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    The Concept of "Subject" The Concept of Real

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    1) The document discusses the role of mysticism in the philosophy of religion of Hatano Seiichi. 2) It explains that Hatano saw mystical experience, exemplified by Plotinus and St. Paul, as an indispensable first step toward personalism and religious experience. 3) For Hatano, mysticism involves experiencing the self as equivalent to nothing, which allows the ideal self to convert to a real self and reach pure religious experience.

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    The Concept of "Subject" The Concept of Real

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    1) The document discusses the role of mysticism in the philosophy of religion of Hatano Seiichi. 2) It explains that Hatano saw mystical experience, exemplified by Plotinus and St. Paul, as an indispensable first step toward personalism and religious experience. 3) For Hatano, mysticism involves experiencing the self as equivalent to nothing, which allows the ideal self to convert to a real self and reach pure religious experience.

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    2-Koketsu

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    2-Koketsu

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    1) The document discusses the role of mysticism in the philosophy of religion of Hatano Seiichi. 2) It explains that Hatano saw mystical experience, exemplified by Plotinus and St. Paul, as an indispensable first step toward personalism and religious experience. 3) For Hatano, mysticism involves experiencing the self as equivalent to nothing, which allows the ideal self to convert to a real self and reach pure religious experience.

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    31 views2 pages

    The Concept of "Subject" The Concept of Real

    Uploaded by

    eva
    1) The document discusses the role of mysticism in the philosophy of religion of Hatano Seiichi. 2) It explains that Hatano saw mystical experience, exemplified by Plotinus and St. Paul, as an indispensable first step toward personalism and religious experience. 3) For Hatano, mysticism involves experiencing the self as equivalent to nothing, which allows the ideal self to convert to a real self and reach pure religious experience.

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    22

    K O K E T S U Kohei

    THE ROLE OF M YSTICISM IN TEE PHILOSOPHY OF RELIGION


    OF HATANO SEIICHI (1877-1950)

    G e n e r a l l y s p e a k i n g , he cen ral points in H a ajioTs philosophy


    of religion are as f o l l o w s : ( 1 ) religious e x p e r i e n c e ; (2) fellowship
    w ith o t h e r s ; (3) A a p e of the eternal God; and (4) time and e t e r n i
    ty. If we are to have a correct u n d e r standing of his philosophy of
    religion, we must be acquairL ed with Plotinus rs conception of nous
    and S t . P a u l !s mystical conversion o God. In H a t a n o 's philosophy
    of r e l i g i o n , the religious experience which he particularly empha
    sizes is, indeed, based on Plotinus and S t . P a u l . It seems to me
    that m a n y students of H a t a n o 1s thought have somewhat ignored this
    f a c t . In this report I would like to explain briefly the role
    m y s t i c i s m plays in his philos o p h y of r e l i g i o n .
    - ~ Hatano' talks 'about P a u l !s m y s t i c i s m in his Genshi Kirisutokyo
    (Primitive Christianity) (195 ) . M y s t i c i s m in its extreme form
    tends towards panth e i s m and, as such, denies the person. H a t a n o ,
    however, states explicitly that " e s s e n t i a l l y , mysticism does not
    contradict the experience of p e r s o n a l i s m . M In the section on mysti
    c ism in his Shukyo tetsugaku (Philosophy of religion) (1935 ) he had
    a l r e a d y said that "personalism can retain religiosity only after ac
    c epting m y s t i c i s m or the mystic tendency as an essential m o m e n n
    Y e , what does it mean when he says that a moment of mystical ex
    perience is n e c e s s a r y for the formation of personalism? P a r a p h r a s
    ing M e i s t e r E c k h a r t 1s wor.ds, he c o n t i n u e s : "Union with God is n o t h
    ing but the experience of the self being equivalent to nothing, or
    the experience of the finiteness of the s e l f ... We are glad to see
    the strong indication of the neces s i t y of conversion from mysticism
    to pers onalism 0 Per s o n a l i s m begins where mysti c i s m ends .
    That per s o n a l i s m begins where mysti c i s m ends m e a n s , t h u s , to
    experience the self as equivalent to nothing. The question, then,
    is how the self is considered in this c a s e . It was the mysticism
    of Plotinus that gave Hatano the idea that the concept of "subject
    in modern i d e a l i s m should be seen in terms of the concept of real
    exist e n c e in ancient Greece. In this s e n s e , for Hatano mystic ex
    perience could act as a m e d i u m to convert the ideal self into the
    real s e l f . In his opinion, modern idealism, as in the absolute
    spirit of Hegel, regards the self as that w h i c h advances to its own
    amixipotence "and the absolute" real being, guided by its own subjec
    tive d i r e c t i o n . In other w o r d s , it is a self that absorbs the ob-
    j e c within i t s e l f . M y s t i c i s m is an important element for such a
    self in converting itself to what is equivalent to nothing.
    A c c o r d i n g to H a t a n o , mysti c i s m explains nothingness as occurring
    w h e n he advancemerL and ra n s i ion of he relations in he world
    are suddenly halted and made meaningless by an obstacle from an
    e n t i r e l y unimaginable world. The existence and mea n i n g of his world
    are toppled completely by his sudden stop. However, Hatano explains
    he turnover of he self as f o l l o w s :
    is he existence of his new meaning, i . e . , he sudden
    appearance of existence as a symbol in his moment of self
    reversal or self destruction hat is nothingness.
    Unless he self and he world are experienced as sinking
    into he depths of n o t h i n g n e s s , here is no purely religious
    e x p e r i e n c e .M
    Thus mystical experience is an indispensable condition for reaching
    personalism. According to Hatano, the essential mea n i n g of religion
    lies in personalism. Mystical experience is he first step to he
    religious l i f e while revelation is he second step.

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