The Humble Luminary: A Tribute to Ecological Philosopher Prof. Nagamitsu Miura

A short biography of Professor Nagamitsu Miura (三浦 永光) (1938-2023)

(Generated by ChatGPT4.)

The late Professor Nagamitsu Miura left an indelible mark on the academic world with his significant contributions to the Faculty of Liberal Arts, Department of International and Cultural Studies at Tsuda College. His research primarily delved into the history of societal thought, with a special focus on Western perspectives on nature and ecological philosophy.

Throughout his illustrious career, Professor Miura meticulously explored various facets of Western and European ideologies. Beginning in 1980, he expressed a deep interest in the "History of the view of Nature in Europe" and "Ecological Philosophy," which became foundational elements of his scholarly pursuits. He also examined topics such as the "Social Thought of William Morris" and addressed profound concerns surrounding "War Responsibility."

An accomplished author, Professor Miura's bibliography encompasses a range of books, including "John Locke and the Native Americans: Early English Liberalism and its Colonial Reality," published by Cambridge Scholars Publishing in 2013, "Environmental Thought and Society: A History of Philosophy Approach (環境思想と社会-思想史的アプローチ)" in 2006, and "The Environmental Problems in International Relations (国際関係の中の環境問題)" in 2004. His works cover a spectrum of subjects, from scrutinizing figures like John Locke's perspectives on Native Americans and the relationship between liberalism and colonial rule, to introspective assessments of Japan's wartime responsibilities and the nationalistic sentiments tied to the Yasukuni Shrine.

In addition to his books, Professor Miura's academic legacy includes a plethora of published papers on topics like John Locke's views on natural law, modern concepts of reason in relation to nature, and his interpretation of M. Horkheimer & T. Adorno's "Dialectic of Enlightenment," among others.

His full research profile can be visited at: Nagamitsu Miura - My portal - researchmap

Remembering Professor Nagamitsu Miura

(This obituary is translated by ChatGPT4 from Japanese with minor editing. The original Japanese version and translated Chinese version can be read at this link.)

The first time I met Professor Nagamitsu Miura was at the Japan Association of Synthetic Anthropology (JASA) Conference in 2018. My proficiency in deep and intricate academic discussions in Japanese was still developing, so I asked prominent anthropologist Keiichi Omoto, the keynote speaker at the time, a question in English. The question was about his thesis on the proposed transformation from an "other-correcting/regulating evolution" that dominated homo sapiens since the modern era, towards a "self-correcting/regulating evolution," questioning whether Western modern scientific and academic thinking and methodology were sufficient, and whether Eastern thought could serve as a resource to complement his thesis. At that moment, a dignified elder seated next to me was observing me intently. This elder later spoke of the importance of thinking beyond the Western view of nature and humanity and kindly handed me a business card. It read, "Honorary Professor at Tsuda University, Nagamitsu Miura."

Immediately after the conference, I perused Professor Miura's achievements online and was so impressed that I reached out. Though Professor Miura had spent his entire life on the relationship between humans and nature, he humbly recommended other scholars' works to me.

He suggested writings by esteemed individuals like Keiji Yamada (山田慶児), Hisashi Nakamura (中村尚司), Kyoji Watanabe (渡辺京二), E.F. Schumacher, and Helena Norberg Hodge. Yet, he never once mentioned his own works.

Thanks to Professor Miura's recommendations, I was introduced to concepts like "de-growth," "decolonization," "North-South issues," and "localization." These provided fresh perspectives on ideas I had long pondered, such as "happiness," "prosperity," "wealth," and "progress." Yet, reading Professor Miura's works revealed the profound depth of his humility. If the works he recommended served as gateways to new worlds, I firmly believe Professor Miura's writings form the very foundation of these realms.

"The Environmental Problems in International Relations (Original title: 国際関係の中の環境問題)" concisely yet rigorously explains how non-Western countries have been ensnared in the relentless pursuit of economic growth, beginning from the destruction of self-sufficient economies due to the proliferation of market economies, and ending up becoming "resources for exploitation" in the guise of "colonies" and "developing countries." Professor Miura vividly delineates how "science and technology as instrumental rationality" and their "specialization" produce "structural indifference" and how the benefits enjoyed alongside its threats in a mass society amplify their "anti-public and conquering nature."

"Environmental Thought and Society: A History of Philosophy Approach (Original title: 環境思想と社会―思想史的アプローチ)" is a magnum opus that systematically analyzes the views on nature and the environment present in Western thought. While there is plenty of popular literature on similar topics, few academic writings revisiting the history of ideas from an environmental perspective rival Professor Miura's insights. He elucidates how "instrumental rationality serving individual and collective self-preservation and economic gains" permeates our taken-for-granted ways of thinking, drawing from Western philosophical discussions from Judaic-Christian and Greek thoughts, through modern Enlightenment ideas to contemporary philosophy. He also sees seeds of hope in Western rationality, from those who championed rationality toward just and sustainable relations among nature and humanity. Notably, this book has been invaluable to me as a reference alongside works by Adorno, Feyerabend, Foucault, and Horkheimer in critiquing modern enlightenment, rationality, and science.

