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- An Introduction to the Life and
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This article introduces the life and work of Muto Kazuo (19l3-1995)， a Christian philosopher of religion who taught “Christian Studies"in the Department of Philosophy at Kyoto University.(2) He was a student of
Tanabe Hajime， the second major representative of the so-called Kyoto School of Philosophy after Nishida Kitaro. Later， when Mutδwas appointed professor at Kyoto University， he became also closely ac -quainted with Nishitani Keiji， the third important philosopher of this school， since they were teaching at the same department.
The Kyoto School may be characterized as a vigorous endeavor to cope philosophically with J apan's rapid modernization since the Meiji Period(1868-1911)， which basically was a radical羽Testernization. On the basis of Japanese ways of thinking， especially those of Japanese Budd-hism， and with profound knowledge of Western philosophy， the Kyoto School philosophers beginning with Nishida engaged in critical exchange with Western thought and thereby developed what may be called a mod-ern Japanese philosophy. Apart from Western philosophy， these philoso -phers dealt also with Christianity and theology in the twofold form of reception and criticism. Nishida， for example， used Paul's paradoxical expression “1 live， not any longer 1， but Christ lives in me." Or he accepted simply the “paradox" of the Christian teaching that the man Jesus is Christ and God's son. In comparison， Tanabe was more critical to， but (depending on the period) also personally more involved in， Chris
tianity and its thought.At one point he demanded， for example， a “sec -ond reformation"which should get rid of Paul's theology of Jesus the Christ and return to Jesus' original teaching. On the other hand， in defense of this religion he even wrote a book titled “Apologetics of Christianity"(Kirisutoky
σ
no bensho， 1948). Whereas scholars of the Kyoto School have noticed the significant role Christianity and theology play in the thought of its representatives， there has not yet been pubIished a book length investigation of this topic to my knowledge. Moreover， foreign research neglected the fact that there was even a Christian among these philosophers - certainly an exception， but possibly a significant one. Whereas in Japan Mutδwas acknowledged as full-fledged member of the Kyoto School by his peers， such as Nishitani Keiji，ωTakeuchi Yoshinori and Tsujimura Kδichi， Western scholars have neglected him to a considerable degree.(4)At best， his name appearsas auxiIiary reference in texts or in footnotes of books treating this phiIosophy.ωOne of the reasons is the stereotype of the Kyoto School as being a purely “Buddhist philosophy." One may suspect that such kind of perception could be part of the recently much discussed “Orientalism" which does not permit exceptions， complexities， or diversities since they just do not fit into a fixed pre-understanding.
When the present essay provides a brief introduction into Muto's life and works， it intends to open a door for a more comprehensive under -standing of the Kyoto School.In Mutδ's peculiar situation as a Christian member of this school， his exchange (Auseinandersetzung)with its Budd -hist members wiIIalso throw new Iight on their critical reception of Christianity and theology. In the subsequent deliberation 1 first wiIl out -line a short biography in order to situate his person in context and to prepare for a better understanding of his thought. Secondly 1 wi11treat the chair for “Christian Studies" within the Philosophical Faculty which he held for a long time. This chair， a unique institution for a state uni -versity in Japan， determined the direction of his thoughts to a consider -able degree. This section wi1lalso show how this chair， since its estab -Iishment， was closely interrelated with the Kyoto School.Finally， in the 3
-form of a systematic and historical survey 1 will introduce the themes of his major works. This section will show how in Mutδ's case the life and the work are closely interrelated. It also will demonstrate that he was fully integrated in the Kyoto School， as can be seen from the subjects of his research as well as from the concrete contexts of his lectures and publications.
1.Muto's Life(61
MutδKazuo was born1913in Nagasaki and raised in a Christian fam -ily. His grandfather on the mother's side was baptized by Rev. Guido Fridolin Verbeck (1830-1898)，(7)one of the first foreign Protestant mis
-sionaries who arrived in ]apan already during the final years of“national isolation"(sakoku)， that is before the Meiji restoration(1886).(81 Since Verbeck belonged to the (Dutch) Reformed Church in America， Mutδ's family adhered to this kind of Calvinist Protestantism. On the one hand，
this heritage provided him with the deep Christian piety he maintained throughout his life. On the other hand， since becoming a young adult he felt restricted by this legalistic and narrow confessional form of Protes -tantism which he subsequently left behind. Because of his father's busi -ness， the family moved from N agasaki to Kobe. After completing ele -mentary school here， in1931he was sent to the Fourth High School in Kanazawa (present day Ishikawa Prefecture)， one of the eight national elite schools under direct control of the central government.Here he developed interest in theological， social and political issues， hence he began to read introductions to Karl Barth's theology(91 as well as Marx and Engels. The latter he studied secretly since this kind of literature was prohibited during this time. Through reading Barth Mutδwas introduced to Kierkegaard's philosophy which later became a lifelong preoccupation for him.
After graduating from high school in1934， upon the advice of his father Muta began to study political science at Tokyo Imperial Univer -sity. He enrolled in the Faculty of Law and studied mainly under Profes -sor N anbara Shigeru(1889-1974)， a specialist in history of political sci
ence as well as political phi1osophy. N anbara maintained a decidedly lib -eral position during the period when J apan had became militaristic and nationalistic.(10)His teacher's stance certainly helped shape Muto's politi司
cal attitude which he maintained throughout his life.(lJ)After graduating
1937in Tokyo， he pursued his interests in philosophy and began to study under Professor Tanabe Hajime (1885-1962)in the Faculty of Letters at Kyoto Imperial University. Tanabe， the second representative of the Kyoto School of Philosophy after Nishida Kitaro(1870-1945)， had been invited by Nishida in1918to teach in Kyoto and later became his successor.(12) As mentioned， within the context of J apan's sudden and
rapid modernization the Kyoto School philosophers engaged in critical exchange with Western thought mainly from a Buddhist perspective and thereby developed modern Japanese philosophy.(lJ) Since Mutδstudied
under Tanabe， he was drawn into the Kyoto School.However， his pecu -liar situation was that he was Christian， whereas the major representa -tives of this school drew their religious thoughts to a large degree from Buddhist sources， be it Zen (Nishida) or Pure Land Buddhism (Tanabe).(14)
Mainly from such a position they engaged in critical exchange
(Auseinandersetzung)with Christian thought. Now it was under Tanabe that Mutδ， for example， began to study Kierkegaard seriously. Thus，
Muto henceforth faced the difficult task， on the one hand， as a Japanese
Christian to engage with Western philosophy and theology， and， on the other hand， as a JapaneseChristianto deal with Japanese and Buddhist thought.
After graduation in spring1941， Muto continued his phi1osophical studies in the graduate school of Kyoto Imperial University for one year. Then he worked for half a year in the Ministry for Education in Tokyo. From autumn of1942until1946he taught at a high school in Mat-sumoto (Nagano Prefecture). Then he moved back to Kyoto and worked for four years at the Third High School in Kyoto. The subjects he taught here were History of Western Social Thought (Seiyo shakai shiso-shi)
and Religious Studies(Shukyo-gaku)which accorded with his academic education. After the name of this school changed to College of Liberal
-Arts (at Kyoto University)， Mutδbecame here assistant professor in 1950.
In the early 1950's， Mutδmet Nishitani Keiji (1900-1990) at Kyoto University， the third major representative of the Kyoto School， who at that time held the chair for Religious Studies in the Department of Phi -losophy， Faculty of Lettersy5) Nishitani became his“mentor" (6) who
made him more familiar with Nishida's philosophy. Nishitani was also the chief examiner of Mutδ's dissertation titled Between Theology and Philosophy 01 Religion. When they later became colleagues in the same department， they cultivated a lifelong friendship which pertained not only to intellectual matters but included also entertainment such as many Go games late at night. Moreover， their relationship also developed into that of mutual learning from each other.071 Mutδbecame in 1957 assistant professor for Christian Studies (Kirisutokyδ-gaku) in the Faculty of Letters at Kyoto University. In 1962， he was appointed full professor of Christian Studies when Professor Ariga Tetsutarδretired from this position. Apart from his Christian faith and his studies under Tanabe， this professional position also very much influenced Mutδ's way of thinking. For this reason， the chair for Chris -tian Studies will be introduced in the following section.
