京都学派のケノーシス論 --西谷啓治における十字架

Abstract

In this paper, I explore the religious philosophy of Nishitani Keiji 西谷啓治 (1900-1990) and examine his engagement with the Christian cross throughout his works. First, to put the thought of Nishitani into context, I give a general outline of the Kyoto School's engagement with Christianity. I elucidate the significance of their thought with special regard to the historical development of interreligious dialogue between Buddhism and Christianity in Japan. Second, my paper shows that Nishitani and the Kyoto School philosophers employ a consistent strategy in their interpretation of Christianity to transform Christian theology from a Mahāyāna Buddhist standpoint of “nothingness” (jp. mu 無) or “emptiness” (skt. śūnyatā, jp. kū 空). Their strategy, aptly called “Japanese Kenoticism” (Steve Odin), is focused especially on re-interpreting the Christian cross and the related theological notion of God's “kenōsis” or “self-emptying.” With this “Kenoticism, ” the Kyoto School has systematically paved the way for “translating” the discourse of Christian theology into Buddhist discourse; their strategy demonstrates how it is possible to reach Buddhist conclusions starting from Christian premises. Third, my paper analyzes how Nishitani Keiji allows for understanding the historical significance and urgency of this engagement with Christianity. In his seminal work “Religion and Nothingness, ” Nishitani points to Christianity and the antinomies inherent to the gospel of the cross, as the genealogical root of the modern spirit. Following Nishitani, I further elaborate on these fundamental theological antinomies and argue that the Kyoto School interpretation of Christian theology, through solving these antinomies, ultimately aims at a structural transformation of the largely unconscious theological matrix, or politico-theological architecture, of “Western” modernity. Against this background, their interpretation of Christianity can be seen, not just as a heterodox contribution to theology, but rather as a response to our contemporary predicaments. Seen in this light, “overcoming modernity” will have been an attempt at “overcoming Christianity” through the “fire of Mayahana Buddhism.”