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After Kiyozawa: a Study of Shin Buddhist Modernization, 1890-1956
After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 ABSTRACT After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 Copyright by Jeff Schroeder 2015 Abstract This dissertation examines the modern transformation of orthodoxy within the Ōtani denomination of Japanese Shin Buddhism. This history was set in motion by scholar-priest Kiyozawa Manshi (1863-1903), whose calls for free inquiry, introspection, and attainment of awakening in the present life represented major challenges to the -
Inoue Enryo, Kiyozawa Manshi, and Their Theory of the Immortality of The
International Inoue Enryo Research 7 (2019): 1–31 © 2019 International Association for Inoue Enryo Research ISSN 2187-7459 INOUE ENRYO, KIYOZAWA MANSHI AND THEIR THEORY OF THE IMMORTALITY OF THE SOUL Bernat MARTI-OROVAL 0 It is well known that INOUE Enryō 井上円了 (1858–1919) and KIYOZAWA Manshi 清沢満 之 (1863–1903) were contemporaries, both members of the Ōtani Denomination of Shinshū Buddhism, graduated from the University of Tokyo's Department of Philoso- phy, and produced novel philosophical interpretations of Buddhism. While the com- monalities in their thought have been previously investigated, there is still a lot of room for research in their relationship. Hence, in this paper I will take up the issue of their theories of the immortality of the soul. As I explain below, when considered within a wider framework, these ideas on the immortality of the soul in fact constitute a re- sponse to anti-religious and scientific perspectives which arose during the course of modernization. 0 Bernat MARTI-OROVAL, Associate Professor, Sophia University. Translated by Nathanial GALLANT, University of Michigan. MARTI-OROVAL IIR 7 (2019) | 1 1. Nineteenth Century European Materialism and the Negation of the Soul Entering into the 19th century, the "conflict between faith and reason" which began in early modern Europe, that is, the tension between a traditional worldview based in Christianity and the worldview described by science, only deepened; and not Just Christianity but religion itself came to be negated in its entirety by materialism. The debate between materialism and anti-materialism at the time took on a central role in Germany (then the Kingdom of Prussia).1 In short, the Weltanschauung proposed by materialism asserted that only matter exists in the universe (we can call this 'material monism'), and that the mental dimen- sion, the mind and soul, has no substantial existence being nothing more than an epiphenomenon of the body. -
Reaktionen Des Japanischen Buddhismus Auf Die Modernisierung1
Reaktionen des japanischen Buddhismus auf die Modernisierung1 Christoph Kleine (LMU München) 1. Vorbemerkung Im Jahr 1854 ereignete sich ein Vorfall, der Japan zutiefet erschütterte. Der amerikanische Marineoffizier Commander Perry (1794-1858) erzwang mit sei nem Geschwader die Öffnung der Häfen Shimoda und Hakodate für amerika nische Schiffe, wodurch eine gut 250 Jahre währende, fast vollständige Isolie rung2 Japans beendet wurde. Damit begann in Japan ein Prozeß der Moderni sierung, der in Sachen Geschwindigkeit und Umfang weltgeschichtlich einma lig ist. Die Öffnung des Landes sowie innenpolitische Krisen bewirkten schließ lich den Sturz der repressiven Militärherrschaft der Tokugawa-Shogune, die von 1603 bis 1868 gedauert hatte. An ihrer Stelle wurde der Tenno, der japanische Kaiser, wieder zum nomi nellen Staatsoberhaupt erklärt, und es begann ein großes Aufräumen, das ge meinhin als Meiji-Reform bezeichnet wird. Unter dem Motto „Bereichert das Land - Stärkt die Armee" wurde nach innen eine radikale Reform aller Berei che des gesellschaftlichen Lebens durchgeführt und nach außen eine aggressi ve Expansionspolitik eingeleitet. Ziel war es, durch eine umfassende Adaption westlicher Vorbilder in Sachen Militärwesen, Schulwesen, Rechtswesen usw. baldmöglichst mit den hoffnungslos überlegenen Westmächten gleichzuziehen, dabei aber die japanische Eigenständigkeit zu wahren. 2. Die Buddhismus-Verfolgung (haibutsu kishaku $Q und buddhistische Reaktionen Für den Buddhismus brachen damit harte, ja existenzbedrohende Zeiten an. Unter der Tokugawa-Herrschaft hatten die buddhistischen Institutionen zahl- 1 Aus Zeitgründen war es mir leider nicht möglich, das Vortragsmanuskript sorgfältig zu überarbeiten und in eine veröffentlichunsgwürdige Form zu bringen. Dadurch läßt auch der Anmerkungsapparat stark zu wünschen übrig. Verwiesen werden sollte z.B. wenigstens noch auf folgende Arbeiten zum Thema: Davis, Winston. -
LAUNCH EVENT> Buddhism and Modernity: Sources From
