Studying Japanese moral consciousness by the method of critical comparison of ideas -Taking Watsuji's ethics as a model example of it-

渡次的伦理学思想对我们研究日本人的道德意识具有有益的指导意义。与渡次批判地接受的海德格尔哲学相比，我们试图确定他的伦理学的特殊性和普遍性，尽管它保留了日本的伦理传统，但它并没有被日本的特殊性所封闭。Watsuji从一个原始的角度重新整理了海德格尔的解释学，开辟了一个新的伦理学视野。Watsuji通过这种解释学方法，展示了取代个人主义的新人类概念“aidagara”，以及批判西方哲学前提的新气候和文化概念“fudo”。Watsuji的伦理根植于日本人的特殊敏感性，这在某种程度上是模糊的。它体现了日本人的特点，即直接接受事物的本来面目，而不去组织它们。同时，渡次的伦理思想及其气候文化理论克服了日本的特殊性，走向了日本的普遍性。但是，正是在这种模棱两可的情况下，我们发现在评价渡次的伦理学及其气候和文化理论以及研究日本的道德意识时，最大的困难是。

Watsuji's ethics gives us a helpful lead in studying Japanese moral consciousness. In comparison with Heidegger's philosophy, which Watsuji receives critically, we try to ascertain the particularity and the universality of his ethics, which is not shut in Japanese particularity even though it keeps up a ethical tradition of Japan.Watsuji opens up a new vista of ethics by rearranging Heidegger's hermeneutics from an original viewpoint. By this hermeneutical method Watsuji can show the new concept of human being, i.e., "aidagara", which takes the place of the individualistic one, and the new concept of climate and culture, i.e., "fudo", criticizing the premises of the Western philosophy.Watsuji's ethics rooted in special Japanese sensitivity is somewhat ambiguous. It takes on the Japanese particularity in receiving direct things as they are, without structurizing them. At the same time Watsuji's ethics and his theory of climate and culture overcome Japanese particularity and lead to the universality. But it is in this ambiguity that we find the greatest difficulty in evaluating Watsuji's ethics and his theory of climate and culture and in studying Japanese moral consciousness.