DOCSLIB.ORG

Buddhist Historiography in Modern Japanese Intellectual History

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Buddhist Historiography in Modern Japanese Intellectual History Orion Klautau. Kindai nihon shisō to shite no bukkyō shigaku. Kyōto: Hōzōkan, 2012. Illustrations. iv + 334 pp. n.p., cloth, ISBN 978-4-8318-7364-4. Reviewed by Ryan Ward Published on H-Shukyo (October, 2014) Commissioned by Jolyon B. Thomas (University of Pennsylvania) What is Japanese Buddhism? Such a question “Japaneseness” of Buddhism as found in the bur‐ might seem empirically obvious or begging for a geoning Japanese state. tautological answer, but Orion Klautau broaches To begin answering this question, Klautau this very question in the preface to his Kindai Ni‐ traces the historiography of “Japanese Buddhism” hon shisō toshite no Bukkyō shigaku (The study of as seen in the writings of Japanese academics and Buddhist history as modern Japanese thought).[1] Buddhist scholars (these two categories are often Indeed, are “Japanese Buddhism” (Nihon Bukkyō), porous) affiliated with Tokyo Imperial University “Buddhism in Japan” (Nihon ni okeru Bukkyō), (Tōdai) during the late Meiji (1868–1912), Taishō and the “Buddhism of Japan” (Nihon no Bukkyō) (1912–26), and early Shōwa periods (1926–45). In analogues, homologues, or just foating signifiers? the frst part of this book, Klautau sets his sights One could also tack on terms like “Japanese-style on Hara Tanzan (1819–92), Murakami Senshō Buddhism” (Nihon-teki Bukkyō) or “Buddhism of (1851–1929), Takakusu Junjirō (1866–1945), and the Japanese” (Nihonjin no Bukkyō) to this collec‐ Hanayama Shinshō (1898–1995). The latter half of tive mess, but therein lies the rub: I do not think this monograph offers a detailed study of the his‐ there was or is much differentiation between the torian Tsuji Zennosuke (1877–1955) and his theo‐ uses of these terms among scholars writing on ry of the “Decline of [Japanese] Buddhism.” What “this” subject in Japanese. What is of importance we have received is not a typical monograph on —as Klautau argues—however, is the appearance the history of Japanese Buddhism. Monographs of an almost universal trend among Japanese on Japanese Buddhism by a previous generation Buddhist scholars from the late Meiji period of scholars were often characterized by long and (vaguely speaking, after around 1900) onward to derivative explications on Heian and Kamakura attempt to define, delimit, and demarcate the Buddhism with a bit of Tokugawa and “modern” Japanese Buddhism slapped on at the end as an H-Net Reviews uncomfortable afterthought. By contrast, Klautau Murakami’s failed attempt at penning a magnum offers focused inquiry into the history of the writ‐ opus, his Bukkyōtōitsu ron (Treatise on the unifi‐ ing of the history of Japanese Buddhism in the cation of Buddhism, or is it Treatise on the unity “modern” period. As scholars now know, there of Buddhism?), published in three volumes from was much more going on during this period than 1901 to 1905, has been the subject of academic in‐ attempts at rectifying the dates of founders, posi‐ quiry in much recent scholarship, Klautau con‐ tivistic probing into temple origins, transcribing vincingly argues that Murakami’s gloss on Japa‐ faded manuscripts, and canonizing sutras. nese Buddhism can already be located in earlier If one wishes to argue that the deployment of writings, such as his Nihon Bukkyō-shi (Japanese heuristics like “Japanese Buddhism” and “Bud‐ Buddhist history, published in 1897).