Abstract: Perhaps dating back to the fourth century BCE, Shinto traditions in Japan have evolved through the years and have become distinct as Buddhist and Chinese influences have migrated eastward. Kami, supernatural creatures that live in heaven or exist on Earth as sacrosanct forces in nature, are a distinctive aspect of Shinto, which continues to permeate modern Japanese culture. The term "Shinto" refers to the religious ideas and customs that are said to have originated in Japan before (...) the sixth century CE, when Asian religious traditions began to be imported into the country. With a few historical exceptions, the Japanese have avoided attempting to spread Shinto outside of their country because they consider it to be the core of their cultural identity and legacy. Contrary to popular belief, Shinto has had a significant influence on world history. Shinto had a significant impact on how Japan interacted with foreign cultures. Furthermore, it is still a significant religious and cultural institution in modern Japan. Keywords: Shinto, kami, Buddhism, monk, Japan, worship, political dominance, shrine. (shrink)

古代の土俗的にカミ信仰は、中世になると仏教の影響を受けて、教説としての「神道」を形成する。そして近世には儒教の影響を受けて、広く学問と思想の世界を席巻していく。そこには、外来思想の流入に対する。民族の 文化的アイデンティティを追求しようとする日本人の思想的営為があった。カミ信仰の系譜。.

Reprint. Originally published: Tokyo: Japanese National Commission for Unesco, 1964.

荷田春満が活躍した「荷田派の時代」に光を当て、近世の祭祀、神社・神職の実践的な活動と国学の思想を関連づけ、神道学による国学研究の枠組みを広げる意欲作。.

In complete distinction to the world or universal religions like Christianity and Buddhism, Shinto is an ethnic religion that has grown out of the history and culture of the Japanese people. Shinto is a way of prayer and festivals that arose from a feeling of awe and reverence towards those entities the Japanese feared and respected as "KAMA (gods, divinities)", whereas Buddhism is a system of belief and practice leading to realization and the attainment of Buddhahood. We (...) can highlight the fundamental differences between Shinto and Buddhism by looking at the following three contrasting features. First, the KAMI simply are, but a Buddha is something that one has tobecome. In other words the KAMI represent the power of existence itself, whereas the Buddha was a human being who became a Buddha only after his enlightenment. Second, the KAMI come towards us but the Buddha goes away from us. Responding to human prayers and festivals, the KAMI make their appearance in that very place, whereas the Buddha departs from this secular world with its delusion and suffering, and makes for the other shore - the world of enlightenment. The third difference is that the KAMI stand whereas the Buddha sits. While the gods are thought to appear standing erect like columns, the Buddhas are envisaged in the meditation posture, doing Zazen to become enlightened. Despite the fact that the KAMA and the Buddhas, Shinto and Buddhism, have these fundamental differences, Shinto and Buddhism in Japan have had a complex relationship characterized by religious fusion. We have to conside how could this have been possible. (shrink)

While Japanese society in some respects appears to be very coherent, its history has frequently been one of internal tension and strife. Factionalism is strong even today, and takes both political and religious forms. When the indigenous Shinto religion was harnessed for political and ideological purposes in the 19th century, during a time of rapid national development, life was made very difficult for other religions such as Buddhism. The post-war Constitution of 1946 provided for the equality of all (...) religions under the law and the separation of religion, in particular Shinto, from the state. Since then, however, there have been a series of politically controversial questions, one of the most important being that of the legal status of Yasukuni Shrine, a Shinto institution, at which the war dead are commemorated. Various Buddhist and Christian groups have strongly opposed a movement to reconvert this shrine into a national institution. Since Yasukuni Shrine is at the centre of such sharp controversy, on which Chinese and Korean leaders have also recently commented, it will be introduced in some detail. At the same time Shinto in general, while ethnically oriented, has other important aspects, and some of its contemporary leaders seek international dialogue on subjects such as bio-ethics and environmental issues. (shrink)

