著者

飯田 篤司

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.17, pp.183-195, 2000-03-31

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【書評】

著者

シッケタンツ エリック

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.171-176, 2005-03-31

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【書評】

著者

髙瀬 航平

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.69-83, 2021-03-31

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論文/Articles

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 = Annual review of religious studies (ISSN:02896400)

巻号頁・発行日

no.34, pp.1-24, 2016

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論文/Articles

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 (ISSN:02896400)

巻号頁・発行日

no.26, pp.63-76, 2008

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論文/ArticlesCet article a pour but de mettre en relief les caractéristiques essentielles de la version « institutionnelle » des sciences religieuses en France, notamment celles des dernies décennies du 19e siècle. Nous nous attarderons d'abord à éclairer la connotation des mots « science(s) religieuse(s) » et « histoire des religions ». Puis, nous examinerons la propagande d'Albert Réville et de Maurice Vernes pour instituer cette nouvelle discipline académique dans leur pays. C'est dans ce contexte qu'une chaire d'histoire des religions est créée au Collège de France (1880) ainsi qu'une nouvelle section à l'École Pratique des Hautes Études (1886). Nous nous intéresserons à ce qui sépare cette nouvelle science de l'ancienne théologie catholique. Or, nous allons aussi découvrir certaines similitudes implicites entre elles. Nous suivrons ensuite le développement méthodologique de cette science : l'histoire historicisante de Maurice Vernes, l'histoire évolutionniste psychologique d'Albert et Jean Réville, et enfin, la sociologie anthropologique des durkheimiens (Henri Hubert et Marcel Mauss). C'est à travers les débats parfois violents entre ces chercheurs que se développe la jeune discipline académique. En effet, c'est grâce à l'intervention sociologique que l'allure protestante de la 5e section de l'EPHE s'atténue et que les caractères christiano-centristes des études religieuses se relativisent.

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:02896400)

巻号頁・発行日

vol.27, pp.31-44, 2010-03-31

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論文/Articles

著者

朴 炳道

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.33, pp.47-64, 2015

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論文/ArticlesIn this paper, I analyze the relationship between disaster and religion by studying how people understand and react when they are struck by disaster. The most widely studied cases of this relationship have been the Ansei Edo Earthquake(安政江戸地震) in 1855 and the related Namazu-e(鯰絵). Building on these prior studies with a new theoretical approach, I propose a new focus on saigai kenbunki (災害見聞記), the records of personal experiences and observations of disaster. Influenced by Kamo no Chōmei's classic text Hōjōki (『方丈記』), I examine the work Kanameishi (『かなめいし』), a record of an earthquake in Kyoto in 1662. It was written by Asai Ryōi (浅井了意, ?-1691), a Buddhist priest and well-known writer of kanazōshi (仮名草子). Analyzing Kanameishi, I focus on the two points: magic and the eschatology of disaster. First, there were four kinds of magic regarding earthquakes, reciting a spell called yonaoshi (世なおし), attaching or hanging talismans on the walls in the house, consulting oracles at temples, and engaging in Kashima-belief (鹿島信仰). Second, the earthquake in 1662 helped make eschatological images popular among the people. For example, Doro no Umi (泥の海), a muddy sea, was an imaginative illustration of the end of world. There is a possibility that this apocalyptic image might have originated from the image of soil-liquefaction, the process of transformation of soil from a solid state to a liquefied state because of the earthquake. This process is well described in Kanameishi and its illustrations. Also, images of rains of fire (火の雨) or balls of fire (火の玉) envisioned a great fire that would burn the whole world and all human beings. The words 'Yonaoshi' and 'Doro no Umi' can be observed frequently in the texts of Japanese new religions such as Fujikō(富士講), Nyoraikyo(如来教), Tenrikyo(天理教), and Oomotokyo(大本教). Considering the fact that these two phrases were first found in Kanameishi, Kanameishi can provide a new approach to the interpretation of these words with the context of disaster experience.

