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Papers by Tetsuya Sakakibara

Philosophy and Culture, 2009

Nihon Toseki Igakkai Zasshi, 2017

Phaenomenologica

In this paper I work on the problem of the phenomenological reflection upon the living present in... more In this paper I work on the problem of the phenomenological reflection upon the living present in Husserl's last analysis of time and try, by following his manuscripts chronologically, to bring out how Husserl carries out his reflections upon the living present in those manuscripts, and how he himself understands these reflections. It will be discovered through this chronological research that Husserl, in his late manuscripts on time, carries out his reflections upon the living present based on the self-touching or inner primal consciousness of the functioning Ego, and that he, wavering between epistemological and ontological perspectives in those manuscripts, comes finally to present an epistemological-ontological method of reflective exhibition grounded on the self-touching consciousness. Lastly, a further epistemological-ontological interpretation will be attempted to clarify what the self-touching consciousness really is and how the reflection is founded in it.

In Husserl's phenomenology, phenomenological cognition is to be accomplished only when what i... more In Husserl's phenomenology, phenomenological cognition is to be accomplished only when what is seen in the phenomenological reduction becomes expressed in language and described. The aim of this paper is to understand what phenomenological description really is, by discussing the general relationship between 'seeing' and 'expressing'. The research begins with a clarification of the general relationship between 'intuition' and 'expression' as elucidated in Husserl's texts. The author will then try to discuss the relationship between phenomenological intuition and its expression, a relationship which Husserl scarcely considered (Ⅱ). This discussion will lead to a revelation of the function of metaphorical expression in phenomenological description (Ⅲ). Finally, the author will give a clear if paradoxical depiction of phenomenological description of the ultimate and deepest constituting dimension, which would be the final aim of phenomenology.

Phänomenologische Forschungen

Contributions to Phenomenology, 1993

This essay is an attempt to elucidate a dynamic-dialectical connection between Husserl’s time-ana... more This essay is an attempt to elucidate a dynamic-dialectical connection between Husserl’s time-analysis and the phenomenological method. In the first section, a close relationship between his early time-analyses and the first establishment of the method will be discussed and the paradoxical fact that the developed method cannot reach time-consciousness revealed by the early time-analyses will be clarified in section II. The subsequent processes of time-analyses and method will be briefly sketched in section III, and, finally in section IV, an open dynamic-dialectical way of thinking, which results from the gaps between the analysis and the method and which may dominate Husserl’s entire phenomenology as well as his time-analyses, will be attained.

Interdisziplinare Phanomenologie Interdisciplinary Phenomenology, 2005

Phenomenology in Japan, 1998

Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science, 2012

Husserl Studies, 2008

Zusammenfassung In seiner Fu¨nften Cartesianischen Meditation entwickelt Husserl eine transzenden... more Zusammenfassung In seiner Fu¨nften Cartesianischen Meditation entwickelt Husserl eine transzendentale Theorie der Fremderfahrung, der sogenannten ,,Einfühlung''. Diese Theorie charakterisiert er in dieser Schrift als ,,statische Analyse''. Genau besehen werden darin jedoch mehrere genetische Momente der Fremderfahrung in Betracht gezogen. In diesem Aufsatz versucht der Verfasser, zuerst aufgrund einiger nachgelassener Texte Husserls die wesentlichen Charaktere der statischen und der genetischen Methode und auch den Zusammenhang der beiden festzustellen, um dann aus der Analyse der Fu¨nften Meditation die statischen und die genetischen Momente konkret herauszuarbeiten. Aus dieser Untersuchung wird deutlich, dass die Theorie der Fremderfahrung in der Fu¨nften Meditation als statische Analyse angesehen werden kann, insofern sie die ,,Fundierungsstruktur'' der Fremderfahrung klärt. Es ergibt sich aber auch, dass sie bereits in die genetische Sphäre eingetreten ist, sofern sie durch den ,,Abbau'' der höheren Sinnesschicht der Fremderfahrung die primordiale Eigenheitssphäre als Unterschicht freilegt, und wenn sie dann versucht, von dieser Eigenheitssphäre her die höhere Konstitution des fremden Leibes und des alter ego durch die ,,paarende Assoziation'' als ,,passive Genesis'' aufzuklären. Dieser halb-genetischen Theorie fehlt jedoch ein weiteres notwendiges Verfahren der genetischen Methode (das der Rückfrage nach der ,,Urstiftung''), das überprüfen soll, ob und wie alle zur primordialen Sphäre Der vorliegende Beitrag beruht auf dem Text, den ich an der fünften Jahrestagung der nordischen Gesellschaft für Phänomenologie vom 20. bis 22. April 2007 an der Universität zu Kopenhagen vorgetragen habe. Für die Einladung zur Tagung möchte ich hiermit Herrn Professor Dr. Dan Zahavi, der Nordischen Gesellschaft für Phänomenologie und dem Center for Subjectivity Research herzlich danken. Auch dem Direktor des Husserl-Archivs zu Löwen, Herrn Professor Dr. Rudolf Bernet, möchte ich für die Erlaubnis danken, aus einem unveröffentlichten Manuskript zu zitieren.

Philosophy, Phenomenology, Sciences

It is well-known that Kitarō Nishida (1870-1945), as the premier philosopher in Japan who built u... more It is well-known that Kitarō Nishida (1870-1945), as the premier philosopher in Japan who built up an independent and original philosophical system and the founder of the so-called "Kyoto School", is also the first philosopher who introduced Husserl's phenomenology into Japan 1. This does not mean, however, that Nishida would have taken a positive attitude to Husserl's phenomenology. Nishida rather criticized Husserl's phenomenology as a philosophy of consciousness in which the basis of consciousness is not discussed, although Nishida accepted, for example, Husserl's notions of "noesis and noema" in his own way and used them to denote both of those directions of self-determination of nothingness which should be found in the bottom of the dimension of consciousness. Yet, if we compare Nishida's philosophy of nothingness with Husserl's phenomenology of consciousness, especially with that in the 1930s more closely, it seems to me that a "phenomenology in a different voice" so to speak, a phenomenology based on the East-Asian Buddhist thought of nothingness, could be found out in Nishida's philosophy. "In a different voice" is, as you know, the title of Carol Gilligan's famous book 2 which 1

Journal of Japan Academy of Critical Care Nursing, 2015