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Religion, Second Modernity and Individualization in Japan 宗教、第二次现代性与日本的个体化
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702002
E. Porcu
Drawing on the theory of second modernity and individualization postulated by Ulrich Beck and his colleagues, Japanese sociologists have noted that a radical shift in Japan’s societal structure and modes has occurred since the mid-1990s, when institutions that had so far maintained a stable social order and integrated society started to collapse (Suzuki et al. 2010). In this context, religion too has no longer been able to provide stability and support to individuals, and its role in public life has been reduced. One of the most cited consequences has been the lack of trust in religious institutions that has led individuals to sever their ties with them. This has affected religious organizations dependent on traditional family ties, in particular Buddhist temples. Against this backdrop, this paper reflects on how some recent outreach activities carried out by religious institutions in contemporary Japan are the result of a crucial transformation of their configurations and structure rather than a representation of the same old patterns in new clothes. To this end, the paper focuses on the attempts made by the resident priest of an urban temple to come to terms with conditions proper to second modernity, where uncertainties and “risks” have replaced stability and security, and categories such as the family and religion have been destabilized.
根据Ulrich Beck及其同事提出的第二现代性和个体化理论,日本社会学家注意到,自20世纪90年代中期以来,日本社会结构和模式发生了根本性转变,当时迄今为止维持稳定社会秩序和一体化社会的制度开始崩溃(Suzuki等人,2010)。在这种情况下,宗教也不再能够为个人提供稳定和支持,它在公共生活中的作用也减少了。最常被提及的后果之一是对宗教机构缺乏信任,导致个人与宗教机构断绝关系。这影响了依赖传统家庭关系的宗教组织,特别是佛教寺庙。在这种背景下,本文反思了当代日本宗教机构最近开展的一些外联活动是如何对其配置和结构进行关键性转变的结果,而不是在新衣服上呈现同样的旧模式。为此,本文关注的是一座城市寺庙的常驻牧师试图接受第二现代性的适当条件,在这种条件下,不确定性和“风险”已经取代了稳定和安全,家庭和宗教等类别已经不稳定。
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引用次数: 0
Ritualized Writing: Buddhist Practice and Scriptural Cultures in Ancient Japan, by Bryan D. Lowe 《仪式化写作:古代日本的佛教实践和经文文化》,作者:Bryan D. Lowe
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702006
I. Zhang
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引用次数: 1
Handbook of East Asian New Religious Movements, by Lukas Pokorny and Franz Winter (eds.) Lukas Pokorny和Franz Winter主编的《东亚新宗教运动手册》(编辑)
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702008
Lehel Balogh
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引用次数: 0
Zen and Material Culture, by Pamela D. Winfield & Steven Heine (eds.) 《禅与物质文化》,帕梅拉·d·温菲尔德和史蒂文·海涅主编。
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702005
Komei Sakai
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引用次数: 0
Darwin, Dharma, and the Divine: Evolutionary Theory and Religion in Modern Japan, by G. Clinton Godart 《达尔文、法与神:现代日本的进化论与宗教》,G.Clinton Godart著
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702007
C. Harding
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引用次数: 0
The Book of Yōkai: Mysterious Creatures of Japanese Folklore, by Michael Dylan Foster 《Yōkai之书:日本民间传说中的神秘生物》,迈克尔·迪伦·福斯特著
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702004
J. Law
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引用次数: 1
After the Fall 秋天之后
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702001
J. Shields
Tsuji Zennosuke 辻善之助 (1877–1955), the dominant figure in Buddhist historical scholarship in Japan from the 1930s until the mid-1950s, is known to have employed a broad range of sources in order to provide a comprehensive analysis of his subject. This essay examines Tsuji’s conception of Buddhist history in relation to the emergence of both National Historical Studies (kokushigaku 国史学) and so-called State Shintō (kokka shintō 国家神道) and argues against the image of Tsuji as an “objective historian” resistant to nationalist trends in historical scholarship. In fact, Tsuji was involved in the creation of an alternative, “Buddhistic” national history, or bukkyōshugi kokushi 仏教主義国史的. In particular, comparisons are drawn between Tsuji’s conception of Buddhism and the earlier arguments of New Buddhism (shin bukkyō 新仏教) and the Daijō hi-bussetsuron 大乗非仏説論, in addition to his more general conception of the contributions of Buddhism to the humanitarian spirit of Japanese leaders—both emperors and military warlords. Can there be—should there be—an objective history of religion? What is the significance of sacred history—and the history of Buddhism more particularly—to the still-emerging “modern” nation of Japan? How does Buddhism, a pan-Asian and “borrowed religion,” fit with the “Japanist” ideology of national uniqueness? These are some of the questions posed by Tsuji in his writings.
