《朝鲜佛教帝国:跨国史(1910-1945)》,金(Hwanso-Ilmee Kim)(评论)

Pub Date : 2021-11-12 DOI:10.1353/jas.2020.0040
Jin Y. Park
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引用次数: 0

摘要

现代韩国佛教的主流话语往往依赖于一种二元范式,将民族主义者放在一边,将合作者放在另一边。根据这一理解,韩国佛教被认定为纯佛教,要求僧侣保持独身和素食,而日本佛教则受到污染,因为日本僧侣可能结婚并吃肉。学者们指出了这种范式的问题,尤其是在英语世界。《朝鲜佛教帝国:跨国史》(1910-1945)一书的作者金(Hwanso-Ilmee Kim)是学术界挑战二元评价、关注现代朝鲜佛教复杂现实的主要声音之一。金的第一本书《大法帝国》讲述了从1877年第一座日本佛教寺庙在韩国开业到1912年,即日本殖民政府颁布《寺庙条例》以控制韩国佛教的那一年,韩国佛教的发展。1在这本书中,金对韩国和日本佛教之间的互动进行了细致的讨论,并对韩国佛教只是这一时期日本佛教传教士入侵的受害者的说法提出了质疑。金的第二本专著进一步揭示了从1910年日本吞并朝鲜到1945年朝鲜从殖民统治中解放的东亚佛教之间的复杂关系。作者在这本书中理解韩国佛教的工具是跨国籍。金将这一概念应用于佛教,他表示“跨国佛教……指向了一个更大的佛教地理和意识,在这个地理和意识中,东亚佛教徒作为其国家佛教徒的代表聚集在一起,为共同的目标而努力”(第6页)。作者认为,跨国佛教“捕捉到了来自不同国家的佛教领袖所设想的那种共同社区”
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The Korean Buddhist Empire: A Transnational History (1910–1945) by Hwansoo Ilmee Kim (review)
The dominant discourses on modern Korean Buddhism tend to rely on a dualistic paradigm that places nationalists on one side and collaborators on the other. In this understanding, Korean Buddhism is identified as pure Buddhism, which requires monastics to maintain celibacy and a vegetarian diet, whereas Japanese Buddhism is contaminated, since Japanese monastics may marry and eat meat. Problems of such a paradigm have been pointed out by scholars, especially in the Englishspeaking world. Hwansoo Ilmee Kim, the author of Korean Buddhist Empire: A Transnational History (1910–1945), is one of the major voices whose scholarship challenges the dualistic evaluation and gives attention to the complex reality of Korean Buddhism in modern times. Kim’s first book, Empire of the Dharma, covers the development of Korean Buddhism from 1877, when the first Japanese Buddhist temple opened in Korea, until 1912, the year after the Temple Ordinance was promulgated by the Japanese colonial government to control Korean Buddhism.1 In that book, Kim offers a nuanced discussion of the interactions between Korean and Japanese Buddhism and problematizes the claim that Korean Buddhism was a mere victim of Japanese Buddhism’s missionary invasion during this period. Kim’s second monograph further reveals the intricate relationship among East Asian Buddhisms during the time from 1910, when Japan annexed Korea, until 1945, the year of Korea’s liberation from colonial rule. The author’s tool for understanding Korean Buddhism in this book is transnationality. Applying the concept to Buddhism, Kim states that “transnational Buddhism . . . points to a larger Buddhist geography and consciousness in which East Asian Buddhists came together as representatives of their national Buddhisms to work toward common goals” (p. 6). Transnational Buddhism for the author “captures the kind of shared community that Buddhist leaders from different countries envisioned” and
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