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Review of: Michael Pye, ed., Exploring Shinto 评论:Michael Pye主编,《探索神道》
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2021-07-21 DOI: 10.18874/JJRS.48.1.2021.198-201
J. O’leary
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引用次数: 0
Review of: James Mark Shields, Against Harmony: Progressive and Radical Buddhism in Modern Japan 詹姆斯·马克·希尔兹:《反对和谐:现代日本佛教的进步与激进》
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2021-07-21 DOI: 10.18874/JJRS.48.1.2021.205-209
J. O’leary
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引用次数: 0
Japanese Food Offerings 日本料理
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2021-07-21 DOI: 10.18874/JJRS.48.1.2021.165-185
A. Grapard
Food offerings are one of the most interesting aspects of Shinto rituals. Some involve an enormous variety of foodstuff and constitute extraordinary examples of food preparation and presentation. Many of these offerings are based on ancient sources and are prepared according to protocols established at the imperial court in the Muromachi period, if not earlier. This article explores some features of Shinto food offerings, with special focus on the Upper and Lower Kamo Shrines, Iwashimizu Hachimangū shrine, and the Grand Shrines of Ise, and proposes some theoretical perspectives on how to study them from the perspectives of gift giving, sacrifice, and taboo.
食物供应是神道仪式中最有趣的方面之一。有些涉及种类繁多的食品,构成了食品制备和展示的非凡例子。这些供品中的许多都是基于古代的来源,并且是根据室町时期(如果不是更早的话)朝廷制定的协议准备的。本文以神道上神宫、神宫下神宫、八幡神社和伊势大神宫为研究对象,探讨了神道食供的一些特点,并从送礼、祭祀和禁忌等方面提出了研究神道食的理论观点。
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引用次数: 1
Review of: Ōtani Eiichi 大谷栄一, Nichirenshugi to wa nan datta no ka: Kindai Nihon no shisō suimyaku 日蓮主義とはなんだったのか―近代日本の思想水脈 Review of:ŌTani Eiichi大谷荣一,Nichirenshugi to wa nan datta no ka:Kindai Nihon no shisō suimyaku日莲主义是什么——近代日本的思想水脉
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2021-07-21 DOI: 10.18874/JJRS.48.1.2021.189-194
Jacqueline I. Stone
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引用次数: 0
An Amenable Arrangement: The Unification of the Nichiren Sect in Sixteenth-Century Kyoto 一个可修正的安排:十六世纪京都日莲教的统一
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2021-07-21 DOI: 10.18874/JJRS.48.1.2021.73-102
Daniel Sherer
In this article, I argue that the Nichiren sect in Kyoto was able to recover from its near destruction in 1536 and maintain its position in the capital through the violent sixteenth century by unifying its disparate and contentious lineages under a new governing body, the Council of Head Temples. Unknown until the discovery of its documents in 1982, the council allowed the sect, as a unit, to negotiate with warrior power. The council was the culmination of pro-unity forces in the sect, especially those who succeeded in convincing the two sides to stop fighting each other over the sect’s greatest doctrinal dispute. Previous scholarship has treated the Nichiren sect in the late sixteenth century as being at the mercy of powerful warriors. This article shows that the monks of the Nichiren sect were able to muster considerable resources and not only negoti-ate better treatment from the warriors but even drive warrior policy.
