The Ecology of Place in Neil Gunn's Highland River and Nishida Kitarō's basho.

This essay describes similarities between the 1930s work of Neil Gunn – particularly the novel Highland River (1937) – and the work of the Kyoto School of philosophy from the same time – Watsuji Tetsurō, Nishitani Keiji, and particularly Nishida Kitarō. Nishida's concept of basho , roughly place , f...

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Publicado en:Scottish Literary Review Vol. 16; no. 2; pp. 25 - 47
Autor principal: Gardiner, Michael
Formato: Artículo
Publicado: Association for Scottish Literary Studies Autumn/Winter2024
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: The Ecology of Place in Neil Gunn's Highland River and Nishida Kitarō's basho.
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        au: Gardiner, Michael
        affil: University of Warwick, England
      su:
        Gunn, Neil
        Highland River (Book)
        Basho (Book)
        Nishida, Kitaro, 1870-1945
        Scottish literature
      sug:
        subj:
          Gunn, Neil
          Highland River (Book)
          Basho (Book)
          Nishida, Kitaro, 1870-1945
          Scottish literature
      keyword:
        20th century
        ecologies
        imperialism
        interwar
        Japan
        Neil Gunn
        philosophy
        place
        Scottish renaissance
        space
      ab: This essay describes similarities between the 1930s work of Neil Gunn – particularly the novel Highland River (1937) – and the work of the Kyoto School of philosophy from the same time – Watsuji Tetsurō, Nishitani Keiji, and particularly Nishida Kitarō. Nishida's concept of basho , roughly place , from the same time shares much with Gunn's understanding of an ecological locality, of a non-dualist belonging that binds person and world – as in other ways does 1930s work by Nan Shepherd and Lewis Grassic Gibbon. This essay argues that such a grasp of basho across both situations is post-imperialist, wresting particular ecologies, forms of experience, and active histories, from a Newtonian concept of absolute space whose aim is to open all places to a universal evaluability. It reads Scottish and Japanese understandings of basho as responses to the British empire in particular, and argues that this is not coincidental: Japan's rising universalism during the Meiji Era, often taken as the country's modernity as such, was in large part an official thinking planted by representatives of the long Scottish Enlightenment; and the scandalous overcoming of this narrowed modernity was really the overcoming of Scoto-British unified space. Numerous accounts of the ecology of Scottish writing of the early twentieth century, and of the millennial era, have recognised something like this commitment to basho in a reverence for place that tends towards the non-egotistic, non-proprietorial, and even animist; what has gone relatively unremarked so far is the extraordinary chiming of this emplaced consciousness with Japanese philosophy of the same time.
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