著者

樫尾 直樹

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:2896400)

巻号頁・発行日

vol.7, pp.35-60, 1990-03-20

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Cet article a pour objet d'etudier les caracteristiques du lien social a travers les analyses de la theorie du sacrifice auxquelles Emile Durkheim a attache beaucoup d'lmportance. Il a mis en evidence que deux types de sacrifices (la communion et le sacrifce piaculaire) constituaient "la communication entre le sacre et le profane", c'est a dire, les pratiques qui communiquent la force (le pouvoir) religieux (social et moral), impersonnel, entre le divin et l'homme ; la nature et l'homme ; I'lhomme et lui-meme, et que cette force (ce pouvoir) equivalait presque la notion ambigue du mana. Puis E. Durkheim a decouvert dans le sacre et cette force (ce pouvoir) : La "Societe", l'etre moral qui transcende les individus. La "Societe" signifie pour lui la societe ideale comme "idees superposees sur le monde reel et empirique" ainsi que le sacre. Les sacrifices offrent l'essence de La "Societe" comme idees aux individus et la leur font penetrer profondement. Ainsi ilssont les precedes qui sont a l'origine du lien social et moral. Par ses pratiques, les sacrifices symbolisent quatre idees collectives (les caracteristiques du lien social) : 1. la publicite (caractere public), 2.1a reciprocite, 3.1'egalite, 4.1'unite.

著者

藤本 拓也

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:2896400)

巻号頁・発行日

vol.23, pp.77-89, 2006-03-31

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This paper is concerned with the relationship between intersubjectivity and religion. The concept of intersubjectibity, which is based on the phenomenology of Husserl (1859-1938), was transformed into the mind-body theory by the French philosopher Maurice Merleau-Ponty (1908-1961). Through an application of the theory to the human body, he interpreted the concept of intersubjectivity on the physical and concrete level. Although the ontological concept of intersubjectivity implies a modality of being together in this world, community in general is also grounded on this same modality. From a religious study's perspective, I examine his main works Phenomenology of Perception (1945) and posthumous works The Visible and the Invisible (1964), and analyze the structure of intersubjectivity apparent in them. The structure has to be totally resolved in order to illuminate the connection between religion and community. On the point that the self and the other exist together causing a unit of "we" to emerge, a kind of moment may support it. A moment means not only God or a divine thing, but also something monistic/This paper will attempt to show that intersubjectivity is based on the monistic concept of being.

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:2896400)

巻号頁・発行日

vol.22, pp.85-96, 2005-03-31

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This paper treats of the centralized leadership of the rabbinical Judaism. The term "centralized leadership of the rabbinical Judaism" means the leadership of the Babylonian (Iraqi) Jewish aristocracy over the whole Jewish communities under the Islamic rule from the early seventh to the middle of the eleventh century. As the Yeshivah (center for rabbinical study) in Iraq began to decline from the middle of the tenth century, the rabbinical Jewish people in the local areas could not any longer ask for the various questions concerning the Talmudic law. Consequently, local Jewish communities inherited all the traditions of the rabbinical Judaism and arranged the independent systems controlling the inside of their own communities by placing their own rabbis as their leaders. This is the beginning of the "rabbinical Judaism" in the ordinary meaning of the words frequently used in our time. On the basis of the matters mentioned above, this paper explains the actual conditions and the declining course of the centralized leadership of the rabbinical Judaism in the tenth century from the view point of both internal and external factors.

