著者

古澤 有峰

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.22, pp.33-51, 2004

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So many suffering and injured people are living with strong needs of physical, emotional and spiritual care in the world today. We have to reach out for such people if we would like to take care of them. However, it should be done without violating their religious and spiritual dignity. How would this be possible in cross-cultural situations? Henri Dunant founded the International Red Cross for this purpose in 1863. The activities by the Red Cross in medical contexts today aim to take care of needs of people regardless of their cultural backgrounds. Theoretically this is what is claimed, but how is it so in reality? This paper focuses on various religions (both traditional and new, including spirituality of individuals) and care in medical contexts beyond cultures, considering the reality of the history of the Red Cross. We have to wedge our way into both historical and practical aspects to solve this difficult and important puzzle. In this paper, I will deal with these issues while giving specific examples of historical claims in articles.

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.別冊

巻号頁・発行日

vol.25, pp.14-18, 2008-03-31 (Released:2011-10-12)

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

林 淳

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.25, pp.145-183, 2007

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【書評】

著者

金 律里

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.28, pp.247-253, 2010

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書評/Book Reviews

著者

今野 啓介

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.31, pp.143-159, 2013

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論文/ArticlesThis article focuses on the treatment of religion by humanistic psychologists, especially Abraham Maslow (1908-1970), the founding father of that branch of psychology. Humanistic psychology is known as "the third force" in psychology in the mid-twentieth century, after psycho-analysis and behaviorism. This branch of psychology is distinguished from the other two by its focus on healthy-minded humans and their latent talents. Humanistic psychology also discusses religion more vigorously than before, which shall be a major focus of this article. Though I mainly discuss Maslow's theories, I also try to clarify the differences between his theories and those of two other humanistic psychologists, Gordon Allport and Erich Fromm. As a result, I conclude that Maslow began to recognize the role of religion after he developed his famous theory on "peak experience" for the sake of increasing this theory's versatility. While Allport and Fromm see religion as the most important psychological factor, Maslow regards it as only a secondary factor. Moreover, as Wakimoto (1967) and Nishihira (2002) point out, Maslow considers only the internal manifestation of religiosity and almost ignores the role of organized religion. Since his references to religion are too weak to claim his work to be a theory of religion, this article suggests that Maslow's arguments about religion are subordinate to his main theory on peak experience.

著者

宮家 準

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.21-38, 2015-03-31

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論文/Articles

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

林 淳

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, no.特別号, pp.29-37, 2013-03

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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

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

前島 康佑

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.141-154, 2012

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論文/ArticlesMost studies of Japanese ancient religious traditions regard Nihon ryōiki, the earliest collection of Buddhist folk-literature compiled by 9th century Yakushiji Buddhist monk Kyōkai, as a text which indicates the decline of jingi worship at the time. The main aim of this paper is to criticize this view by showing two implied premises which many scholars unconsciously presuppose without basis: a substantialist understanding of Buddhist and jingi worship, and undue emphasis on the editor's intention to indoctrinate people with Buddhist belief. Regarding the former, several scholars mistakenly interpret non-Buddhist folk literature, particularly the folk literature called "dōjō-hōshi setsuwa," as stories which show a Buddhist element in the logic of "inga ōhō". With reference to these theories, some scholars relate jingi worship with the form of community in ancient Japan, which often is not depicted in detail. Such studies define "Shinto" somewhat substantially as an entity that is dichotomous with and overwhelmed by "Buddhism." However, the materials do not demonstrate the confrontation of "Shinto" and "Buddhism." Moreover, it is difficult to understand folk literature in Nihon Ryoiki through the substantialist categories of "Shinto" and "Buddhism". Regarding the latter presupposition, a cautious reading of the text's preface written by editor Kyōkai suggests that it is impossible to assume that he intended only to collect Buddhist folklore by which he expected to cultivate people's righteous consciousness. In fact, he also intended to collect fantastical stories regardless of whether they exhibited Buddhist tendencies or not. Behind this intention, it can be said that in addition to the indoctrination of people, satisfying his interest in mysteries (ryōi) was one of his purposes in compiling the text. We thus cannot take this text as having only a Buddhist character. Nihon ryōiki is, however, regarded as the material that contains various ancient beliefs. In light of the aforementioned arguments, two directions for future study can be delineated. Firstly, scholars must perform a detailed analysis of relationship between belief in Nihon ryōiki and jingi worship, without using the substantially defined category of "Shinto," by conducting a detailed analysis of Shinto-like elements in folk literature. Secondly, we must provide comprehensive understandings of various beliefs, for instance "hyōsō shinkō," which cannot be classified as Buddhism or Shinto. By these methods, we can illuminate another, non-Buddhist aspect of ancient Japanese religious tradition.

著者

月本 昭男

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.27, pp.1-2, 2010-03-31

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追悼文

著者

前島 康佑

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.141-154, 2013-03-31

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論文/Articles

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

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:02896400)

巻号頁・発行日

vol.32, pp.1-19, 2015-03-31

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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.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

井関 大介

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.39-55, 2015-03-31

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論文/Articles

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.