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平塚らいてう Hiratsuka Raichō (1886–1971)

born 平塚明 Hiratsuka Haru

https://fr.wikipedia.org/wiki/Raich%C5%8D_Hiratsuka

https://en.wikipedia.org/wiki/Hiratsuka_Raich%C5%8D

https://aaww.org/raicho-hiratsuka-beginning-woman-sun/
manga by Rowan Hisayo Buchanan

https://illustratedwomeninhistory.com/raicho-hiratsuka-was-a-writer-journalist/

PDF: In the Beginning, Woman Was the Sun
The Autobiography of a Japanese Feminist
by Hiratsuka Raichō
Translated, with an introduction and notes, by Teruko Craig
1992

PDF: Raichō: Zen and the Female Body in the Development of Japanese Feminist Philosophy
by Michiko Yusa [遊佐道子, 1951-] and Leah Kalmanson [1977-]
Chapter 29 In. The Oxford Handbook of Japanese Philosophy, ed. by Bret W. Davis, 2020

PDF: Hiratsuka Raicho: Pioneer of the Women's Liberation Movement in Modern Japan
by Nakajima Kuni [中嶌 邦 1929-]
Journal of Japanese Trade & Industry, July/August 2003, pp. 38-41.

PDF: Hiratsuka Raichō–Zen and Feminism
From: Japanese Buddhism and Women: The Lotus, Amida, and Awakening
by Michiko Yusa (extracts, pp. 123-128.)
In: Dao Companions to Chinese Philosophy, Volume 8. 2019, Pages 83-133.

Yusa, Michiko, and 北川東子 Kitagawa Sakiko, “Women Philosophers.”
pp. 1115–1137 (overview) and pp. 1138–1164 (selected works by women philosophers translated into English).
In Japanese philosophy : a sourcebook / edited by James W. Heisig, Thomas P. Kasulis, John C. Maraldo.
(Nanzan library of Asian religion and culture)
2011 University of Hawai‘i Press

PDF: Women Philosophers
Overview pp. 1115-1137.

Hiratsuka Raichō (1886–1971) pp. 1148-1158.
Two Manifestos
The Rise of Women’s Movements
Neither Capitalism nor Marxism
Thoughts at the End of the War
The Value of Virginity

PDF: Affirmation via Negation: Zen Philosophy of Life, Sexual Desire, and Infinite Love
by Michiko Yusa [遊佐道子, 1951-]
In: The Bloomsbury Research Handbook of Contemporary Japanese Philosophy. Edited and introduced by Michiko Yusa
Bloomsbury Academic, 2017, pp. 333-364.

Three thinkers who practiced Zen— Hiratsuka Raichō, D. T. Suzuki, and Nishida
Kitarō— are brought together in this chapter to speak about their philosophies of
life and sexual desire. The aim of such an arrangement is to articulate a possible Zen
“philosophy of peace.” The objective of this choice of topic is to delineate a kataphatic
dimension of Zen- inspired philosophy, which is often overshadowed by its
more familiar apophatic expressions of “emptiness,” “mu,” and “absolutely nothing.”
First, the kenshō (Zen awakening) experience of these three thinkers is examined
with the view that there seems to be a correlation between one’s kenshō experience
and one’s gaining insight into what “life” (seimei or inochi) is. Treated next is their
philosophies of life, including their discussions on sexual desire. Suzuki succinctly
states that sexual desire arises from the very source that turns itself into great compassion;
for Raichō women’s sexuality leads her to formulate the view that woman
has to be liberated qua sexed body, qua woman, and not just as an abstract “human
being.” Nishida takes the whole issue of the body as a fundamental philosophical
problem, and places desire and the body within the wider dialectical framework of
the individuals and the world. Desire, says Nishida, arises as the individual “mirrors”
the world, and it spurs one into action (praxis) and production of things (poiesis).
One’s activities in turn shape the “world” one lives in. Human actions construct the
world of history, while the world of history also shapes how one exists in the world.
Ultimately, Raichō, Suzuki, and Nishida each point to the reality of “love,”
or mahākarunā (great compassion), which, when applied as a social constructive
principle, has the potential of building a philosophy that averts conflict and
war. Moreover, what is meant in Zen by “dying” is far from the negation of life,
but “dying” to the ego- centered mode of being. Understood as such, negation is a
necessary step toward affirming life. Furthermore, mortality is cast in a spiritual
framework of eternal life. Thus, in the radical turnabout of the individual self via
“negation,” a key may be found for us to envision a more caring and “graceful”
society and world.