著者

谷口 茂

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:2896400)

巻号頁・発行日

vol.7, pp.182-184, 1990-03-20

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【書評】

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:2896400)

巻号頁・発行日

vol.7, pp.129-146, 1990-03-20

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【書評論文】

著者

李 勝鉉

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:2896400)

巻号頁・発行日

vol.20, pp.89-105, 2003-03-31

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Philosopher of religion Yanagi Muneyoshi (1889-1961), born in the Meiji period and active throughout the Taisho and Showa periods, propagated a unique view of religion known as the "religion of aesthetics" (bi no shukyo). At the beginning of his career, Yanagi studied western culture through his participation in the "White Birch" (Shirakaba) literary group. He later turned his attention to eastern culture and formed his own thoughts on religion in the course of founding the "Folk Art Movement" (mingei undo). His activities at this time encompassed a wide spectrum, ranging from a quest for "pure" religious truth to the study of art. Yanagi embraced both religion and art at once, and stated that they were in fact originally "not two" (funi], but rather one and the same. When Yanagi became interested in eastern culture he also encountered Korean folk culture for the first time. Strongly impressed by the beauty of items for daily use, created by simple Korean people who did not personalize their works by imprinting their names upon them, he began to advocate a theory of "folk art." Previous studies of Yanagi have been undertaken from the three separate disciplinary viewpoints of folk art, Korean culture, and religious studies. However, for Yanagi himself, these three aspects remained inseparable throughout his entire life. This article attempts to keep his perspective in mind. It is in the interest of maintaining this inclusive perspective that I focus on Yanagi's early religious thought, from the years 1910 to 1924, while focusing initially on his activities in the Shirakaba group and his relationship with Korea. It was during these years that he chose the career of a philosopher of religion, began the search for a universal concept of religion which would fuse eastern and western ideas, and finally created a theory of religion and art which considered both as an indivisible entity. His initial encounter with the Korean people also falls into this period. Investigation of this stage of Yanagi's life will, I believe, reveal the most essential foundations of his thought.

著者

稲場 圭信

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:2896400)

巻号頁・発行日

vol.16, pp.27-42, 1999-03-31

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This article will deal with the correlation between voluntary activities and religion in terms of altruism. In the United Kingdom there are over five-hundred thousand voluntary organizations, and among them about 170,000 are registered charities. The charitable purposes of these organizations are altruistic and classified under four headings : the relief of poverty, the advancement of education, the advancement of religion, and other purposes beneficial to the community. Although it received only indirect mention in the preamble of the Statute of Elizabeth I (the Charitable Uses Act 1601 ),the advancement of religion has always been considered a charitable object. Indeed, the very concept of charity is essentially religious in origin. Thus, charitable activities and religions have traditionally been strongly related. After surveying the literature on altruism, we shall consider the social dimension of these voluntary activities and their significance. There after we shall take a general view of the system of charities in the United Kingdom and its history. In the rest of the article, we shall discuss the correlation between religions and voluntary activities in terms of altruism from various standpoints. The discussion will refer to the meanings of altruism and charitable activities to religious people. Finally, this article will illustrate the differences and affinities between voluntary activities of religious people and those of non-religious people.

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:2896400)

巻号頁・発行日

vol.24, pp.13-29, 2007-03-31

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本稿は,一般に生命倫理(学)と呼ばれている分野に対し,宗教学の側からどのようなアプローチが可能なのか,あるいは宗教学的な(宗教学らしい)生命倫理学というのは可能なのかを論じることを目的にする。現に宗教学の分野から生命倫理に対する言及が数多くなされている中で,改めてこのような設問をすること自体,奇異に感じられるであろう。実際,本稿は著者が生命倫理に対してどのようなスタンスを取るのかという極めて個人的な思索を綴ったものであり,根本的に論文と呼べるものではない。もう一つ断っておかなければならないのは,本稿の関心は"ものの考え方"に集中しているために,特に具体的な問題を扱わないということである。生命倫理上の特定の課題について何らかの主張を行うつもりはないし,明確な結論を出すつもりもない。これも奇異に感じられるかもしれないが,明確な主張や結論を出さない生命倫理へのかかわりが可能か,というのが本稿で追求したい試みである。分量上の問題から上下二篇に分け,上篇では各国における生命倫理の言説を類型化し,それを通して文化比較を行う可能性について論じる。下篇では,生命倫理が文化を反映するという現象がなぜ起き,それが何を意味するのかを論じたい。

