著者

榎本 香織

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.67-88, 2010

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論文/Articles

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。

著者

寺田 光之

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.30, pp.225-233, 2013-03-31

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書評/Book Reviews

著者

嶋田 英晴

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.17-31, 2013-03-31

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Every people tries to survive, but the Jewish people in particular has struggled to survive. One characteristic of the Jewish people is that they not only try to survive, but also take account of such struggle in order to keep their Jewish identity. This was the destiny of Jewish people since they established a covenant with God to live as a chosen people and made it their mission to realize God’s will on earth. However, their behavior toward Gentiles put their own beliefs before all else and rejected compromises with the majorities into which they would assimilate, often leading to conflicts with their host societies. At the worst, they were massacred and almost exterminated. There were many crises that Jewish people faced, such as religious conflicts, economic conflicts, political conflicts, racial conflicts, cultural conflicts and environmental changes. This paper is an attempt to show Jewish survival strategies by surveying their strategies for survival that appeared in their scriptures, especially in the Hebrew Bible. Henceforth, I intend to expand into cases of failure to show the whole picture. The results of this investigation will offer tactics for survival for peoples who may possibly face conditions similar to those confronted by the Jewish people.

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

no.28, pp.1-18, 2010

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Spanish mysticism constitutes an indispensable chapter in the history of Christian mysticism. Two 16th century Carmelite mystics, Teresa of Avila and John of the Cross, are its most eminent representatives. However before they came to gain such high esteem there were historical stages in which their mystical teachings and writings were authorized and incorporated into early modern Catholic orthodoxy. In the first section of this article I briefly epitomize these ical stages in the formation process of the Carmelite school of "mystical theology", which was concluded with its complete scholastization in the 18th century. In the following two sections I analyze fundamental characteristics of the early modern Catholic mystical theology by introducing two Carmelite theologians from first half of the 17th century: Juan de Jesús María (Calagurritano) and Tomás de Jesús. The former's Theologia Mystica is a typical work that delineates clearly the nature and the objective of "mystical theology" as an independent division of Christian theology. Juan de Jesús María is also regarded as a representative figure of the "mystical theologian", i.e. a eologian who is a eoretical specialist in mystical theology but who himself is not a mystic (Section 2). It was by the theologians of this kind that early modern Catholic mystical theology was constructed. Tomás de Jesús, a contemporary of Juan de Jesús María, is known for having introduced the notion of contemplatio acqusita (acquired contemplation) which is distinguished from contemplatio infusa (infused contemplation). His idea has caused controversies about its nature and existence, which lasted until the 20th century. Beneath the idea of this problematic notion one can find, in my view, his intention to make contemplation, a higher way of mental prayer, "practicable" for ordinary monks and nuns, and further to "administrate" the religious life of prayer in the Carmelite order (Section3). The endeavor of these "mystical theologians" achieved ambivalent results. It succeeded in authorizing the paradoxical, and sometimes "dangerous" teachings of such mystics as Teresa of Avila and John of the Cross within Catholic orthodoxy. But at the same time it might have concealed, or even obliterated the properly "mystical" moment of their writings which attracts universal interest outside the Catholic church.論文/Articles

著者

林 淳

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.29-37, 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

松岡 秀明

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.15, pp.13-25, 1998-03-31

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The Church of World Messianity (Sekai Kyusei Kyo), a Japanese new religion, has propagated in Brazil since 1956. The religion claims that it has 250,000 followers and 95 percent of them are non-Japanese. By comparing Messianity with Catholicism and kardecismo, a Brazilian spiritualism, this paper tries to elucidate the reason why the religion was accepted by non-Japanese Brazilians. Messianity defines itself as a religion that realizes the prophecy of Christianity. Further, Messianity's care of its followers is attractive for Catholics because liberation theology, which has retained remarkable influence in Brazil since the 1970s, focuses on the salvation of society rather than on individual salvation. Kardecismo is closer to Messianity than Catholicism, however. Both Messianity and kardecismo (1) believe in the existence of the spirit world, (2) put importance on the procedures which transfer transcendental energy from one human being to another (3) believe in reincarnation, (4) urge spiritual evolution; raise the spirit's level in the spirit world. These similarities are not by coincidence. Western spiritualism reflects in Messianity's doctrine, because the founder Okada Mokichi was interested in Western spiritualism and read its literature in Japanese translation. With its closeness to Catholicism and kardecismo both in doctrinal and practical aspects, Messianity has achieved success in propagation in Brazil.