This bibliographical guide gives a comprehensive overview of the historiography of philosophy and thought in the Japanese language through an extensive and thematically organized collection of relevant literature. Comprising over one thousand entries, the bibliography shows not only how extensive and complex the Japanese tradition of philosophical and intellectual historiography is, but also how it might be structured and analyzed to make it accessible to a comparative and intercultural approach to the historiography of philosophy worldwide. The literature is categorized and (...) organized according to thematic focus areas such as geographical regions and continents, nations or peoples, religious traditions and philosophical teachings such as Buddhism, Islam, Shintō, and Confucianism, as well as disciplines such as ethics, aesthetics, and political thought. The bibliography is accompanied by an introduction outlining the research method as well as quantitative and qualitative approaches to analyzing the material, followed by a chronological overview of the historiography of philosophy and thought in the Japanese language and of the Japanese tradition of writing “world histories of philosophy.” As a first step towards a “history of the historiography of philosophy” in non-European languages, we hope that this guide will provide a useful tool for interculturally oriented scholarship aimed at a non-Eurocentric and diversified historiography of philosophy in a global perspective. (Open access, see link below.). (shrink)

It seems to be a challenging task for those non-Western scholars who are deeply immersed in European intellectual resources to theorise multiple forms of modernity and deparochialise political theory. What difficulty awaits us in non-Western contexts, when we attempt to throw off these shackles and to open up alternative views of modernity? To address this question, this article attempts to critically examine Maruyama Masao (丸山眞男, 1914–1996), an influential scholar on the history of Japanese political thought, with respect to his (...) view of Japanese modernity, thereby exploring what obstacles await him in pursuing the multiplicity view of modernity and how he actually or potentially overcomes them. In doing so, I develop two arguments. First, Maruyama's move towards multiple modernities remains incomplete because he fails to throw off the shackles of universal history. Second, however, we can identify an alternative way in his own thought that, though not taken by himself, potentially goes beyond universal history towards multiple modernities. (shrink)