During his professorship at Kyoto University， Mutδspent a sabbatical at Heidelberg University 1964-65 where he pursued research in philoso -phy with Georg Picht and New Testament studies with Glinther Born -kamm. The selection of these two disciplines is characteristic for him since in his academic work he combined historical Biblical studies with philosophy of religion， whereby the former served as basis for the latter. One could also say that he combined the two methodological approaches of his predecessors in this chair(cf.section 2). Whereas the first profes -sor for Christian Studies， Hatano Seiichi， mainly taught philosophy of religion， the second full professor， Ariga Tetsutaro， was involved predom -inantly in historical theology (Biblical studies and early church).
After his retirement from Kyoto University in 1977， Mutδtaught phi -losophy of religion at Kwansei Gakuin University (Nishinomiya) from
1977-1982， and then philosophy and Christian studies at Ryukoku Univer -sity (Kyoto) between 1982-1989.(18) In1980/81he also lectured at Otani
University.()9)These appointments by a Christian and two Buddhist uni
-versities il1ustrate that at least some representatives of the two “fronts" between which he lived and worked throughout his career had acknow-ledged the achievements of his lifelong struggle. In1986he also received public recognition in
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apan for his work in the form of a national medal of honor.(20)Here， a few words should be said about Mutδ's physical appearance. Since young age his health was rather weak. Hence， physicaIIy he was of frail stature. His voice was so low that in public lectures only students in the first rows could apprehend what he was saying.(2]) However， even
being able to hear his voice， quite often it was much more difficult to comprehend the meaning of his talk. Whereas this left many people unimpressed， quite a number felt aUracted by the strength of his spirit，
the depth of his spirituality， and the lightness of his humor， inc1uding his striking self-irony.
After his retirement from teaching at university， Mutδcontinued to study， publish and give occasional lectures. Since his residence was locat -edc10se to Kyoto University and， above aII， his wife was always a cor -dial hostess， his home continued to serve as a meeting place where stu -dents and professors alike could freely communicate.(22)It was character
-istic for Mutd that he cultivated friendship with people of a broad vari -ety of beliefs and wor1dviews， and who pursued diverse academic disCI -plines. Thus， the breadth of his personality corresponded with the breadth of his thoughts. - FinaIIy in1995， soon after the earthquake rocked the Kobe area where he had grown up， and the poison gas aUack struck Tokyo where he had studied and worked， Mutδ's Iast energies
were exhausted under this impact and he passed away.
2. The Chair for
“
Christian Studies" at Kyoto U niversity In order to understand Mutδ's thinking， an explanation of the chair for“Christian Studies" which he occupied at Kyoto University is necessary
-here.(23)Because of the principle of separation between state and religion， departments for theology are established in J apan not in government institutions but only in private Christian universities. Therefore， the chair for Christian Studies is unique for a state university in Japan and has to be distinguished in its character from theological faculties of private universities. The Chair for Christian Studies(Kirisu
ω
kyo-gaku koza)was established 1922 in the Faculty of LeUers at Kyoto Imperial University through donation of funds by Watanabe Sδ， a wealthy Christian from Tokyo. Instrumental for realizing this project was Hatano Seiichi (1877 -1950) whom Nishida had invited 1917 to teach Religious Studies(shukyo-gaku)in the Department of Philosophy.凶 Theestablishment of
this new chair， though， was possible only through full support from mem-bers of the faculty， foremost Nishida and Tomonaga Sanjurδ.附 Thus，
the Department of Philosophy received in addition to the chair for Reli -gious Studies the chair for Christian Studies.(26)The first professor of this
position became Hatano himself who thereafter held in personal union the chair for Religious Studies as well as the new chair for Christian Studies. After Hatano retired from the chair for Religious Studies in 1937， Nishitani Keiji became his successor. Hatano continued to keep the chair for Christian Studies for a brief period until his eventual retirement later in the same year. Matsumura Katsumi (1908-1991)， who had stud -ied under Hatano and Tanabe， was appointed assistant professor for Christian Studies in he same year 1937. However， no full professor was appointed for the chair for Christian Studies during the next eleven years.(27)During this time， Nishitani nominally represented the chair for
Christian Studies. After the war， though， Matsumura and Nishitani were suspended from their position for alleged political reasons in 1947. Whereas Nishitani was re-installed in his position in 1952， Matsumura was not called back; he became professor in the Theological Faculty of Kwansei Gakuin University (Nishinomiya) in 1951.(28) After Hatano's retirement 1937， the next full professor appointed to the chair for Christian Studies was Ariga Tetsutarδ(1899-1977). He had - 8 - The Kyoto School of Philosophy and
studied theology first at Doshisha University， and then for three years at Chicago University， Columbia University and Union Theological Semi -nary (New York). After teaching for some time at his alma mater in Kyoto， he wrote a doctoral thesis with the titleA S.仰の 01Origen as a Christian Personalityat Union Theological Seminary and received a Th. D. degree in 1935. He taught again at the school of theology of Doshisha untiI1948 when he was appointed fuIlprofessor for Christian Studies at Kyoto University. In 1946 he had obtained from this university the Dr. Lit.(bungaku hakashi)degree for his book A Study 01 O，ir旨en.The chief examiner was Nishitani (as later in Mutδ's case) who since Hatano's retirement formaIly represented also the chair for Christian Studies. As mentioned in the first section， whereas Hatano had concentrated more on phiIosophy of religion， Ariga emphasized historicaIly oriented theological studies.(29)Through his historical understanding of Christianity he estab
-lished a theological position quite distinct from the Kyoto Schoo，land it is from here that he became engaged in dialogue with its representatives， such as his coIleagues Nishitani and Hisamatsu Shin'ichi. One topic of the critical exchange was Western static ontology which was questioned fundamentaIly by Kyoto phiIosophers from the position of Buddhist meta -physics of nothingness or emptiness(mu， ka).In response， Ariga devel -oped from the basic Hebrew way of thinking， being characterized by the verbhayah(becoming， occurring)， a dynamic metaphysics which he saw also inherited by Christianity from early on and which he caIled“ Hayah-tology." Another topic of critical exchange was Meister Eckhart whom Nishitani had studied from a philosophical perspective， whereas Ariga developed a different reading of this mystic from a historical theological position.(3D)
This brief outline of the establishment and development of the chair for Christian studies brings toIight the significant fact that it is very
c10sely intertwined with the Kyoto School.Here it becomes obvious that this personal and institutional interaction between the Buddhist philoso -phers and the Christian scholars at Kyoto University was very intimate.(3])
This important fact necessarily wilIhave an impact also on future
-research of the Kyoto School itself.
Now， it is precisely in such a concrete historical setting - be it coinci -dence or necessary consequence - that a Christian philosopher of reli -gion， being trained by the Buddhist philosophers Tanabe and Nishitani， should emerge as the new representative of this unique chair for Chris -tian Studies. When Muto succeeded Ariga Tetsutaro and became full professor in1962， as a Christian member of the predominantly Buddhist Kyoto School he faced the task of determining his own position and work within the department of Philosophy. As philosopher of religion， in a way， he principally followed Hatano's direction. However， as he sus -tained his “Christian Kyoto Philosophy" by a profound knowledge of rele -vant theological literature， including exegetical studies， he also followed the direction Ariga had pursued. He thus combined both approaches， phil -osophical and historical-theological， and thereby developed his own par -ticular position. His lifelong challenge is clearly expressed in the title of his book Between Theology and Philosophy 01 Religion(1961) .(32) To rep -resent the chair for “Christian Studies" certainly remained a difficult task since he had to“defend" its position on two “fronts" at the same time. On the one hand were the Buddhist Kyoto philosophers， so to say next door. To illustrate this challenge， Mutδconsidered for example Nishitani as the“most fearsome(osoroshii)critic of Christianity.川33)On
the other hand he faced the“front" of J apanese theologians - the next
theological faculty at Doshisha University being located only approx.one km away(34)ー forwhom this new discipline was most suspect since the
majority followed the trend of the time， Karl Barth and the Dialectical Theology. They thought to have rid theology from philosophy of religion once and for all.(35) In other words， Mutδendeavored to reclaim “apolo -getic theology" (36) -whose essential necessity for church and theology had been declared obsolete-for his interreligious and philosophical dis -course.
