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In 1968 Yasunari Kawabata was awarded the Nobel Prize in Literature As it could be noticed from the immediate responses of the various countries about the award, it was the first Nobel prize given to a Japanese author, was undoubtedly bolstered by what is called Orientalism. This is true not only for, Kawabata, but also for the most novelists who are appreciated abroad such as Junichiro Tanijaki and Yukio Mishima. Not until lately has been found any different movements, and for long those who have met with Japanese iterature have been inextricably concerned with the adoration for the artless exotic culture. In fact, he wanted to underline the fact that those subjects comprised invented ‘tradition’, resulted from the international circumstances of ‘modernity’.
For instance, his original interpretation on Buddhism finds the common critical mind between the German expressionism and the Oriental world-view, although it is known that Dadaism of the early 21st century was accepted in Japan with the analogy with Buddhism. In that sense, at least, it is false to consider him as a mere embodier of the traditional Japanese aesthetic consciousness. What is important is that he inevitably needs Buddhism to answer the task of post-modernism and uses it as a way of creative writing.
From 1920 to 1930, he wanted to re-translate the concept of ‘trans-like’ into an affirmative idea through which a solitary individual becomes integrated with nature to make his or her spirit free. This is the natural residual product of reputation in both German researcher Theodor Lipps'(1851-1914) empathy and romanticist Novalis'(1772-1801) naturalistic view. As a result, his literacy has gained a universal value.
His persistent views on modem age as being the ‘Japanese concept' as a universal situation background is stressed out to be the truth about the newly created ‘tradition’. At the moment, non-existing formations like nation and border concepts are causing problems in many areas, but owing to these matters, it is important to notice how this universal matters were led out freely from a hardcore individual language, special culture, and tradition.
For instance, his original interpretation on Buddhism finds the common critical mind between the German expressionism and the Oriental world-view, although it is known that Dadaism of the early 21st century was accepted in Japan with the analogy with Buddhism. In that sense, at least, it is false to consider him as a mere embodier of the traditional Japanese aesthetic consciousness. What is important is that he inevitably needs Buddhism to answer the task of post-modernism and uses it as a way of creative writing.
From 1920 to 1930, he wanted to re-translate the concept of ‘trans-like’ into an affirmative idea through which a solitary individual becomes integrated with nature to make his or her spirit free. This is the natural residual product of reputation in both German researcher Theodor Lipps'(1851-1914) empathy and romanticist Novalis'(1772-1801) naturalistic view. As a result, his literacy has gained a universal value.
His persistent views on modem age as being the ‘Japanese concept' as a universal situation background is stressed out to be the truth about the newly created ‘tradition’. At the moment, non-existing formations like nation and border concepts are causing problems in many areas, but owing to these matters, it is important to notice how this universal matters were led out freely from a hardcore individual language, special culture, and tradition.
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