Philosophy challenges our assumptions—especially when it comes to us from another culture. In exploring Japanese philosophy, a dependable guide is essential. The present volume, written by a renowned authority on the subject, offers readers a historical survey of Japanese thought that is both comprehensive and comprehensible. Adhering to the Japanese philosophical tradition of highlighting engagement over detachment, Thomas Kasulis invites us to think with, as well as about, the Japanese masters by offering ample examples, innovative analogies, thought experiments, and jargon-free (...) explanations. He assumes little previous knowledge and addresses themes—aesthetics, ethics, the samurai code, politics, among others—not in a vacuum but within the conditions of Japan’s cultural and intellectual history. For readers new to Japanese studies, he provides a simplified guide to pronouncing Japanese and a separate discussion of the language and how its syntax, orthography, and linguistic layers can serve the philosophical purposes of a skilled writer and subtle thinker. For those familiar with the Japanese cultural tradition but less so with philosophy, Kasulis clarifies philosophical expressions and problems, Western as well as Japanese, as they arise. Half of the book’s chapters are devoted to seven major thinkers who collectively represent the full range of Japan’s historical epochs and philosophical traditions: Kūkai, Shinran, Dōgen, Ogyū Sorai, Motoori Norinaga, Nishida Kitarō, and Watsuji Tetsurō. Nuanced details and analyses enable an engaged understanding of Japanese Buddhism, Confucianism, Shintō, and modern academic philosophy. Other chapters supply social and cultural background, including brief discussions of nearly a hundred other philosophical writers. In his closing chapter Kasulis reflects on lessons from Japanese philosophy that enhance our understanding of philosophy itself. He reminds us that philosophy in its original sense means loving wisdom, not studying ideas. In that regard, a renewed appreciation of engaged knowing can play a critical role in the revitalization of philosophy in the West as well as the East. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 299-303 [Access article in PDF] Book Review Asian Religions in America: A Documentary History Asian Religions in America: A Documentary History. Edited by Thomas A. Tweed and Stephen Prothero. New York: Oxford University Press, 1999. 416 pp. Although this book is not about interreligious dialogue per se, it makes several important contributions to it. Two of the necessities for successful interreligious dialogue are (...) a knowledge of the religions of other cultures and an awareness of one's own culture's past misinterpretations of these religions in order to guard against repeating them. This book helps accomplish both of these aims very well. First it helps to understand Asian religions as they are practiced in the United States. This book discusses Hinduism, Buddhism, Shinto, and Chinese religions in America, and it includes selections on Jainism and Sikhism; (it excludes Islam as a monotheistic religion with Middle Eastern roots). Second, the book adroitly catalogues the ways that Americans have misinterpreted Asian religions in the past. Its selections demonstrate that two of the worst errors that Americans commit in dealing with Asian religions is either romanticizing them as being all "spiritual," and thus categorically different from the "worldly" West, or of ignoring their diversity. Anyone reading these selections will be less likely to repeat these errors.The book is an anthology of primary documents with well-written, brief introductions to the selections. Its aim is not just to describe Asian religions in America, but also to document American encounters with Asian religions since the American Revolution. The book is organized historically in four major sections: 1784-1840, 1840-1924, 1924-1964, and 1965 to the present. Within each historical section, the authors have chosen selections that illustrate how Americans during that time viewed Asian religions, how Asian religions were practiced in the U.S., and how Asian religions influenced American culture during that time period.The first section (1784-1840) is, not surprisingly, the shortest. It has one chapter on how Americans abroad viewed Asian religions and another chapter on how those at home viewed Asian religions. This period is dominated by a belief that Christianity is the one, true religion; Asian religions by contrast, are full of "debasing superstitions and cruel abominations" (p. 58). Even those who try to get beyond such crude views demonstrate a gross ignorance of Asian religions. For example, Hannah Adams (the first woman in America to support herself through writing) claimed that the Dalai Lama was the spiritual leader or "pope" of China as well as Tibet (p. 55). Better informed and more balanced are the comments from two of the period's most important intellectuals, Benjamin Franklin and John Adams. Franklin, like other Deists, admired Confucian naturalism and humanism, and he reprinted excerpts of Confucius in the Pennsylvania Gazette. John Adams defended the sublimeness of Indian religion, claiming that it had heavily influenced Greek philosophy because Pythagoras had learnt his most important doctrines there.The second section (1840-1924) has six chapters covering missionaries and their [End Page 299] critics, literary encounters with Asian religions, the World Parliament of Religions, the immigrant experience in America, academic discussions, and American sympathizers and converts to Asian religions. Several selections from nineteenth-century dictionaries and books show how Asian religions were commonly perceived at the time. While there was growing sophistication about Asian religions, the period's most popular book on the subject (James Freeman Clarke, Ten Great Religions) still maintained that only Christianity had the fullness of truth and Asian religions were static and stunted. On the other hand, this section balances out Christian triumphalism with some excerpts from Henry Steel Olcott and other Americans who converted to Asian religions. Substantial selections from Emerson, Whitman, Thoreau, and T. S. Eliot reveal how Asian religions deeply influenced the most important writers of the time.The third section (1924-1964) has four chapters dealing with the closing of America to Asian immigrants, Hindu gurus and their disciples in America, Buddhist masters and their students, and one on artists and missionaries. It reprints sections of the Asian exclusion act of 1924... (shrink)

This is a history of intellectual and religious developments in Japan during the Tokugawa period, covering the years 1582-1860. It begins with an explanation of the fate of Christianity, and proceeds to cover the changing nature of the relationship between Buddhism and secular authority, new developments in Shinto, and the growth of 'Japanese studies'. The main emphasis, however, is on the process by which Neo-Confucianism captured the imagination of the intellectual class and informed debate throughout the period. This (...) process was expressed in terms of a never-ending search for the Way, a mode and pattern of existence that could provide not only order for society at large, but self-fulfilment for the individual. The narrative traces how ideas and attitudes changed through time, and is based on the premise that the Tokugawa period is important in and of itself, not merely as a backdrop to the Meiji Restoration of 1868. (shrink)

史料をとことんまで精査、圧倒的な現地調査から、近現代がつくりだした鎮魂の起源と思想の源流をたどる。.