著者

高橋 原

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.14, pp.111-125, 1997-03-31

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Recent research into C. G. Jung has shown that Jung's thought was unique and that Freud's influence was, in fact, not crucial. Jung's thought can best be understood, therefore, in the context of his life as a whole. Drawing from his autobiography and other materials published after his death, we now know that Jung, from childhood, was motivated to integrate his split personality. This split generated his two modes of experiencing religion - traditional Christianity and his particular experience of God - and he felt a tension between the two. Jung's mature thought always focused on Christianity. The "reinterpretation of Christianity" was one of the central themes of his thought, its purpose being the reconciliation between his own psychology and traditional Christianity. The answer had not yet been found in 1912, when his cooperation with Freud came to an end. It seems that the answer instead began to take form in the period between 1913 and 1918, his "critical years" (Homan's term). In this light, the Answer to Job (1952) occupies a special position in Jung's life and work. In that book, I suggest, we can see Jung's "starting point" and "end result" come together. He reinterpreted Christianity and "developed its myth" so as to give a place to his secret experience of God in a Christian context.

著者

高橋 原

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.21-32, 2005-03-31

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This essay focuses on some recent criticisms of C. G. Jung's religious thought. Some of them are based on the newly discovered documents and put new light on Jung's thought. Two types of views can be pointed out among the critics ; one considers Jung as a clinical psychologist and another as a religious thinker.Typical Freudian criticism belongs to the former and doesn't find any value in Jung's religious writings ; that is, Jung's religious or theological writings are the results of his childhood psychological problems and/or his break with Freud influenced upon them. Richard Noll's controversial book, Jung Cult, belongs to the latter. According to Noll, Jungian psychology started as a cult whose charismatic leader was Jung himself. In contrast to these critical view, there are certain Jungians who welcome him like a prophet. Edward Edinger is one of such Jungians, who considers Jung's Answer to Job like a holy scripture. So, for the proper understanding of Jung's thought and his influence as a whole, it's important to have a look at the context or constellation of the recent controversy as well as those in Jung's life time.

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.27, pp.61-72, 2010-03-31

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論文/Articles

著者

松本 滋

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.別冊

巻号頁・発行日

vol.12, pp.4-5, 1995-03-31

著者

中島 和歌子

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.29, pp.105-126, 2012-03-31

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論文/Articles

著者

明 願生

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.179-186, 2009-03-31

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書評/Book Reviews

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.22, pp.53-70, 2005-03-31

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Dans un entretien, Michel Foucault a parlé de Pierre Legender, avec un ton critique, quecelui-ci, en réduisant les procédures de pouvoir à la loi d'interdicton, ne puvait penser du pouvoir que de facon négative, homogène et symbolique ; qu'il ne comprenait pas des procédures positives de pouvoir qui visent directement au corps, comme un pouvoir disciplinaire. Peut-être, sa crtique est bien justifiée,mais,en examinant ses arguments de près, nous nous appercevons qu'elle n'est possible qu'en negligeant ce que Legendre conçoit en terme de "rite". À partir de ce point litigieux, nous pouvous soulever de plusieurs arguments interessants : repenser le concept de rite : réexaminer les forme comtemporaines du rituel d'un point de vue différent. : relire les oeuvres de Foucault comme traités sur la stratégie des rites. : remesurer la portée des remarques de Nietzhe dans son "Zur Genealogie der Moral".

著者

野口 孝之

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.28, pp.159-176, 2011-03-31

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論文/Articles

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:02896400)

巻号頁・発行日

no.19, pp.77-91, 2001

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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

上村 岳生

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.32, pp.197-199, 2014

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『宗教学辞典』記事追補企画研究動向/Survey Articles

