By Jacques Derrida
"Judaic mythos, Freudian psychoanalysis, and email all get fused into one other staggeringly dense, remarkable slab of scholarship and suggestion."—The Guardian
"[Derrida] convincingly argues that, even though the archive is a public entity, it however is the repository of the personal and private, together with even intimate details."—Choice
"Beautifully written and clear."—Jeremy Barris, Philosophy in Review
"Translator Prenowitz has controlled valiantly to carry into English a tough yet inspiring textual content that will depend on Greek, German, and their translations into French."—Library Journal
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43 Yet efforts to establish ethics as an academic discipline were visible more than a decade earlier. ” Two years later this lecture was published as A New Theory of Ethics (Rinri shinsetsu). ” Drawing upon utilitarian philosophy, Inoue asserted that the ethics of all philosophies and religions aim at the same thing: happiness in life. But these ethical theories and doctrines, Inoue argued, lacked a credible foundation—one that he set out to provide through an argument based on evolutionism. The “true form of the universe,” Inoue maintained, is the ultimate source of moral knowledge.
It is worth noting that the name “Kanagaki Robun” itself reflects this strategy. 59 Moreover, the “ro” of “robun,” (also read “oroka,” meaning foolish or stupid) parallels the “gu” of “gumin” (also read “oroka” and meaning foolish). In this sense, Robun literally took foolishness as his own signifier. ” Something like this strategy can be found in the Taoist classic Lao Tzu. â•›I alone seem to be lacking. ”â†œ61 But this is the stupidity of one who sees beyond what the multitudes see. It is an eccentricity labeled as foolishness by those who misunderstand it.
In all of these works, their authors linked the “good” to state power and social order. ” In this chapter, I am concerned not with some essentialized, ahistorical notion of the good, but with how the good was understood in early rinrigaku discourse, and further, with how such conceptions were produced. More specifically, I ask what were the conditions for moral truthfulness and how were they legitimized? We can begin to address the question of moral truthfulness and the conditions of its production in early Meiji Japan by examining the underlying epistemology out of which rinrigaku emerged.