What Is Modernity?: Writings of Takeuchi Yoshimi by Yoshimi Takeuchi
By Yoshimi Takeuchi
Considered as one of many prime thinkers in postwar Japan, Takeuchi Yoshimi (1910-1977) wondered conventional eastern idea and considerably reconfigured an knowing of the subject's courting to the realm. His works have been additionally crucial in drawing eastern 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 historical past, focusing no longer easily on Japan and the West yet particularly at the triangular dating among Japan, the West, and China. This publication, which represents the 1st visual appeal of Takeuchi's essays in English translation, explores jap modernity, literature, and nationalism in addition to chinese language highbrow history.Takeuchi's examine demonstrates how Asians tried to make feel of eu modernity with out sacrificing their very own cultural histories. An actual approach to modernity for Asia, Takeuchi concludes, must pressure distinction and plurality instead of the homogenizing strength of westernization. (33:1 (2007))
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Extra resources for What Is Modernity?: Writings of Takeuchi Yoshimi (Weatherhead Books on Asia)
31 This bonding ensures that the reading is not just any reading, for it must acknowledge its own status as a reading of the text, to which it necessarily remains fixed. This is reading’s essential responsibility, the hom- 20 Introduction age that it has to respectfully render to the text, or “object,” in Takeuchi’s vocabulary. At the same time, however, the response that reading makes to the text inescapably strains or even perverts the bond that ties them together. Here we must emphasize Takeuchi’s own emphasis on the importance of the act, as can be seen, for example, in the essay “Bunka inyû no hôhô,” once again in reference to Lu Xun: “[Lu] is referring to Japanese literature from his position as a writer, someone who feels this situation bodily, for he actually puts himself inside it, intent on discovering how he himself would respond, as opposed to merely looking at things from the outside.
Putting myself in his place, I would like to learn how he accomplished this. My interest here is not in how he changed, but rather in how he did not change. ”)35 In our analysis of Hegel’s discussion of the parent-child relation, reference was made to the concept of legacy or inheritance: to repeat, the parent leaves in the sense that it dies or departs, but in that leaving it leaves behind a legacy to the world, and this is of course the child. The legacy, then, both is and is not the parent. It represents the parent, since it is after all a doubling of the parent’s own presence (or being), but clearly in this representation a gap has opened up between the parent and child that functions to differentiate them from each other.
The opening of thought is a dialogic event in that the subject begins to actively manifest itself to others in the form of expression and communication, and because thought has already been opened by the world, as it were, behind the subject’s back. Yet whereas the former opening appears to involve a simple relation of doubling between thought and expression, therefore ensuring in principle the reducibility of dialogue to monologue, the latter reveals that the exteriorization of the world into thought vastly exceeds any logic of doubling.