文献一覧: 塩尻和子 (著者)

7 0 0 0 IR セーラム魔女裁判にみる共同体の役割

著者: 塩尻和子
出版者: 東京大学文学部宗教学研究室
雑誌: 東京大学宗教学年報 (ISSN:02896400)
巻号頁・発行日: no.16, pp.15-26, 1998

This paper is a follow-up to an article published in the Annual Review of Religious Studies XIV 1996, where I described the chronological sequence of the Salem witch-craft trials and analyzed the positions of two Puritan clergymen. In this article I examine the role of community at Salem village and the relation of social interest to the witch-hunt. Though the witch-hunt itself was initiated by adolescent hysteria, the persecutions were fueled by a conspiracy of envious men attempting to destroy their enemies and to retain power. Their efforts were supported by the Puritan leaders, both religious and political, and resulted in the magnification of a minor disorder into a deadly tragedy. As Max Weber points out, social concern can control human behavior, placing it within the framework of a powerful belief, either religious or secular. Where belief in witch-craft is anchored in theological doctrine, people in unfavorable social conditions are apt to sacrifice a scapegoat as an evil-witch in order to obtain immediate effects. The scapegoat can be found anywhere; no one can avoid the danger of being accused as a witch or wizard in conditions of changing social values. During the Salem witch-hunt, not only the oppressed or the unpopular but also the rich and the respectable were arrested and sentenced to death ; there was no escape once they became targets of the conspiracy. An investigation the role of the Salem community at this event illustrates how social concern can be sanctioned and enhanced through the use of religious faith. The combination of religion and madness seen in the conspiracy in Salem village could happen anywhere, even in our day. Lingering belief in witchcraft warns us of the continuing danger of a witch-hunt that could threaten our freedom and humanity.

2023-12-06 23:45:23
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https://ci.nii.ac.jp/naid/120001506991

4 0 0 0 OA 鎌田繁編『東洋文化87: 特集イスラーム思想の諸相』東京大学東洋文化研究所 (販売: 編集室なるにあ), 2007年, 231頁, 定価4500円+税

著者: 塩尻和子
出版者: 一般社団法人日本オリエント学会
雑誌: オリエント (ISSN:00305219)
巻号頁・発行日: vol.50, no.2, pp.307-313, 2007 (Released:2010-03-12)

2019-08-02 16:48:01
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3 0 0 0 OA 宗教概念ならびに宗教研究の普遍性と地域性の相関・相克に関する総合的研究

著者: 池澤優近藤光博藤原聖子島薗進市川裕矢野秀武川瀬貴也高橋原塩尻和子大久保教宏鈴木健郎鶴岡賀雄久保田浩林淳伊達聖伸奥山倫明江川純一星野靖二住家正芳井上まどか冨澤かな
出版者: 東京大学
雑誌: 基盤研究(B)
巻号頁・発行日: 2010

本研究は、欧米において成立した近代的宗教概念とそれに基づく宗教研究が、世界各地、特に非欧米社会においてそのまま受容されたのか、それとも各地域独自の宗教伝統に基づく宗教概念と宗教研究が存在しているのかをサーヴェイし、従来宗教学の名で呼ばれてきた普遍的視座とは異なる形態の知が可能であるかどうかを考察した。対象国・地域は日本、中国、韓国、インド、東南アジア、中東イスラーム圏、イスラエル、北米、中南米、ヨーロッパである。

https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-22320016/

2 0 0 0 アブドゥル・ジャッバールの倫理思想における「利益」(naf') の概念

著者: 塩尻和子
出版者: 学術雑誌目次速報データベース由来
雑誌: オリエント (ISSN:00305219)
巻号頁・発行日: vol.32, no.1, pp.33-49, 1989

What is the criterion of good and evil brought forth endless controvercies in the Islamic ethics between the rationalists and the conservative groups; the former insisted that it could be known through the human reason, and the latter confined the authoritative criterion only to the revelation and its derivatives. The rationalists, the Mu'tazilah, maintain that the good and evil is inherent in the nature of the act itself and can be understood by the reason. For them the criterion of good and evil must be intrinsic and objective. Based on this traditional Mu'tazilite ethical principles, 'Abd al Jabbar, who is a great scholar belonging to the later Mu'tazilah, elaborated his own ethics. He brought situational and prudential perspective into the judgment of ethical good-evil, taking into account various aspects and levels of the actual acts. “Benefit”, one of the key terms in his ethics, is always correlated to Good, while “Injury” is to Evil. An act is good when it brings forth “Benefit” or when it defends Injury. Since the criterion of Good and Evil is put on the balance of “Benefit” and “Injury”, “Injury” which “Benefit” exceeds is judged as Good. All these prudential judgments can be rightly grasped by man's reason. However, as ethics must be always valid, 'Abd al Jabbar states that “Benefit” must not be of worldly selfish profits, nor should be gained by wrong means. To consider the whole aspects of his ethics together, he seems to conceive a qualitative hierarchy of Benefit, of which the highest is the creation of God itself; “Benefit” not in a prudential nor rational sense, but in a eschatological sense. In the side of man, “Benefit” in the ultimate sense will be realized in the hereafter in accordance with what he has done in this world. In this sphere “Benefit” has both the rational and eschatological meaning in 'Abd al Jabbar's ethics, even though it has situational and prudential aspects. The study of the whole relevance of these aspects is my next task.

