著者

渡辺 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

no.30, pp.49-66, 2012

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論文/Articles"If God predestines me to be damned, nevertheless I would love Him." The polemic centered on this formula of "pure love," that is to say the "impossible supposition," constitutes one of the most complicated and rich issues in the history of religious ideas in modern France. Our discussion is principally based on fundamental differences regarding currents of thought we discover in controversies on the doctrine of pure love. This problematic of pure love, which draws a line between the crepuscule of modern mysticism and the dawn of the Enlightenment, seems equally fruitful for the genealogical examination of the modern understanding of religion. From this historical point of view, we deal especially with the spiritual texts of François de Sales, Fénelon, Madame Guyon, Bossuet and Pierre Nicole. In the first section, we look into the way the "impossible supposition" is set out as an essential proposition in the doctrine of pure love articulated by François de Sales and Fénelon. In the next, we confirm that this doctrine is a crucial response to the problems of evil and salvation which were radically provoked in early modern times by Augustinianism and predestination. That is how we can qualify this doctrine systematized by Fénelon as a therapeutic doctrine giving a spiritual signification to his own spiritual suffering caused by an obsession with damnation. Moreover, it will also give rise to some thoughts on how Fénelon's doctrine of pure love paradoxically shows an egocentric character despite the fact that it preaches the abandonment of all of one's own interests. The subject in section three is the interpretation of the doctrine of "dark night" of the soul, an essential notion that dates back to the mystical doctrine of John of the Cross. Which differences are there in the way of understanding it according to a position that is for or against the doctrine of pure love? John of the Cross regarded the "dark night" as a succession of ordeals such as an interior dryness. Fénelon and Guyon consider the darkness by which the soul is seized rather positively, whereas it is negative for Bossuet and Nicole, for whom human nature must seek happiness. Such a distinction comes from a fundamental difference in the conception of faith or that of love. Covering thoughts on these matters from François de Sales to Fénelon, after recognizing the doctrine of pure love as one outcome in the latter, we will return to the former. The ultimate aim of our discussion is to throw light on another style of mystical love that is different from the pure love of Fénelon's doctrine.

著者

矢野 秀武

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.51-70, 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

磯前 順一

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.30, pp.155-166, 2013-03-31

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研究ノート/Research Note

著者

池澤 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

no.30, pp.1-10, 2012

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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

長迫 智子

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.31, pp.233-238, 2014-03-31

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書評/Book Reviews

著者

青木 良華

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.32, pp.137-156, 2015-03-31

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論文/Articles

著者

飯島 孝良

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.67-84, 2013-03-31

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論文/Articles

著者

古田 富建

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.45-59, 2010-03-31

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論文/Articles

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

vol.27, pp.119-136, 2010-03-31

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論文/Articles

著者

西村 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

no.19, pp.47-61, 2001

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This paper deals with Nagai Takashi's thoughts on the victims of the atomic bombing of Nagasaki. Nagai, a doctor of radio therapeutics at Nagasaki Medical College, wrote many literary works about the aftermath of the atomic bomb. Just before 1995, the fiftieth anniversary of the attack, Takahashi Shinji criticized Nagai's thought, describing his works as "Urakami holocaust doctorine." Two Catholic thinkers, Kataoka Chizuko and Motoshima Hitoshi, argued against Takahashi. This paper further evaluates Takahashi's criticism of Nagai's ideological role in postwar Nagasaki. Nagai's attitude toward the atomic bomb dead was influenced by his experience of continually facing the death of the victims of radiation throughout his life and career. He deliberated on the meaning of death, and came to use the term "holocaust" to describe the atomic bombing. However, though he defined the atrocity, he was ultimately unable to articulate ideas that would lead to an end to war and the establishment of permanent peace.

