著者
一柳 廣孝 栗田 英彦 菊地 暁 吉永 進一 石原 深予
出版者
横浜国立大学
雑誌
基盤研究(C)
巻号頁・発行日
2015-04-01

日本心霊学会は、1910年前後から20年前後まで活動した、当時最大規模の霊術団体のひとつである。その日本心霊学会の機関誌である「日本心霊」のほぼ揃いが、同学会の後進にあたる京都人文書院で奇跡的に発見された。近代日本の精神史を探るうえでの一級資料である「日本心霊」について、本プロジェクトは全資料の裏打ち処理、脱酸素処理を施してPDF化を進めるとともに、二度にわたるワークショップで近代科学史、仏教史、近代出版文化史、日本近代文学などの多様な観点から分析を進め、それぞれの研究成果については書籍、論文、学会発表の形で公表した。
著者
吉永 進一
出版者
日本宗教学会
雑誌
宗教研究 (ISSN:03873293)
巻号頁・発行日
vol.84, no.2, pp.579-601, 2010-09-30

本論文では近代日本における神智学思想の歴史を明治から戦後の一九六〇年まで追う。最初に、ハネフラーフのエソテリシズム史やオルバニーズのメタフィジカル宗教史を日本の霊性思想史に適応できるか否かを、島薗進の新霊性運動における系譜論的議論と関係させながら論じた上で、構造的、理論的な定義ではなく、試論として歴史的な霊性思想のジャンルと特徴を抽出する。次に霊術や精神療法などの日本の霊性思想と類似したアメリカのメタフィジカル宗教について瞥見した上で、明治、大正期における日本への神智学の流入、ロッジ活動の失敗、出版での流布を紹介する。最後に三浦関造に焦点をしぼり、翻訳家から霊術家、そしてメタフィジカル教師への変貌の跡を追い、戦後の竜王文庫を通じてのアリス・ベイリーやドーリルといった神智学系グルの紹介と終末論的なオブセッションを論じる。
著者
吉永 進一 平野 直子 塚田 穂高
出版者
舞鶴工業高等専門学校
雑誌
基盤研究(C)
巻号頁・発行日
2012-04-01

本科研では、明治末期より昭和初期にかけて全盛を迎えた民間の精神療法(あるいは霊術)について、同時代における身体技法の世界的な流行、国家主義的運動との関わりという両面から研究を行った。前者では桑原俊郎による催眠術の呪術化、ニューソートやラマチャラカのヨガ呼吸法の流入、後者では井上哲次郎による儒教の近代化、静坐法などの修養の流行という系譜を分析した。これらを元に田中守平の太霊道についての研究を進め、他方では臼井甕男の霊気療法、三井甲之のタナスエの道、そして現在のレイキヒーリングに至る歴史を明らかにした。また、その成果はIAHR(国際宗教史学会)を含む国内外の学会で発表された。
著者
吉永 進一
出版者
人体科学会
雑誌
人体科学 (ISSN:09182489)
巻号頁・発行日
vol.17, no.1, pp.35-51, 2008-06-30

Taireido, literally meaning "the way of Great Spirit," was an alternative kind of psychotherapy which flourished from 1916 to 1929. Its founder, Tanaka Morihei, was once a poor working student with a nationalistic inclination. He tried to make a direct appeal to the emperor in 1903 to persuade him to take a military action to Russia. This event made him famous nationwide, but at the same time he was obliged to live in seclusion for a while. In 1905 Tanaka had a strange experience of automatic movement after he completed 90 days fast, and got a supernormal power of healing. After this experience his life was divided between political activities and psychotherapy movement, and Taireido he started was a combination of a school of hypnotism, a new religious movement, and a political body. In this paper I chronicled the biography of Tanaka Morihei, analyzed hypnotic, religious and political elements in Taireido, and discussed the relationship between his metaphysical and political thoughts. In conclusion, his theory on a kind of inner spirituality corresponds to his political program, and his worship of Tairei (Great Spirit) is related to his view of the modern nation of Japan.
著者
吉永 進一
出版者
舞鶴工業高等専門学校
雑誌
舞鶴工業高等専門学校紀要 (ISSN:02863839)
巻号頁・発行日
no.43, pp.93-102, 2008-03

大川周明は超国家主義者として知られているが、その一方で宗教研究者、あるいは宗教者という側面もある。本論文は、大川の宗教性の全体像を理解するために、彼の宗教性を「知識人宗教」といの特徴を抽出し、他方では彼と思想的交流のあったリシャール夫妻の伝記的、思想的なプロフィールを描く。
著者
吉永 進一
出版者
宗教哲学会
雑誌
宗教哲学研究 (ISSN:02897105)
巻号頁・発行日
vol.7, pp.85-98, 1990 (Released:2018-03-21)