著者

葛西 賢太

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.9, pp.p1-17, 1991

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Christian Science is one of the much influencial religious sects in the modern United States, especially in the field of publishing and medicine. However, there can we find only few researches about its healing practice even in the United States, and, as a matter of course, in Japan. This is a study about the transition and development of the idea and the arts of the healing from the Harmonialism to Christian Science. In harmonialism I include mesmerism, homeopathy, hydropathy, etc. Harmonialism is defined as an unorganized religious movements, which understands that a person's harmonial rapport with cosmos (or God) has much influence on his/her spiritual composure and physical health. But other than "rapport", one more important motief of harmonialism can I show you. It is the conceptions of half-materialistic fluid (for example, "spiritual matter") as the media of rapport. Many students refer to Christian'Science as one of the cases of harmonialism. Perhaps it is true to their ideas of the psychosomatic causes of diseases, but Christian Science has neither conceptions of "rapport" nor that of materialistic fluid. The materialistic conceptions of fluid changes into a metaphysical conception of "divine Mind" of Christian Science. We can show you another same change as the transition of the conception of the fluid, in that of healing arts. The commonest arts of healing of harmonialism, especially in the case of mesmerism, are "therapeutic touch" or "rubbing", which is done to transmit the fluid into the affected body organ. But in Chrisitian Science, they had no conceptions about such fluid so there are no arts to pass the fluid. These two points also show where Christian Science is to the strand of harmonialism. And my study can be some critic to the tendency of the contemporary research of faith healing, which is apt to focus only on the thought or cause of healing.

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

no.27, pp.119-136, 2009

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論文/ArticlesThis paper is concerned with the construction of an original theory which explains how the worldview, including the division between "reality and fiction," is formed.//In modern times, the very time of the rise of science, the contrast between "reality and fiction" was considered to be absolute. This was because modern science excluded objects with which it could not deal with from the "real" world, so that the "reality" recognized by it became the only "reality." Things regarded as "fictions" became something that could not have influence on the "reality" at all. Thus, the contemporary "common worldview" based on the doctrine of science for science's sake was formed.//However, our actual worldview cannot possibly be fully covered by science. "Reality" is not so firm, and "fiction" obviously has some power to affect "reality." This is especially obvious in situations such as conflicts between natural sciences and various religions today. The notion of "belief" becomes complicated, because "reality" can be "reality" only when it is "believed."//Needless to say, "belief" is a very basic notion in the studies of religion, so it is important to pay special attention to the significance of this "belief," analyze and describe more precisely how it works in the formation of our worldview. (Here, the meaning of "信" or "belief" is interpreted in a unique way.)//The analytic philosophy is the basis of my theory. It is a very effective method for analyzing religious discourses because it is a stream of philosophy emerging after the Linguistic Turn, which is represented by Wittgenstein and others, and because it stands close to the philosophy of language and philosophy of science. In this study, I particularly focus on and base my argument on the philosophy of W. V. O. Quine, and start my discussion from his key terms such as "holism," "relativism" and "conceptual scheme." While expanding them theoretically, for example, by positing a notion of "meta conceptual scheme" and examining the dynamism between "conceptual schemes" and "meta conceptual scheme," I formulate an original theory which has the notion of "belief" at its core.//In conclusion, "belief" plays the role of the ground that is not there intrinsically. When fiction is "believed," "reality" arises. This is probably an important viewpoint necessary for approaching the studies of religion in this post-modern time.

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:02896400)

巻号頁・発行日

no.29, pp.1-16, 2011

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論文/ArticlesIn a review of the 10-volume Iwanami Kōza: Religion (2003-4) Richard Gardner said, "I must admit some surprise at the Western scholars of religion not referred to in these volumes. I count two references to Jonathan Z. Smith, who has probably done more than any other scholar to alter the study of religion in the United States in the last thirty years or so." This article would be the first attempt in Japanese to discuss and evaluate Smith's works by contextualizing them in the history of religious studies in North America, instead of merely portraying him as a critic of Eliade. Smith could aptly be called a scholar of religion who initiated what would later be called constructivist (anti-essentialist)/Orientalist critique from within the History of Religions (or, the so-called Chicago School). As such, his works cannot be univocally categorized by "-isms" or schools. What is most intriguing is that, while labeling the Eliadian phenomenology of religion as "antihistorical," he often shows sympathy for Lévi-Strauss and admits the influence of his structuralism upon himself. I analyze how he has combined typology with history, and then bring to light his own "humanism," which underlies not only his works but also those of some other Marxist and Freudian scholars of religion in North America.