著者

池 映任

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.199-218, 2011-03-31

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論文/Articles

著者

宮嶋 俊一

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

no.15, pp.45-59, 1997

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In den 20er Jahren wurde in Europa eine Debatte um den indischen Evangelisten Sadhu Sundar Singh, der damals wegen seiner ,,angeblichen" Wundererlebnisse und Missionsreise nach Tibet in Lebensbeschreibungen bekannt war, ausgetragen. Dieser sogenannte ,,Sadhustreit" wurde hauptsachlich von dem Sadhu verteidigenden Marburger Religionswissenschaftler Friedrich Heiler und dem ihm widersprechenden Pastor und Religionspsychologen Oskar Pfister gefuhrt. Heiler behauptete in seinem Buch ,,Sadhu Sundar Singh: Apostel des Ostens und Westens (1923)", in dem die vorhandenen Beschreibungen von Sadhus Leben zusammengefaBt, 〟religib'ses Leben" und 〟Vorstellungswelt" Sadhus dargestellt und seine Bedeutung fur Indien und das abendlandische Christentum eingeschatzt wurde, daB Sadhu die religiose ,,Wahrheit" sei und seine 〟wunderbaren" Ereignisse historische Wirklichkeit seien. Dagegen pruft Pfister die einzelnen Ereignisse in ,,Die Legende Sundar Singhs (1926)" nach, um historische , Wahrheit" zu suchen, und kam zu dem SchluB, daB alle solchen Ereignisse Legenden, d.h. die Ubertreibungen oder Erfindungen Sadhus seien. Auf Grund dieser historischen fuhrte er psychologische Untersuchungen durch, und stellte fest, daB Sadhu, der zwischen Phantasie und Wirklichkeit nicht unterscheiden konnte, ein Neurotiker sei. Am problematischsten an Heilers Zugang ist, daB er von Anfang an die religiose 〟Wahrheit" Sadhus anerkannte und seine Behauptungen auf Grund dieses 〟Glaubens" aufstellte. Das Wahrheitsproblem, ob Sadhu 〟Apostel oder Betruger (1925)" sei, ist keine religionswissenschaftliche Fragestellung. Die historischkritische Methode Pfisters schien sich nicht unmittelbar auf ein solches religioses 〟Wahrheitsproblem" zu beziehen. Weil er aber auch 〟Wahrheit", d.h. historische , Wahrheit" suchte, wurde die Debatte um die, Wahrheit" gefuhrt. Darilber hinaus war die psychologische Untersuchung und ,,Diagnose" Pfisters nicht religionswissenschaftlich, so daB er die religiose Bedeutung Sadhus nicht klar machen konnte. In diesem Punkt war Heilers Forschunghaltung, daB 〟eligiose Leben" und 〟Vorstellungswelt" im Kontext der indischen Religionen zu untersuchen zu versuchen, religionswissenschaftlich, obwohl er an Sadhus Schriften ausschlieBlich seine eigene Religiositat ablas. Meiner Ansicht nach kann man sich einerseits einem historischen 〟Sachverhalt" durch Materialbearbeitung nahern, obwohl man die historische 〟Wahrheit" nicht erreichen kann. Was von Sadhu untersucht werden sollte, sind erstens solche hypothetischen 〟Sachverhalte". Anderseits sollte die Bedeutung Sadhus nicht im Kontext der personlichen Religiositat, sondern der religiosen Gemeinschaft betrachtet werden. Obwohl sich Sadhu relativ unabhangig von christlichen Gemeinschaften betatigte, kann man z.B. die Entstehung seiner Religiositat historisch im damaligen indischen religiosen Kontext untersuchen und seine Bedeutung innerhalb seiner Anhangerschaft erlautern, zu der auch Heiler gehorte(!). Eine Schwierigkeit ist die Entstehung eines Risses zwischen dem historischen 〟Sachverhalt", den Pfister beim Sadhustreit - mit dem Ausdruck der 〟historischen Wahrheit" - erreichen wollte, und der religiosen 〟Wahrheit", an die Heiler glaubte. Diesen Ris zuzuschutten zu versuchen, konnte zu einer Aufgabe der Religionswissenschaft werden.

著者

米井 輝圭

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.35-43, 2009-03-31

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論文/Articles

著者

井関 大介

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.28, pp.89-107, 2010

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論文/ArticlesMasuho Zanko was a "vulgar" Shintoist active mainly in the first half of the eighteenth century. As he argued that the Japanese must respect Shinto first and foremost of all religions, many contemporary writers naturally criticized him. Through analyzing his works carefully, it is clear that he propagated Shinto not because he thought it is the only true religion but because he thought it the most useful for administration of the nation and for the relief of the people - especially "the foolish people," in his words. Contrary to his apparent absolutism, his ideas of religions (which his critics rejected as being exclusively Shinto)—based on a sort of relativism or pragmatism—indirectly seems to share common ground with his critics. In this paper, through analyzing the rhetoric found in the criticisms of Zanko, I try to examine the extent of his discourse objecting to other religions and consider them something controllable and useful in this period.

著者

志田 雅宏

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.38, pp.1-24, 2021-03-31

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論文/Articles

著者

星野 靖二

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.20, pp.55-71, 2002

著者

村上 興匡

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.23, pp.9-22, 2005

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In order to investigate in detail, changes in funeral custom in the urban area, I shall analyze the memoirs of a funeral director, and the annals of a funeral company and two associations of funeral directors. In these materials, it is repeatedly stated that funeral activities are a public affair, and that funeral customs ought to become more rational. The new ways of the funeral business, involving advertisements, price lists of funerals, and the corralling of clients, were derived for the purposes of rationalizing funeral business and lowering funeral costs. However, in spite of such aims, a decrease in funeral cost was not achieved, and in fact, what resulted was a rise in the total cost of funerals. Small-scale funeral parlors in local areas developed into nationwide organizations by forming special contracts with a number of other companies. In post-war Japan, the regionally-based funeral association (soushiki-kumi), gave way to the funeral company hired by the bereaved. In this way, the general populace became free from works polluted by death. At the same time, they came to lose the knowledge they had about funerals, and became unable to hold funerals without the funeral company. It was through such a process that the funeral became a private practice.

著者

江川 純一

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

no.30, pp.179-194, 2012

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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

河底 佑佳

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.38, pp.115-129, 2021-03-31

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論文/Articles

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

no.27, pp.73-86, 2009

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論文/Articles