A caminho da fronteira: entre heidegger e os japoneses

Became a little more than half century ago that has been consolidated the also called philosophy of comparative edge, by which was possible exploited new ways of thought, since the dialogue between West and East. This fructiferous cooperation between-edges, by which possibilities has been ramifies in lots of different areas of knowledge, has a common birthplace: the talk between Heidegger and the Japanese from the also called Kyoto School of Philosophy. The intention of this mastering degree s dissertation is show, since Heidegger s thought and the contemporary Japanese philosophy, the theoric viability of such trade of experiences between westerns and easterns in philosophy.

Existência e liberdade: a trans-descendência extática da vida no livro A religião e o nada de Nishitani Keiji

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