著者

筒井 清忠 吉田 純 水垣 源太郎 佐藤 哲彦

出版者

京都大学文学部社会学研究室

雑誌

京都社会学年報 : KJS = Kyoto journal of sociology

巻号頁・発行日

vol.4, pp.163-176, 1996-12-25

著者

水垣 源太郎

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.40, no.2, pp.41-57,174, 1995-05-31 (Released:2017-02-15)

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This paper examines the socio-cultural conditions on which radical charismatism developed in a Japanese newly risen religious cult, Aum Shinrikyo (Supreme Truth). This cult started as a Yoga circle in 1984 with asceticism and traditional technics that could bring a variety of extraordinary sensory experiences. Those experiences during Yoga and ascetic discipline obtained their significance only in man-to-man dialogue with the venerated master Shoko Asahara. Through the dialogues the dogma was associated with each disciple's experiences. The dyad between the master and respective ascetic was a charismatic relations sustained by the followers' one-sided irrational faith and it functioned as a plausability structure of the dogma. At the beginning the master formed the dogma and the worldview system to control the experiences' variety in terms of Buddhist transmigration, when he was an exemplary prophet subject to authority of the traditional values. But in competition with his rivals and outer-society he needed to make himself high to the historical supreme missionary prophet. He introduced eschatology to his dogma and identified himself as the Resurrected Christ. Under his own authority he began to introduce various knowledge and technics that derived from different cultural roots, and more efficient modern technics that brought more intense extraordinary sensory experiences and strengthened the plausability structure. Their expressed dogma and worldview appeared unsystematic and incoherent but the followers' faith firm. We can see in this case charismatism as an irrational basis of a society alternative to ritual. This paper refers to two (sub-)cultural conditions as promoting and sustaining radical charismatism: first, "experientialism" that puts the source of reality in one's inner experience; Second, " 'sampling' culture" or " 'remix' culture" that com-bines sampled values and ideas to some story and consume it, in contrast to cultivationalism that strives to establish one's own value on which you can systematize more and more values and ideas different through confrontation with them. For the disciples only the charismatic relationship with the master was reversed from a mere plausability structure into the supreme value itself and they could utilizes the variety of knowledge and thechnics as means in recruiting. But they gathered people with so different interests, and the diversity radicalized the charismatism.

著者

筒井 清忠 中里 英樹 水垣 源太郎 野崎 賢也 沼尻 正之

出版者

日本社会学会

雑誌

社会学評論 (ISSN:00215414)

巻号頁・発行日

vol.47, no.1, pp.18-32, 1996-06-30 (Released:2009-10-13)

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近代主義からポスト近代主義へという巨視的な視点から, 戦後日本における歴史社会学的研究の展開を後づける。とくに, 家族・宗教・農村・文化の各ジャンルにおいて歴史社会学が自己の研究の有効性をどのように示してきたのかが主な考察の対象となる。柳田民俗学, 農村の近代化, パーソンズ・ベラーの構造機能主義宗教社会学, アナール派の社会史のインパクト, モラル・エコノミーの視点, 等々多彩なトピックを見せながら歴史社会学が各ジャンルの中で隆盛を見せてきた様子が明らかにされる。現代はまだ発展・拡散の時期であり, 収束的な方向は21世紀に期されているのではという視点が示される。