With his background in Kyoto philosophy as well as his Japanese religio-cultural heritage， Muto basically followed the lead of Paul， Luth -er， Kierkegaard， Schleiermacher， Troeltsch and Ti11ich， (37) then took Up
Barthian criticism as a real challenge， and eventually developed from here his innovative insights into Christian faith. In this way， the chair for Christian Studies as such had determined very much the development and direction of his thought. It provided him with the platform to emerge as a Christian student of the Kyoto School and develop here into a full -fledged Christian philosopher of this school
3
.
Muto's works The following introduction into Mutδ's publications(38) provides some insight into the range of topics he was concerned with. Here 1 attempt to do this by combining a systematic and a historical approach. On the one hand， his works can be systematized into different groups according to certain themes， and on the other hand the sequence of their appearance indicates some historical developments in his thoughts. The systematic distinctions presented here， though， should not prevent recognition that the different sets of themes are closely interrelated and interactive. By combining the systematic and the historical approaches， characteristic changes as well as certain continuities in his thought will come to light as well.A general observation can be stated already at the beginning: Coming from a Christian background and having studied politics first，Muto's early publications are characterized by a rather concrete type of discourse. The article“Problems facing ]apanese Christianity today"(En -glish version 1967)， for example， represents such an approach combining religious (Christian， Buddhist， interreligious) as well as cultural and cross -cultural issues together with actual social and political problems. Owing to Mutδ's subsequent studies of philosophy， the emphasis then shifts grad -ually and increasingly from concrete treatment of religious， social， po1iti -cal and ethical themes towards more abstract theological and philosophi -cal forms of discourse. However， even here Mutδnever loses sight of concrete problems. An excellent case， for example， is found in
tian凶1吋ityand the notion of nothingness" (1974) where， at one significant point， he“descends" form the metaphysical discourse on“nothingness" unexpectedly to religio-ethical considerations and thereby renders this
notion in concrete religio-existential terms which may be understood rather easily. Without claiming to provide complete comprehension or perfect sys -tematization of Mutδ's publications， one can group them according to five thematic complexes. The !irst只roupconcerns social， political and ethical themes.It begins with one of his first academic publications， “The task of politics and Christianity"(Seiji no kadai to kirisuto-ky匂，
1947)， and with the first book he co-edited，“The Christian existence-Criticism of Marxism" (Kir巾会i4旬，S幻抑u
ω
-s幼hano jβ1仇tおsu陥zo仰n - Mα問h附u-s幼h昭ihi加ha仰n仇，1950ω) containing his article
same y阿ea訂r M刈1叫u比1tδpublishedhis first monograph Faith and ethics一Prob -lems concerning Kierkegaard (Shi仇;η与?切l加k初δ0iJto rinri - Kyerukegoru no mon-dai)where he treats the Danish philosopher， one of his lifelong themes (see the next theme complex)， under the aspect of ethics. The following year Muto dealt with the socio-political aspect of his philosophy teacher in the article“Politics and society - Dr. Tanabe's philosophy of social democracy" (Seiji to shakai - Tanabe Hakase no shakai-minshushugi no teおugaku，1951).In 1964， Muto contributed the article“Between religion
and morality"(Shaky
σ
to dσ
，帥 uno aida) to a volume on Religion and Ethics in a series introducing philosophy. Finally， together with others he translated Max Weber's Sociology 01 Reli出ionwhich was published 1976. Considering the years of publication， this complex of ethical， social and political themes is predominant in Mutδ's early academic career.Of course， this interest derives from his studies of political science under Nanbara Shigeru at Tokyo Imperial University. This theme complex then is gradually叩 bstituted，or rather supplemented， by the shifttowards religio-philosophical subjects which certainly ocεurred also under the influence of Tanabe and Nishitani.
Thus， the second theme comolex concerns Mutδ's lifelong occupation with Kierkegaard's philosophy. He had encountered Kierkegaard's name and thoughts first when reading Karl Barth already during High School times.側 Heseriously began to study this thinker when he became stu
-dent at Kyoto Imperial University under Tanabe who at that time inten
sively “struggled" with Kierkegaard in his lectures. Already in 1942， Mutδdealt in his graduation thesis “Conscience and evil"(Ryδ'Shin to aku)with the Danish philosopher.This was published in the same year inTetsugaku kenkyu， the highly acknowledged
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ournal of Philosophical Studies. This is followed by the early publication of his two articles “Existence and reality in Kierkegaard"(Kyerukeg，δru ni okeru jitsuzon to genjitsu， 1948) and “The problem of contemporaneity in Kierkegaard" (めlerukegoruni okeru 'd句，jisei'no mondai， 1948). Both essays then were included in his first monograph Faith and ethics - Problems concerning Kierkegaard(1950) as well as in his second book on this philosopher，Kierkegaard -His thought and laith(K戸rukeg
σ
，ru- sono shiso to shin-kδ， 1967)山 Thesearticles were followed by “God and existence - On Coleridge and Kierkegaard"(Kami to jitsuzon-Koru均ijito Kyerukegδm ，
no koto nado， 1955) and “Loneliness and faith"(Kodoku to shinkgδ， ，
1957)which later were reprinted in his afore.mentioned second Kier -kegaard book in 1967. Mutδalso co.translated Kierkegaard'sDas Leben und lt匂ltender Liebe(from the German version as well as from the English translationWorks 01 Love)in 1964. Finally， in 1979 Mutδtreat-ed the unresolved problems he felt concerning Kierkegaard under the title “Questions toward Kierkegaard"(Kyerukegδ，ru e no toi).Such for
-mulation is unique among Mutδ's titles and clearly indicates his constant and intensive communication with Kierkegaard's thoughts.
What was it in Kierekgaard that attracted Mut日 Inhis student time， the study of Kierkegaard led him out of the narrow religious position of Calvinist Protestant faith and Barthian theology which had become pre -dominant in
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apan at this time. His philosophy opened up for him a new world he personally had searched for.As “religious existentialism" it permitted him to maintain his religious standpoint， the Christian faith，and as a religious (or Christian) philosophy it led him beyond the narrow sphere of contemporary J apanese Protestant theology. This enabled Mutδ，
first of all， to develop the broad religio・philosophicaldiscourse character
-istic of the next theme complex.Itprovided him also with an example of a man who was very critical towards contemporary church and theology
while maintaining his piety. However， as Mutδnever abolished his early social and political concerns， the“confrontation with the historical real -ities of today，"this led him to proceed also beyond Kierkegaard's reli -gious existentialism which focuses mainly on the individual.(40
The third theme comole~ consists of his attempts to cope with tensions such as theology and philosophy (of religion)， Western and Asian thought， Christianity and]apanese culture， Christianity and other religions (partic -ularly Buddhism)， and special revelation and general revelation.It is obvious that this theme complex results from his own broad conscious -ness of problems (Problembewussおein)as well as from the challenges posed by the chair for Christian Studies at Kyoto University. The differ -ent polarities just mentioned are more or less interrelated. Mutδ's schol -arly endeavor consists mainly in the search for models or methods to adequately cope with these tensions and determine the nature of their mutual interactions. The first expression of such a polarity appeared in 1955 in the title of the chapter“Theology and Philosophy of Religion" contained in his second monograph Philosゆhy01 religion. In this formu -lation he expresses the polarity simply in the form of the conjunction “and"(to).(42)Mutδthen proceeds to comprehend such polar relationships through the term “between" (aida)， as for example in the title of his third monograph Between theology and ρhilosophy 01 rel卸ionβh例gaku to s胸骨oteおugaku
ω
no aida)published in 1961.(43)In its preface h恥e exp凶lici江tly discusses the methodological difficulty faced by being located between theology and philosophy of religion. This book contains also a chapter dealing with apologetics as a traditional theological discipline which today， as Mutδsuggests， should be developed further. As he elaborated already in 1959 in the article“The Place and Task of Apologβtics in Theology，川44)from early church history on apolo -getics is the theological discipline which constantly“communicate [s] with and challenge[s] philosophy" as well as religions outside the church. As a modern example he refers to Paul Tillich and considers the whole of his Sy地， matic Theology as being apologetics， especially owing to theapplication of his correlation method. Mutδalso refers to Kierkegaard's
religious existentialism as a “Christian or theological philosophy of reli
-gion，"as he had already elaborated in his book Philosoρhy 01 Religion. ln such a way， Muto understands apologetics “as a mediator between theology and theological philosophy of religion，"it“becomes a requisite part of both of them." The term “mediation" also plays a significant role in his discourse. (45)
The terms “communicating" and “mediation" already indicate that Mutδconceives the relationship between the above mentioned polarities connected (in the titles of his publications) through the rather static conjunctions “and" or“between" - as very dynamic and mutual forms of interaction. He also applies a certain dialectical method in determining this kind of interaction which he inherited from the Kyoto School.ln distinction to traditional dialectics as a one-directional movement from position (or affirmation) through negation to sublation (for example in Hegel's case)， the Kyoto School philosophers developed mutual forms of dialectics which affirm and negate both poles of polarities or contradic -tions at the same time. ln this connection， Nishida had coined expres -sions such as the “self-identity of absolute contradictories" or “inverse correspondence" and he had applied also the term soku似ve，ム atthe same time， and also， in， etc.)(46) in order to grasp such intimate inter -relatedness. Additional1y to using the term soku， Tanabe developed a “dialectic of absolute mediation" which (as “affirmation-in-negation") implies mutual negation and affirmation of opposites. (47) Mutδtook over such terms and methodology in order to cope with those tensions， polar -ities and contradictions he encountered as a Christian philosopher of the Kyoto School.(48) ln most of his articles he argues according to such kind of logical models.