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.19, pp.63-76, 2001

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本稿は,フランスの宗教学者ロベール・エルツ(1881-1915)の三本目(そして最後)の論文「聖ベス-アルプスの祭祀-(Saint Besse -etude d'un culte alpestre)」を扱っている。エルツについては,ボルネオ島ダヤク族の死をめぐる習俗(具体的には二次埋葬)・観念に時間的構造をみようとした1907年の「死の集合表象の研究」,ニュージーランドのマオリ族の事例を扱い,右手と左手の価値の差を右利きという生理学的要因ではなく,善と悪,生と死,男と女,南と北,聖と俗,浄と不浄といった社会的な価値の両極を象徴するものとして捉えようとした1909年の「右手の優越」が知られている。彼の師・先輩にあたるM・モースはエルツの研究について,「人間性の間の部分(cote sombre de l'humanite)」を対象としたものと言い表していた。「死」(「死の集合表象」),「タブー」(「右手の優越」),「罪」(博士論文)といった具合に,エルツは宗教に注目する事によって,人間性の裏側に光を当てようとしたのである。「聖ベス」論文でも伝承における「妬み」,祭祀における人々の「対立・葛藤」が取り上げられている。しかし,彼が生前残した最後の論文であるこの「聖ベス」は,フィールドワークによる資料採集を行い,事象から離れることなく理論のレヴェルにまで達している点で前二論文とは異なっている。昨年(2000年),雑誌『宗教研究』において,「「民間信仰」研究の百年」という特集が組まれたが,「聖ベス論文」は「民衆」レヴェルの宗教研究として,88年前の論考でありながら現在でも十分参考になり得る。むしろ「民衆」レヴェルの宗教への取り組み方,その概念そのものの再考が要請されている現在だからこそ,この論文を見直す意味があるのではないだろうか。以下では,祭祀とそれにまつわる伝承,歴史について彼がいかなるアプローチを施したかを,同時代のフランスのフォルクロリスト達,フランス社会学派のモースなどと比較しつつ考察し,その位置付けを行なう。

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 = Annual review of religious studies (ISSN:02896400)

巻号頁・発行日

no.35, pp.115-127, 2017

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研究動向/Survey Articles

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

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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

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

no.31, pp.101-120, 2013

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論文/Articles

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

vol.3, pp.131-142, 1986-02-25

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前回は主な中国古代宗教の学説を概観したが,今回は殷代に時代を区切って見てみたい。殷代の第一次資料としては所謂「甲骨卜辞」があるが,無論資料はそれにとどまるものではなく,青銅器やその鋳銘・土器・玉器・宮殿や墓葬などの遺構といった出土資料のみならず,多くの文献の質料価値もまた高いものがある。ただ問題はそれらが別の面の宗教的観念を表わすために,統一的に把握するのが難しいことである。また,古代王朝の性質上,全てが宗教に関係し,もし殷代宗教の全貌を述べるとすると殷代史の著述と変らなくなる。結局,おもしろそうな事項を選び,卜辞を資料とするものに限って概観する他はない。

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

vol.2, pp.96-104, 1985-02-25

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【研究ノート】

著者

榎本 香織

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.21, pp.67-83, 2003

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The development of the Internet has changed the way we communicate in daily life. Expectations and anxieties concerning Computer Mediated Communications (CMC) are now being studied in many fields, including religious studies. There is a difference between websites operated by traditional organized religions and those administered by representatives of "New Spiritual Culture" groups. The former have a tendency to only offer basic information, such as teachings, schedules and a basic FAQ, and rarely set up online bulletin boards. Contrary to this, New Spiritual Movements tend to establish relatively open forums where participants enjoy communicating with each other and consider CMC a meaningful way for them to reveal their "true selves." CMC can therefore operate as a venue for individual spiritual empowerment. In this article, an official website of an organized religion, the West Tokyo Parish of the United Church of Christ in Japan, and a private spiritualist website, the Shinreigaku Kenkyujo, are taken as examples of different online communities. Differences between these sites stem from the relative intensity of their interactions with "real" social world and the appearance of multiple perspectives (sometimes paradoxical) on the Internet, which at times also confuse the website administrators. These difficulties explain the reason why people who operate religious websites, especially websites administered by organized denominations, are reticent to establish communication spaces for the general public.