As is often mentioned in his biographical studies, William James was greatly attracted to spiritual phenomena and continued psychical research to his last days. He conducted experiments with a trance medium, Mrs. Piper, whose mediumship was so strong that he was convinced of the genuineness of the phenomena. Although he arrived at no conclusive view on the spiritual matter, his thinking was greatly affected by psychical research. In this paper its effects are discussed in some respects. First James saw in psychical research a solution to the contemporary problem of how to settle the struggle between science and religion. He criticized mechanical rationalism and contrived a framework of the new science which would defend the value of personal experience. Secondly, influenced by his fellow psychical researcher F. W. H. Myers, James employed the subliminal-self theory, which says that everyone has a wider self under the realm of consciousness. This theory assured him of the possibility of telepathy, but at the same time it brought some contradiction to his own “stream of thought” theory that denies substantial beings in the mind, such as the soul. Moreover, as a result of his last experiments, James came near to believing in the existence of the soul. But unlike Myers he remained doubtful to the last because of his thirst for truth.
著者
吉永 進一
出版者
宗教哲学会
雑誌
宗教哲学研究 (ISSN:02897105)
巻号頁・発行日
vol.10, pp.68-83, 1993

In Chapter XXVI of <i>The Principles of Psychology</i>,William James tries to argue for the existence of "will" using a physiological concept of the reflexive action. His argument of "will" seems to consist of the two seemingly conflicting standpoints, of which one is a physiological psychology and the other is an introspective psychology. The former enables him to discard the dualism of mind and matter and to connect the voluntary actions with the reflexive actions, the latter proving the existence of mind's functions, that is, to choose an object of mind and to make an effort to attend to it. In the last analysis, James' conception of mind could be thought of as the teleologically interpreted reflexive arc. <br>This paper is intended to deal with the relationship of these psychological schemes and his theism, which is described in the papers included in <i>The Will to Believe</i>, such as "Reflexive Action and Theism","The Dilemma of Determinism", and so on. His concept of "God" is a relative and functional term as his concept of "self" is. So his theism is not a traditional one, but something like an indeterministic world-view, which permits "chance" or "effort" to contribute, for its part, to the future of the world.
著者
吉永 進一 安藤 礼二 岩田 真美 大澤 広嗣 大谷 栄一 岡田 正彦 高橋 原 星野 靖二 守屋 友江 碧海 寿広 江島 尚俊
出版者
舞鶴工業高等専門学校
雑誌
基盤研究(B)
巻号頁・発行日
2008

本研究では、仏教清徒同志会(新仏教徒同志会)とその機関誌『新佛教』に関して、基礎的な伝記資料を収集しつつ、多方面からモノグラフ研究を進めた。それにより、新仏教運動につながる進歩的仏教者の系譜を明らかにし、出版物、ラジオ、演説に依存する宗教運動という性格を分析した。新仏教とその周辺の仏教者によって、仏教の国際化がどう担われていたか、欧米のみならず他のアジア諸国との関係についても論証した。
著者
吉永 進一
出版者
宗教哲学会
雑誌
宗教哲学研究 (ISSN:02897105)
巻号頁・発行日
vol.22, pp.33-50, 2005 (Released:2019-03-21)

In the late 19th century America, Swedenborgianism and Buddhism was not an exceptional combination among some esoteric thinkers. Philangi Dasa, who published the first Buddhist journal in America, was a Swedenborgian and wrote a book titled Swedenborg the Buddhist. Albert J. Edmunds, who co-authored a book on Buddhism and Christianity with Anesaki Masaharu, let Suzuki know Swedenborgianism while the latter worked for the Open Court Publishing Company. Around 1890 Japanese progressive Buddhists looked for help in the West and found some “Buddhists”, who really were Theosophists or esotericists. Dasa’s articles on Swedenborgianism and Buddhism were translated into Japanese and appeared on Buddhist journals. So Swedenborg came to be known as a kind of Buddhist philosopher among Japanese Buddhists. When we take into consideration those historical facts, it is not strange that Daisetz T. Suzuki translated four books by Swedenborg and wrote a biography of him from 1910 to 1915. In addition he made a short speech at the Swedenborg Society in 1912, in which he claimed himself a Swedenborgian. In this paper those historical backgrounds of Suzuki’s commitment to Swedenborgianism are analyzed, and the creativity of Suzuki’s interpretation of the law of correspondence is discussed.
著者
吉永 進一
出版者
宗教哲学会
雑誌
宗教哲学研究 (ISSN:02897105)
巻号頁・発行日
vol.7, pp.85-98, 1990