A representative publication of this third category of Mutδ's major themes is the article “A new possibility for philosophy of religion"(1971)(49) in which he argues for the possibility and necessity of a contemporary philosophy of religion against its denial by Karl Barth and other repre -sentatives of Dialectical Theology. Thus， a dichotomy between a “philo -sophical philosophy of religion" and “theology" (without its traditional
discipline of philosophy of religion) had emerged in the 20thcentury. As a way to overcome this dilemma in modern theology， Mutδfirst identifies its background in the inadequate determination of the relationship between general and specific revelation.(50)Then he uses Kierkegaard's
model of
“
religiosity A" (general human religiosity) and“
religiosity B" (specific religious belief) which are mutually interactive. In a next step， Mutδdevelops Kierkegaard's model further by applying a dialogical prin -ciple， which means t出ha此tother religions should not be treated as an “i比t but as a “t出hou."This enables to recognize other religions as religiosity B-1， B-♂2， B・3，etc. Such an approach facilitates interreligious dialogue as“
mutual understanding and criticism" which not only fosters a better understanding of the other， but deepens also one's own self-understanding.(50 It further opens ways for practical cooperation among religions. Particularly， in such a “dialogue of existential inter -communication，" according to Mutδ， a place is also opened from where the new possibility for a“
theological philosophy of religion" can be developed.闘 Hencehe stresses the importance for Christian thinkers to engage in dialogue with Buddhism， especially Zen， in order to develop such a theological discipline. Mu叫1此tδpu町rs剖ue白sthe same direction in his three volumes cle白s∞
0n theology and philosophy of religion" (Shingaku-teki-shukyσ
-teおugaku・tekironshu， 1980， 1986. 1993)， as the tit1e indicates. They con -tain a number of important essays explicitly pertaining to the third theme complex treated here， such as“The God of belief and the god of the philosophers"(1977)，“Nihilism and religion" (1979) (Vol.1)， “Knowl-edge and faith"(1983)，“Watch your step!" (1984)(53)(Vo1.II)，“Christianityand the notion of nothingness" (1974)，“Immanent transcendence in reli -gion"(1972)， (54)and “Theologism and religionism" (1988) (V 01.III).
Two of these articles should be introduced here briefly. First， in the article“Theologism and Religionism" Mutδtreats another dichotomy in Western theology and philosophy of religion which had emerged during the 19thand 20thcenturies. Taking up Emil Brunner's term “religionism， " Mutδsupplements it with his own coinage
“
theologism" in order to graspthe fundamental gap which emerged between theRel~註ionsgeschichtliche
Schule and Karl Barth'sDialectical Theology. Such an antagonistic rela. tionship today probably would be caUed “theological monism" (thecIaim for the absolute truth of Christianity) and “religious pluralism" (or reli -gious relativism). Mutδattempts to overcome this modern antagonism between reIigionism and theologism first by identifying it basical1y as a problem of the relationship between general revelation and specific reve -lation， or natural (or creation) theology and soteriology. Within this framework， he next admits the legitimacy of Barthian criticism of the Religionsgeschichtliche Schule because the latter (in reaction to criticism by rationalism) dissolves the specific revelation in a general reIigiosity. Then， however， he criticizes the Dialectical Theological for the short -coming of one-sidedly defining the relationship between Christian faith and human religiosity in negative terms only. By basing his argument on previous models provided by Luther， Schleiermacher， Kierkegaard and Tillich， and by applying his dialectical method mutually on both sides of this relationship， Mutδshows ways to overcome this modern theological dichotomy.
The second articIe to be briefly introduced here is“Christianity and the notion of nothingness."It is an example of how Mutδengages in dialogue with Buddhism， in this case by taking up one of its crucial terms and relating it to Christian concepts. Starting with the modern problem of European nihilism， he dismisses Karl Barth's negative and Martin Heidegger's positive notion of nothingness as being one-sided. According to Mutδ， the core of
in the dialectic between the negative and positive moment of nothing -nes路s."He demonstrates this first by ‘descending' from the metaphysical
plain of discourse to the ethica! !eve!， name!y the New Testament ethics of acting seIflessly (hos me) and of seIfless love(agゆ
，
e).From here he proceeds to the cosmologica! notion creatio ex nihilo， and eventually arrives at the soteriological teaching of“(spiritual)death and (bodily) resurrection." Having thus elaborated the crucial role of the notion of nothingness in Christian tradition， he confirms the“dia!ectical relation-ship" (or in Nishida's terms， the“relationship of inverse correspon -dence") between the negative and positive terms. On this basis， Mutδ next turns to Buddhism and states that such fundamentally different reli -gions as Zen， a “religion of awakening，"and Christianity， a “religion of faith，" may relate to each other when both radically penetrate the truth of nothingness and thereby sublate it. For him， it is the religious self -denial in Buddhism and Christianity which can provide the place of a real dialogue which (as stated also in the article mentioned before) may foster the process of mutual understanding as well as deepening self -understanding. As stated above， the categorization of Mutδ's writings introdu印 dhere should not conceal the fact出atthey are closely interrelated.When he wrote， for example， in the article Theolo部r" (仕19町59ω)，that Kierkegaard's religious existentia1ism should be developed further“through its confrontation with the historical realities 凹 oftoday and the various types of thought which are inseparably con -nected with them，" he treats the first， second and third theme complex as intimately interconnected. This becomes finally clear in the 1ast two cate -gories， name1y his critical-constructive exchange with the Buddhist phi -10叩 phersof the Kyoto School on the one hand， and with traditiona1 and contemporary Western Christian theology on the other. It is precise1y his being a J apanese Christian and student of the Kyoto Schoo1， as wel1 as t 民怠achi叫ing contemporary J apanese theology， that forces him to face these two cha1 -1enges.