[4] As in his dhism in Japan” already betrays a sense of cate‐ later works, Murakami claimed that the current gorical schizophrenia and muddled thought on state of the study of Japanese Buddhism was— the part of those who have so carelessly used mainly due to the “influx of modern western com‐ them, the author’s frst fgure of inquiry, Hara parative religious studies”—based only on “the Tanzan, is a case in point. Through an invitation comparative research of individual Buddhist by Katō Hiroyuki (1836–1916), Hara, a one-time schools.” Sadly, he lamented, no scholar had yet to defrocked Sōtō monk, pseudo-scientist, and attempt to “unify” the various competing sectari‐ Asakusa-based fortuneteller, taught some of the an “doctrines” (p. 90). I should add that similar earliest lectures on Japanese Buddhism at Tokyo lamentations are found throughout Murakami’s Imperial University under, ironically, the rubric oeuvre. This attempt at creating a unifiedfeld or of “Indian philosophy.” (So, here at least, we can systematic framework by which to position (Japa‐ surmise that “Japanese Buddhism” was somehow nese) Buddhism was based not only on Muraka‐ equated with “Indian philosophy.”) In his writings mi’s barely tenable positivistic historiography, but and in his lectures, Hara attempted to portray— also on his interest in the “rediscovery” of the vis-à-vis a posited Christianity—that Buddhism 1268 Hasshū kōyō (Essentials of the eight sects, was based on the direct experiment/experience of authored by Gyōnen [1240-1321]) from the Meiji the Buddha himself.[2] Christianity began and period onward. But, as Klautau notes, Murakami ended in belief. Buddhism, being “scientific” and was less concerned with unifying Buddhism per a “philosophy” in its essence, also started from be‐ se and more concerned with promulgating the su‐ lief but culminated in “logical proof for the indi‐ periority of Japanese Buddhism over its Asian vidual” (p. 73).[3] Hence, for Hara, Buddhism was counterparts. In doing so, Murakami argued for a deemed a (the?) true religion. Unlike the scholar‐ prominent role for Japanese Buddhism in the Ja‐ ship of fgures who appear in later chapters of panese society of the day. Klautau’s work, Hara’s “scholarship” was based Murakami’s conception of Japanese Bud‐ more on his own intellectual peregrinations than dhism as being the natural outcome of a kind of on serious philological or source-based inquiry. It Buddhist evolution takes on more saliency in the would be the next generation of Tōdai scholars third part of chapter 2 (“Murakami Senshō on the whose “modern” intellectual armament would al‐ Characteristics of Japanese Buddhism: Precepts, low them to proffer a more academically accept‐ Philosophy, and Faith”). Klautau draws on a num‐ able veneer to their agendas. ber of published public lectures and essays by Chapter 2, “The Birth of Japanese Buddhism,” Murakami that span almost twenty years (1906– turns to the early writings of the Ōtani priest and 24). As he makes clear, what is astounding in Buddhist historian Murakami Senshō. Although these quoted passages is that Murakami—one of the foremost scholars of Japanese Buddhist histo‐ 2 H-Net Reviews ry in his day—seems to have been trapped in a dressed in chapter 3, which outlines a relatively discourse of ahistoricity and conjecture. Although unknown text by Takakusu Junjirō. Takakusu, one can trace the “development” of precepts and who spent some seven years studying Indology doctrine in the history of Indian Buddhism, it was and Buddhology in Europe before embarking on “questionable” as to whether Indian Buddhists his academic career in 1897 as a lecturer at Tokyo had real “religious faith” (shūkyō teki shinkō, p. Imperial University, is best known for his work on 98). Turning to China, we are told that it is hard to supervising the collation and editing of the Upan‐ imagine that Chinese Buddhism had much in the ishads (published 1922–24), the Taishō Tripiṭaka way of organizational or systematic development (1922–34), and the Nanden daizōkyō (1936–41). and that it was also lacking in “religious faith.” Takakusu’s 1916 work, Bukkyōkokumin no risō Murakami correctly noted the influence of Dao‐ (The ideals of a Buddhist citizenry) shows us a dif‐ ism on Chinese Buddhism but he then summarily ferent side to the Oxford-trained Buddhologist. dismissed Chinese Buddhism in that it never tran‐ Despite (or because of) his sojourn in Europe, scended the “faith of the lower classes.” Muraka‐ Takakusu warned that one must be judicious in mi further asserted that although the Chinese did importing foreign culture to Japan. Takakusu set practice the nenbutsu (recitation of the Buddha's up a crude (yet all too common) binary scheme name), it was limited to “a small number of lo‐ that bifurcated “Japan” and the “West.” (Note that cales,” nothing more than the provenance of “the Takakusu spoke of “Japan” and not the “East.”) lower classes,” and was not comparable to the “Ja‐ Japan had “spirit, family, and morality.” The West, panese nenbutsu” (p. 98). What set Japanese Bud‐ in juxtaposition, valued “material[ism], the indi‐ dhism apart from its Asian antecedents was that it vidual, and knowledge” (pp. 127, 128). One can managed to transform itself into a “developed re‐ quickly guess where Takakusu, a Shin layman, ligious faith.” Murakami stated that this level of was headed next: Shinran (1173–1263). Shinran’s religious faith in Japan was “most likely incompa‐ Shinshū, we are told, is the “culmination of the rable [to the religious faith found] in all of the evolution of Japanese Buddhism.” Why so? Shin‐ countries of the world” (p. 99). Despite being re‐ ran—the meat-eating family man—and his Shin‐ membered as one of the architects of the academ‐ shū were in “exact accord with the nature of Japa‐ ic study of Japanese Buddhism, in terms of his nese citizenry” (p. 130). In many ways, Takakusu’s motivations, Murakami often seem to be in line emphasis on the family—pace Western individu‐ with his fortune-telling predecessor, Hara: both alism and materialism—should be seen as being concurred that Japanese Buddhism was the only highly derivative in light of the fact that an untold religion in which one fnds true faith. Chapter 2 number of non-Buddhist writers and intellectuals closes by showing that by the 1890s Murakami’s were concurrently espousing similar views. What writings evinced an emergent discourse on how— is of importance here is that Takakusu was fur‐ again, unlike in India or China—Japanese Bud‐ ther defining this pan-Taishō emphasis on Japa‐ dhism was compatible with the state and the im‐ nese familism (kazokushugi) into Buddhist par‐ perial system.
Load more

Recommended publications
  • 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
    [Show full text]
  • 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.
    [Show full text]
  • Tracing the Rhetoric of Contemporary Zen
    RACING THE HETORIC OF ONTEMPORARY EN T R C Z DOGEN SANGHA AND THE MODERNIZATION OF JAPANESE ZEN BUDDHISM IN THE LIGHT OF A RHETORICAL ANALYSIS OF A WEBLOG Johannes Cairns Bachelor of Arts Thesis University of Helsinki Faculty of Arts Department of World Cultures East Asian Studies February 2011 CONTENTS 1. Introduction ...................................................................................................................... 3 2. Rhetorical Analysis in Religious Studies ........................................................................ 4 3. Modernization of Japanese Zen Buddhism ................................................................... 6 3.1 The Meiji New Buddhist Movement ............................................................................ 6 3.2 Sanbōkyōdan and Modern Zen Refashioned .............................................................. 10 3.3 Zen as a Marketing Device ......................................................................................... 13 4. Dogen Sangha Rhetoric ................................................................................................. 15 4.1 Origins and Organization of Dogen Sangha ............................................................... 15 4.2 Rhetorical Analysis of Dogen Sangha Finland Blog ................................................. 17 4.3 Reframing the Contemporary Understanding of Zen ................................................. 23 4.4 Dogen Sangha as the New Wave of Zen ...................................................................
