著者

明 願生

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.179-186, 2009-03-31

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書評/Book Reviews

著者

野口 孝之

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.28, pp.159-176, 2011-03-31

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論文/Articles

著者

佐々木 中

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.19, pp.77-91, 2001

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Cet article vise à mettre en relief le point crucial de la théorie de Pirre Legendre, l'anthropologie dogmatique, dans son rapport à la théorie de la psychanalyse, surtout celle du "stade du miroir" de Jaques Lacan. La question du miroir ne se réduit pas à l'instance imaginaire, si nous l'abordons en tenant compt de la function identificatoire. Qu'on se regarder dans le miroir, cela suppose qu'il y ait un écart entre celui qui regarde et le miroir. Et cela suppose déjà l'instauration de l'instance symbolique. Il s'agit là de l'articulation entre l'imaginaire et le symbolique. Un espace-temps où les deux instances se dédoublent, et d'où provient la distinction entre les deux, Legendre l'appele "dogme". Le dogme, à la fois imaginaire et symbolique, implique non seulement le champs individuel et esthétique, mais aussi ceux de social, de genealogique, de rituel, et de "eligieux".

著者

上村 岳生

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.32, pp.197-199, 2014

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『宗教学辞典』記事追補企画研究動向/Survey Articles

著者

葛西 賢太

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.9, pp.p1-17, 1991

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Christian Science is one of the much influencial religious sects in the modern United States, especially in the field of publishing and medicine. However, there can we find only few researches about its healing practice even in the United States, and, as a matter of course, in Japan. This is a study about the transition and development of the idea and the arts of the healing from the Harmonialism to Christian Science. In harmonialism I include mesmerism, homeopathy, hydropathy, etc. Harmonialism is defined as an unorganized religious movements, which understands that a person's harmonial rapport with cosmos (or God) has much influence on his/her spiritual composure and physical health. But other than "rapport", one more important motief of harmonialism can I show you. It is the conceptions of half-materialistic fluid (for example, "spiritual matter") as the media of rapport. Many students refer to Christian'Science as one of the cases of harmonialism. Perhaps it is true to their ideas of the psychosomatic causes of diseases, but Christian Science has neither conceptions of "rapport" nor that of materialistic fluid. The materialistic conceptions of fluid changes into a metaphysical conception of "divine Mind" of Christian Science. We can show you another same change as the transition of the conception of the fluid, in that of healing arts. The commonest arts of healing of harmonialism, especially in the case of mesmerism, are "therapeutic touch" or "rubbing", which is done to transmit the fluid into the affected body organ. But in Chrisitian Science, they had no conceptions about such fluid so there are no arts to pass the fluid. These two points also show where Christian Science is to the strand of harmonialism. And my study can be some critic to the tendency of the contemporary research of faith healing, which is apt to focus only on the thought or cause of healing.

著者

谷内 悠

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.27, pp.119-136, 2009

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論文/ArticlesThis paper is concerned with the construction of an original theory which explains how the worldview, including the division between "reality and fiction," is formed.//In modern times, the very time of the rise of science, the contrast between "reality and fiction" was considered to be absolute. This was because modern science excluded objects with which it could not deal with from the "real" world, so that the "reality" recognized by it became the only "reality." Things regarded as "fictions" became something that could not have influence on the "reality" at all. Thus, the contemporary "common worldview" based on the doctrine of science for science's sake was formed.//However, our actual worldview cannot possibly be fully covered by science. "Reality" is not so firm, and "fiction" obviously has some power to affect "reality." This is especially obvious in situations such as conflicts between natural sciences and various religions today. The notion of "belief" becomes complicated, because "reality" can be "reality" only when it is "believed."//Needless to say, "belief" is a very basic notion in the studies of religion, so it is important to pay special attention to the significance of this "belief," analyze and describe more precisely how it works in the formation of our worldview. (Here, the meaning of "信" or "belief" is interpreted in a unique way.)//The analytic philosophy is the basis of my theory. It is a very effective method for analyzing religious discourses because it is a stream of philosophy emerging after the Linguistic Turn, which is represented by Wittgenstein and others, and because it stands close to the philosophy of language and philosophy of science. In this study, I particularly focus on and base my argument on the philosophy of W. V. O. Quine, and start my discussion from his key terms such as "holism," "relativism" and "conceptual scheme." While expanding them theoretically, for example, by positing a notion of "meta conceptual scheme" and examining the dynamism between "conceptual schemes" and "meta conceptual scheme," I formulate an original theory which has the notion of "belief" at its core.//In conclusion, "belief" plays the role of the ground that is not there intrinsically. When fiction is "believed," "reality" arises. This is probably an important viewpoint necessary for approaching the studies of religion in this post-modern time.

