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By Yoshimi Takeuchi

Considered as one of many most well known thinkers in postwar Japan, Takeuchi Yoshimi (1910-1977) wondered conventional eastern notion and considerably reconfigured an realizing of the subject's courting to the area. His works have been additionally crucial in drawing jap realization to the issues inherent in western colonialism and to the cultural significance of Asia, in particular China. Takeuchi's writings synthesized philosophy, literature, and heritage, focusing no longer easily on Japan and the West yet fairly at the triangular dating among Japan, the West, and China. This ebook, which represents the 1st visual appeal of Takeuchi's essays in English translation, explores eastern modernity, literature, and nationalism in addition to chinese language highbrow history.Takeuchi's study demonstrates how Asians tried to make feel of ecu modernity with no sacrificing their very own cultural histories. An actual approach to modernity for Asia, Takeuchi concludes, must tension distinction and plurality in place of the homogenizing strength of westernization. (33:1 (2007))

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Extra info for What Is Modernity?: Writings of Takeuchi Yoshimi (Weatherhead Books on Asia)

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Conversely, when does a text effect the transition from philosophy back to these same sciences or disciplines? —for this would eliminate the need for reading that text. What we would like to argue Introduction 15 here is that the notion of reading itself provides a key to understanding Takeuchi’s elusive relation with philosophy. , the world of others), which problematic, as we have tried to show, occupies a central and lasting place in Takeuchi’s thinking. In order to better grasp Takeuchi’s relation to philosophy, then, one must examine the notion of reading that is worked out in his text.

The passing of the parent into the child is necessarily coupled by the child’s response to that passing, a response that it cannot not give, inasmuch as the parent demands it or calls for it as its proper due. Here we see the crisscrossing movement that lies at the heart of Hegelian dialectic. Yet this family bond is, in the precise nature of its bonding, the same bond that holds the text together with the act of reading, as Takeuchi understands it. Indeed, how can it be otherwise, since what is most at stake in the parent-child relation and the text-reader relation is, after all, relationality itself, defined here as a giving back to a prior giving?

In a sense, the parent in its death gives the child no more than the minimum space required to render homage back to it. The inheritance comes with strings attached, as one might say, but it is the function of these strings to ensure that the movement proper to relationality—meaning the back-and-forth or give-and-take movement that distributes both passivity and activity to its participants (a distribution, however, in which passivity is primary)—is not erased. The passing of the parent into the child is necessarily coupled by the child’s response to that passing, a response that it cannot not give, inasmuch as the parent demands it or calls for it as its proper due.

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