    [Show full text]
  • Religion and Psychotherapy in Modern Japan
    Christopher Harding, Iwata Fumiaki, Yoshinaga Shin'ichi, eds.. Religion and Psychotherapy in Modern Japan. Routledge Contemporary Japan Series. New York: Routledge, 2014. xviii + 300 pp. $155.00, cloth, ISBN 978-1-138-77516-9. Reviewed by Adam Valerio Published on H-Buddhism (August, 2015) Commissioned by Erez Joskovich (Department of Philosophy Ben-Gurion University of the Negev) Carolyn A. F. Rhys Davids’s Buddhist Psychol‐ concernedly tending to center the conversation in ogy: An Inquiry into the Analysis and Theory of modern Euro-American rather than Asian con‐ Mind in Pali Literature was published in 1914, texts. Exceptions to this propensity are largely with her suggestion of a connection between Bud‐ constrained to portions of edited volumes, such as dhism and psychology dating back to at least Mark Unno’s Buddhism and Psychotherapy 1900.[1] Hara Tanzan, a Japanese Sōtō Zen monk Across Cultures: Essays on Theories and Practices and the frst lecturer on Buddhism at the Univer‐ (2006), Polly Young-Eisendrath and Muramoto sity of Tokyo, began publishing his psycho-physio‐ Shoji’s Awakening and Insight: Zen Buddhism and logical interpretations of Japanese Buddhism as Psychotherapy (2002), and Wen-Shing Tseng, Suk early as 1860 with Shinshiki-ron (On Mind-Con‐ Choo Chang, and Nishizono Masahisa’s Asian Cul‐ sciousness). While the frst extant Japanese term ture and Psychotherapy: Implications for East for psychotherapy (seishin ryōhō)—today refer‐ and West (2005). Japanese scholars have made ring specifically to institutionalized psychothera‐ original contributions to the relatively small body py—would not become common currency among of Asia-centric English-language literature on therapists until the early twentieth century, the Ja‐ Buddhism and psychology, usually as articles or panese dialogue on the relationship between reli‐ book chapters rather than full manuscripts, with gion and psychology, especially in reference to Chikako Ozawa-de Silva’s Psychotherapy and Reli‐ Buddhism, had long been underway.
    [Show full text]
  • Australian Association for the Study of Religion Conference 2012: Multiple
    Australian Association for the Study of Religion Conference 2012: Multiple Religious Modernities At the local and global level, religion is changed through social processes, but religion also impacts on societies at the structural and grass roots level. As modernity and (de)secularisation are multilateral processes, the conference explores the multiple types of (de)secularisation, pluralism and voluntarism of religious life Local Organising Committee – University of Western Sydney Programme Committee Julia Howell Carole Cusack, University of Sydney Alphia Possamai-Inesedy Jamila Hussein, University of Technology, Sydney. Adam Possamai Jay Johnston, University of Sydney and Judith Snodgrass University of New South Wales Irena Veljanova Paul Oslington, Australian Catholic University. Adam Possamai, University of Western Sydney Malcolm Voyce, Macquarie University The event is hosted by the Religion and Society Research Centre, the School of Social Sciences and Psychology and the School of Humanities and Communication Arts. 1 From the AASR President – A warm welcome to all AASR members and other attendees and paper presenters to our 2012 conference. We are delighted this year to join with the AABS in offering a joint conference. The interaction of our two societies, allowing for a fruitful intersection of scholarly interest, should make for an enriching experience. I look forward to attending individual papers – and I will have a difficult time selecting from the rich smorgasbord on offer – as well as the discussions and conversations we
    [Show full text]
  • Variations on Japanese Buddhist Modernism, 1890–1945 James Shields Bucknell University, [email protected]
    Bucknell University Bucknell Digital Commons Faculty Contributions to Books Faculty Scholarship 2012 Awakening between Science, Art & Ethics: Variations on Japanese Buddhist Modernism, 1890–1945 James Shields Bucknell University, [email protected] Follow this and additional works at: https://digitalcommons.bucknell.edu/fac_books Part of the Asian History Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religion Commons, History of Religions of Eastern Origins Commons, Intellectual History Commons, Japanese Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shields, James, "Awakening between Science, Art & Ethics: Variations on Japanese Buddhist Modernism, 1890–1945" (2012). Faculty Contributions to Books. 106. https://digitalcommons.bucknell.edu/fac_books/106 This Contribution to Book is brought to you for free and open access by the Faculty Scholarship at Bucknell Digital Commons. It has been accepted for inclusion in Faculty Contributions to Books by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. AWAKENING BETWEEN SCIENCE, ART AND ETHICS: VARIATIONS OF JAPANESE BUDDHIST MODERNISM, 1890!1945 James Mark Shields Modern Buddhism seeks to distance itself from those forms of Buddhism that immediately precede it and even those that are contemporary with it. Its proponents viewed ancient Buddhism, especially the enlightenment of the Buddha 2,500 years ago, as the most authentic moment in the long history of Buddhism. It is also the form of Buddhism, they would argue, that is most compatible with the ideals of the European Enlightenment, ideals such as reason, empiricism, science, universalism, individualism, tolerance, freedom, and the rejection of religious orthodoxy.