著者

藤原 聖子

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.29, pp.1-16, 2011

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論文/ArticlesIn a review of the 10-volume Iwanami Kōza: Religion (2003-4) Richard Gardner said, "I must admit some surprise at the Western scholars of religion not referred to in these volumes. I count two references to Jonathan Z. Smith, who has probably done more than any other scholar to alter the study of religion in the United States in the last thirty years or so." This article would be the first attempt in Japanese to discuss and evaluate Smith's works by contextualizing them in the history of religious studies in North America, instead of merely portraying him as a critic of Eliade. Smith could aptly be called a scholar of religion who initiated what would later be called constructivist (anti-essentialist)/Orientalist critique from within the History of Religions (or, the so-called Chicago School). As such, his works cannot be univocally categorized by "-isms" or schools. What is most intriguing is that, while labeling the Eliadian phenomenology of religion as "antihistorical," he often shows sympathy for Lévi-Strauss and admits the influence of his structuralism upon himself. I analyze how he has combined typology with history, and then bring to light his own "humanism," which underlies not only his works but also those of some other Marxist and Freudian scholars of religion in North America.

著者

金 律里

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.28, pp.247-253, 2011-03-31

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書評/Book Reviews

著者

市川 裕

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.30, no.特別号, pp.89-101, 2013-03

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2010~2012年度文部科学省科学研究費補助金基盤研究 (B) 「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」 (研究代表者 : 池澤優) 課題番号 : 22320016 報告書