Tsuji Zennosuke(1877-1955)是20世纪30年代至50年代中期日本佛教历史学术的主要人物,众所周知,为了对他的主题进行全面的分析,他使用了广泛的资料来源。本文将从国家历史研究(kokushigaku)和所谓的国家历史研究(kokka shint)的出现来考察Tsuji的佛教史概念,并反对Tsuji作为抵制历史学术中民族主义趋势的“客观历史学家”的形象。事实上,Tsuji参与了另一种“佛教”国家历史的创造,或bukkyōshugi。特别地,除了他对佛教对日本领导人(包括皇帝和军事军阀)的人道主义精神的贡献的更一般的概念之外,还将Tsuji的佛教概念与早期的新佛教(新佛教)和大佛教的论点进行了比较。是否有——是否应该有——宗教的客观历史?神圣的历史,尤其是佛教的历史,对日本这个新兴的“现代”国家有什么意义?佛教,一个泛亚洲的“借来的宗教”,如何与民族独特性的“日本主义”意识形态相适应?这些都是Tsuji在他的作品中提出的一些问题。
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引用次数: 0
Mothers and Moral Activists 母亲和道德活动家
IF 0.3 0 RELIGION Pub Date : 2018-12-12 DOI: 10.1163/22118349-00702003
Paola Cavaliere
Many sociological studies have discussed the importance of religion and gender as two key components facilitating civic engagement, which in turn is believed to foster citizenship and democratization. Most female members of Japanese new religions engage in a variety of service-oriented volunteer initiatives where they tend to provide help and support to individuals directly, outside of organized volunteer organizations and civic associations. Such volunteer behaviour is defined in the literature as informal volunteering. In this respect, this paper addresses three main questions: 1) What aspects of religiosity relate to women’s participation in informal volunteering sponsored by Japanese religious organizations? 2) What specific volunteer models of women’s social engagement are articulated through informal volunteering and what is the dominant background neoliberal ideology? 3) How do these models foster women’s citizenship and social participation? This paper draws upon two sets of qualitative data (2010–2012 and 2015–2017) of religious-based volunteer activities performed by women belonging to four Japanese religious organizations: Risshō Kōseikai 立正佼成会, Shinnyoen 真如苑, the Roman Catholic Church in Japan (Nihon Katorikku Kyōkai 日本カトリック教会), and GLA ジーエルエー (God Light Association).
许多社会学研究都讨论了宗教和性别作为促进公民参与的两个关键组成部分的重要性,这反过来又被认为有助于促进公民身份和民主化。日本新宗教的大多数女性成员都参与了各种以服务为导向的志愿活动,她们倾向于在有组织的志愿组织和公民协会之外直接向个人提供帮助和支持。这种志愿者行为在文献中被定义为非正式的志愿服务。在这方面,本文讨论了三个主要问题:1)宗教信仰的哪些方面与妇女参与日本宗教组织赞助的非正式志愿服务有关?2) 通过非正式志愿服务阐明了妇女社会参与的哪些具体志愿者模式,新自由主义意识形态的主导背景是什么?3) 这些模式如何促进妇女的公民身份和社会参与?本文利用了两组定性数据(2010-2012年和2015-2017年),这些数据是由四个日本宗教组织的女性进行的基于宗教的志愿者活动:RisshōKō; seikai立正佼成会, Shinnyoen真如苑, 日本的罗马天主教会日本カトリック教会), 和GLAジーエルエー (神光协会)。
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引用次数: 2
Tracing the Itinerant Path: Jishū Nuns of Medieval Japan, by Caitilin J. Griffiths 追踪流动的路径:中世纪日本的吉士尼姑,作者:Caitilin J. Griffiths
IF 0.3 0 RELIGION Pub Date : 2018-11-08 DOI: 10.1163/22118349-00701002
Jessica Starling
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引用次数: 0
Shintō is the Indigenous Religion of the World 信教是世界的本土宗教
IF 0.3 0 RELIGION Pub Date : 2018-11-08 DOI: 10.1163/22118349-00701003
T. Miura
This article responds to a call for more research on the theme of “universality” in Japanese religion as articulated by Michel Mohr in his recent monograph (2014). The article focuses on Deguchi Onisaburō 出口王仁三郎 and examines the ways in which he utilized “Shintō” as a self-universalizing framework. He argued that Shintō is the spiritual foundation of the entire world, a kind of cosmic principle that pervades the universe. Based on this, he claimed that all religions around the world are merely different forms of Shintō. Onisaburō was not the first to advance this type of universalizing argument, as a number of Shintō thinkers had made comparable claims since the medieval period. What was at stake for Onisaburō and his predecessors, in other words, was not Shintō’s “indigeneity” to Japan, but its universality. This observation helps to further relativize and historicize the prevailing characterization of Shintō as Japan’s “indigenous religion.”
本文回应了米歇尔·莫尔(Michel Mohr)在其最近的专著(2014)中提出的对日本宗教“普遍性”主题进行更多研究的呼吁。本文以德口小野村为研究对象,考察他如何将“心”作为自我普遍化的框架。他认为信神是整个世界的精神基础,是一种遍及宇宙的宇宙原则。以此为基础,他主张世界上所有的宗教都只是不同形式的信神。鬼誓井并不是第一个提出这种普遍化论点的人,因为自中世纪以来,许多新派思想家都提出了类似的主张。换句话说,对鬼村和他的前任们来说,利害攸关的不是新村对日本的“本土性”,而是它的普遍性。这一观察有助于进一步将信教作为日本“本土宗教”的普遍特征相对化和历史化。
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引用次数: 0
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Journal of Religion in Japan
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