    [Show full text]
  • The Philosophical World of Meiji Japan the Philosophy of Organism and Its Genealogy
    Inoue Katsuhito Kansai University, Japan The Philosophical World of Meiji Japan The Philosophy of Organism and Its Genealogy Originally published as「明治の哲学界：有機体の哲学とその系譜」in 井上克人編 『豊饒なる明治』, Kansai Daigaku Shuppannbu, 2012, 3–22. Translated by Mori- sato Takeshi. German Idealism was introduced to Japanese intellectuals in the middle of Meiji era and was mainly received from a mystical or religious perspec- tive, as we see in Inoue Tetsujirō’s “harmonious existence,” Inoue Enryō’s “unity of mind and body,” and Kiyozawa Manshi’s “existentialism.” Since these theories envisioned true reality as a unified and living whole, I group them under the label “philosophy of organism” and from there argue that their conviction that “all is truth and truth is all” was shaped in large part by the Awakening of Faith in the Mahayana. The understanding of Bud- dhist concepts by Meiji philosophers was philosophical in its content, and those who devoted themselves to the study of Western philosophy were encouraged to describe Eastern thought in Western philosophical terms. As a result, the philosophical world of the Meiji era developed an original standpoint that unified Eastern and Western perspectives by means of a logic of “phenomena-in-reality.” keywords: Inoue Tetsujirō—phenomenon-in-reality—organism— Inoue Enryō—Awakening of Faith in the Mahayana—Hara Tanzan—Miyake Setsurei—harmonious existence— ālayavijñāna—Tathāgata—tathatā—Te n d a i European Journal of Japanese Philosophy 1 • 2016, pp. 9–30 fter the Meiji Restoration, the modernization of the Japanese nation A swung into high gear. The leaders of the new government hurriedly organized a governing structure for the country, driven above all by the need to maintain independence and security vis-à-vis Western colonial advances in Asia.
    [Show full text]
  • John Jorgensen) (PDF 2.9MB
    East Asian History NUMBER 32/33 . DECEMBER 20061]uNE 2007 Institute of Advanced Studies The Australian National University Editor Benjamin Penny Associate Editor Lindy Shultz Editorial Board B0rge Bakken Geremie R. Barme John Clark Helen Dunstan Louise Edwards Mark Elvin Colin Jeffcott Li Tana Kam Louie Lewis Mayo Gavan McCormack David Marr Tessa Morris-Suzuki Kenneth Wells Design and Production Oanh Collins Printed by Goanna Print, Fyshwick, ACT This is a double issue of East Asian History, 32 and 33, printed in November 2008. It continues the series previously entitled Papers on Far Eastern History. This externally refereed journal is published twice per year. Contributions to The Editor, East Asian History Division of Pacific and Asian History Research School of Pacific and Asian Studies The Australian National University Canberra ACT 0200, Australia Phone +61 2 6125 5098 Fax +61 2 6125 5525 Email [email protected] Subscription Enquiries to East Asian History, at the above address Website http://rspas.anu.edu.au/eah/ Annual Subscription Australia A$50 (including GST) Overseas US$45 (GST free) (for two issues) ISSN 1036-6008 � CONTENTS 1 The Moral Status of the Book: Huang Zongxi in the Private Libraries of Late­ Imperial China Duncan M. Ca mpbell 25 Mujaku Dochu (1653-1744) and Seventeenth-Century Chinese Buddhist Scholarship John Jorgensen 57 Chinese Contexts, Korean Realities: The Politics of Literary Genre in Late­ Choson Korea (1725-1863) GregoryN. Evon 83 Portrait of a Tokugawa Outcaste Community Timothy D. Amos 109 The
