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。
著者
奥山 倫明
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
vol.26, pp.19-34, 2009-03-31

Kishimoto Hideo (1903-1964, professor in the Department of Religious Studies at the University of Tokyo), one of the leading scholars of religious studies in postwar Japan, is also known for his involvement in the postwar reforms of religious institutions and the administration of religion carried out by GHQ/SCAP. One focus of these reforms was to turn Shinto shrines, hitherto considered national institutions, into private religious corporations. Kishimoto himself published several essays discussing his cooperation with GHQ staff, including William Kenneth Bunce (1907-2008) of the Civil Information and Education Section (CIE). Concerning Kishimoto’s activities in the year 1945, his own recollections chiefly detail the following four aspects of the GHQ reforms: 1) the issue of how to deal with Yasukuni Shrine; 2) the issue of how to preserve Ise Jingu; 3) the drafting by the CIE of the so-called Shinto Directive; and 4) the process to replace the 1940 Religious Organizations Law with the Religious Juridical Persons Ordinance in 1945. This essay reviews these issues by referring to several well-known documents as well as to a hand-written copy of Kishimoto Hideo’s diary from 1945, contained in the William P. Woodard Papers in the Special Collection of the University of Oregon Library.
著者
奥山 倫明
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:2896400)
巻号頁・発行日
vol.8, pp.55-73, 1991-03-20

Focusing upon Eliade's study of religion, we can obtain the following perspective, with which to differentiate two planes of his argument. Discussed first is his theory of religious phenomena: the paradoxically constituted theory of religious experience and behavior. His argument of religious experience, categorized as hierophany, is paradoxical in that the sacred manifests itself in the profane, which restricts the former within the temporality of history. His argument of religious behavior is viewed in terms of the succession of death and rebirth. Both in shamanism and in yoga, the shaman and the yogin transcend history by symbolic death, as does the initiate in initiation. Thus, symbolic rebirth paradoxically necessitates symbolic death. Discussed next is his background of religious theory : the reintegration into the primordial interpreted in his religious symbolism by abolishing history. This recurrence of reintegration can be related to his thought on the origin of time and history. In his thought, human beings'restricted condition within time and history arises from their fall from paradise. This paradise lost also causes his nostalgia for that reintegration. These two planes are bridged with his view on the sacred in relation.to human beings as being ambiguous. The ambiguity is understood as follows. As the sacred transcendentally involves a negative phase, human beings have an ambivalence toward the sacred. In other words, the dual-phased sacred fascinates and terrifies us. Furthermore, that ambiguity, in Eliade's view, springs from the paradox in human beings'nature. We can almost state, moreover, that his view of-the ambiguity of the sacred originates with the fall of human beings from paradise ( and the totality of the sacred ) to the temporality of history.
著者
奥山 倫明
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
vol.26, pp.19-34, 2009-03-31

論文/Articles