事件・感情・実存 --武内義範とアンリ・マルディネの思想より--

Abstract

During the 1950s, the American sociologist Talcott Parsons, celebrated for pioneering the structural functionalist paradigm, pondered upon the significance of unpredictable and uncontrollable events in human existence, such as natural calamities, and their impact on the formation of religious belief systems. It is worth noting that a similar inquiry was undertaken within the realm of Japanese philosophy of religion during that period. Yoshinori Takeuchi (1913–2002), a philosopher in the Kyoto School tradition and influenced by Pure Land Buddhism, introduced an original concept of “extraordinary events” while formulating his theory of religion. The aim of this paper is to delineate the contribution that this concept of event offers to contemporary philosophical discourse. We begin with an overview of the basic structure of Takeuchi's theory. While aware of Ernst Troeltsch's methodological classification, he established ideal types of religious action and explained the emergence of religious structures in terms of their relationship. They are respectively called “extraordinary [or nondaily] events and everyday life” (Type I), “religious anxiety” (Type II), “world transcendence” (Type III), and “prayer” (Type IV). Our focus in this paper lies on Type I and Type II. Through the combination of these types, we explore a more profound correlation transcending the noesisnoema structure of intentionality articulated in Husserl's phenomenology: specifically, the correlation between emotions and events. According to Takeuchi, extraordinary events can suddenly disrupt the order of everyday life. Such an event can cause chaos, sometimes putting lives at risk. Takeuchi furnished a multitude of illustrations of extraordinary events, including “wars and disasters, ” “famines and maladies, ” “defeat and social unrest, ” and “illness, death, other unfortunate accidents, and guilt.” All of these are purported to trigger some negative emotions such as fear, suffering and anxiety. The argument that the existential self undergoes a decisive transformation facing extraordinary events is a characteristic aspect of post-Heideggerian, especially French phenomenological thought. Takeuchi's conceptual framework can be perceived as closely aligned with the phenomenological conception of “Event” pioneered by Henri Maldiney (1912–2013) and further developed by Jean-Luc Marion (1946–) and Claude Romano (1967–). This paper subsequently shifts its focus to Maldiney, scrutinizing his conceptualization of events within the framework of his integration of psychopathology and existential philosophy. Our analysis concludes with a comparison between Maldiney's phenomenological approach to event interpretation and Takeuchi's theory, revealing a novel philosophical perspective. Takeuchi's reflections embody a distinctively Japanese existentialist philosophy of religion, offering a remarkable case study in the history of comparative thought.