著者

榎本 香織

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.37-52, 2005

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When radio broadcasting started in 1925, people often saw the radio as a "mix of science and religion" and described its character as "Radio-Kibun (a kind of numinous feeling)", indicating that people had hoped the new media would connect human beings to a new world. This feeling gradually faded over the ages, but it survived as a metaphor hidden behind culture. In 1950, when the Broadcasting Law was enacted and the ban was lifted on private radio-broadcasting, some religious groups started their own broadcastings out of a religious belief in the medium of the radio. In this paper, the different cases of Konko-kyo and Seicho-no-ie have been chosen for analysis; the former, because it had started broadcasting very early among new religions, and the latter, because it had a keen sense of using media. The staff of Konko-kyo saw the radio as a new means of propaganda and public enlightenment, but they were torn between these two uses in practice. Considering the social need at that time, they preferred a more enlightening program rather than a propagandists one, but their members thought it something missing and criticized them strictly it. The staff therefore had to seek a more effective way to balance the two, and put this dispute to rest by employing a narrative story about healing by unwavering faith. In the case of Seicho-no-ie, Masaharu Taniguchi, the leader, had a keen interest in radio not only as the tool of propaganda but also as a symbol of connection between human and mystical metaphysical object. His metaphorical remark about the radio can be seen as a reflection of the line of thinking which had been cultivated in the religious backdrops of Oomoto, New Thought, and Spiritualism, as well as in the social background of "Radio Kibun".Through these cases, we can see that they reflect their own religious colors.

著者

鈴木 順

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.21, pp.167-177, 2004-03-31

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本稿は,4世紀後半のエジプトを中心に活躍し,没後の異端宣告にもかかわらず東西キリスト教修道制の伝統に多大な影響を残した修道士・神学者エヴァグリオス・ポンティコス(345-399/400)の小品『スケンマタ』の試訳と紹介である。わが国では馴染みのない人物なので,作品の解説・試訳の前に,人名事典風に彼の生涯・主要著作・思想(神学と修行論)を略述する。

著者

細田 あや子

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.10, pp.71-88, 1993-03-30

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Der Bericht "Martha und Maria" im Lukasevangelium ist sowohl in textkritischer als auch ferninistisch - theologischer Hinsicht recht umstritten. Bisher wurde die Haltung Marias, die das Wort Jesu hbrt, positiv beurteilt. Marthas Haltung hingegen, die nur die hauslichen Arbeiten verrichtet, hat man eher negativ eingeschatzt. Wenn man diesen Bericht jedoch unter literar - kritischen, redaktionsgeschichtlichen und rezeptionstheoretischen Aspekten untersucht, wird Lukas eigentliche Absicht deutlich. Das durch das Dienen gekennzeichnete Verhalten von Martha steht nicht einfach Verhalten Marias negativ gegenliber, sondern Lukas miBt auch Martha eine positive Bedeutung bei. Das Ergebnis der literar-kritischen Exegese ist, daB Lk10, 42b im Gegensatz zu 10,42a ein redaktioneller Zusatz ist. Lukas fugt die Passage hinzu, um die Leserschaft seine Idealvorstellung von christlichem Verhalten zu vermitteln. Beide Frauen, Martha und Maria, werden als Modell fur christliches Handeln betrachtet. Aber nicht nur diese beiden Schwestern, sondern auch andere Figuren des Lukasevangeliums fungieren als Modell fur richtiges oder falsches Verhalten. Wenn man das ganze Evangelium als Erzahlung liest, wird deutlich, daB der "Martha und Maria"- Bericht im Zusammenhang mit lukanischen Absicht zusehen ist. Er steht bezeichnenderweise am Anfang des Reiseberichts, der von Jesus als Wanderprediger erzahlt. Dadurch ist die Szene, die im Haus von Martha und Maria spielt, von besonderer Wirksamkeit. Es wird nahmlich schon gleich zu Beginn auf die besondere Beziehung zwischen demjenigen, der predigt, und den Empfangern dieser Predigt hingewiesen. Auf diese Weise lenkt Lukas die Aufmerksamkeit der Leserschaft auf Aspekte, die von der bisherigen bibelwissenschaftlichen Forschung noch nicht ausreichend berlicksichtigt worden sind.

