著者

小田 淑子

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.39, pp.119-132, 2022 (Released:2022-06-05)

著者

安酸 敏眞

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.39, pp.1-13, 2022 (Released:2022-06-05)

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The prevailing pandemic caused by the covid-19 has plunged the entire world into anxiety and fear. How does a corona virus multiply itself and infect human beings? How can we cope with the anxiety and fear we feel in face with the covid-19? What on earth are we anxious about? What kind of fear shows itself in the pandemic? A complex of problems raised by the pandemic should be resolved not only by professionals in an infectious disease, specialists in hygiene, physicians, nurses, politicians, policymakers, and economists, but also by philosophers/scientists in religion, theologians, and persons engaged in religious practice. This paper strives to provide an analysis of the corona virus pandemic from the point of view of a historian of Christian thought. Insight into the invisible, the essential role of breath and breathing for human life, something transcendent beyond the boundaries of human reason, and agendas of a theology of kenosis are the main topics of the paper.

著者

呉 佩遥

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.39, pp.60-73, 2022 (Released:2022-06-05)

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During the mid-Meiji period, the narrative that Buddhism was corrupt, and thus had to be “reformed” to suit modern times, became a growing trend. While previous scholarship has focused on several prominent individuals who engaged in the discourse on the “reform” of Buddhism such as Inoue Enryō and Nakanishi Ushirō, this paper explores how the discourse spread to local Buddhist communities and was interpreted in various ways through Buddhist media. Specifically, this paper focuses on the discourse on the “reform” of Buddhism in the journal Ryōchikai Zasshi, which was established in 1884 and aimed at the philosophical studies of Buddhism. Furthermore, this paper examines how the idea of “reform” was conceived by a lay Buddhist named Tajima Shōji (1852-1909), a renowned journalist and intellectual during this period. Based on the understanding of “religion” as “mokujūkyō” which emphasized obedience to a god, Tajima predicted the decline of Buddhism, with the belief that it could not attract the faith (shinkō) of people. It is noteworthy that with the emphasis on the element of shin in the teaching of Shinshū, Tajima considered this denomination along with Christianity to be the most suitable “religion” for modern Japanese society. Therefore, the cases of the Ryōchikai Zasshi and the work of Tajima reveal the dynamism of the debate of the “reform” of Buddhism, as well as the multifaceted relationship between this discourse and changing views towards Christianity in the mid-Meiji period.

著者

張 潔

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.39, pp.87-100, 2022 (Released:2022-06-05)

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This paper presents an interpretation of Kierkegaard’s “Contemporaneity with Christ” as the characteristic of Professor Kazuo Mutō’s (1913-1995) thought that intersects faith and mysticism, which are often considered as opposite concepts, in a way interacting with Keiji Nishitani’s mysticism, to develop Mutō’s own standpoint of the philosophy of religion, namely, theological philosophy of religion. Mutō understood Contemporaneity with Christ from the relationship between faith and ethics to faith-mysticism. He sees Kierkegaard’s mysticism of faith as a bridge between Friedrich Schleiermacher and Karl Barth, to a certain degree reconciling the former, accused of pantheistic mysticism, and the latter, sublimated to supernaturalism. Being between Christianity and the Kyoto School, Mutō believes that faithmysticism is a concept of mysticism inherent in Christianity, which can be traced back to the apostle Paul, or as Mutō put it, back to the New Testament. It represents the paradoxical unity of the transcendence of revelation and the immanence of religious experience, as well as a continuity of discontinuous relationship between Christianity and religions, or between the special revelation and the general revelation.

著者

水野 友晴

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.39, pp.106-109, 2022 (Released:2022-06-05)

著者

松葉 類

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.101-111, 2021-03-31 (Released:2021-11-02)

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Il est de notoriété commune que le thème de la politique apparaît chez Emmanuel Levinas (1906-1995) dès ses premiers textes. Cependant, au travers du concept du « visage d’autrui dont je réponds » et de sa formule « Politique après ! », la politique est reléguée au second plan derrière l’éthique, qui est la première question philosophique chez Levinas. C’est pourquoi il nous paraît nécessaire de nous demander quelle est la place de la politique après l’éthique, c’est-à-dire comment la première émerge de la seconde.Afin de répondre à cette question, nous nous appuyons sur son discours talmudique « Au-delà de l’État dans l’État » (1988). Levinas y définit la démocratie comme une incarnation de l’éthique, et non comme un régime politique. Jacques Derrida (1930-2004) a également traité le problème de la démocratie dans son texte « Le Mot d’accueil » (1996), présenté lors d’une conférence en mémoire de Levinas. Dans ce texte, il décrit la relation entre l’éthique et la politique comme un « hiatus » en se référant à la définition de la démocratie donnée par Levinas. Cependant, l’interprétation du terme « démocratie » par Derrida semble différer de celle proposée par Levinas. En effet, chez Derrida, la démocratie se conçoit exclusivement comme un régime politique à part entière, tandis qu’elle peut s’incarner dans la politique quel que soit le régime chez Levinas.