Thus， as the fourth theme complex Mutδdea1s in his publications repeated1y with the Kyoto Schoo1 philosophers. First， Mutδ's Aωeznan -dersetzung with his teacher Tanabe Hajime starts with the afore司 mentioned early article“Politics and society -Dr. Tanabe's phi1osophy of social democracy" (1951).In 1963 he contributed a “Commentary" (Kaiseぉu)as postscript to Vo.l10of Tanabe's Collected Wm如， which contains his teacher's book Apologetics 01 Christianityand the article
“Christianity， Marxism and Japanese Buddhism (Kirisuto-ky
σ
ω
marukushizumu to nihon bukkyo). In 1964 he published the essay“Professor Tanabe's philosophy of death"(Tanabe Sensei no shi no tetsugaku)， a treatment of his teacher's theme of his last years in which he critiqued Heideggers“phenomenology of life.，，(55)In the next three articles Mutδ
deals explicitly with the Auseinandersetzung between the Kyoto Philosopher(s) and Christianity. 1966 appeared his essay“The Nishida-Tanabe Philosophy and Christianity"(Nishida - Tanabe tetsugaku to kir -isutokyo) in the publisher's brochure inserted in vol.17 of the ComPlete Works 01 Nishidao. Next， Mutδdealt with Tanabe's thoughts in the arti -cles“Tanabe's philosophy and Christianity"(Tanabe tetsugaku to kirisuto -ky
σ
， 1982) and “N othingness-in・Love- The philosophy of TanabeHa-jime and Christianity"(Mu soku ai - Tanabe tetsugaku to kirisutoーか
σ
，1986). Tanabe had struggled intensively with Christianity， not only intel -lectually， but also existentially.(56)In 1991 Mutδedited together with
Ta-keuchi Yoshinori and Tsujimura Kδichi， Tanabe students and colleagues at Kyoto University， the book Tanabe Hajime - Thoughts and Reminis -cences which includes his article“Tanabe's philosophy and Christianity." Finally， Vol.III of hisCollected Articles (1993) contains also the essay
“Tanabe's philosophy and Bultmann" which is probably Mutδ's last publi -cation on his teacher.
In order to illustrate his intellectual relationship with his teacher，
Mutδ's article“Emptiness-in-Love - The Philosophy of Tanabe Hajime and Christianity" may be summarized here.(57)Mutδfirst reviews the
development of Tanabe's Auseinandersetzung with Christianity. In Phi -losophy 01 Metanoetics (1946)， Tanabe developed the notion of
“nothingness-in-love" based on the Pure Land Buddhist teaching of the
“other power."This expression signifies an “experience of the truth of absolute negation，"which also means a “confirmation of the great nay as the great compassion." In his next books Existence， Love and Praxis (1947) and Apologetics 01 Chn"stianity(1948) Tanabe turned towards Christian thought and developed here his“absolute dialectics." Finally， with his article“Ontology of Life or Dialectics of Death?" (1959/1963) he returned to Buddhist thought. On the basis of these works， Mutδnext 1
9-examines possible contributions of Tanabe's works to contemporary Christianity and theology. First he discusses Tanabe's initial call for a
“Second Reformation" of Christianity by returning from Paul's kerygma of Christ to the origin of Jesus' gospel.Such an attempt occurred also in contemporary New Testament theology. Later however， Tanabe revised his criticism of Paul in certain respects. Second， Mutδintroduces Tanabe's proposal to replace the traditional doctrine of the divine trinity bya “trinity of love，" and hereby to apply his notion of“nothingness-in -love" to Christianity. By “trinity of love" Tanabe understood the three -fold movement of God's love for us， our love for God， and the love of neighbors. Such interpretation， Mutδstates， enhances the pneumatological understanding of Christianity. Third， Mutδdiscusses Tanabe's thanatology， the dialectic of death and resurrection. Tanabe interpreted the Christian notion of the“communion of saints" (including the living and the dead) as ultimate confirmation of death. Hereby the opposition between life and death is transcended and a community between the living and dead is established. Muto explains that on the one hand Tanabe's three propositions move into a similar direction as Bu1t -mann's proposal of demythologization of the New Testament， while on the other hand their respective positions as philosopher and kerygmatic theologian differ considerably. For Mutδ， Tanabe's philosophy of metanoetics can become a mediation between philosophy and theology while maintaining the tension between natural theology and revelation theology at the same time. Mutδfinally concludes that Tanabe's notions of nothingness-in-love and trinity of love can stimulate the pneumatological interpretation of Christianity and thereby trigger new developments.
N ext to Tanabe， Mutδalso dedicated two titles to N ishida. Apart from the afore-mentioned article
“
The Nishida - Tanabe Philosophy and Christianity" (1966) Mutδwrote a treatise on Nishida alone， namely “Ni -shida's philosophy and Christianity" (Nishida tetsugaku to kirisuto・kyo)published 1994 in a journal related to Nishida's memorial hall.(58)In“The
Nishida-Tanabe Philosophy and Christianity，" Mutδstates that most
significant for him is that these two philosophers constantly made him
“aware of the narrowness of the theological viewpoint (at least of present-day theology)，" and provided stimuli for his own Auseinanderset -zung between theology and philosophy， theologism and religionism， Chris -tianity and Buddhism， and Western and Eastern traditions_ This essay may be perceived as a personal homage the Christian student paid to his Buddhist philosophical teachers. Nishida and Tanabe， he final1y con -cludes， can“open our eyes to see beyond the traditional theological hori -zon，"even though they also may “expose us to the danger of losing sight of things which we should not let lose sight of." This statement indicates that， for Muto personal1y， his engagement in the Kyoto School was quite an ambiguous endeavor.What he learned here was not only liberating for him， apparently he also was aware of possible religio・existentialrisks he
had to undergo at the same time. In any case， this issue certainly was
not just a plain intellectual matter for him.
Finally， in Auseinandersetzung with his mentor， colleague and friend Nishitani Keiji， Muto wrote the article“Nishitani's philosophy of religion and Christianity" CNishitani shakyo・.tefsugaku to kirisuto-kyσ)which was
published 1992 in a volume in Nishitani's commemoration edited by Ueda Shizuteru. Mutδwrote also obituaries on Nishitani， one published in
J
apanese under the interesting titlejμ~kz仏4ム， 1992)(倒5臼則9ω)containing unique memories， and one in English， “ A man of the universe，" printed in a special issue of The Eastern Buddhist dedicat -ed to Nishitani's memory (1992). At the end of this fourth theme complex should be mentioned also articles that Muto wrote on the problem of Nihilism. After the Pacific War， Nishitani had taken up this topic and dealt with it intensively since 1949.剛 In1966， Mutδpublished “Nihilism and its conquest" (Nihirizumu
ω
sono kok.
u
ル
ku;reprint in his Kierkegaard book 1967) and “Nihi1ismand religion" CNihirizumu to shakyδ1979; reprint in his Collected Arti -cles V 01.1， 1980); the latter was a contribution to a conference and book
on Buddhism in comparative perspective， in which Nishitani had also collaborated. Mutδdealt with the problem of nihilism from a Christian
point of view， as can be seen also in his afore-mentioned article tia凶n1吋it句yand the notion0ぱfnot出hing伊 1r児es濁s."，
In summary of this section， Mutδ's personal relationship喝 withthe three most representative philosophers of the Kyoto School were quite different. Whereas he had only attended two lectures by Nishida and seen him on the street in Kyoto a few times， (61)he felt personally close to
Tanabe as his teacher in philosophy， and then also to Nishitani， whom he not only considered his mentor， but who was a colleague and clo喝e friend， even though being an extremely sharp critic of Christianity at出e same time. It is characteristic that most of the titles in this category deal with the critical stance of the three Kyoto School philosophers“and Christianity." Considering the immense religio・intellectual challenges these outstanding philosophers posed， Muto responded in a most impr四 -sive way. It is obvious， however， that Mutδ's reception and critique of these philosophβrs are not limited to the articles introduc泡din this sec -tion， but pervade his other works as well.On the other hand， it should be pointed out that the publications where Mutδ's articles appeared indicate that the members of the Kyoto School had clearly acknowledged him as one of their own.
Finally， the iifth category may be called generally Mutδ's reception and critique of Western traditions of Christianity and theology. Since this is a vast and diverse field ranging from the Bible to 20曲 目nturytheol -ogy， it may be helpful to divide this group into subdivisions.刷 Firstof all， Mutδissued some publications concerning Christianity and theology in general.His first co-translation of a foreign book was Basil Willey's Christianity Past and Present(955)， and in1985he edited together with Hiraishi Y oshimori an introduction to the study of Christianity(Kirisuto -kyo0 manabu hito no tame ni， 9th print1997).In1978he published the two articles“What is theology?"(Shi昭'akuto仰 仰:nika) and “Gospel and law"(Fukui印nt
ω
o ，r
i
p
p
陪σ剖)(both reprinted1980ω).The latter deals with the important conceptsぱ0fPau叫11'Stheology which (together with Lu凶I比t】he町r' terms) pμl町aya significant role in Mu叫此1tδ'sthinking concerning the“liberty of Christians." - 22 - The Kyoto School of Philosophy andSecond， in the context of the critical reception of German mysticism by some members of the Kyoto School， (63) who felt that within Chris -tianity it was the closest tradition to Zen Buddhism， Mutδdealt repeated -ly with the issue of mysticism in Paul and Luther. (64) As early as 1957/58 he had co-translated Albert Schweitzer's important book DieMystik des
Aρostel Paulus.In 1961 he wrote the treatise“Faith and Mysticism-EspeciaIIy on Apostle Paul's mysticism" (contained in his book Between theology and ρhilosoPhy 01 religion).(65) FinaIIy， in 1982 he published the article“Faith and mysticism in Luther"CRuta ni okeru shinkσto shinρz -sht修i; reprint 1986). Also this subject of Christian mysticism appears
again in important passages of other articles.