H-Japan LAUNCH EVENT> Buddhism and Modernity: Sources From Nineteenth-Century Japan Discussion published by Orion Klautau on Tuesday, April 6, 2021 Dear list members, (apologies for cross-posting) On March 31st, Hawai‘i University Press published the volume _Buddhism and Modernity: Sources from Nineteenth-Century Japan_, edited by Orion Klautau and Hans Martin Krämer. The editors would like to invite you to a launch event which will feature short presentations by several of the contributors, including Erik Schicketanz, Jeff Schroeder, James Mark Shields, Jacqueline Stone, and Ryan Ward, and a response, in Japanese, by Otani Eiichi. Here is a description of the sourcebook as it appears on the Hawai'i University Press website: --------- Japan was the first Asian nation to face the full impact of modernity. Like the rest of Japanese society, Buddhist institutions, individuals, and thought were drawn into the dynamics of confronting the modern age. Japanese Buddhism had to face multiple challenges, but it also contributed to modern Japanese society in numerous ways. Buddhism and Modernity: Sources from Nineteenth-Century Japan makes accessible the voices of Japanese Buddhists during the early phase of high modernity. The volume offers original translations of key texts—many available for the first time in English—by central actors in Japan’s transition to the modern era, including the works of Inoue Enryo, Gessho, Hara Tanzan, Shimaji Mokurai, Kiyozawa Manshi, Murakami Sensho, Tanaka Chigaku, and Shaku Soen. All of these writers are well recognized by Buddhist studies scholars and Japanese historians but have drawn little attention elsewhere; this stands in marked contrast to the reception of Japanese Buddhism since D. -
The Presbyterian Church in Taiwan and the Advocacy of Local Autonomy
SINO-PLATONIC PAPERS Number 92 January, 1999 The Presbyterian Church in Taiwan and the Advocacy of Local Autonomy by Christine Louise Lin Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS is an occasional series edited by Victor H. Mair. The purpose of the series is to make available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including Romanized Modern Standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino-Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. The only style-sheet we honor is that of consistency. Where possible, we prefer the usages of the Journal of Asian Studies. Sinographs (hanzi, also called tetragraphs [fangkuaizi]) and other unusual symbols should be kept to an absolute minimum. Sino-Platonic Papers emphasizes substance over form. -
China Study Journal
CHINA STUDY JOURNAL CHINA DESK Churches Together in Britain and Ireland churches. ìogether IN BRITAIN ANO IREIAND® China Study Journal Spring/Summer 2011 Editorial Address: China Desk, Churches Together in Britain and Ireland, 39 Eccleston Square, London SW1V 1BX Email: [email protected] ISSN 0956-4314 Cover: Nial Smith Design, from: Shen Zhou (1427-1509), Poet on a Mountain Top, Ming Dynasty (1368-1644). Album leaf mounted as a hand scroll, ink and water colour on paper, silk mount, image 15 Vi x 23 % inches (38.74 x 60.33cm). © The Nelson-Arkins Museum of Art, Kansas City, Missouri. Purchase: Nelson Trust, 46-51/2. Photograph by Robert Newcombe. Layout by raspberryhmac - www.raspberryhmac.co.uk Contents Section I Articles 5 CASS work group Report on an in-house survey of Chinese 7 Christianity Caroline Fielder Meeting social need through charity: religious 27 contributions in China A new exploration of religious participation in 53 social services - a project research report on the Liaoning Province Catholic Social Service Center Gao Shining & He Guanghu The Central Problem of Christianity in Today's 71 China and some Proposed Solutions Section II Documentation 89 Managing Editor: Lawrence Braschi Translators: Caroline Fielder, Lawrence Braschi Abbreviations ANS : Amity News Service (HK) CASS : Chinese Academy of Social Sciences (Beijing) CCBC : Chinese Catholic Bishops' Conference CCC : China Christian Council CCPA : Chinese Catholic Patriodc Association CM : China Muslim (Journal) CPPCC : Chinese People's Consultative Conference FY : Fa Yin (Journal of the Chinese Buddhist Assoc.) SCMP : South China Morning Post(HK) SE : Sunday Examiner (HK) TF : Tian Feng (Journal of the China Christian Council) TSPM : Three-Self Patriotic Movement UCAN : Union of Catholic Asian News ZENIT : Catholic News Agency ZGDJ : China Taoism (Journal) ZGTZJ : Catholic Church in China (Journal of Chinese Catholic Church) Note: the term lianghui is used in this journal to refer to the joint committees of the TSPM and CCC. -
Religion in China Today: Introduction Daniel L. Overmyer