在这篇文章中,我认为京都的日莲派能够从1536年近乎毁灭的状态中恢复过来,并通过将其不同和有争议的血统统一到一个新的管理机构——寺庙首领理事会下,在16世纪的暴力中保持其在首都的地位。在1982年发现其文件之前,该委员会一直不为人知,它允许该教派作为一个单位与战士力量进行谈判。该委员会是该教派中支持统一的力量的顶峰,尤其是那些成功说服双方停止因该教派最大的教义争端而相互争斗的力量。此前的学术界认为,十六世纪末的日莲派受到强大战士的摆布。这篇文章表明,日莲派的僧侣们能够召集大量的资源,不仅能从武士那里得到更好的待遇,甚至能推动武士政策。
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引用次数: 0
Immanent Power and Empirical Religiosity: Conversion of the Daimyo of Kyushu, 1560–1580 内在的力量和经验的宗教信仰:九州大名的皈依,1560–1580
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2020-12-16 DOI: 10.18874/jjrs.47.2.2020.247-278
A. Strathern
The baptisms of the lords of the Ōmura, Arima, and Ōtomo families formed the breakthrough for Christianity in Kyushu. These conversions are analyzed here in light of the relevance of “empirical religiosity,” the tendency to alter religious commitments and ritual practices according to their perceived efficacy in bringing about this-worldly outcomes. This article arises out of a larger project of comparative global history, which establishes a threefold model of ruler conversions. The revelation of immanent power forms the second element of this model. Close analysis of the sources reveals that in sixteenth-century Japan, just as elsewhere, the daimyo in question were driven to experiment with and then commit to the new cult due to its capacity to bestow military success, healing, exorcism, and fertility. In particular, this is shown through a detailed account of the changing religious affiliations of Ōtomo Sōrin, and his son Yoshimune. However, since the bulk of the sources relating to these conversions are European, this article also considers whether these themes are simply missionary projections. After consulting Japanese sources, this article concludes that both pro- and anti-Christian parties framed their arguments in terms of a shared empiricist epistemology.
村氏、有马氏和汤氏家族的领主们的洗礼形成了基督教在九州的突破。这些皈依是根据“经验宗教性”的相关性来分析的,即根据宗教承诺和仪式实践在带来这种世俗结果方面的感知效果来改变宗教承诺和宗教实践的倾向。这篇文章源于一个更大的全球比较史项目,该项目建立了统治者转换的三重模型。内在力量的揭示构成了这一模式的第二要素。对资料来源的仔细分析表明,在16世纪的日本,与其他地方一样,有问题的大名被迫尝试并致力于新的邪教,因为它有能力在军事上取得成功、治愈疾病、驱魔和生育。特别是,通过对Ōtomo Sōrin和他的儿子Yoshimune不断变化的宗教信仰的详细描述,可以看出这一点。然而,由于与这些皈依有关的大部分来源是欧洲人,本文还考虑了这些主题是否只是传教士的预测。在查阅了日本的资料后,本文得出结论,支持和反对基督教的政党都是根据共同的经验主义认识论来构建他们的论点的。
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引用次数: 1
Kanda Sōtei: The Shogun’s Sacred Painters and their Realm of Influence 神田Sōtei:幕府将军的神圣画家和他们的影响领域
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2020-12-16 DOI: 10.18874/jjrs.47.2.2020.305-340
Tomoë I M Steineck
The sacrosanct painting atelier of Kan’eiji was headed throughout the Edo period by successive generations of the holder of the name Kanda Sōtei. Despite its special mandate, it has remained largely disregarded to this day, partly due to its alleged artistic conservatism and the limited number of recognized works. Given that the atelier was affiliated with Kan’eiji, the most powerful Tendai temple during the Edo period and one of the primary temples of the Tokugawa shogunate, a consideration of the religious, and most certainly political, implications behind its establishment is urgently needed. There is evidence that the scope of production and sphere of influence of the Kanda Sōtei lineage by far exceeded what has been previously assumed. Based on newly discovered materials, this article discusses the lineage’s conservatism and classicism in relation to the deification strategy of the Tokugawa shogunate, their consolidation of power based on the introduction of a new school of Shinto and the new deity Tōshō Daigongen, and its influence on the religious visual culture of the Edo period following the financial distress of the regime during the late seventeenth century.