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:2896400)

巻号頁・発行日

vol.19, pp.63-76, 2002-03-31

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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

小堀 馨子

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:2896400)

巻号頁・発行日

vol.13, pp.73-86, 1996-03-30

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The Augustan Revival refers to the religious policy of the Emperor Augustus who was responsible for restoring traditional religion to his empire. "I restored many traditions of our ancestors" summarizes the intent of his policy, one which promoted the reconstruction of ruined temples, the restoration of moribund rituals, and generated several cults. One such newly established cults of the time was that of Apollo and Mars. Augustus maintained special devotion to Apollo and Mars, and dedicated magnificent temples and splendid ceremonies to each deity throughout his life. There is a deeper meaning of these cults. First, Apollo, who had been a mere god of healing in the republic, was given a new role as protector of peace, justice, law, literature and the arts. Augustus thus used Apollo as a symbol to protect the new world-order over which he ruled. Since Augustus considered Apollo his personal protector, he presented himself as one assisted by Apollo in the restoration of the Golden Age. Second, Mars, too, who had once been, but a god of war and agriculture, was given a new role as avenger to right the unbearable wrongs of the Former order. Augustus used Mars as a symbol to purify a Rome profaned by civil war, and to "restore many traditions of our ancestors" as a means of reestablishing rapport with the gods. Augustus therefore believed that he was standing at a historical turning point, and recognized himself as the creator of a new age. N.B.I, cf. RES GESTAE DIVI AUGUSTI chapter 8.(Loeb No.152 p.359)

著者

樫尾 直樹

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:2896400)

巻号頁・発行日

vol.7, pp.35-60, 1990-03-20

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Cet article a pour objet d'etudier les caracteristiques du lien social a travers les analyses de la theorie du sacrifice auxquelles Emile Durkheim a attache beaucoup d'lmportance. Il a mis en evidence que deux types de sacrifices (la communion et le sacrifce piaculaire) constituaient "la communication entre le sacre et le profane", c'est a dire, les pratiques qui communiquent la force (le pouvoir) religieux (social et moral), impersonnel, entre le divin et l'homme ; la nature et l'homme ; I'lhomme et lui-meme, et que cette force (ce pouvoir) equivalait presque la notion ambigue du mana. Puis E. Durkheim a decouvert dans le sacre et cette force (ce pouvoir) : La "Societe", l'etre moral qui transcende les individus. La "Societe" signifie pour lui la societe ideale comme "idees superposees sur le monde reel et empirique" ainsi que le sacre. Les sacrifices offrent l'essence de La "Societe" comme idees aux individus et la leur font penetrer profondement. Ainsi ilssont les precedes qui sont a l'origine du lien social et moral. Par ses pratiques, les sacrifices symbolisent quatre idees collectives (les caracteristiques du lien social) : 1. la publicite (caractere public), 2.1a reciprocite, 3.1'egalite, 4.1'unite.

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:2896400)

巻号頁・発行日

vol.23, pp.9-22, 2006-03-31

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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

深澤 英隆

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:2896400)

巻号頁・発行日

vol.12, pp.101-118, 1995-03-30

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Richard Swinburne, well known for his evidentialist philosophy of religion, attempts in his Existence of God to give foundation to the idea of the existence of God in terms of arguments which use religious experience as evidence. In this paper, I seek to examine Swinburne's understanding of religious experience, especially his "Principle of Credulity" as well as his "perception model" of religious experience. Considered in the wider context of contemporary philosophical discussions on the epistemological value of perceptual experiences, especially those on the conceptual relativity of religious experiences, Swinburne's position presents many difficulties which render his evidentialist arguments hardly tenable. Notwithstanding his foundationalist intention, what he achieves seems to be no more than an invitation to a commitment to the given Christian belief about God. These considerations lead us further into a re-exmination of the foundationalist enterprise in general. There are at least two further tasks to be performed, namely, 1) a reconstruction of the concept of religious experience apart from its narrow evidentialist formulations, and 2 ) historical-genealogical reflections on religious epistemology.