Third， Mutδtreated the interrelated themes of time， history， es -chatology and death in the following articles. His book Between theology andρhilosophy 01 religion(1961)contains under the heading“Problems of historicism" the articles“Troeltsch's philosophy of religion" and “His -toricism and existentialism in Christianity.川66)The subsequent heading
“Problems of eschatology" includes the essays“Eschatology in contempo -rary theology - Especially with reference to Schweitzer and Bultmann" and “Time and eternity-An investigation in Biblical concepts of time."(67) In 1978 Mutδpublished the treatise“Two forms of eschatology一On Christianity's view of history"(Shumatsu-ron no ni-ruikei - Kirisuto-kyo rekishi-初n ni tsuite).(倒 )Mut6 attempts to overcome the dichotomy
between present and future eschatology prevalent in 20th century theol
-ogy， again via the dialectical method he inherited from the Kyoto Schoo.l
In his co-edited introduction to Christianity(1985) Mutδcontributed the essay“Views of history in Christianity" CKirisuto-kyδno rekishi-kan; reprint 1993). The theme of death appears also frequently in Mutδ's works. Above， his essay was already mentioned. In 1990 he published the articIe “Views on death and life in Christianity"CKirisuto-kyo ni okeru shisei-kan， reprint 1993). He takes up this subject in a number of other articles as well.
The final topic within this theme complex concerns the issue of demythologization， a subject brought up by the N ew Testament scholar
Rudolf Bultmann in 1941 (whom Mutδand Nishitani had visited together in Marburg) and much discussed in post-war New Testament studies and Systematic Theology. In 1974 Mutδwrote the treatise“On the‘mean' as hermeneutical principle - Concerning the discourse on
‘
demythologiza -tion'"(Kaishaku-gaku genri toshite no 'chu' niおuite- 'Hishinwaka-ron' to kanren shite) being published in his book A New Possibility 01 a Phi -10soPhy 01 Religion.(69)In view of the controversial discussion about the necessity of mythology in the Bible on the one hand， and the (contradict -ing) necessity to demythologize for modern people in order to understand the Bible on the other hand， Muta proposes the term chu (center， middle，mean) -being very similar to his more often used ai，ぬ (between;see above under the third theme complex)一inorder to mediate between this contradiction and to overcome it. In another article，“On the so-called
‘demythologization' discourse - In relation with the problem of natural theology"(Iwayuru shinyaku却 ishono 'hishinwaka'-ron ni tsuite - Shizen shingaku no mondai to kanren shite， 1980)， he extends the problem of demythologization to the topic of“natural theology" which is important in order to mediate with non-Christian religions and philosophies.(70)The themes of the fifth category - mysticism， time and history， eschatology， life and death， and demythologization - appear also as important topics in a number of other articles.
Finally， some miscellaneous subjects should be added to this section. First of all， Mutδ's ecumenical stance deserves some attention. Since he was not prepared to confine himself to the Calvinist boundaries he had personally experienced， he frequently argues on the basis of the Lutheran tradition (Luther， Kierkegaard， Schleiermacher， Tillich). Moreover， his ecumenical attitude also extended， as it seems very naturally， to the Catholic side， as can be seen in the fact that as a Protestant (together with his student Katayanagi Eiichi) he translated Karl Rahner'sGnade als Freiheit (1974). In his article“Problems facing ]apanese Christianity today" Mutδfirst argues for the necessity of indigenization of Chris -tianity in ]apan which implies also a de-Westernization. However， he then continues to argue， in an unexpected twist， that an indigenized form 24一 TheKyoto School of Phi1osophy and
of Christianity is not an end in itself but must proceed to contribute to the ecumene at large， (71)otherwise it ends up as a nationalistic form of
Christianity. He envisions a lively global church in the form of local and confessional， but mutually interacting， churches.
Among contemporary theologians and philosophers of religion， Mutδ highly esteemed Paul Tillich. Mutδhad met Tillich when he was in Japan for two months in 1960 to give a number of lectures， also at Kyoto University. To the Japanese book containing Tillich's lectures， he contributed the translation of the talk“Spiritual foundations of democ-racy" as well as the“Unofficial report about Tillich's lecture tour in Japan during the summer 1960."(72) Mutδlater also translated (together with Katayanagi) the book Begegnungen (Paul Tillich， Gesammelte Werke V 0.112)， which was published in Tillich's collected works in
J apanese. He frequently referred to Tillich also in several of his articles. The same is true for Mutδ's Schleiermacher reception. He dedicated one article to a central topic of the philosopher's early phase， titled“Random thoughts on Schleiermacher's‘feeling of ultimate dependency'" (Shuraier -umahheru no 'zettai izon no kanj
σ
， ni tusite no dansδ1978， reprint in Collecled Articles Vol.1， 1980). Thus， next to Kierkegaard， also Schleier -macher and Tillich play an important role in Mutδ's own thinking in general. To briefly summarize this section in a systematic way， the following may be said. Within the Christian tradition， Muto relies heavily on Paul， Luther， Schleiermacher， Kierkegaard and Tillich; the latter three can be said to be philosophers of religion belonging more or less to the Lutheran theological tradition. However， he does not stick to their thoughts in an orthodox way， but in his own historical and geographical context he develops them further in his way. On the basis of these traditions， Mutδ faces his own challenges: on the Western Christian side the severe criti -cism of natural theology or general revelation by the Dialectical Theol -ogy， and on the Japanese Buddhist side the criticism of Christianity by the Kyoto philosophers. In all these cases， Muto is engaged in a critical -constructive exchange with these thoughts and thinkers; that is， hereceives their thoughts， but he also treats them critically， both to differ -ent degrees varying according to the case. In this twofold response， he develops his own way of thinking and thereby offers his own contribu -tions to contemporary theology and philosophy of religion.
Conclusion
The different components of Mutδ's life and work presented in this essay show that as a Christian philosopher of religion he clearly belongs into the predominantly Buddhist Kyoto School of Philosophy. First， when he studied philosophy at Kyoto Imperial University， Mutδbecame Tanabe's student. Subsequently he also studied Nishida and learned much from his mentor， colleague and friend Nishitani.Second， after he became professor at Kyoto University and taught Christian Studies -whose establishment and development itself is closely interlinked with Nishida， Tanabe and Nishitani - Mutδsteadily unfolded his own Christian philos -ophy of religion under constant influence and challenge from both sides， Buddhist philosophy and Christian theology. Finally， not only his personal biography， but especially the content of his work as well as the bibliogra -phical data of his publications show him to be a fully accepted and inte -grated member of the Kyoto School.He thus emerged as a significant
mediatornot only between the Kyoto School and theology， but even broader also between Buddhism and Christianity， and East and West. For these reasons he certainly deserves henceforth more attention than he has received up to now. This is especially true in the present time when social， political， cultural and religious tensions tend to escalate into con -flicts on a global scale.
Selected bibliography of Muto Kazuo's works
Monographs
1950 Shinko to rinri - Kyerukegoru no mondai (Faith and ethics-Problems concerning Kierkegaard) Kyoto: Hozδkan 1950.
Contents:1.Essay on Kierkegaard， 2.“Existence and reality in Kierkegaard" (1948)， 3. The problem of“contemporaneity' in Kierkegaard(1949).
1955 Shukyo.tetsugaku(Philosophy of religion). (Gendai Kirisuto-kyo Shirisu Vol.9) Tokyo: Nihon YMCA Dδmei Shuppan-bu 1955 (2nd print 1960)
Contents:1.Religion and Marxism， 2. NihiIism and Religion， 3. Theology and Philosophy of Religion.