Religion in China Today: Introduction Daniel L. Overmyer In the last 20 years religious traditions in many parts of China have revived their activities and organizations and rebuilt their temples, mosques and churches, despite decades of strict regulation and repression by the government. This revival is an aspect of the greater social freedom that has accompanied the economic development and diversification of that period. The government is trying to maintain political control, and legal restrictions remain, but wherever local conditions permit, religious activities come bubbling to the surface, festivals for the gods are held, traditional funerals and burial rituals are restored, destroyed images and shrines are replaced, priests reappear to perform rituals, and congrega- tions meet to worship. There is some outside help for these revived activities, from such sources as overseas Chinese lineages, temples for the same gods in Taiwan, Muslim and Buddhist organizations in the Near East and South-East Asia, and Christian missions, but the fundamental impetus is the faith and devotion of the Chinese people themselves. All of this involves both the partial restoration of older traditions and adaptation to the present economic and social situation. Religious beliefs and rituals are an important and growing reality in modern Chinese society, which cannot be fully understood without taking them into account. They are also an important political issue for the government, because according to orthodox Marxist theory religion is supposed to wither away as socialism is established, but this has not happened. On the contrary, religious traditions with completely non-Marxist ideologies are flourishing, which amounts to a challenge to the authority of the Party and state. -
Buddhist Responses to Christianity in Postwar Taiwan
Buddhist Responses to Christianity in Postwar Taiwan FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Religion and Society in Asia The Religion and Society in Asia series presents state-of-the-art cross-disciplinary academic research on colonial, postcolonial and contemporary entanglements between the socio-political and the religious, including the politics of religion, throughout Asian societies. It thus explores how tenets of faith, ritual practices and religious authorities directly and indirectly impact on local moral geographies, identity politics, political parties, civil society organizations, economic interests, and the law. It brings into view how tenets of faith, ritual practices and religious authorities are in turn configured according to socio-political, economic as well as security interests. The series provides brand new comparative material on how notions of self and other as well as justice and the commonweal have been predicated upon ‘the religious’ in Asia since the colonial/imperialist period until today. Series Editors Martin Ramstedt, Max Planck Institute for Social Anthropology, Halle Stefania Travagnin, University of Groningen FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Buddhist Responses to Christianity in Postwar Taiwan Awakening the World Scott Pacey Amsterdam University Press FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Cover illustration: Speaker at a Catholic event on religious persecution in China held in 1960 Source: Central News Agency (photo by Deng Xiubi) Cover design: Coördesign, Leiden Typesetting: Crius Group, Hulshout isbn 978 94 6372 411 1 e-isbn 978 90 4854 442 4 doi 10.5117/9789463724111 nur 718 © Scott Pacey / Amsterdam University Press B.V., Amsterdam 2020 All rights reserved. -
Talismans and Amulets in the Japanese Collection1
ANNALS OF THE NÁPRSTEK MUSEUM 35/1 • 2014 • (p. 39–68) TALISMANS AND AMULETS IN THE JAPANESE COLLECTION1 Alice Kraemerová2 ABSTRACT: This article describes all types of amulets and talismans present in the Náprstek Museum Japanese collection and uncovers their symbolic meaning. These are mostly talismans from shrines and temples dating to the beginning of the 20th century, traditional hand-crafted items from famous places of pilgrimage and toys used as talismans. KEY WORDS: Japan – Buddhist temple – Shintǀ shrine – shamanism – talisman – amulet– ofuda – ema – omamori – collecting – Náprstek Museum of Asian, African and American Cultures (Prague) 1. Defining terminology Amulet is considered to have protective or otherwise salutary effects while talisman primarily attracts fortune. Various authors describe different classifications of amulets and talismans according to their functional principles: homeopathic principle, contact principle, the principle of the magic of the written word, principle of colour magic, the principle of magic substances, the principle of the personifies higher power and the combinatorial principle (Nuska 2012). In this article we shall not use this division as for such a detailed analysis it would be necessary to acknowledge all types of amulets and talismans, not just those collected by the Czech travellers and brought into the NpM collections. Most of the available literature deals with the European view on amulets and talismans; the furthest it gets is the Near East. The Far East is usually not that well mapped due to the geographical distance and the language barrier. For the Japanese talismans, there are several often used terms: mayoke (㨱 㝖ࡅ) or yakuyoke (གྷ㝖ࡅ), omamori (࠾Ᏺࡾ) and ofuda (ᚚᮐ) or gofu (ㆤ➢). -
Introducing East Asian Peoples
