The "Place of Nothing" in Nishida as Chiasma and Chōra

The paper will explicate the Sache or matter of the dialectic of the founder of Kyoto School philosophy, Nishida Kitarō (1870-1945), from the standpoint of his mature thought, especially from the 1930s and 40s. Rather than providing a simple exposition of his thought I will engage in a creative reading of his concept of basho (place) in terms of chiasma and chōra, or a chiasmatic chōra. I argue that Nishida’s appropriation of nineteenth century German, especially Hegelian, terminology was inadequate in expressing what he strove to say—for his concept of basho confounds traditional metaphysical discourse. Because of its chiasmatic and chōratic nature, the Sache he strove to capture and express through the language of dialectical philosophy, perpetually slips away from any systemic bounds. His “dialectic” (benshōhō) implies a chiasma or a criss-crossing of multiple factors on multi-dimensional levels that exceed in complexity simplistic binomial oppositions or the triadic formula of traditional dialectics. The complexity is one of over-determination that threatens to undermine the very language of such a dialectic. As the deep complexity of over-inter-determinations would deconstruct any notion of a substance, what Nishida offers—as opposed to an ousiology (or logic of substance)—is a chiasmology. I thus argue that his so-called dialectic is really an unfolding of that chiasma. And if chiasma expresses the over-determinate aspect of Nishida’s matter of thinking, chōra would express its under-determinate aspect. Nishida himself based his concept of basho or “place” on Plato’s notion of the chōra from the Timaeus. I take Nishida’s basho in its chōratic nature as what simultaneously unfolds and enfolds the chiasma. But in the case of the chōra it is its under-determinate nature that refuses reduction to any of the terms of opposition. In its self-withdrawal, it provides a clearing, a space, for the chiasmatic unraveling of the many. Like the chiasma it undermines any claim to a first substance or the hegemony of a universal First. For in its indeterminateness, it is “nothing” (mu). The unfolding it enfolds is, as Nishida states, “a determination without determiner.” In concrete terms, however, we might develop Nishida’s concept further by returning to the original pre-Platonic Greek meaning of chōra in the sense of “region” or “country,” to understand chōra or basho here as the very space of co-existence provided by this very earth. As a chiasmatic chōra irreducible, in its over- and under-determinations, to being or non-being, Nishida’s basho qua mu proves to be the an-ontological origin of both on and meon (being and non-being). Rejecting the culture-nature dichotomy this notion of our place of being as chiasma and chōra underscores our holistic symbiosis with the earth as the anontological (un)ground and clearing for our co-existence in a concrete milieau with one another and with nature. It is this earth as our ultimate contextual wherein that provides a clearing for co-dwelling and mutual encounter with one’s other, that we must acknowledge today if we are to co-exist authentically and freely vis-à-vis our global neighbors and vis-à-vis the surrounding nature

The Equating of the Unequal

This is an English translation of Waldenfels' German essay: Equality and inequality are basic elements of law, justice and politics. Equality integrates each of us into a common sphere by distributing rights, duties and chances among us. Equality turns into mere indifference as far as we get overintegrated into social orders. When differences are fading away experience loses its relief and individuals lose their face. Our critical reflections start from the inevitable paradox of making equal what is not equal. In various ways they refer to Nietzsche’s concept of order, to Marx’s analysis of money, to Lévinas’s ethics of the Other, and to novelists like Dostoevsky and Musil. Our critique turns against two extremes, on the one hand against any sort of normalism fixed on functioning orders, on the other hand against any sort of anomalism dreaming of mere events and permanent ruptures. Responsive phenomenology shows how we are confronted with extraordinary events. Those deviate from the ordinary and transgress its borders, without leaving the normality of our everyday world behind. The process of equalizing moves between the ordinary and the extraordinary. What makes the difference and resists mere indifference are creative responses which are to be invented again and again

"The Logic of Place" and Common Sense

The essay is a written version of a talk Nakamura Yūjirō gave at the Collège international de philosophie in Paris in 1983. In the talk Nakamura connects the issue of common sense in his own work to that of place in Nishida Kitarō and the creative imagination in Miki Kiyoshi. He presents this connection between the notions of common sense, imagination, and place as constituting one important thread in contemporary Japanese philosophy. He begins by discussing the significance of place (basho) that is being rediscovered today in response to the shortcomings of the modern Western paradigm, and discusses it in its various senses, such as ontological ground or substratum, the body, symbolic space, and linguistic or discursive topos in ancient rhetoric. He then relates this issue to the philosophy of place Nishida developed in the late 1920s, and after providing an explication of Nishida’s theory, discusses it further in light of some linguistic and psychological theories. Nakamura goes on to discuss his own interest in the notion of common sense traceable to Aristotle and its connection to the rhetorical concept of topos, and Miki’s development of the notion of the imagination in the 1930s in response to Nishida’s theory. And in doing so he ties all three—common sense, place, and imagination—together as suggestive of an alternative to the modern Cartesian standpoint of the rational subject that has constituted the traditional paradigm of the modern West