著者

前川 理子

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:2896400)

巻号頁・発行日

vol.13, pp.107-121, 1996-03-30

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This paper examines the philosophy of "Zen-sei", which H.Noguchi (1911~1976) a founder of the "Seitai Kyokai" association developed in his body work practices, with an emphasis on its central concept of "Inochi" meaning "life". "Inochi", however, does not simply mean a biological continuity, but conveys a source of wisdom : moral, intellectual, and biological. Noguchi stresses the self-adjusting, self-sufficient, reflexive nature of "Inochi" both biologically and intellectually. The entity does not only have a natural self-healing power within itself, but also has the intelligence that knows and tells us what to do. The aim of Noguchi's body work is to calm ourselves in order to hear the voice of ultimate wisdom of "Inochi" coming from inside. "Inochi" is thus regarded as an irreducible principle of living that guides us biologically and mentally simply by virtue of its teleological instinct. Noguchi defined an ideal life as embodied in the philosophy of "Zen-sei" to be free from all socially-given moral obligations, but still maintaining naturally the harmonious relations with society. What induced him to teach body work was his frustrated observation of oppressed and thus non-functional people who simply did not use their inherent abilities that derive from "Inochi". Shrunk under the weight of moral duties and the increasing number of scientific discourses related to self-discipline deployed in modernizing Japan held sway over people. He pays special attention to popularized medical discourse and also to a physical education in schools that invite our psycho-physical improvement for constructing an unbending body and mind. He claims that exercising the practices they espouse indeed leads to disastrous effects that actually diminish our autonomous potentials, since those practices undermine the work of "Inochi", and suppress natural bodily functions. Noguchi's motive of "Inochi" derived from such insights on the surroundings of our body and mind, and his efforts were directed for avoiding the force of this contradiction. For a socio-cultural study of body-mind practices, we must remember that our bodies emerge in different kinds of engagement and intervention; pedagogical teaching and writing, medical and other social practices. Body and mind are discursive, social constructions. In this respect, efficacy aside, Noguchi's attempts are valuable as they aim at the reconstruction of our bodies and minds against the prevailing scientific discourses and practices that have dominated our everyday life in the first half of this century.

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:2896400)

巻号頁・発行日

vol.19, pp.77-91, 2002-03-31

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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

辻村 志のぶ

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:2896400)

巻号頁・発行日

vol.19, pp.93-109, 2002-03-31

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Until 1945, missionaries from traditional Japanese Buddhist sects were sent to proselytize in China, other East Asian countries, Europe and the United States. This article is concerned with the activities of Fujii Sosen (1896―1971), a Shinshu priest of the Otani sect, who pursued missionary work in China during the Sino-Japanese War. Though he was a religious missionary, he was not personally concerned with gaining converts to his faith. Rather, his declared mission was to "modernize" Chinese Buddhism. To accomplish this task, Fujii undertook varied and seemingly contradictory activities. He persuaded Japanese Buddhist organizations to aid their Chinese counterparts, openly criticized Japan, was publicly opposed to the war, and yet at times cooperated with the invading Japanese military forces. He was finally arrested by the Japanese army for spreading "propaganda." How can his faith and mission be explained? His distinctive ideas about missionary work derived from his conviction that both Japanese and Chinese Buddhism were to be modernized in the same way. According to Fujii, both Buddhist traditions shared a single future and destiny, which was to be led by Japanese example. Both traditions were to undergo reform in the spheres of Buddhist studies, Buddhist education, economic activities, and social welfare, all of which were considered by Fujii to be important to modern institutions. This paper traces his way of thinking, and is an attempt to illuminate one aspect of the history of Japanese missionary work.