    [Show full text]
  • APPUNTI DALLA FORESTA Shinrin Nōto Un Percorso Zen Per Spiriti Selvatici
    Tiziano Fratus APPUNTI DALLA FORESTA Shinrin nōto Un percorso zen per spiriti selvatici I riti e la musica dei boschi sono senza tempo. Shihwu (1272-1352) o Casa di pietra La luna e il sole sono i miei sandali, sto viaggiando fra il cielo e la terra. Daitō Kokushi (1282-1337), monaco e mendicante Boscaioli e pescatori, loro sì che la sanno. Non hanno bisogno di scanni preziosi, di appositi palchi per fare lo zen. Sandali di paglia e bordone per girar l’universo, la pioggia per casa l’aria per cibo una vita intera. Ikkyū Sōjun (1394-1481), monaco vagante Non c’è Budda, non ci sono esseri viventi, non c’è passato, non c’è l’adesso. Se vuoi prenderlo, l’hai già preso: non è qualcosa che richieda del tempo. Non c’è nessuna pratica religiosa, nessuna illuminazione, niente da conquistare, niente da perdere […] Ciò che conta è questo momento presente. Linji (IX sec.), fondatore della scuola rinzai Studiare la via del Buddha è studiare se stessi. Studiare se stessi è dimenticare se stessi. Dimenticare se stessi vuol dire diventare parte del mondo. Diventare parte del mondo significa lasciar cadere corpo e mente di se stessi e corpo e mente degli altri. Eihei Dōgen (1200-1253), fondatore della scuola Sōtō È l’uomo il fiore che deve sbocciare dalle rovine di sé stesso e che attraverso la sua liberazione metterà rami e foglie e sarà uno col Tutto. Massimo Dai Do Strumia (1950-2010), maestro italiano Introduzione FELIX IN SILVIS Composta di terra e alberi e acqua, la natura non sa mentire.
    [Show full text]
  • Corruption Topics
    Bibliography on Corruption and Anti-Corruption Professor Matthew C. Stephenson Harvard Law School http://www.law.harvard.edu/faculty/mstephenson/ December 2015 Aalberts, Robert J. & Marianne M. Jennings. 1999. The Ethics of Slotting: Is this Bribery, Facilitation Marketing or Just Plain Competition? Journal of Business Ethics 20: 207-. Aaronson, S.A. 2011. Limited Partnership: Business, Government, Civil Society and the Public in the Extractive Industries Transparency Initiative. Public Administration & Development 31(S1): 50-63. Aaronson, Susan Ariel & M. Rodwan Abouharb. 2014. “Corruption, Conflicts of Interest and the WTO”, in Jean-Bernard Auby, Emmanuel Breen & Thomas Perroud eds., Corruption and Conflicts of Interest: A Comparative Law Approach (Edward Elgar), pp. 183-197. Aaronson, Susan Ariel. 2014. Does the WTO Help Nations Clean Up? The WTO as an Anticorruption Counterweight. World Trade Review (forthcoming). Abbink, Klaus & Danila Serra. 2012. “Anticorruption Policies: Lessons from the Lab,” in Danila Serra & Leonard Wantchekon, eds., New Advances in Experimental Research on Corruption (Emerald Books), pp. 77-115. Abbink, Klaus & Heike Hennig-Schmidt. 2006. Neutral versus Loaded Instructions in a Bribery Game. Experimental Economics 9(2): 103-121. Abbink, Klaus & K. Wu. 2013. Reward Self-Reporting to Deter Corruption: An Experiment on Mitigating Collusive Bribery. Monash University, Discussion Paper 42/13. Abbink, Klaus & Matthew Ellman. 2010. The Donor Problem: An Experimental Analysis of Beneficiary Empowerment. Journal of Development Studies 46(8): 1327-1344. Abbink, Klaus, Bernd Irlenbusch & Elke Renner. 2002. An Experimental Bribery Game. Journal of Law, Economics & Organization. 18(2): 428-454. Abbink, Klaus, Utteeyo Dasgupta, Lata Ghanghadaran & Tarun Jain. 2014. Letting the Briber Go Free: An Experiment on Mitigating Harassment Bribes.