著者

渡邊 優

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.27, pp.103-117, 2010-03-31

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論文/Articles

著者

虫賀 幹華

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.29, pp.143-172, 2012-03-31

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論文/Articles

著者

イーリャ ムスリン

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.27, pp.87-102, 2010-03-31

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論文/Articles

著者

鶴岡 賀雄

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.28, pp.1-18, 2011-03-31

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論文/Articles

著者

本間 美穂

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.30, pp.121-139, 2013-03-31

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論文/Articles

著者

斎藤 公太

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.27, pp.187-193, 2009

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書評/Book Reviews

著者

山本 邦子

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.11, pp.p17-31, 1993

著者

近藤 光博

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.14, pp.27-41, 1996

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96年4月から5月にかけ,インドでは第11次連邦下院選挙が行われた。台風の目となったのは,ヒンドゥ・ナショナリズムを掲げて独自のタカ派路線を行くインド人民党(the Bharatiya JanataParty : BJP)であった。彼らは,単独で534中の161議席を獲得,インド国民会議派(the Indian National Congress (I) :コングレス)が独立以来占め続けてきた下院第一党の座を奪い取った上,党外から34議席の支持を得て,ごく短期間であったとはいえ,党内穏健派の頭目ヴァジパイー(A. B. Vajpayee)を首相の座につけることに成功した。しかし,党外の支持議員のさらなる抱き込みに失敗し,下院で過半数の承認を得られないと見越したヴァジパイー首相は,数日にわたる国会での激論の後,信任投票の直前に自ら身を引いた(5月16日就任,5月28日内閣総辞職)。日本のジャーナリズムはしばしばBJPを「ヒンドゥ至上主義政党」と形容してきた。そこでは,排他的で狂信的な宗教政党としてのBJPのイメージばかりが強調されるため,インドの政治動向に対する読者の不安感・不信感は相当に(ときには極端なまでに)あおり立てられたことだろう。本稿は,第一に, BJPの歴史的背景やインド国民がこの党に寄せる支持の内容を検討することで,「ヒンドゥ至上主義政党」というBJPイメージの極端なステレオ・タイプに修正が施されるべきこと,そして<必ずしも過激ではない現実的な民主議会主義政党>としての側面にも十分な注意が払われるべきことを指摘する。このことと関連して,第二に,世界各地で昨今いよいよ激しく燃えあがりつつある<エスニック・アイデンティティの復活と政治化>とでも呼ぶべき一連の現象との関連につき,理論研究の視覚から, BJPとその兄弟組織内部のダイナミズムをごく簡単に論じる。Movements representative of so-called "religious nationalism" have been blazing up in many parts of the world. The rise of Hindu nationalism under the Sangh Parivar, which means "The Holy Family of the RSS [see below] " and which is the alias of organizations descended from it, is considered to be a good example of this phenomenon. This paper, however, underscores those aspects of the Bharatiya Janata Party (the BJP) and the Rashtriya Swayamsevak Sangh (the RSS being the mother body for the BJP and its brother organizations) that have a strong affinity for the values, institutions, and systems of Western-style modernity and secularism. These aspects are especially prevalent within the BJP, a democratic parliamentarian party whose political realism is not necessarily radical or fanatic. This study suggests, therefore, that we must pay attention not only to the explosive manifestation of "radical vectors" within such movements, but also to deeply rooted "moderate vectors." We should recognize the possibility for moderate vectors of religious nationalism to coexist with secular nationalism, a perception which could relativize the latter within the political context. Of course, we must also keep in mind that radical vectors are not yet stable, and that we may live to experience serious or even destructive consequences as a result.

著者

山本 伸一

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.27, pp.73-86, 2010-03-31

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論文/Articles

著者

伊達 聖伸

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.31, pp.17-34, 2013

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論文/ArticlesDid the concept of "religion" change in the aftermath of the French Revolution? If so, in what way did it evolve? This article argues that there was indeed a change in conceptualizing religion during this period and tries to partially explain it by comparing the approaches of Voltaire and Chateaubriand to religion. Though these French writers belonged to two different generations, they were both anglophiles and were able to reflect on the religious situation in France with reference to England. What is often said about these two is that the former criticized religion while the latter defended it. However, we should bear in mind that Voltaire was never an atheist in the strict sense of the word despite his fierce criticism of religious institutions, for he believed in the existence of God which transcended different religious denominations. Also, Chateaubriand was an ardent proponent of Enlightenment thought, although he became a devout Christian. In other words, we need to understand the complex nature of religious discourse especially during this transitional period. A key word in Voltaire's religious critique is "tolerance". While he celebrated religious diversity in England and was greatly influenced by John Locke's work, especially A Letter Concerning Toleration(1689), Voltaire did not share the same vision as this English philosopher. Unlike Locke, who vindicated religious liberty and presupposed the separation of the religious community from political institutions, Voltaire's idea of religious tolerance was based on the assumption that the religious system should be subordinated to the political system, thereby placing little importance on religious liberty. As for Chateaubriand, religious liberty occupies an important place in his thought, but as an antirevolutionary thinker, he emphasized it in a conservative manner. The Genius of Christianity(1802) is an attempt to vindicate the Christian faith by reinterpreting the notion of liberty. Here, Chateaubriand reappropriates Christian discourse and attempts to restore Catholicism to its rightful place. Nevertheless, this reappropriation is not so much explained by theological as cultural impetus, because religious faith for him was a matter of individual commitment.

著者

佐藤 清子

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

vol.28, pp.109-122, 2011-03-31

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論文/Articles