2021-11-19 20:53:23
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2 0 0 0 OA アブドゥル・ジャッバールのキリスト教理解 : イスラーム神学における宗教間対話(<特集>イスラームと宗教研究)

著者: 塩尻和子
出版者: 日本宗教学会
雑誌: 宗教研究 (ISSN:03873293)
巻号頁・発行日: vol.78, no.2, pp.565-589, 2004-09-30

今日、イスラームに関する宗教間対話は緊急の課題であるが、効果的な対話を実施することは難しい。しかし、過去の歴史に学ぶことも重要ではないかと思われる。九世紀から一二世紀のイスラーム神学思想の文献のなかには伝統的イスラーム世界の他宗教観がみられる。本稿は、ムウタズィラ学派のアブドゥル・ジャッバールの主著『神学大全』の研究を通してあきらかになる彼のキリスト教理解を、今日の宗教間対話に役立つ資料として検討する試みである。ムウタズィラ学派は神の属性について独自の理論を展開したが、これはキリスト教の三位一体説のペルソナ理論に近いものである。彼は、三位一体説に関するカルケドン決定と当時の東方教会の立場について的確に把握して批判しており、そこから神の属性論へつながる方法論をたくみに採用している。古典文献の研究にも今日の宗教間対話や平和的共存の構築に寄与できる材料が見つかるように思われる。

2021-10-31 04:15:07
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https://ci.nii.ac.jp/naid/110002826610

2 0 0 0 アブドゥル・ジャッバールの人間論

著者: 塩尻和子
出版者: 学術雑誌目次速報データベース由来
雑誌: オリエント (ISSN:00305219)
巻号頁・発行日: vol.33, no.1, pp.30-44, 1990

It is the foundation of the ethics in Islam that man is to be judged hereafter according to what he has done in this world. On the resurrection God will create man anew as same as created first time in this world. 'Abe al-Jabbar established his theory on the self-identity which continues from this world to the hereafter from the viewpoint of the Mu'tazilite atomic ontology, in which the things in this world are conceived to be composed of atoms and their inhering accidents. On the contrary to most of the earlier Mu'tazila who insist that the reality of man be the spirit, 'Abd al-Jabbar maintains that his reality is in his total living body with the life and the physical structure in addition to the spirit. The spirit is distinct from the physical body and it cannot be realized without life in the body. Man is not only an exterior unity composed of several atoms and accidents with its special structure distinct from other beings, but also an interior unity composed of spirit, life and other accidents. In this meaning he calls man "Living Totality (jumla al-hayy)". On the resurrection, this living totality is to be created anew as the same man as in this world. 'Abd al-Jabbar conceives the minimal unit of the atoms (aqall al- ajza') which survives the resurrection and continues to be in the hereafter. While the spirit perishes together with life and physical body at the death of man, the minimal unit of the atoms remains and is transferred to the next life. The core of his identity is this minimal unit of the atoms. This will be the kernel, the centre of self-identity in the hereafter; a substrate in which the new spirit, the new life and the new physical body, completely distinct from those of this world, will inhere.

2021-10-31 04:00:06
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1 0 0 0 OA イスラーム神学にみる原子論的宇宙論アシュアリーからジュワイニーまで

著者: 塩尻和子
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.17-32, 2005 (Released:2019-03-21)

The Sunnite atomistic cosmology which worked to prove God to be a Creator is often regarded one of the remarkable features in the Islamic theology, however, it is still vague who was the founder of this ontology, and by whom it was introduced into the Islamic theology and how it was developed among the Sunnite Kalām. As al-Ash‘arī inherited the cosmology of his former Mu‘tazilite master, al-Jubbā’ ī, his atomism is said to be one of the most evident examples of his application of the Mu‘tazilite theory to the traditional position. It is regarded that he searched and produced the occasionalistic cosmology, and applied it to the traditional Islamic sphere, linking it with God’s Creationism. Among the early successors of al-Ash‘arī, al-Bāqillānī is said to be a major factor and scholar who systematized and popularized the theories and teachings of the Ash‘arite. To examine the development of this atomistic cosmology in the Sunnite Kalām after al-Ash‘arī, I then follow al-Bāqillānī’s arguments and compare them with al-Juwainī’s, another Ash‘arite theologian after al-Bāqillānī. This polemic seems to be quasi mechanistic view of the universe, and though the concepts of the atom and accident varied in each scholar and each time, this cosmology has created and developed the unique theology in anthropology, theory on the soul, and cosmology such as the continuous creation, all of which worked for the occasionalism in order to prove God’s omnipotence and the Creation ex-nihilo.