{"id":8553,"date":"2015-12-15T16:00:00","date_gmt":"2015-12-15T07:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2015\/12\/15\/en-philo-arab-igf-2015-sharm-nishida-basho\/"},"modified":"2015-12-15T16:00:00","modified_gmt":"2015-12-15T07:00:00","slug":"en-philo-arab-igf-2015-sharm-nishida-basho","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2015\/12\/15\/en-philo-arab-igf-2015-sharm-nishida-basho\/","title":{"rendered":"Nishidan Basho (Place) on Arab IGF 2015 Sharm El Sheikh \u2014 The place of absolute nothingness"},"content":{"rendered":"

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This essay applies the conceptual framework of the Kyoto School<\/strong> \u2014 most prominently associated with Kitaro Nishida<\/strong> \u2014 to re-read the Arab IGF 2015 Sharm El Sheikh conference. Target audience: researchers, doctoral students, policy analysts, and executives.<\/p>\n<\/blockquote>\n

Introduction: The Problem<\/h2>\n

Nishida's logic of basho (place) envisions a logical site that encompasses both subject and object before their separation. Reading Arab IGF as a Nishidan basho reveals an Asian dialogue possibility distinct from Habermasian deliberation.<\/p>\n

This essay argues that the multistakeholder process of Arab IGF becomes intelligible in its specificity only through the concept of The place of absolute nothingness<\/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

IGF as basho<\/h2>\n

The dialogic norms brought by participants from Egypt (especially Japan, Korea, China, Taiwan) often implicate Nishidan logic of basho. Discussions at 2015 contain the possibility of dialogue mediated by absolute nothingness.<\/p>\n

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

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

Dialogue prior to subject-object separation<\/h2>\n

Kitaro Nishida's concepts are not confined to abstract philosophical discussion; they apply to the concrete agenda items debated at the 2015 conference. We examine that application below.<\/p>\n

1. Application to "\u5730\u57df\u5354\u529b"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u529b" can be positioned, from the perspective of Kitaro Nishida's The place of absolute nothingness<\/strong>, as a central problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u529b are particularly at stake.<\/p>\n

2. Application to "\u30bb\u30ad\u30e5\u30ea\u30c6\u30a3"<\/h3>\n

Discussion of "\u30bb\u30ad\u30e5\u30ea\u30c6\u30a3" can be positioned, from the perspective of Kitaro Nishida's The place of absolute nothingness<\/strong>, as a derivative problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u30bb\u30ad\u30e5\u30ea\u30c6\u30a3 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 Kitaro Nishida's The place of absolute nothingness<\/strong>, as a peripheral yet important problematic. In Egypt'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 Kitaro Nishida's The place of absolute nothingness<\/strong>, as a peripheral yet important problematic. In Egypt'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 "\u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08\u767a\u5c55"<\/h3>\n

Discussion of "\u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08\u767a\u5c55" can be positioned, from the perspective of Kitaro Nishida's The place of absolute nothingness<\/strong>, as a peripheral yet important problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08\u767a\u5c55 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 Kitaro Nishida perspective carries three practical implications for executives operating in Egypt.<\/p>\n

First, it raises the reflexive question of how the firm's business model connects to the logic of The place of absolute nothingness<\/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 Kitaro Nishida's framework to other IGF conferences<\/li>\n
  2. Comparative contrast between Kyoto School<\/strong> and other theoretical traditions<\/li>\n
  3. Exploration of dialogue possibilities with the indigenous intellectual traditions of Egypt<\/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