousness. It contrasts with the topos of being. Absolute nothingness underlies both. It transcends their differences.[4] Nishida used the Japanese term 'zettai [en].' This means absolute.[11][4] It also suggests breaking through or overcoming opposition. He used this term to explain his idea..[4]
↑ 22.022.122.2Wargo, Robert J. J. (2005-05-31). The Logic of Nothingness: A Study of Nishida Kitaro (Illustrated ed.). Honolulu, Hawaii: University of Hawaii Press. ISBN978-0-8248-2969-8.
↑ 40.040.140.2Wargo, R. (1972). "The logic of Basho and the concept of nothingness in the philosophy of Nishida Kitarō". S2CID169320125. ((cite journal)): Cite journal requires |journal= (help)