1961 Shingaku to shukyo tetsugaku to no aida(Between theology and phi -losophy of religion). Tokyo: Sδbunsha (4th print 1978).
Contents:1.From Kant to Kierkegaard， 2. Apologetics (Religion and philoso -phy， theodice巴)， 3. Historicism (Troeltsch， etc.)， 4. Eschatology (Schweitzer， BuItmann; Time and Eternity)， 5. Faith and Mysticism - EspeciaIly on Apostle PauI's mysticism.
1967拘lerukeg
σ
，ru- Sono shiso to shinko(Kierkegaard - His thoughtand faith). Nishinomiya: Kokusai Nihon Kenkyu-sho 1967.
Contents:1.Kierkegaard (reprint of the three articIes published in the Kier kegaard book 1950)， God and existence(1955)， Choice， Ecdesiology， On Suffer -ing， Nihilism， Faith and practice， Kierkegaard and Bultmann; 2.‘HistoricaI Jesus' and Kierkegaard(1967)， Between religion and morality(1964)， Loneli -ness and faith (1957)， NihiIism and its conquest (1966) Life in Christ， IIIness and faith， The Iogic of‘adequacy' in Bultmann's‘be!ief in the creator，'Chris -tian immanence， Self-awareness and self-transcendence， Shock and faith， Ni -shida - Tanabe and Christianity， Demythologization
1974 Shuky
σ
ーたおugakuno atarashii kanδ却 i(A New Possibility of a Phi-losophy of Religion). Nishinomiya: Kokusai Nihon Kenkyu.sho 1974. Contents:1.A new possibility of a Philosophy of Religion， 2. Christianity and the notion of nothingness， 3. Conversion of Apostle Paul， 4. Thought and faith of Apostle Paul， 5. Immanent transcendence in re!igion(1972)， 6. On the‘mean' as hermeneutical principle - Concerning the discourse on ‘demythologization.'
-cles on theology and philosophy of religion [Vo.1I]).Tokyo: Sδbunsha.
1980.
Contents:1.The direction of scholarship(1976)， What is theology?(1978)， Law and gospel(1978): 2.The God of belief and the god of the philosophers
(1977)， 3.Nihilism and religion(1979)， 4.Two forms of eschatology(1978)， 5.
Schleiermacher's‘Feeling of absolute dependency'(1978)， 6.Questions toward Kierkegaard(1979)， 7.Languages and prophecy; Appendix: Conscience and evil
(1942) .
1986 Shingaku-teki -shukyδ-tetsugaku-teki ronshuV 0. 111. (Col1ected articles
on theology and philosophy of religion V 0 I.1I). Tokyo: Sounsha. 1986.
Contents:1.On theological philosophy of religion(1983);Knowledge and faith
(1983) 2.Kant's discourse on religion(1985)， 3.Faith and Mysticism in Luther
(1982)， 4.Watch your step!(1984)， 5.Two forms of eschatology in Christianity
(1985). 6.Nothingness-in-love - Tanabe's philosophy and Christianity(1986).
1993 Shiηgaku・teki-shukyδ-tetsugaku-teki ronshu Vo1 1.11.(Collected arti
-cles on theology and philosophy of religion Vo I1.II). Tokyo: Sδbunsha.
1993.
Contents:1.Views of history in Christianity(1985)， 2.Views of death and life in Christianity(1990)， 3.Christianity and th巴notionof nothingness， 4.
Imma-nent transcendence in r巴ligion，5. Tanabe's philosophy and Christianity， 6.
Theologism and religionism， 7.‘Logic of species' and the discourse of ‘demyth -ologization' - Tanabe's philosophy and Bultmann， 8. Nishitani's philosophy and Christianity.
Co-Author and Co-Editor
1950 Muto Kazuo， Kitamori Kazo and Matsuda Tomoo (co-editors)， Kirisuto-sha no jitsuzon一Maruk附u-shugihihan (The Christian existence
Criticism of Marxism). (Kirisuto-kyδronsδVo1. 2) Tokyo: Shinkyδ Shuppansha 1950.
Mutδ's contribution:Kirisuto-sha no jitsuzon to marukusu-shugi (Christian exis -tence and Marxism).
1985 Muto Kazuo and Hiraishi Yoshimori (eds.)， Kirisutoゐyo0 manabu
hito no tame ni(For those who learn Christianity). Kyoto: Sekai Shisδ -sha 1985 (9th print 1997).
Mutδ's contribution:Kirisuto・かσno rekishi.kan(Christianity's view of history)， pp. 12-23.
1991 Takeuchi Yoshinori， MutδKazuo and Tsujimura Kδichi (eds.)， Tanabe Hajime - Shisσto kaisσ(Tanabe Hajime - Thoughts and remi -niscences)， Tokyo: Chikuma Shobδ1991.
Mutδ's contribution:Tanabe Teおugaku to Kirisutoーかσ (Tanabe's philosophy
and Christianity)， pp. 168-205.
(Co・)Translations
1955 Basil Willey:Christianity Past and Present， translated by Mutδ Kazuo and Kawada Kaneo， Kirisuto・kyδto gendai.(Forumika Sensho
Vol.17) Tokyo: Sδbunsha 1955.
1957/58 Albert Schweitzer， Die Mystik des A
ρ
ostel Paulus， translated by酌1utδKazuoand Kishida Bansetsu， Shito Pauro no shinρishugi.(Shuvait -sa chosaku-shu Vols. 10 and 11) Tokyo: Hakusuisha 1957/58.
1962 Paul Tillich，“Spiritual foundations of democracy." In: Takagi Yasa -ka (edよ Bunka
ω
Shukyσ-Tirihhi Ha，k回eKoen-shu(Culture and Reli-gion - Collection of Dr. Tillich's Lectures). Tokyδ: Iwanami Shoten 1962 (4th print 1968)， pp. 121-147.
1964 Soren Kierkegaard， Das Walten der Liebe， translated by Mutδ Kazuo and Ashizu Takeo， Ai no waza.(Kyerukegδru chosaku-shu Vols. 15 and 16) Tokyo: Hakusuisha 1964 (reprint 1995).
1974 Karl Rahner， Gnade als Freiheit， translated by MutδKazuo and Katayanagi Eiichi， Jiyu toshite no onchδ. Published together with transla -tions of articles by Romano Guardini in the series Gendai kirisuto-kyo shisδsosho Vol.13. Tokyo: Hakusuisha 1974.
1976 Max Weber， Rel忽ionssoziologie，translated by Muto Kazuo and others， Shukyo-shakaigaku.(Makkusu Weba， Keizai
ω
shakaiPart 2 Sec -tion 5) Tokyo: Sδbunsha 1976. 1978 Paul Tillich， Begegnungen (Gesammelte Werke Vol.12)， translated by MutδKazuo and Katayanagi Eiichi， Deai.(Tirihhi chosakushu Vol. 10) Tokyo: Hakusuisha 1978 (reprint 1999).J
apanese Articles1942“Ryoshin to aku" (Conscience and evil).お お 昭'akukenわIU(Journal
of Philosophical Studies) Vo.l27 No.4 (1942). pp. 33-66. (Mutδ's graduation thesis; reprint in Mutδ'sCollected articles on theological ρhilosoPhy 01 religion[Vo. Il]1980) 1948“Kyerukegδru ni okeru jitsuzon to genjitsu" (Existence and reality in Kierkegaard) (Reprint in Mutδ'5 Kierkegaard books 1950 and 1967)
1949“Kyerukegδru ni okeru 'dojisei'no mondai" (The problem of contemporaneity in Kierkegaard)
(Reprint in Kierkegaard books 1950 and 1967)
1951“Seiji to shakai - Tanabe Ha】mseno shakai-minshushugi no tet
-sugaku" (Politics and society - Dr. Tanabe's philosophy of social democ-racy). In: KδbundδHenshu-bu (ed.)， Tanabe te如tgaku(The Philosophy of
Tanabe). Tokyo: Kδbundδ(1951)，pp. 138-153. 1955“Kami to jitsuzon - Kδrurijji to Kierukegδru nado" (God and exis -tence -On Coleridge and Kierkegaard) (Reprint in Kierkegaard book 1967) 1957“Kodoku to shinko" (Loneliness and faith) (1957) (Reprint in Kierkegaard book 1967) -30 - The Kyoto School of Philosophy and
1962“1960-nen natsu no nihon koen ryoko ni tsuite no hi-koshiki na re -pδto" (Unofficial report about Tillich's lecture tour in ]apan during the summer 1960，"in: Takagi Yasaka (ed.)， Bunka to Shukyδ-Tirihhi Ha -kase K
σ
，en-shu(Culture and Religion - Collection of Dr.Tillich's Lec -tures). Tokya: Iwanami Shoten 1962(4th print 1968)， pp. 203-240.1963 “Kaisetsu" (Commentary). In:Tanabe Hajime zenshu Vo1.10. Tokyo: Chikuma Shobδ1963， pp. 325-339.