著者

山根 秀介

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.112-115, 2021-03-31 (Released:2021-11-02)

著者

末村 正代

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.116-119, 2021-03-31 (Released:2021-11-02)

著者

水野 友晴

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.120-123, 2021-03-31 (Released:2021-11-02)

著者

後藤 正英

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.124-128, 2021-03-31 (Released:2021-11-02)

著者

鶴岡 賀雄

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.129-133, 2021-03-31 (Released:2021-11-02)

著者

佐藤 啓介

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.134-137, 2021-03-31 (Released:2021-11-02)

著者

鎌田 繁

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.1-14, 2021-03-31 (Released:2021-11-02)

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Izutsu has left works in different fields of Islamic studies, especially in semantic studies of the Qur’ān and in mystical philosophy. To clarify what aspects of Islamic thought he was interested in, I took up two mystic thinkers he discussed, namely, ‘Aynal-Quḍāt al-Hamadānī (d.1131) and Mullā Ṣadrā (d.1640). ‘Ayn al-Quḍāt offers two different points of view concerning to Reality, the domain of reason (ṭawr al-‘aql) and the domain beyond reason (al-ṭawr warā’ al-‘aql). A mystic wayfarer does not proceed to the higher realm beyond reason without receiving of divine illumination. Mullā Ṣadrā logically formulates the thesis of the fundamental reality of existence together with those of the analogical gradation and the substantial movement. His reasoning is supported by his mystical experience, in which he intuitively grasped that diversified phenomena of the world were different forms of manifestation of Existence as the sole Reality. Both of them in Izutsu’s understanding equally stress importance of mystical experience in their thought. In his last book on the Qur’ān (Koran wo yomu, 1983) Izutsu presents a unique idea that some passages of the Qur’ān can be understood as originating from the depth of consciousness, which is the main field of activity for mystic imagination. He finds a mystical aspect in the Qur’ān. In this way Izutsu’s study of Islam is characterized by his focusing on the mystical aspect.

著者

東長 靖

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.15-24, 2021-03-31 (Released:2021-11-02)

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This paper examines the place of Toshihiko Izutsu’s approach in Sufi studies. Non-specialists in Sufism seem to generally assume that Izutsu’s approach falls in line with mainstream Sufi studies around the world, and that Ibn ‘Arabī and the school he founded were subjects for Izutsu’s works, which has subsequently become a theme of primary interest in Sufi studies. These views are misguided, however. Approaches to Sufism may be classified as (a) sharī‘a-oriented vs. ḥaqīqa-oriented Sufism, (b) elite Sufism vs. common people’s Sufism, and (c) Islamic Sufism vs. universal Sufism. Izutsu mainly focused on ḥaqīqa-oriented universal Sufism as practiced by elites; however, the general understanding of Sufism among scholars in the Islamic world does not always share this focus, instead emphasizing the ethical aspects of Sufism, which are closely related to sharī‘a-oriented Sufism. Moreover, they devote attention to not only the elites, but also the common people, especially regarding tariqa and saint veneration, both of which are generally believed to have close connections with Sufism. Their main concern is Sufism in the Islamic milieu, rather than universal mysticism.

著者

東長 靖

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.159, 2021 (Released:2021-11-02)

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編集作業終了後に著者から以下のような訂正依頼がありました。

著者

澤井 義次

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.25-47, 2021-03-31 (Released:2021-11-02)

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This article is a hermeneutical attempt to clarify the characteristics of the perspective of Toshihiko Izutsu’s philosophical semantics and its characteristics, which constitute the method of his “Oriental Philosophy,” while referring to his study of Islamic thought. After his return to Japan from Tehran for the Iranian Revolution in 1979, Izutsu developed his philosophical reflections toward the construction of his “Oriental Philosophy.” In developing his ideas and framework of “Oriental Philosophy,” it is noteworthy that while writing his major work Consciousness and Essence (in Japanese, Ishiki to honshitsu), he developed his interpretation of the Qu’rān from the viewpoint of his Oriental Philosophy, characterized by the multi-layered structures of reality and consciousness. His philosophical reflection is characterized by the theory of semantic articulation by language, according to which the state of the absolutely unarticulated reality precedes that of every semantic articulation of reality. After he was invited to the Eranos Conference as a lecturer in 1967, he delivered his lectures there twelve times for the fifteen years. Through his creative “reading” of the traditional Oriental thoughts, Izutsu attempted to extract fundamental patterns of Oriental philosophical reflection and to construct “Oriental Philosophy” semantically on the basis of the “synchronical structuralization” (in Japanese, kyōjiteki-kōzōka) of Oriental thoughts.

