Inter-Asia Cultural Studies. Jun2012, Vol. 13 Issue 2, p317-324. 8p.
ESSAYS, METHODOLOGY, AUTHORS, and COLONIES
Takeuchi Yoshimi was a leading thinker in Postwar Japan. The originality of his work has been rediscovered in the past decade. Based on the present author's Asia as Method—toward De-Imperialization (2010) as a point of dialogue, this essay rereads Takeuchi's intuitive formulation of ‘Asia as Method’ in the 1960 and tries to pinpoint different characteristics of knowledge conditions between now and then. It discovers that the ‘Inter-Asia methodology’ imagined in Takeuchi's time is still a viable proposition to be implemented today, if we hope to break away with the dominant mode of thought that has been trapped in the colonial structure of academic institutions. [ABSTRACT FROM AUTHOR]
MODERNITY, CAPITALISM, RATIONALIZATION (Sociology), and BUREAUCRATIZATION
The article explains the discursive similarities between Takeuchi Yoshimi and Wang Hui's respective interpretations of Lu Xun with respect to the recurrent problematics of a global capitalist world. It cites Takeuchi and Wang's use of Lu Xun to combat the rationalization and bureaucratization associated with capitalism and the commodity form as they invoke a feeling or experience associated to a transcendental source to develop a new vision of politics.
The article explores the political and intellectual stakes involved in the course of Takeuchi Yoshimi's reading of the Kyoto School, particularly of Nishida Kitaro. It presents introductory remarks on Kitaro's dialectical logic of individual and world. It discusses how and why Yoshimi became involved in the Kyoto School philosophy. It reflects on Kitaro's political philosophizing in light of Yoshimi's Lu Xun. It describes the essay "The Logic and Psychology of Ultra-Nationalism," published by Maruyama Masao in 1946.
European Journal of Cultural Studies. Feb2014, Vol. 17 Issue 1, p31-43. 13p.
THOUGHT & thinking, EUROCENTRISM, THEORY of knowledge, MODERNITY, and CULTURAL studies
While contemporary Asian scholars are debating how they can avoid locking up themselves in an obsession with the West, and discovering new categories and new methodologies by inter-referencing and multiplying their frames of reference through grasping Asian shared realities that have moulded their histories and cultures, this article looks back and closely examines the postwar Japanese thinker Yoshimi Takeuchi’s tantalising idea of ‘Asia as method’. It discusses why and how Takeuchi calls for a ‘rollback’ of western values instead of forming a distinctive Asian paradigm, in order to effect universal freedom and global equality. For Takeuchi, ‘Asia as method’ may mean that Asia courageously embraces the negativity brought by Europe as the path to a higher stage of freedom and equality. [ABSTRACT FROM AUTHOR]
Regarded as one of the foremost thinkers in postwar Japan, Takeuchi Yoshimi (1910-1977) questioned traditional Japanese thought and radically reconfigured an understanding of the subject's relationship to the world. His works were also central in drawing Japanese attention to the problems inherent in western colonialism and to the cultural importance of Asia, especially China. Takeuchi's writings synthesized philosophy, literature, and history, focusing not simply on Japan and the West but rather on the triangular relationship between Japan, the West, and China. This book, which represents the first appearance of Takeuchi's essays in English translation, explores Japanese modernity, literature, and nationalism as well as Chinese intellectual history.Takeuchi's research demonstrates how Asians attempted to make sense of European modernity without sacrificing their own cultural histories. An authentic method of modernity for Asia, Takeuchi concludes, needs to stress difference and plurality as opposed to the homogenizing force of westernization.
L’article part de l’hypothèse que la définition de l’asiatisme (ajiashugi, différencié du pan-asiatisme et du Grand asiatisme) proposée par Takeuchi Yoshimi (1910-1977) relève d’une vision romantique qui se caractérise par la recherche du génie authentique de la révolte moderne, la critique du positivisme, le refus de l’objectivisme qui nie le juste rapport entre les activités de l’imagination et de la raison dans l’esprit humain. Nous examinons la légitimité et la pertinence de cette grille de lecture appliquée au texte de Tarui Tōkichi (1850-1922), Dai Tō gappōron (L’Union du Grand Orient). Le texte conduit Takeuchi à affirmer que le principe de la solidarité entre pays asiatiques a constitué le dénominateur commun aux asiatismes. Nous confrontons cette affirmation à la perspective d’analyse définissant l’essence de l’asiatisme par le racisme (Babicz 2002). The article assumes that the definition of the Asianism (ajiashugi, different from Pan-Asianism and Greater Asianism) proposed by Takeuchi Yoshimi (1910-1977), comes close to a romantic vision which is characterized by the search for the authentic genius of the modern revolt, the criticism of the positivism, the refusal of the objectivism which denies the just relation between the activities of the imagination and the reason in the human mind. We examine the legitimacy and the relevance of this railing of reading applied to the text of Tarui Tōkichi (1850-1922), Dai Tō gappōron (The Union of the Great East), which leads Takeuchi to assert that the principle of the solidarity between Asian countries constituted the denominator common to Asianism and we confront it with the perspective of analysis defining the essence of the Asianism by the racism (Babicz 2002).
Taiwan Journal of East Asian Studies; Jun2014, Vol. 11 Issue 1, p49-76, 28p
In the late 19th century, Japan often took Western countries as their models for modernization. Overshadowed by Western civilization, versions of pan- Asianism and East Asian alliance proposed before the end of WWII often constituted nothing more than the "imagination of Asia." However, after the defeat in 1945 and having received the impact of China's Communist revolution, Takeuchi Yoshimi (1910-1977) advocated the notion of "the East" (toyo) as an antithesis of the West. He claimed that modernization have multiple types and suggested a new model entailing Asia's resistance as its content. Reflective of Japan's drastic economic growth in the late 1960s, Umesao Tadao (1920-2010) proposed his famous ecological view of history that contrasts the different paths of development between the center and peripheries of Eurasia. Contrary to Takeuchi's model, Umesao intended to show that Japan's modernization followed a route different from that of Asian societies in general. Nevertheless, quite to the surprise of Umesao, the view that expounds the similarities between Japan and Britain as two cultures peripheral to Eurasia aroused the interest of the Japanese intellectual to regard Japan as a maritime civilization; they started to situate Japan in the Asian oceanic region (with Taiwan at its head) and consider the relationship between geography and Japan's modernization. What Takeuchi and Umesao attempted to do was to bring the prewar Asian imagination into reality to facilitate Japan's transformation. However, after the failure of China's 1989 movement for democratization and the collapse of the socialist polities of Eastern European countries, it seems that, for the Japanese, real Asia has fallen back into imagination again. Arguably, to reexamine Asia's modernity on the realistic ground is a critical issue for Japan and even for whole, particularly East, Asia. [ABSTRACT FROM AUTHOR]
East Asian Science, Technology & Society. Jun2017, Vol. 11 Issue 2, p257-269. 13p.
SCIENCE education, TERMS & phrases, and PHILOSOPHICAL analysis
The article focuses on problems related with terminology and level of analysis of Chinese and Western Science and Technology Studies (STS). Topics discussed include historian Warwick Anderson's views on postcolonial literature, tensions between the ethnographic moment of disconcertment and postcolonial intellectual asymmetry, and cultural critic Takeuchi Yoshimi's review of Asianism.