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.17, pp.145-158, 1999

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In 1895, there was a cholera epidemic in Japan. Masuda Keitaro, a policeman, died of the epidemic as he instructed people about hygiene and nursing patients in Takakushi, Saga. He is said to have said, "I will take away the cholera of this area when I die." After he died, people in Takakushi considered Masuda a deity and made a monument in stone to him. Later, people regarded him as a god of disease, and worshippers praying for their recovery from illness increased in number. The monument became Masuda Shrine. Early in the Showa era, people in police and education circles began admiring Masuda for his self-sacrificing behavior. A nationalistic thought movement, "Nihonseishin ron" (the Japanese Spirit argument), was behind these admiring movements. After the war, a doctor, Uchida Mamoru, interpreted Masuda's behavior as philanthropy. The policy "Shinto Shirei" of GHQ lay behind this thought. In this process of Masuda worship the acceptance of the death by the living changed from the second personal death "thy death" to the third personal death "his death". It is possible to interpret Masuda worship by examining this shift.

著者

李 美奈

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 = ANNUAL REVIEW OF RELIGIOUS STUDIES (ISSN:02896400)

巻号頁・発行日

vol.34, pp.197-213, 2017-03-31

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During early modern period, the Jews in Italy became collectively mentioned in conducts (condotta) for settlement in Italian City-States, as well as in books written for Christians by Jews themselves, such as Historia dei riti Hebraici (L. Modena). On the other hand, the Jews in Italy varied considerably in customs, rites, and social status. How did they socially identify themselves within these multiple categories? This paper focuses on Leone Modena's identities in daily lives in the Venice ghetto, depicted in his autobiography. First, a general view on jewish settlement and regulation of them shows that condotta, which regulated the Jews under each city’s policy, invaded effects of halakhah or rabbinic judgement. A study on Modena's perspective on community in his autobiography demonstrates that he tended to recognize Jewish communities as homogeneous groups within each city, rather than as universal Jews or divided groups on customs. He formed self-identity as a part of the Venetian Jewish community, and pursued righteousness of communal rites and studies. His view was probably influenced by condotta, developed by negotiating with the Venetian city-state as a representative of the community and controlling communal people generally. The definition of condotta “Natione,” which originally occurred within international trades in Europe and was used by foreign merchant groups as a juridical personality, controlled its members and conformed a distinctive uniformity. It can be said that control under condotta developed a Jewish conceptual uniformity, and led Leone to search for righteousness, in other words “Jewishness”.

著者

勝又 悦子

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.28, pp.37-53, 2010

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論文/ArticlesJerusalem Talmud Sanhrdrin. 9.2 and Genesis Rabba 80.1 convey a type of romp through the trenchant criticism of the Patriarch (Rabbi Jehuda II) by Jose Maon at the synagogue in Maon (Tiberias) in JT. Focusing on only certain portions of this story, scholars have regarded it as a testimony of the Patriarch's heavy tax or the conflict between the sages and the Patriarchal office, the sages and the clergy, or Jewish and non-Jewish cultures. However, the meaning of the entire romp has not yet been examined. In this paper, we investigate the entire process of this romp and elucidate the character and intentions of Jose Maon. Then, we clarify the relationship among the above characters, namely, between the Rabbis and Jose Maon, the Patriarch and Jose Maon, and the Rabbis and the Patriarch. Furthermore, we reveal the acceptance of Hellenistic popular leisure culture, circuses, theaters, and stadia by referring to other texts. Through our discussion, we reveal that Jose Maon's attack was not aimed exclusively at the Patriarch or the clergy; instead, it was aimed at the contemporary society en masse. Jose Maon and the rabbis were indifferent to each other. The sages and the Patriarch were in ambivalent relationship. Then, the flexible power of balance in the era of rabbinic Judaism will be clarified. Although rabbis opposed the Roman notion of leisure in the theater, the synagogue played as the role of a theater for the Jews, even with a crown, Jose Maon. Furthermore, interestingly, Midrashic described the story of Jose Maon with much dramatization, although Midrash itself opposed the Roman theater. This power of balance in rabbinic Judaism clarifies our understanding of various aspects of Judaism. Moreover, the influence of Roman or Greek drama on Midrash should be further considered.