Introducing East Asian Peoples EAST ASIAN PEOPLES Contents 04 The East Asian Affinity 06 Map of East Asia 08 China 12 Japan 14 Mongolia 16 South Korea 18 Taiwan 20 Buddhism 22 Taoism or Daoism 24 Folk Religions 26 Confucianism 28 Islam 29 Atheism 30 Affinity Cities Overview 32 Unreached People Group Overview 34 Global Diaspora 36 Connect The East Asian Affinity China, Japan, Mongolia, South Korea and Taiwan, countries Issues and Challenges facing the EA Affinity In the last 10 years, Japan’s population has shifted so that 92 Aging Population on the western edge of the Pacific Ocean, are central to the percent of Japan’s people live in cities. Roughly 83 percent Japan’s population continues to decline, due to one of the work of the East Asian Peoples Affinity Group. Population of the people of South Korea live in urban areas, 20 percent world’s lowest birth rates and one-fourth of their population The population within East Asian countries is exploding. Al- in the urban area of Seoul. being 65 or older. The shrinking labor force limits tax revenue Most East Asian people live in this geographic region, but the ready, they are home to nearly 1.67 billion people, represent- and has caused Japan’s debt to grow by more than twice focus of our efforts is to communicate the gospel, helping ing a fourth of the world’s population. East Asian governments In China, there is a plan to shift 350 million rural residents into the country’s economic output. East Asian people hear and respond favorably to the Good grapple with unprecedented challenges, including how to newly constructed towns and cities by 2025. -
The Benzaiten and Dakiniten Mandalas: a Problem Or an Enigma?" by Bernard Faure, Columbia University
"The Benzaiten and Dakiniten mandalas: A Problem or an Enigma?" by Bernard Faure, Columbia University Toward the end of the Heian period, an esoteric Buddhist text refelred to a strange tliree-faced deity called Yaksa or Matarajin as the protector of TOji, the headqua~tersof the Sliingon school. Its thee faces were those of the devas Dakiniten, Benzaiten, and SliOten (or Kangiten), three major figures of medieval esotericism. Unfortunately, no representation of that deity remains. It is only some three or four centuries later, during the Muromaclii period, that a series of painted scrolls representing the Thee Devas as one composite fox-riding deity surrounded by its acolytes became popular. These paintings present affinities with another type of representations known as the Tenkawa Benzaiten mandala. This paper is trying to address the iconological problems raised by such paintings and their cultic background. The Benzaiten and Dakiniten mandalas: A Problem or an Enigma? The Three-faced Deity of Ttiji The Gyciki, a ritual text compiled around 1179 by the imperial priest Shukaku (Shukaku Shitm6, 1150-1202), contains an interesting passage concerning the image of the protecting deity of T6ji, the headquarters of the Shingon school. This image, unfortunately no longer extent, was that of a Yaksa (yashajin) called Matarajin, who is described as a "strange deity" (kijin) with three faces and six amls. Its central face (golden it1 color) was that of Sh6ten, while the riglit (red) face was that of Benzaiten, and the left (white) face that of Dakiniten. This Yaksa is said to be a messenger of the Inari deity, and he was believed to predict fnture events, eli~ninatecalamities, and bring good fortune. -
Kiyozawa Manshi and the Renewal of Buddhism by Dr
Kiyozawa Manshi and the Renewal of Buddhism by Dr. Alfred Bloom, Professor Emeritus, University of Hawaii The Meiji period (1868-1912) was a time of great change as Japanese society encountered Western culture. The relentless pressure of modernization called for resourceful leaders to respond to its repercussions throughout the society and culture. Such a man in Buddhism was Kiyozawa Manshi (1863-1903). Japanese Buddhism was strikingly affected by these changes. It not only had to respond to the challenge of Christian missions and its educational institutions, but it also had to counter negative social criticism and political restrictions which led even to the physical destruction of temples and images. Reacting to these challenges, some scholars promoted nationalistic interpretations of Buddhism, maintaining strongly that Buddhism had benefited Japanese society and culture through many centuries. Others attacked Christianity as unsuitable for Japan, employing resources drawn from modern, western critics. Yet others, influenced by western critical methods in the study of religion, engaged in scientific research on language, texts, translation, and the history of ideas. Another approach can be seen in Kiyozawa Manshi who sought to revitalize Buddhism as a living, personal faith. Kiyozawa graduated in philosophy from the Tokyo Imperial University where he was a student of Ernest Fenellosa (1853-1908) and learned the dialectical philosophy of G. W. Hegel. Kiyozawa was greatly influenced by numerous western philosophers such as Spinoza, Hegel, Fichte, Schelling, Leibniz, Spencer and Lotze. After becoming a Shinshu priest, he loyally served the Otani branch of Hongwanji in various educational roles. Notably, he became the president of the newly established Shinshu University (later, Otani University) where he taught history of philosophy, as well as tutor for the young Abbot-to-be.