{"id":13273,"date":"2022-09-20T18:00:00","date_gmt":"2022-09-20T09:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2022\/09\/20\/en-philo-caigf-2022-dushanbe-kuki-iki\/"},"modified":"2022-09-20T18:00:00","modified_gmt":"2022-09-20T09:00:00","slug":"en-philo-caigf-2022-dushanbe-kuki-iki","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2022\/09\/20\/en-philo-caigf-2022-dushanbe-kuki-iki\/","title":{"rendered":"Kuki on Contingency and Iki on CAIGF 2022 Dushanbe \u2014 Philosophy of contingency"},"content":{"rendered":"

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This essay applies the conceptual framework of the Japanese Existential Philosophy<\/strong> \u2014 most prominently associated with Shuzo Kuki<\/strong> \u2014 to re-read the CAIGF 2022 Dushanbe conference. Target audience: researchers, doctoral students, policy analysts, and executives.<\/p>\n<\/blockquote>\n

Introduction: The Problem<\/h2>\n

Kuki's The Problem of Contingency and The Structure of Iki philosophized contingency against necessity and aesthetic mode against logic. CAIGF reveals cultural diversity in how contingency is received.<\/p>\n

This essay argues that the multistakeholder process of CAIGF becomes intelligible in its specificity only through the concept of Philosophy of contingency<\/strong>, and that the concept itself undergoes transformation under the new material of digital space. Describing this mutual transformation is the task of this essay.<\/p>\n

\"Analytical<\/p>\n

Aesthetics of digital contingency<\/h2>\n

Contingent conversations and unplanned encounters at Dushanbe often produce IGF's essential outcomes. The sensibility of iki rooted in Tajikistan resources aesthetic calibration against risk-management bias.<\/p>\n

Each session's agenda-setting can be read as a contemporary restaging of the Shuzo Kuki-type problematic.<\/p>\n

The regional IGF (CAIGF) holds a philosophically distinct position as the intermediate category mediating global universality and national particularity.<\/p>\n

Ethics of iki<\/h2>\n

Shuzo Kuki's concepts are not confined to abstract philosophical discussion; they apply to the concrete agenda items debated at the 2022 conference. We examine that application below.<\/p>\n

1. Application to "\u63a5\u7d9a\u6027"<\/h3>\n

Discussion of "\u63a5\u7d9a\u6027" can be positioned, from the perspective of Shuzo Kuki's Philosophy of contingency<\/strong>, as a central problematic. In Tajikistan's context, the three layers of regulatory design, social implementation, and citizen participation around \u63a5\u7d9a\u6027 are particularly at stake.<\/p>\n

2. Application to "\u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08"<\/h3>\n

Discussion of "\u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08" can be positioned, from the perspective of Shuzo Kuki's Philosophy of contingency<\/strong>, as a derivative problematic. In Tajikistan's context, the three layers of regulatory design, social implementation, and citizen participation around \u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08 are particularly at stake.<\/p>\n

3. Application to "\u5730\u57df\u5354\u8abf"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u8abf" can be positioned, from the perspective of Shuzo Kuki's Philosophy of contingency<\/strong>, as a peripheral yet important problematic. In Tajikistan's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u8abf are particularly at stake.<\/p>\n

4. Application to "\u8d8a\u5883\u30c7\u30fc\u30bf"<\/h3>\n

Discussion of "\u8d8a\u5883\u30c7\u30fc\u30bf" can be positioned, from the perspective of Shuzo Kuki's Philosophy of contingency<\/strong>, as a peripheral yet important problematic. In Tajikistan's context, the three layers of regulatory design, social implementation, and citizen participation around \u8d8a\u5883\u30c7\u30fc\u30bf are particularly at stake.<\/p>\n

5. Application to "\u751f\u6210AI"<\/h3>\n

Discussion of "\u751f\u6210AI" can be positioned, from the perspective of Shuzo Kuki's Philosophy of contingency<\/strong>, as a peripheral yet important problematic. In Tajikistan's context, the three layers of regulatory design, social implementation, and citizen participation around \u751f\u6210AI are particularly at stake.<\/p>\n

\"Philosophical<\/p>\n

Implications for Executives and Practitioners<\/h2>\n

The philosophical reflection of this essay is not merely academic. The Shuzo Kuki perspective carries three practical implications for executives operating in Tajikistan.<\/p>\n

First, it raises the reflexive question of how the firm's business model connects to the logic of Philosophy of contingency<\/strong>. Second, in dialogue with regulators and civil society, it suggests dimensions of consensus formation that purely technical arguments cannot reach. Third, it indicates that the long-term ground of business legitimacy lies not so much in technical advantage or market share as in participation in such philosophical-normative debates.<\/p>\n

Academic Positioning and Future Research<\/h2>\n

The argument of this essay attempts to graft a philosophical perspective onto the mainstream political-science and legal approaches to internet governance research. Three future research questions follow.<\/p>\n

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  1. Verification of the applicability of Shuzo Kuki's framework to other IGF conferences<\/li>\n
  2. Comparative contrast between Japanese Existential Philosophy<\/strong> and other theoretical traditions<\/li>\n
  3. Exploration of dialogue possibilities with the indigenous intellectual traditions of Tajikistan<\/li>\n<\/ol>\n

    In particular, the third point has the potential to liberate IGF research from West-centric debate and open a more multi-layered discursive space.<\/p>\n

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    Primary Sources<\/strong><\/p>\n