著者

森 良太

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.38, pp.61-73, 2021-03-31 (Released:2021-11-02)

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How should the concept of justification, which was central to the ethical philosophy of Immanuel Kant (1724-1804), be positioned in the religious context? In Christianity, “justification” means that “a person is recognized as righteous by God.” However, in Kant’s philosophy, it can be realized only through human autonomy. In that sense, it is somewhat different from the Christian concept. The issue of “justification” has sparked controversy between Catholics and Protestants, since the Reformation in the 16th century. However, the adoption of the 1999 “Joint Declaration on the Doctrine of Justification,” originally by Catholics and Lutherans and since then by other Protestant groups, has largely resolved this disagreement. Building on that “reconciliation,” this paper explores the possibility of a similar “reconciliation” between Kantian philosophy and Christianity by comparing the views of “justification” expressed by Kant and in the “Joint Declaration.” For Kant, “justification” flows from the ideal grace that enables human autonomy, whereas in the “Joint Declaration,” the grace of God itself provides the “justification.” But I argue that the difference can be the common ground for both at the same time. On that ground, I see the realization for reconciling the positions of Kant and Christianity.

著者

関根 小織

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.22, pp.51-67, 2005

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Depuis la moitié des années 1980, Jacques Derrida aborde de front des problèmes juridico-éthico-politiques. Après ce qu'on appelle 《le tournant éthico-politique》, il semble qu'il défend la déconstruction contre le nihilisme. Autrement dit, il s'agit de surmonter l'absence de règles, de normes et de critères transcendants que la déconstruction, dans son impossibilité même à marquer la limite des oppositions hiérarchisantes de la métaphysique, a engendrée. Cet article a pour objet de montrer que la pensée de Derrida d'après le tournant éthico-politique trouve sa source dans ses propres travaux antérieurs, plutôt que dans des travaux de Levinas. <br> Dans sa philosophie du droit, <i>Force de loi</i> (1994), Derrida a mis l'accent sur la force dans la fondation du droit. Mais ce qu'il a mis en lumière dans cet ouvrage, c'est non seulement que le droit se fonde sur la force illégitime, mais aussi que cette force implique potentiellement l'impuissance, dans la mesure où elle nécessite d'avoir recours à la 《crédit》 ou à 《l'acte de foi》 du peuple. Même si un droit s'institue, il ne se rend légitime qu'à condition de remplir une promesse de se répéter un jour ou l'autre. Le fondement du droit dépend de l'avenir et on accorde crédit à sa justice sous réserve de son itération. En ce sens le droit doit toujours différer son fondement ou son origine à cet avenir. Par conséquent la philosophie derridienne du droit se rattache aux idées de la 《différance》 et du 《supplément d'origine》. <br> Selon la pensée derridienne sur la religion, "Foi et savoir" (1996), ce crédit ou cette foi, qui contribuent à établir le fondement du droit, sont également indispensable au 《messianique》, c'est-à-dire à l'ouverture à l'avenir ou à ce qui vient. À ce propos, Derrida fait une allusion suivante : plus le monde contemporain fait des progrès télé-technologique, plus il faut ce crédit ou cette foi.

著者

佐藤 啓介

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.36, pp.29-43, 2019

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Empirically, we say of the "Dignity of the dead", which corresponds to the dignity of human being. On the other hand, theoretically, we don't understand why and to what degree the dead should have the dignity. This article intends to found this reason and construct the foundation for the general ethics of the dead. The strategy in this article would be called "ethics of the dead from below", which contrasts with "one from above" that emphasizes the Otherness of the dead and distance between the dead and us.<br><br>There are two difficulties in admitting the dignity of the dead; the dead is the non-being who cannot suffer; we cannot affect and recover the way of being of the dead. But, recent philosophical investigations on the harm of death are solving the first difficulty by thinking that the dead can have ontological status in the symbolic or discursive levels. The second difficulty is solving by Ichinose's thought how we would be harrowed by causal absence of the dead.These philosophical efforts would contribute to the universal and formal foundation for the ethics of the dead.

著者

加納 和寛

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.37, pp.110-113, 2020-03-31 (Released:2020-07-09)