文献一覧: 死生学研究 (雑誌)

Akegarasu Haya (暁烏敏1877-1954) -- whose thought is commonly regarded as being in the tradition of Kiyozawa Manshi's seishin-shugi, or 'spiritualism,'(精神主義) -- has been accused of leading a great number of Japanese people into war in Kiyozawa's name. Kiyozawa is an extremely important figure in the development of Shin thought in the Meiji period, and might rightly be considered a torch-carrier for the tradition. However, it is a fact that Akegarasu, a disciple of Kiyozawa, lead Japanese citizens in his role as a Shin-Buddhist preacher. This is a large stumbling block when one seeks to evaluate the ideological parameters of Shin. One may assert that there are some critical differences between Kiyozawa's way of thinking and Akegarasu's. The first point is the difference in their approach to the word 'religion.'Kiyozawa, in his final essay "Waga-shinnen (我信念)," describes how he, through his efforts to lead an ethical life in the real world, came to a realization of how truly powerless he was as a person and how he finally came to an understanding of 'religion'or, "the real faith of Shin-Buddhism." In contrast, Akegarasu confessed that he had feared death since he was a child and that he felt that he needed to be saved through the compassion of Amida Buddha. Differences, such as this, between the master and his pupil inevitably influence their sense of ethics. For Kiyozawa, matters of ethics are essential to his view of religion, as he acquired his faith through a deep sense of failure in ethics. He felt that in order to be liberated from the bonds of suffering it was necessary to seek for religious meaning while remaining in the everyday world. In other words, he couldn't live without religion in his life. On the other hand, Akegarasu's faith shows a striking contrast. As a matter of fact, his faith in Amida Buddha was necessary solely for overcoming his own fear of death. He insists that once people die they are sure to be reborn in Amida's Pure Land, achieve eternal life, and even be reunited with their families and intimate friends. According to his belief, one needn't worry about what one does in everyday life, whether it be good or bad, as one will unquestionably be saved by the prayer of Amida Buddha after death. This must surely explain why there seems to be no ethical element in Akegarasu's interpretation of Shin-Buddhist thought. Their contrasting attitudes in regard to ethics may also be rooted in their understanding of Amida Buddha. Kiyozawa interpreted Amida as 'Absolute Infinity', whereas Akegarasu grounded Amida in reality, relating him to real-life elements such as the Emperor of Japan or the Empire of Japan. For Akegarasu, though he was a Buddhist priest, the Emperor was of more value to him. Actually, some who knew him well point out that he placed particular value on the idea of lineal purity and even became obsessive over the issue. Therefore, from his point of view, there was no need to argue points on the "great righteous cause" of Japan. Thusly, he was unswerving in his view that people must never hesitate to lay down their life and cut down all those that stand in the way in establishing the Pure Land in this world. Thus, one must take particular care when dealing with the concept of seishin-shugi.

2021-11-16 15:15:05
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https://ci.nii.ac.jp/naid/120004057334

1 0 0 0 OA 生命の価値と宗教文化 : 生命科学技術と生命倫理をめぐる文化交渉の必要性

著者: 島薗進
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.5, pp.8-29, 2005-03-25

2021-03-14 13:07:15
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http://hdl.handle.net/2261/20516

1 0 0 0 IR 講演中国人の生死観--儒教の伝統を中心に

著者: 余英時古橋紀宏新田元規
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: no.9, pp.12-39, 2008-03

講演

2020-11-10 21:42:38
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https://ci.nii.ac.jp/naid/120000862952

1 0 0 0 OA 非人間主義の哲学 : ピエール・モンテベロの仕事をめぐって

著者: 鈴木泉
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.9, pp.82-96, 2008-03-15

ワークショップ『現代フランス哲学と生命論』

2020-11-01 13:05:47
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http://hdl.handle.net/2261/20438

1 0 0 0 IR 「死ぬ権利」の欺瞞

著者: 一ノ瀬正樹
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: no.1, pp.36-68, 2003-03-25

2020-10-28 16:39:59
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https://ci.nii.ac.jp/naid/120000862967

1 0 0 0 IR 学者と講釈師のあいだ--平田篤胤『霊能真柱』における安心論の射程

著者: みつまつまこと
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: no.13, pp.80-103, 2010-03

HIRATA Atsutane, a scholar on Native Learning (kokugaku) and the author of The True Pillar of Spirit, is often referred to as the founder of Restoration Shinto. His above work formed the foundations for the idea, the Spirits, central to Native Learning. Aparr from being a scholar, he was also a storyteller or preacher who lectured for the masses in Edo. Such preaching represented a diversion from the proper behavior for a scholar. Atsutane left many lecture books based on his preachings, however, The True Pillar of Spirit had never been published in this form. Despite this fact, recent scholarship mixed the images of preacher and scholar and emphasized that he lectured on spiritual peace to the masses.<改行>Recently two lecture book versions of The True Pillar of Spirit have been discovered. Examination of these will provide further insight into Atsutane and his scholarly purpose. First, the fact that the lecture book existed, but was incomplete shows that he had tried to lecture to the masses about his ideas. Secondly, although lecturing on The True Pillar of Spirit was understandably difficult, Atsurane took on this challenge in order to show his depth in the scholastic field and defend his reputation as a true scholar. In shorr, The True Pillar of Spirit is not a popular work for the masses, but a scholarly work for the reading public. In fact, the book was a bestseller and the content follows HATTORI Nakatsune's On the Three Realms, an earlier literature in the field. Atsutane's later work, Exegesis on Ancient History, surpasses his former theory.論文 Articles