1964.“Shukyδto dδtoku no aida" (Between religion and morality). In: Tanaka Michitarδ(ed.)， Shuky
σ
to rinri(Religion and ethics). (Kδza tet -sugaku taikei Vo1.7)Kyoto: ]inbun Shoin 1964， pp. 33-56. (Reprint in Kierkegaard book 1967) 1964“Tanabe Sensei no shi no tetsugaku" (Professor Tanabe's philoso. phy of death).Tetsugaku kenkyu(Journal of Philosophical Studies) V 0.1 42 (No. 489) 1964， pp. 627-643. 1966“Nihirizumu to sono kokufuku" (Nihilism and its conquest) (Reprint in Kierkegaard book 1967) 1966 Mおhida- Tanabe tetsugaku to kirisutokya(The Nishida - Tanabe Philosophy and Christianity). In the brochure (pp. 3-6) inserted in vo.117 ofNishida Kitar，σZenshu(Complete Works of Nishida Kitarδ); Tokyo: Iwanami Shoten 1966). (Reprint in Mutδ's Kierkegaard book 1967)1967“Iwayuru‘shi-teki Iesu' no mondai to Kyerukegoru" (The problem of the so-called ‘historical ] esus' and Kier kegaard)
(Reprinted in Kierkegaard book 1967)
1971“Shukyδ-tetsugaku no atarashii kanasei" (A new possibility for phi -losophy of religion).Tetsugaku kenkyuVo.145 N o. 1 (March 1971)， pp. 1
-22.
(Reprint in the author's book with the same title. English translation1970/71)
1972“Shukyo ni okeru 'naizai・tekichoetsu' to iu koto ni tsuite"‘(
Imma-nent transcendence' in religion).Posutomodanisuto(Postmodernist) N o. 1 (1972)， pp.24-42. (Reprint inShukyo-te帥19aku no atarashii kanδsei(1974)and in his Collected works Vo1.III (1993).English translation1981) 1974 Kirisuto-わIOto mu no shiso(Christianity and the notion of nothing -ness). In:Shukyo-teおugakuno atarashii kanδisei1974， pp.27-70. (Reprint inCollectedωorks(Vo1.III) 1993.German translation1994;English translation1996.) 1975“Nanbara Sensei to no deai" (Encounters with Prof. Nanbara). In: Maruyama Masao and Fukuda Kan'ichi (eds.)， Kaiso no Nanbara Shigeru.
Tokyo: Iwanami Shoten1975.
1976“Gakumon no yukue" (The direction of scholarship)(1976)
(Reprint in hisCollected articles[Vo1.I]1980)
1978“Shinkδno kami to tetsugaku-sha no kami" (God of belief and God of philosophers). In: Nihon shinkan kenkyu・kai(ed.)， Shinkan no kenkyu
- Odagiri Nobuo Hakase kansha kinen ronbun-shu(Views of God - Col -lected articles in commemoration of Dr. Odagiri Nobuo). Tokyo: Sδbun -sha1978， pp.383-412. (Reprint in hisCollected articles[V 01.I]1980) 1978“Shingaku to wa nanika"(What is theology?)(1978) (Reprint in hisCollected articles[Vo1.I]1980) 1978“Fukuin to rippo" (Gospel and law)(1978) (Reprint in hisCollected articles [Vo.1I] 1980) - 32 - The Kyoto School of Philosophy and
1978“Shumatsu-ron no ni-ruikei - Kirisuto-kyo rekishi-kan ni tsuite"
(Two forms of eschatology - On Christianity's view of history). Kirisutokyδ-gaku kenkyu (Journal of Christian Studies) Vo.I1 (1978)， pp. 1-26.
(Reprint in his Collecledαrticles[Vo!. I]1980)
1978“Kirisuto-kyδto bukkyδto no taiwa no kano konkyo ni tsuite" (On the possible basis for dialogue between Christianity and Buddhism).1'1のδ gakujutsu kenkyuVo.I17 N o.4 (1978)， pp.1-10. 1978“Shuraierumahheru no 'zettai izon no kanjδni tusite no dansδ (Random thoughts on Schleiermacher's 'feeIing of ultimate dependency'). Tetsugaku kenkyu nenpδ N o.12 (1978)， pp.9-18. (Reprint in his Collecled articles[Vo!. I]1980)
1978“Kaishaku-gaku genri toshite no ‘chu' ni tsuite-‘Hishinwaka・ron'
to kanren shite" (On the ‘mean [or center]' as hermeneutical principle -In relation to the ‘demythologization discourse'). In: Kyoto Doitsu Bunka Senta (edよ Nichi-dokubunka kenkyu-sho niju shunen kinen ronbun-shu. Kyoto: Kyo 0 Doitsu Bunka Senta.1978， pp.31-54.
(German translation1979)
1979“Nihirizumu to shukyδ" (NihiIism and religion). In: Tamaki Koshirδ (edよBukkyono hikaku shisoron-teki kenkyu.Tokyo: TokyδDaigaku Shuppan-kai.1979 (2nd print1980)， pp.711-730. (Reprint in his Collecled articles[Vo!. I]1980) 1979“Kyerukegoru e no toi" (Questions toward Kierkegaard)(1979) (R巴printin his Collecled articles[Vo!. I]1980) 1980“Iwayuru shinyaku-seisho no ‘hishinwaka'-ron ni tsuite - Shizen shingaku no mondai to kanren shite" (On the so-caIIed‘demythologiza -tion' discourse - In relation with the problem of natural theology). Tδyδ
gakujutsu kenkyuVo.l19N o. 1 (980)， pp. 21-39.
1981 “Hi-shinwaka - Shizen shingaku no mondai to kanren shite" (Demythologization - Concerning natural theology). In: Nanzan shukyδ bunka kenkyu-sho， ed.， Zetlai mu
ω
kami - Nishida - Tanabe teおugakuno dentδ to kirisuto-kyδ(Absolute nothingness and God - The tradition of the Nishida - Tanabe phiIosophy and Christianity). Tokyo: Shunjusha 1981， pp. 104-148.
1982“Tanabe tetsugaku to kirisuto-kyo" (Tanabe's philosophy and Chris -tianity). Ky
σ
dai No. 300 (April / May 1982， Special issue on the “Kyoto Philosophy and Christian Studies")， pp. 32-45.1982“Ruta ni okeru shinkδto shinpishugi" (Faith and mysticism in Luth -er) (982) (Reprint in his Collected articlesVo.l11. 1986) 1983“Chi to shin" (Knowledge and faith) (1983) (Reprint in his Collected articlesV 0 I1.I. 1986) 1983“Shingaku-teki shukyo-tetsugaku ni tsuite" (On theological phiIoso -phy of religion). Kirisutokyδ-gaku kenkyuVo.l6 (983)， pp. 1-20. (Reprint in his Collected articlesVo.l11. 1986)
1984“Kyakka shoko" (Watch your step!). Kinsutoky
σ
gaku kenkyu V 0. 7 1(1984)， pp.50-70. (This article derives from a shorter essay with the same title， published in the journal Budisuto(Buddhist) Vol.22 (1984).Reprint in his Collected articles (V0.1II)1986. English translation 2005.) 1985“Kirisuto-kyo ni okeru niju shumatsu-ron" (Two forms of es・ chatology in Christianity). Shinran kyδigaku(published by Otani daigaku shinshu gakkai) Vol.46 (985)， pp. 61一77. 34 - The Kyoto School of Philosophy and
