著者

矢野 秀武

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.15, pp.5-9, 1998-03-31

著者

矢野 秀武

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.127-132, 1992-03-30

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【書評】

著者

磯前 順一

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

vol.30, pp.155-166, 2013-03-31

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研究ノート/Research Note

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.21, pp.103-128, 2004-03-31

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

no.30, pp.1-10, 2012

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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

長迫 智子

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.31, pp.233-238, 2014-03-31

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書評/Book Reviews

著者

青木 良華

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.32, pp.137-156, 2015-03-31

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論文/Articles

著者

飯島 孝良

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.67-84, 2013-03-31

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論文/Articles

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:2896400)

巻号頁・発行日

vol.15, pp.117-122, 1998-03-31

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【書評】

著者

古田 富建

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.45-59, 2010-03-31

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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:2896400)

巻号頁・発行日

vol.21, pp.11-24, 2004-03-31

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

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

vol.27, pp.119-136, 2010-03-31

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論文/Articles

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

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.19, pp.47-61, 2001

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This paper deals with Nagai Takashi's thoughts on the victims of the atomic bombing of Nagasaki. Nagai, a doctor of radio therapeutics at Nagasaki Medical College, wrote many literary works about the aftermath of the atomic bomb. Just before 1995, the fiftieth anniversary of the attack, Takahashi Shinji criticized Nagai's thought, describing his works as "Urakami holocaust doctorine." Two Catholic thinkers, Kataoka Chizuko and Motoshima Hitoshi, argued against Takahashi. This paper further evaluates Takahashi's criticism of Nagai's ideological role in postwar Nagasaki. Nagai's attitude toward the atomic bomb dead was influenced by his experience of continually facing the death of the victims of radiation throughout his life and career. He deliberated on the meaning of death, and came to use the term "holocaust" to describe the atomic bombing. However, though he defined the atrocity, he was ultimately unable to articulate ideas that would lead to an end to war and the establishment of permanent peace.

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.