In 2021, as the curator of the Taiwan International Education Summit I organized, inspired by Professor Miura, I instituted a session called "ECOlogic." This wasn't merely a technical or institutional examination of environmental issues, but a discussion on how "human thought and views on nature" shape our relationship with the environment. Through this conference, I had hoped to invite Professor Miura as a speaker and looked forward to his interactions with Dr. Daniel Christian Wahl , internationally renowned for "regenerative cultures" with a shared theme of interest. Regrettably, due to Professor Miura's health, his attendance wasn't possible.

Nevertheless, during our communications, I was granted permission to translate several of Professor Miura's papers into Chinese. He also graciously sent his books, "Revisiting Kanzo Uchimura's Legacy: A Pursuit of Appropriate Relations Between Human and Nature (現代に生きる内村鑑三―人間と自然の適正な関係を求めて)" and "Remembering War and Colonial Domination (戦争と植民地支配を記憶する)," to Taiwan.

The JASA Conference was held online in June of the same year due to the pandemic, preventing me from meeting Professor Miura in person. Surprisingly, he listened to my "Learning by Caring" presentation and later sent me an email praising and encouraging my efforts.

I listened to your presentation at today's JASA online conference. It discussed the potential shift from an allocative system to a mutualistic symbiosis in education, representing both an ambitious attempt and a pursuit of high ideals. Moreover, the fact that you shared your practical experience while indicating the direction we should aim for made it a truly impressive presentation. I deeply respect it. This connects to the significant theme and challenge of overcoming a competitive education system and a competitive society. I understand that you have organized entities similar to NPOs and NGOs in Taiwan. I have great respect for your commitment to such educational systems and structures. I look forward to your continued guidance in the future.

Professor Miura was consistently humble and profound. For someone of his stature to offer such affirming and encouraging words about a presentation by a junior like me was deeply moving. Meeting and being deeply understood by such a rare luminary as Professor Miura was an immeasurable joy.

Later, I replied to his email with further discussion, but sadly, I received no further correspondence.

At the beginning of this year, after a three-year gap due to COVID, I finally visited Japan again and fortunately had the chance to visit Professor Miura's home with his wife, Professor Yasuko Miura. However, his health had deteriorated significantly since our last meeting. I had looked forward to deep discussions, but his physical strength, responsiveness, and memory made it challenging. Yet, he was ever gentle, patiently listening to me and even showing me his study.

In his study, I saw him tending to simple household chores and tidying. As I took pictures, he waited quietly.

His collection transcended the boundaries of arts and sciences, reflecting a deep concern for all aspects of humanity. There were many lesser-known, unconventional books, some of which I also owned. A slight surprise, but given it was Professor Miura, it felt entirely fitting. Although our verbal interactions were limited, to me, the books connected us profoundly and emotionally.

Closest to his desk, bookshelves featured titles related to "agriculture," "self-sufficiency," "community/commons," and "symbiosis/conviviality." It became clear that, until his last moments, Professor Miura must have deeply contemplated how a symbiotic self-sufficient economy and community could answer the current civilizational crisis.

As we parted, Professor Miura handed me his latest book, "My Showa History (私の昭和史)."

I asked, "Professor, what's the theme of your next book?"

"Ninomiya Sontoku," he replied in a faint, raspy voice. Noticing my confusion, with trembling hands, he pointed out a book with the title "Ninomiya Sontoku (二宮尊徳)."

The Confucian saying, "有朋自遠方來，不亦樂乎" ("Is it not delightful to have friends coming from distant quarters?"), deeply resonated with me. Genuine, deep connections, mutual understanding, and treasuring individuals are exceedingly rare, making such encounters invaluable. Even Confucius met Laozi only once in his lifetime. His most understanding disciple Yen Hui died young, and perhaps it was not until Mencius, centuries later, that another deeply understood him. In this light, "afar" might not only refer to spatial distance but emotional and temporal distances as well. In a different dimension, the essence of "joy" in this context might align closely with the Japanese spirit of "一期一会 Ichi-go ichi-e" (a once-in-a-lifetime encounter), emphasizing the preciousness of the moment.

Not being able to host his lectures abroad or share translations with Professor Miura in time indeed brings deep regret. However, the most profound sorrow I feel surpasses these. It's the realization that I can no longer meet Professor Miura, except in dreams.

My encounters with Professor Miura have become irreplaceable treasures in my life. His knowledge, profound insights, and most importantly, his warm character will always remain etched in my heart throughout my future research and life journey. The precious moments I spent with him, the words we exchanged, and the bonds we forged will always be my guiding light.