在整个江户时代,神圣不可侵犯的画室一直由神田这个名字的持有者代代相传Sōtei。尽管它的特殊使命,它仍然很大程度上被忽视,直到今天,部分原因是其所谓的艺术保守主义和认可的作品数量有限。考虑到该工作室隶属于江户时代最强大的天台寺庙菅义寺,也是德川幕府的主要寺庙之一,因此迫切需要考虑其建立背后的宗教含义,当然还有政治含义。有证据表明,神田Sōtei世系的生产范围和影响范围远远超出了先前的假设。本文以新发现的资料为基础,探讨了与德川幕府神化策略有关的世系的保守主义和古典主义,以及他们在引入新神道流派和新神Tōshō大公根的基础上巩固权力,以及17世纪后期政权财政困难后对江户时期宗教视觉文化的影响。
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引用次数: 0
Review of: Jessica Starling, Guardians of the Buddha’s Home: Domestic Religion in Contemporary Jōdo Shinshū 评论:Jessica Starling,《佛家的守护者:当代日本的国内宗教》
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2020-12-16 DOI: 10.18874/jjrs.47.2.2020.358-363
M. Mitchell
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引用次数: 0
Myōun and the Heike: Monastic Influence in Twelfth-Century Japan Myōun和Heike:十二世纪日本的修道院影响
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2020-12-16 DOI: 10.18874/jjrs.47.2.2020.189-223
Mikael S. Adolphson
In contrast to founders of new Buddhist schools, monastic leaders of established religious centers in pre-1600 Japan have often been ignored as subjects of serious scholarship. In part, this can be explained by their involvement in political and military matters, which has been seen as of little consequence to religious studies or detrimental to the imperial state since, according to later ideals, the religious and political spheres were assumed to be separate. However, recent studies have demonstrated the extent to which state and religions were interdependent, especially through rituals, allowing monks a considerable presence in politics, the economy, and even in warfare. To get a deeper understanding of this interdependence at the individual level, this article focuses on the relationship between Taira no Kiyomori and the Tendai monk Myōun, both of whom were significant figures in the late Heian state.
与新佛教学校的创始人相比,1600年前日本建立的宗教中心的僧侣领袖经常被忽视为严肃学术的对象。在某种程度上,这可以通过他们对政治和军事事务的参与来解释,这些事务被认为对宗教研究没有什么影响,也不利于帝国,因为根据后来的理想,宗教和政治领域被认为是分开的。然而,最近的研究表明,国家和宗教相互依存的程度,特别是通过仪式,允许僧侣在政治、经济甚至战争中有相当大的存在。为了在个人层面上更深入地理解这种相互依存关系,本文将重点放在平无清森与天台和尚Myōun之间的关系上,他们都是平安时代晚期的重要人物。
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引用次数: 1
Historical Counter-Narratives: Japanese Christians’ Advocacy for South Korean Atomic Bomb Victims 历史反叙事:日本基督徒对韩国原子弹受害者的支持
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2020-12-16 DOI: 10.18874/jjrs.47.2.2020.279-303
Ágota Duró
This article delineates the process that Japanese adherents of Christianity, despite Japan being one of the least Christian nations in the world, were at the forefront of civil society movements in the early 1970s to advocate for the rights of atomic bomb survivors who returned to South Korea after 1945. Many Christians, when considering Japan’s accountability in World War II, were driven by contrition and a strong sense of righteousness, and they considered reconciliation with other Asian nations of the utmost importance. This article explores the support activities of three Christians who were prominent members of grassroots movements that emerged in the 1970s to assist Korean survivors in various parts of Japan. Despite belonging to diverse Protestant denominations, the advocates were motivated to act by similar Christian ethics: to stand up for the oppressed, consolidate peace, love their neighbors, and demand social justice. Their example illustrates the larger historical process of Christian reassessment of their prewar morals in a way that facilitated their emergence as the preeminent promoters of pacifism and antiwar activism in the postwar era.
这篇文章描述了日本的基督教信徒,尽管日本是世界上最不信奉基督教的国家之一,但在20世纪70年代初,他们站在民间社会运动的最前沿,为1945年后返回韩国的原子弹幸存者争取权利。许多基督徒在考虑到日本在二战中的责任时,受到忏悔和强烈的正义感的驱使,他们认为与其他亚洲国家和解是最重要的。这篇文章探讨了三位基督徒的支持活动,他们是20世纪70年代出现的基层运动的杰出成员,旨在帮助日本各地的韩国幸存者。尽管他们属于不同的新教教派,但他们的行为却受到类似基督教伦理的激励:为受压迫者挺身而出,巩固和平,爱他们的邻居,要求社会正义。他们的例子说明了基督教重新评估战前道德的更大的历史进程,在某种程度上促进了他们成为战后和平主义和反战激进主义的杰出推动者。
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引用次数: 2
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JAPANESE JOURNAL OF RELIGIOUS STUDIES
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