Myth

“Myth” comprises the first chapter of the book, The Logic of the Imagination, by Miki Kiyoshi. In this chapter Miki analyzes the significance of myth (shinwa) as possessing a certain reality despite being “fictions.” He begins by broadening the meaning of the imagination to argue for a logic of the imagination that involves expressive action or poiesis (production) in general, of which myth is one important product. The imagination gathers in myth material from the environing world lived by the social collectivity. Its formation of images (Bilder) expresses the pathos of a people vis-à-vis their environment, but myth also contains elements of logos in the form of intellectual representations and figures. And their combination becomes expressed externally by stimulating and guiding action. In this way Miki argues that myths contain both emotive and kinetic elements, which by moving people to action, are capable of making history. Thus rooted in the symbiosis between individual and social and between society and environment, myth possesses a “historical creativity.” And he also argues that myths can be present with a sense of reality at any epoch in history, even today, wherever and whenever their primeval power is felt to function, “drawing out” a new reality, a new world, out of the natural world

Introduction to Nakamura Yūjirō and his Work

In Social Imaginaries, vol. 1, nr. 1 (Spring 2015) due out in May 2015

Social Imaginaries in Debate

A collaborative article by the Editorial Collective of Social Imaginaries. Investigations into social imaginaries have burgeoned in recent years. From ‘the capitalist imaginary’ to the ‘democratic imaginary’, from the ‘ecological imaginary’ to ‘the global imaginary’ – and beyond – the social imaginaries field has expanded across disciplines and beyond the academy. The recent debates on social imaginaries and potential new imaginaries reveal a recognisable field and paradigm-in-the-making. We argue that Castoriadis, Ricoeur, and Taylor have articulated the most important theoretical frameworks for understanding social imaginaries, although the field as a whole remains heterogeneous. We further argue that the notion of social imaginaries draws on the modern understanding of the imagination as authentically creative. We contend that an elaboration of social imaginaries involves a significant, qualitative shift in the understanding of societies as collectively and politically-instituted formations that are irreducible to inter-subjectivity or systemic logics. After marking out the contours of the field and recounting a philosophical history of the imagination, the essay turns to debates on social imaginaries in more concrete contexts, specifically political-economic imaginaries, the ecological imaginary, multiple modernities and their inter-civilisational encounters. The social imaginaries field imparts powerful messages for the human sciences and wider publics. In particular, social imaginaries hold significant implications for ontological, phenomenological and philosophical anthropological questions; for the cultural, social, and political horizons of contemporary worlds; and for ecological and economic phenomena. The essay concludes with the argument that social imaginaries as a paradigm-in-the-making offers valuable means by which movements towards social change can be elucidated as well providing an open horizon for the critiques of existing social practice

Imaging Synapse Formation during Thymocyte Selection Inability of CD3ζ to Form a Stable Central Accumulation during Negative Selection

AbstractTCR signaling can result in cell fates ranging from activation to tolerance to apoptosis. Organization of molecules in an “immunological synapse” between mature T cells and APCs correlates with the strength of TCR signaling. To investigate synapse formation during thymic selection, we have established a reaggregate system in which molecular recruitment of GFP fusion proteins to thymocyte:stromal cell interfaces can be visualized in real time. We demonstrate that negative selection is associated with efficient conjugate formation and rapid recruitment of p56lck and CD3ζ to an immunological synapse. Interestingly, CD3ζ-GFP does not accumulate at the center of the synapse, as in mature T cells, but at the periphery across a wide range of ligand densities. This implicates differences in synapse geometry in initiation of alternate signals downstream of the TCR

Differential segregation in a cell-cell contact interface: the dynamics of the immunological synapse

Receptor-ligand couples in the cell-cell contact interface between a T cell and an antigen-presenting cell form distinct geometric patterns and undergo spatial rearrangement within the contact interface. Spatial segregation of the antigen and adhesion receptors occurs within seconds of contact, central aggregation of the antigen receptor then occurring over 1-5 min. This structure, called the immunological synapse, is becoming a paradigm for localized signaling. However, the mechanisms driving its formation, in particular spatial segregation, are currently not understood. With a reaction diffusion model incorporating thermodynamics, elasticity, and reaction kinetics, we examine the hypothesis that differing bond lengths (extracellular domain size) is the driving force behind molecular segregation. We derive two key conditions necessary for segregation: a thermodynamic criterion on the effective bond elasticity and a requirement for the seeding/nucleation of domains. Domains have a minimum length scale and will only spontaneously coalesce/aggregate if the contact area is small or the membrane relaxation distance large. Otherwise, differential attachment of receptors to the cytoskeleton is required for central aggregation. Our analysis indicates that differential bond lengths have a significant effect on synapse dynamics, i.e., there is a significant contribution to the free energy of the interaction, suggesting that segregation by differential bond length is important in cell-cell contact interfaces and the immunological synapse