The Kyoto School, a group of Japanese philosophers influenced by Western philosophical traditions, particularly existentialism and phenomenology, did engage with the concept of "absolute nothingness." However, it's essential to understand that their interpretation of "absolute nothingness" is nuanced and multifaceted, and it doesn't necessarily imply a linear sequence where negativity precedes vitality.
In the context of the Kyoto School, particularly the philosophy of Nishida Kitaro, "absolute nothingness" (zettai mu) refers to a concept beyond ordinary notions of existence and non-existence. It represents a fundamental ground of reality that transcends dualistic categories and encompasses both being and non-being. It is not a state of mere emptiness or absence but rather a dynamic and creative source from which all phenomena arise.
Nishida's concept of "absolute nothingness" is closely related to his idea of "self-contradiction" (jikaku), which involves the dynamic interplay of opposites within the self and reality. In this view, vitality and negativity are not seen as opposing forces but as complementary aspects of the dynamic and contradictory nature of existence.
While the Kyoto School's engagement with "absolute nothingness" may involve exploring themes related to negativity, emptiness, or the negation of conventional concepts, it's important to recognize that their philosophy is not reducible to a simple dichotomy where negativity precedes vitality. Instead, their approach to "absolute nothingness" emphasizes a deeper understanding of reality that transcends dualistic thinking and embraces the dynamic unity of opposites.
In summary, while the Kyoto School's philosophy engages with the concept of "absolute nothingness," it does not necessarily imply a linear progression from negativity to vitality. Their interpretation of "absolute nothingness" is more nuanced and involves a holistic view of reality that transcends simplistic dualisms.
