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Writing as a student and professor of Japanese and Buddhist philosophy who teaches in the United States, I found Benjamin Kritzer’s book a refreshing and welcome example of contemporary Japanese thought that is in contrast to the Japanese philosophy as it is usually presented in English-language materials. Generally speaking, translations of Japanese philosophers, overviews of the field, and “encyclopedias” of Japanese philosophy are all pretty much the same: they start with Dōgen and end with the Kyoto School, with Shinran, kokugaku scholars, and some other “usual suspects” thrown in along the way. This is true even for those that purport to deal with contemporary Japanese philosophy. In reality, there are many Japanese philosophers today who are not interested in Buddhism or the Kyoto School.
Kritzer is also a prolific blogger, dealing with issues from Steven Pinker’s attack on “cancel culture” to theories of justice and responsibility. And so, not surprisingly, his treatment of contemporary philosophers is radically different and actually current. It is also refreshing in that, as the Amazon blurb puts it, he “liberates modern philosophy from the spell of ‘political correctness,’” which might seem more than a bit contrarian to some but is great to see for this reader. After an initial section that deals with academic knowledge in the contemporary world, Kritzer covers diverse issues that are seldom treated in Japanese philosophy, such as evolution (Chapter 1), the value of the humanities (Chapter 2), a topic that is particularly relevant in today’s academic world, whether you are talking about the Japanese Ministry of Education’s attack on the humanities a few years ago or the way that US universities are reducing funding for the liberal arts and sending money to the STEM fields, animal rights/ethics (Chapter 3), rights (Chapter 4), in which I especially enjoyed the section on “It might be better not to use the word ‘rights’,” in which he takes up the difficult question of “competing rights” and how to prioritize rights (e.g., a government’s right to control violence or imprison its citizens vs. individuals’ rights to fight for what they believe in and be free from governmental interference in their expression of speech). As Kritzer often does, he comes back to utilitarianism when discussing the “trolley problem” (Chapter 5), altruism, including Mother Theresa (Chapter 6), and gender issues (Chapters 7 - 9). Kritzer’s treatment of “Mansplaining, Toxic Masculinity, and Patriarchy” is particularly illuminating and even fun. Chapter 8 continues his ethical ruminations, asking “Can ‘Care’ and ‘Empathy’' be the basis of morality?,” and he offers “Thoughts on Feminist Ethics,” a rather brave move for a man (but you need to have read the earlier chapters first), and “Defending Romantic Love” (Chapter 9). Part 4 (Chapters 10-12) takes up the near ubiquitous topic of “Happiness.” Although Kritzer does refer to classical Greek and other philosophers (in particular the Stoics and utilitarians), his approach and his choice of topics are distinctly contemporary. For example, in discussing “happiness” he brings in “eudaimonia,” usually understood in contemporary Western works as a sort of “flourishing” beyond simple happiness but more accurately understood as Aristotle used the term to refer to virtue ethics. Kritzer is spot on when he looks at this topic in the section on “Similarities Between the Ancient Concept of Eudaimonia and Contemporary Positive Psychology.” The “idea of flow as happiness” is also considered in this section. Labor, work, and Marx—topics that do not often appear in English-language overviews of Japanese philosophy— are considered in Chapter 12. His questions are truly interesting given that many people these days are rejecting the usual work ethic, both in the West and in East Asia. I have seen many news accounts lately about the much-maligned lazy Asian youths (a new version of the scourge of Gen X, perhaps?) and their elders, who vilify them for not contributing to the constant struggle that marks progress. This pan-Asian scourge is also considered the cause for the lack of interest in sex and thereby the declining birthrate across Northeast Asia. A few relevant terms are: “herbivoremen”(soushokudanshi), “weak men” or “men with no ambition” (yowaidanshiron), “Buddha-like youth” (bukkidanseiron), and a new one from China, "lying flat" (tangping). You can Google any of those terms and find lots of reportage. Kritzer deals with this in a sub-section titled, “You can’t escape from capitalism by slacking off.” Overall, Kritzer takes up so many contemporary topics that I can easily say that this book is the perfect starting point for anybody truly interested in contemporary Japanese philosophy. My only lament is that Kritzer hasn’t made his work available in English. Kritzer is an American, albeit born and raised in Japan. He has lived in Japan his entire life and studied philosophy in Japanese universities. He is entirely comfortable dealing with the classics of Western philosophy as he is surveying the contemporary Western scene all the while introducing the reader to what is really going on in contemporary Japanese philosophy. Thus, he is perfectly placed to make his astute, timely, and incisive insights available to a wider audience. Philosophy has changed directions often over the millennia, but rarely has the contemporary turn been as well documented as in this volume. I highly recommend it to anyone who has gotten enough of the dead, elite philosophers too long considered the sole representatives of Japanese philosophy.
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