日本人の「和」の精神の源は、神と仏を等しく重んじる「神仏習合」の文化と、さらにその奥には空海による「マンダラ的思考」があった.

ナショナリズムと親和的関係にある日本通史への欲望を拒否するために、山崎闇斎学派や武士道の語りにおけるナショナルな視線を相対化し、他者性を帯びた「江戸」の自国意識や対中国認識に注目することで、歴史の断面 を記述することの可能性を探る。.

Patterns of Religion is an introduction to the religions of the world with an emphasis on seven of the most influential traditions: Buddhism, Christianity, Confucianism, Hinduism, Islam, Judaism, and Taoism. The book also includes chapters on ancient patterns of spirituality and tribal religions in historical times; an epilogue on millennial religions; and appendixes on Jainism, Sikhism, Shinto, and the Web sites of the religions that are the subjects of the text. Other, traditions such as Zoroastrianism and Chinese; folk religions (...) are discussed at the points at which they intersect with the traditions that are the focus of the text. The book is comprehensive (it covers all of the major living traditions and touches on many lesser-known traditions) and includes readings from the scripture of each of the major traditions. With the exception of Chapters 1 and 2, each chapter has the same four-part internal organization (beliefs, practice, history, and contemporary context). (shrink)

The Japanese dry landscape garden has long attracted—and long baffled—viewers from the West. While museums across the United States are replicating these "Zen rock gardens" in their courtyards and miniature versions of the gardens are now office decorations, they remain enigmatic, their philosophical and aesthetic significance obscured. _Reading Zen in the Rocks_, the classic essay on the _karesansui_ garden by French art historian François Berthier, has now been translated by Graham Parkes, giving English-speaking readers a concise, thorough, and beautifully illustrated (...) history of these gardens. Berthier's guided tour of the famous garden of Ryoanji in Kyoto leads him into an exposition of the genre, focusing on its Chinese antecedents and affiliations with Taoist ideas and Chinese landscape painting. He traces the roles of Shinto and Zen Buddhism in the evolution of the garden and also considers how manual laborers from the lowest classes in Japan had a hand in creating some of its highest examples. Parkes contributes an equally original and substantive essay which delves into the philosophical importance of rocks and their "language of stone," delineating the difference between Chinese and Japanese rock gardens and their relationship to Buddhism. Together, the two essays compose one of the most comprehensive and elegantly written studies of this haunting garden form. _Reading Zen in the Rocks_ is fully illustrated with photographs of all the major gardens discussed, making it a handsome addition to the library of anyone interested in gardening, Eastern philosophy, and the combination of the two that the _karesansui_ so superbly represents. Praise for the French edition: "A small book of rare depth, remarkably illustrated, on one of the most celebrated and beautiful rock gardens of the monasteries of Kyoto."—_L'Humanité_ "Through _Le Jardin de Ryoanji_, Berthier teaches us to read the zen in the rocks, to discover the language offered by the garden at Ryoanji. Enigmatic, poetic, and disconcerting, an enriching journey through a work of art of surprising modernity, _Le Jardin de Ryoanji_ is a work that will interest all the amateurs of Japanese art and Eastern philosophy."—_Lien Horticole_. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.1 (2001) 161-181 [Access article in PDF] Translating Liberty in Nineteenth-Century Japan Douglas Howland A concept of liberty was but one element of the Japanese engagement with western political theory after the Perry intrusion of 1853, when United States warships led by Commodore Matthew Perry forced Japan to negotiate a commercial treaty with the U.S. This scandal, which ultimately led to the (...) Meiji Restoration of 1867, immediately reorganized scholarly priorities among those intellectuals interested in western knowledge and technology. Western learning under the "feudal" Tokugawa regime (1603-1867) was organized as "Dutch studies" because the Dutch were the sole European trading partner of Japan from 1641 to 1854. Dutch studies paid particular attention to European mathematics, astronomy, geography, natural history, and the Dutch language. The Perry intrusion, however, prompted the rise of "western learning": language study quickly expanded to include English, French, and German; and the content of learning emphasized European law and political philosophy. But the concepts that defined this content of western thought did not translate well; they did not fit naturally with existing Japanese concepts. Hence the translation of western political theory necessitated the invention of new terminology with which to engage the new political language. Accordingly, Japanese efforts to translate western political theory must be understood as both problems of language, the creation and circulation of new concepts, as well as problems of action, and the usage of new concepts in debates about the programs and policies to be implemented in a "westernizing" Japan. 1 [End Page 161]The scholars who figure in this essay--Kato Hiroyuki, Tsuda Mamichi, Nishi Amane, Kanda Takahira, Fukuzawa Yukichi, and Nakamura Keiu--were all key figures in the intellectual passage from Tokugawa to Meiji, from Dutch studies to western learning. They began their careers in the Tokugawa institute for Dutch studies; most traveled to Holland, England, or the United States during the 1860s; and after the Meiji Restoration they became intellectual and educational leaders under the new administration. 2 In addition to founding private academies or filling prominent government posts, they created the first literary society, the Meiji Six Society (named after the year of its founding, the sixth year of the Emperor Meiji's reign, 1873), which sponsored public debates, published these proceedings in the Meiji Six Journal, and so hoped to promote enlightenment among the Japanese people. In addition to introducing public debate to Japan, this transitional intelligentsia was involved in the fundamental work of creating the language in which to raise issues of constitutional form or personal freedoms. In their translations of western texts and original texts about western law and political philosophy they created the neologisms to translate western concepts and participated in the standardization of terminology that made western knowledge coherent.The two concepts discussed in this essay, which were among the first to figure prominently in intellectual debates of the early 1870s, were "liberty" and "religion," the pairing of which in the debate over freedom of religion from 1872 to 1874 was crucial in defining a Japanese conception of liberty. Although religious liberty arose in western Europe as a result of the conflict between church and state authorities, the issue in Japan was a direct challenge to the new central government's attempt to decree a national Shinto doctrine in 1868. As the sole case of unanimous support for personal liberty among the transitional intelligentsia, the debate over freedom of religion determined key distinctions between private and public behavior that defined the Japanese conception of "liberty" for the duration of Japan's imperial constitution (to 1945). As a right of individuals, liberty resided in the exclusively private domain of thought, conscience, and religious faith. As a public matter the people's liberty necessarily gave way to government maintenance of public order.In part this essay responds to the work of Japanese philologists who study the translation and standardization of modern Japanese vocabulary. Much of this work is based on dictionaries; a word is said to have become standard as it appears in greater numbers of Japanese-Chinese, Japanese... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 113-114 [Access article in PDF] Japan Society for Buddhist-Christian Studies Paul Swanson Nanzan Institute for Religion and Culture The annual meeting of the Japan Society for Buddhist-Christian Studies (Tözai Shukyö Köryu Gakkai) met on 24-26 July 2000 at the Palaceside Hotel in Kyoto. Major papers were given on the general theme "Spirituality, Nature, and the Self," in preparation for participation in the Sixth Conference of (...) the Society for Buddhist-Christian Studies on "Buddhism, Christianity and Global Healing" held at Pacific Lutheran University on 5-12 August 2000. Although the papers were repeated (in English) at the conference at PLU, the respondents were different.The first paper was given by Okumura Ichirö (a Carmelite priest) on "A Spiritual Pilgrimage: From Buddhism to Christianity." Father Okumura related the story of his spiritual journey, beginning with an interest in Zen and the works of Dögen; his first encounters with Christianity (which were negative); his struggle to understand the teachings of the Bible; his vision of a black-covered Bible with blank pages, and a scorched crucifix; the advice of his Zen Master Nakagawa to be baptized; and his encounter with St. John of the Cross and St. Therese, leading to his becoming a Carmelite priest. A response was given by Nishimura Eshin (Zen priest and Vice President, Hanazono University) who, in his usual feisty manner, noted an empathy for Fr. Okumura's spiritual journey while reaffirming the differences of his own Zen Buddhist faith.The second paper was by Hanaoka Eiko (Professor, Osaka Prefecture University) on "Problems of Spirituality: Facing the Twenty-first Century." Hanaoka approached the issue from her own background in Kyoto School philosophy, presenting five paradigms from which to consider spirituality--relative being, relative nothingness, nihil, absolute being, and absolute nothingness--promoting the paradigm of "absolute nothingness" as the most appropriate for the twenty-first century. The response by Onodera Isao (Professor, Seisen University) reaffirmed the significance of Nishida's philosophy while raising specific questions concerning Hanaoka's presentation, including the query as to how and where "Shinto" would fit in her proposed scheme.The third presentation, opening up the activities on the second day,wasa "research report" by Yagi Seiichi (Professor, Töin University of Yokohama) on "Developing a Theory of Practice for Dialogue Between Buddhism and Christianity." Yagi expressed [End Page 113] a desire to think about "religious practice" as the most important element in religion and couched his discussion in terms of jiga (ego) and jiko (self). He concluded that our contemporary civilization is built with an emphasis on the ego and that Buddhist-Christian dialogue should point to a way beyond egocentrism.The fourth paper was by Kobayashi Enshö (Professor, Hanazono University) on "Maya and Mary: Spirituality and Nature ofTwo Sacred Wombs." Kobayashi examined the respective developments concerning Maya, the mother of Siddhartha, and Mary, the mother of Jesus, in Buddhism and Christianity, pointing out various common elements as well as differences in the role and influence of "mother images" in the history of the two religious traditions. In response, Kawanami Akira (Professor, Töyö University) speculated that a reason for significant differences in the role of Maya and Mary could be due to the presence of Mary throughout Jesus' career, while Maya passed away one week after Siddhartha's birth.The fifth and final paper consisted of another "research report," this time by Takada Shinryö(Professor, Ryukoku University) on "Mappö and Eschatology: What Can Buddhism Learn from Christianity?"Takada, inspired by a symposium on the theme "What Can Christianity Learn from Buddhism"(sponsored by the Nanzan Institute for Religion and Culture in 1997), attempted to compare the meaning of eschatology in Christianity and that of mappö (the degenerate "latter" age) in Buddhism. Speaking from the perspective of Pure Land Buddhism, he emphasized the importance of the idea that "mappö is now" rather than a specific historical period.On the third day, a final summary and discussion was led by Ueda Shizuteru. As is the common practice for the meeting, all participants (about thirty) were invited to give a... (shrink)