As is often mentioned in his biographical studies, William James was greatly attracted to spiritual phenomena and continued psychical research to his last days. He conducted experiments with a trance medium, Mrs. Piper, whose mediumship was so strong that he was convinced of the genuineness of the phenomena. Although he arrived at no conclusive view on the spiritual matter, his thinking was greatly affected by psychical research. In this paper its effects are discussed in some respects. <br>First James saw in psychical research a solution to the contemporary problem of how to settle the struggle between science and religion. He criticized mechanical rationalism and contrived a framework of the new science which would defend the value of personal experience. Secondly, influenced by his fellow psychical researcher F. W. H. Myers, James employed the subliminal-self theory, which says that everyone has a wider self under the realm of consciousness. This theory assured him of the possibility of telepathy, but at the same time it brought some contradiction to his own "stream of thought" theory that denies substantial beings in the mind, such as the soul. Moreover, as a result of his last experiments, James came near to believing in the existence of the soul. But unlike Myers he remained doubtful to the last because of his thirst for truth.
著者
吉永 進一
出版者
宗教哲学会
雑誌
宗教哲学研究 (ISSN:02897105)
巻号頁・発行日
vol.29, pp.11-23, 2012 (Released:2019-09-18)

The writings of Suzuki Daisetsu (1870-1966) sometimes cause misunderstanding and unnecessary criticism because they often depended on their historical contexts. It seems necessary to examine his biography to understand his writings. In this lecture I pick up the few years between Suzuki’s entering the University of Tokyo (1892) and leaving for America (1897) , and show the relationship between Suzuki and other progressive young Buddhists during those years. In Meiji 20s Suzuki was one of those reform-minded young Buddhists called Bukkyō Seinen. He became a member of a society of such progressive Buddhists called Keiikai. This was the predecessor of the representative modernizing Buddhist movement, Shin Bukkyōto Dōshikai, of which Suzuki later became a member, too. The leading member of Keiikai was Furukawa Rōsen (1871-1899), who was said to be an ideological originator of Shin Bukkyōto Dōshika. Furukawa wrote an article about Tibetan Buddhism in 1895. In it he pointed out the vogue of Theosophy in Europe as an evidence to indicate the necessity of mystical experiences in conquering skepticism, and stressed the importance of Tibetan Buddhism. This opinion was influenced by his friend, Taoka Reiun (1870-1912), who tried to build his own mystical philosophy, which included Zen and the western Mysticism. In 1896 Suzuki wrote an article comparing Zen and the Western mysticism. This seemed to be written in response to other modernized interpretations of Zen. In Meiji 20s he was creating his own thoughts about Zen and Buddhism by exchanging opinions with other young Buddhists.
著者
吉永 進一
出版者
宗教哲学会
雑誌
宗教哲学研究 (ISSN:02897105)
巻号頁・発行日
vol.10, pp.68-83, 1993 (Released:2018-03-29)

In Chapter XXVI of The Principles of Psychology,William James tries to argue for the existence of “will” using a physiological concept of the reflexive action. His argument of “will” seems to consist of the two seemingly conflicting standpoints, of which one is a physiological psychology and the other is an introspective psychology. The former enables him to discard the dualism of mind and matter and to connect the voluntary actions with the reflexive actions, the latter proving the existence of mind’s functions, that is, to choose an object of mind and to make an effort to attend to it. In the last analysis, James’ conception of mind could be thought of as the teleologically interpreted reflexive arc. This paper is intended to deal with the relationship of these psychological schemes and his theism, which is described in the papers included in The Will to Believe, such as “Reflexive Action and Theism”,“The Dilemma of Determinism”, and so on. His concept of “God” is a relative and functional term as his concept of “self” is. So his theism is not a traditional one, but something like an indeterministic world-view, which permits “chance” or “effort” to contribute, for its part, to the future of the world.
著者
吉永 進一
出版者
京都大學人文科學研究所
雑誌
人文學報 = The Zinbun Gakuhō : Journal of Humanities (ISSN:04490274)
巻号頁・発行日
vol.108, pp.123-125, 2015-12-30

特集 : 日本宗教史像の再構築 --トランスナショナルヒストリーを中心として-- ≪第III部 :神の声を聴く --カオダイ教, 道院, 大本教の神託比較研究--≫