    [Show full text]
  • Reports from the Zen Wars: a Memoir / Steve Antinoff
    Copyright © 2016 by Steve Antinoff All rights reserved under International and Pan-American Copyright Conventions. No part of this book may be used or reproduced in any manner whatsoever without written permission from the publisher, except in the case of brief quotations embodied in critical articles and reviews. Library of Congress Cataloging-in-Publication Data Names: Antinoff, Steve, author. Title: Reports from the Zen wars: a memoir / Steve Antinoff. Description: Berkeley: Counterpoint, 2016. Identifiers: LCCN 2015046443 Subjects: LCSH: Antinoff, Steve. | Spiritual biography. | Zen Buddhism. Classification: LCC BL73.A595 A3 2016 | DDC 294.3/927--dc23 LC record available at http://lccn.loc.gov/2015046443 Cover and interior design by Gopa & Ted2, Inc. COUNTERPOINT 2560 Ninth Street, Suite 318 Berkeley, CA 94710 www.counterpointpress.com Distributed by Publishers Group West 10 9 8 7 6 5 4 3 2 1 e-book ISBN 978-1-61902-882-1 Contents Introduction King of Whatever Universe Zen Man Hidden Cut with No Razor Meditation Prometheus Falling through the Shaft The Divine Comedy of a Tragic Buddha Better Hakuin’s Tremble Than to Want to Be a Zen Master The Fire in the Lotus Between Straw Fedora and Wood Clogs Never with Wisdom . Notes For Naomi Maeda empress of bodhisattvas For Shun Murakami who translated my work— though he didn’t know me well— even while dying For Urs App touched by greatness Introduction HEN-KUANG CUT OFF his left arm in expression of his determination to pursue the Zen quest even to the death. I have not. SThe unused blade hangs over my life like a guillotine.
    [Show full text]
  • Buddhism and Ideology in Japan, 1868-1931
    UC Berkeley UC Berkeley Electronic Theses and Dissertations Title Buddhism and Ideology in Japan, 1868-1931 Permalink https://escholarship.org/uc/item/9wk4f768 Author Lazopoulos, George Publication Date 2013 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California Buddhism and Ideology in Japan, 1868-1931 By George Lazopoulos A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Andrew E. Barshay, Chair Professor Mary Elizabeth Berry Professor Alan Tansman Spring 2013 Buddhism and Ideology in Japan, 1868-1931 © 2013 by George Lazopoulos. All rights reserved. ABSTRACT Buddhism and Ideology in Japan, 1868-1931 by George Lazopoulos Doctor of Philosophy in History University of California, Berkeley Professor Andrew E. Barshay, Chair This dissertation is a critical history of Buddhist thought in Japan from 1868 to 1931. During this time, many intellectuals became fascinated with the Buddhism of Japan’s medieval period. Some saw it as a form of religious experience that could overcome the modern problem of alienated existence. Others declared that the cultural history of medieval Japanese Buddhism held the essence of Japanese cultural authenticity. These philosophical and historical interpretations of Buddhism together constituted a modern cultural discourse that I call Japanese Medievalism: a romantic vision of medieval Japan as a world of Buddhist spirituality. This dissertation traces the evolution of Japanese Medievalism, reconstructs its main arguments, and examines its ideological significance as a cultural artifact of modern Japan. Japanese Medievalism had an ambiguous ideological function.
    [Show full text]