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:2896400)

巻号頁・発行日

vol.20, pp.1-14, 2003-03-31

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Recent studies of the Qumran documents have stimulated new perspectives on ancient Jewish history and Jewish mysticism, through which new light has been shed on the literary activity of the priestly class in the Second Temple period. Priests of this period appear to have had two primary responsibilities: to offer sacrifices and to write sacred scriptures. Numbers and letters were looked upon as divine wisdom, or the "wisdom of the angels," and this divine knowledge was the exclusive preserve of the priests. It is assumed that the ideas and practices of the Temple of Jerusalem and the sacrifices performed therein were dominant in the Jewish religion in the Second Temple period and that religious ideas and movements that emerged at this time were primarily concerned with reflection on and reformation of notions of redemption. In keeping with these assumptions, the fundamental ideas and outlook of the priestly class and its mentality are illuminated in the following investigations, and the extent to which the rabbinic sages were confronted with these deep-rooted issues is also analyzed. First, the structure of legitimation in Jewish society is examined, in which the hereditary Davidic kingship and the hereditary Zadokite high priesthood and the Temple in Jerusalem were basic elements. Second, notions of divine presence at the Holy of Holies in the Temple are discussed, as they were preserved and transmitted from the Biblical traditions through apocalyptic literature in the Second Temple period until the emergence of the Hekhalot-Merkavah literature of the mystical tradition after the Mishnah. Third, the manner in which the social order of Jewish society and the world in general was superimposed upon the spatial sacred order according to the ranks of purity and holiness (centered on the Holy of Holies) is outlined. Finally there is a discussion of the temporal order that had been fixed by a solar calendar of 364 days a year, which was to be neither disturbed nor confused by human observation, which was ultimately replaced by the luno-solar calendar.

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:2896400)

巻号頁・発行日

vol.23, pp.165-171, 2006-03-31

著者

藤井 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:2896400)

巻号頁・発行日

vol.12, pp.47-67, 1995-03-30

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現 勝又悦子

著者

久保田 浩

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:2896400)

巻号頁・発行日

vol.9, pp.37-58, 1992-03-30

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Es ist weithin bekannt, daB Exegetik im Pietismus dank ihrer ontologischen Implikation von der heutigen philosophischen Hermeneutik hoch geschatzt wird. Unter diesem philosophisch - hermeneutischen Aspekt konnen allerdings die EigentUmlichkeiten der pietistischen Hermeneutik, insbesondere die religiosen, nicht genugend erschopft werden. Daher wird hier versucht, die Exegetik, d.h. die Ideen uber die Bibelauslegung, zu rekonstruiren und die diese Ideen urspruglich begrundende innere Logik zu erschlieBen. Der fundamentale Unterschied zwischen der Bibelauslegungslehre A.H.Franckes (1663-1727) und der J.A.Bengels (1687-1752) besteht in der unterschiedlichen Auffassung uber den Bibelautor. Die lutherisch - orthodoxe These, daB Gott Autor der Bibel ist, wird von diesen Theologen ganz unterschiedlich aufgenommen. Fur Francke bedeutet diese These, daB Gott einige Menschen mit heiligem Gemlit (Affekt) ausgestattet und diese Menschen zu Autoren der Bibel gemacht hat. Seiner Meinung nach kann man durch ,,Wiedergeburt" dasjenige Gemut, das den schriftlichen Text hervorgebracht hat, erkennen. Fur Bengel wiederum bedeutet die orthodoxe These, daB Gott selbst in der Bibel gegenwartig spricht und daB die Bibel daher eine Wirklichkeit Gottes ist. Deshalb floBt die Bibel dem Ausleger Ehrfurcht vor dem Wort Gottes ein ; bzw. begegnet man Gott in der Bibel selbst. Wie man an dem hier gezeigten Beispiel sieht, hat der protestantische Anspruch der Bibel - bzw. Schriftbeachtung weder einen einfachen noch einheitlichen Gehalt ; d.h. der Unterschied der Rezeptionsmodalitat dieses Anspruches flihrt zur Entstehung dieser ganz unterschiedlichen Ideen.