In Search of the Way deals with intellectual and religious developments in early-modern Japan. It touches on the fate of Christianity but mainly covers Buddhism, Shinto, and Neo-Confucianism, particularly the latter. Of central concern is the constant debate over how society should be organized and how the individual can achieve self-fulfilment as just one element of a larger whole. It touches on such matters as ritual, pilgrimage, and religion in practice, but the emphasis is on ideological debate, disagreement, and (...) consensus. (shrink)

Japanese Culture: The Religious and Philosophical Foundations takes readers on a thoroughly researched and extremely readable journey through Japan's cultural history. This much-anticipated sequel to Roger Davies's best-selling The Japanese Mind provides a comprehensive overview of the religion and philosophy of Japan. This cultural history of Japan explains the diverse cultural traditions that underlie modern Japan and offers readers deep insights into Japanese manners and etiquette. Davies begins with an investigation of the origins of the Japanese, followed by (...) an analysis of the most important approaches used by scholars to describe the essential elements of Japanese culture. From there, each chapter focuses on one of the formative elements: Shintoism, Buddhism, Taoism, Zen, Confucianism, and Western influences in the modern era. Each chapter is concluded with extensive endnotes along with thought-provoking discussion activities, making this volume ideal for individual readers and for classroom instruction. Anyone interested in pursuing a deeper understanding of this complex and fascinating nation will find Davies's work an invaluable resource. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Sourcebook for Modern Japanese Philosophy: Selected DocumentsSteven HeineSourcebook for Modern Japanese Philosophy: Selected Documents. Translated and edited by David A. Dilworth and Valdo H. Viglielmo, with Agustin Jacinto Zavala. Westport, Connecticut: Greenwood Press, 1998. Pp. xx + 420.Sourcebook for Modern Japanese Philosophy: Selected Documents, translated and edited by David H. Dilworth and Valdo H. Viglielmo, with Agustin Jacinto Zavala, is a new translation of twentieth-century Japanese philosophers and (...) is the second book in a series on Resources in Asian Philosophy and Religion that had been devised and edited by the late Charles Wei-hsun Fu (the first book was Stuart D. B. Picken's Essentials of Shinto: An Analytical Guide to Principal Teachings [Westport: Greenwood Press, 1994]). Here, a team of translators who are all very well known for their expert work in the field provide a series of selections from seven philosophers, each of whom is associated with the Kyoto School approach to comparative philosophical analysis.The seven thinkers include: (1) Nishida Kitarō, the founder of the Kyoto School, which is based on a synthesis of Western thought, particularly German Idealism, and the Mahāyāna Buddhist philosophy of emptiness or universal nothingness (Nishida remains by far the most important representative of the school, and he has had numerous works translated into English, often by Dilworth and/or Viglielmo); (2) Tanabe Hajime, Nishida's first and foremost disciple, who approached the notion of absolute nothingness from the standpoint of Pure Land Buddhist other-power and repentance; (3) Kuki Shūzō, who was known for his travels to Europe and his work on aesthetics and contingency; (4) Watsuji Tetsurō, who pioneered the field of cultural anthropological history in Japan; (5) Miki Kiyoshi, who criticized Nishida in light of Pascal and Kierkegaard as well as Hegelian dialectics; (6) Tosaka Jun, a sharp Marxist critic of Nishida, who during the 1930s attacked the apparent accommodations of his colleagues with the Imperialist authorities; and (7) Nishitani Keiji, who developed the Zen perspective implicit in Nishida's philosophy by emphasizing the religious-conversion experience that emerges from a contemplative awareness of the universality of absolute nothingness.The translators provide a substantial introductory essay discussing the biographical and conceptual issues in the development of the life and thought of each philosopher. This section is very useful, and generally goes into more depth and detail than other materials available in English. The translations themselves, which cover a wide variety of styles and methods of argumentation, are clear and readable, though at times a bit imprecise and inconsistent. A main issue involved in evaluating the book has to do with the selection of thinkers and passages translated. Unfortunately, there are no philosophers represented here who are not in the circle of the Kyoto School. There is no question of the dominance of Nishida and his followers (and critics) in the realm of Japanese philosophy, but other voices reflecting the positions of Marxism, phenomenology, logic, structuralism, and postmodernism could have had some representation. One problem is that the reader is given very little indication of current trends (since the writings of Nishitani, the last philosopher [End Page 311] on this list, are already several decades old). And there is certainly nothing in this volume to point to future concerns and tendencies in Japanese philosophy.On the other hand, given the book's content, a positive feature is that the translators have fulfilled an important goal of choosing selections that have not previously appeared in English but which are nevertheless representative and crucial for understanding the overall significance of each thinker's approach. Therefore, Sourcebook for Modern Japanese Philosophy will serve as a beneficial supplement or complement to existing sources. It is a handy compendium that puts readers in touch with the full variety of Kyoto School philosophers, including those who vary from and argue with Nishida.By the late 1990s, it had become impossible to discuss Nishida and the Kyoto School without dealing at least in part with the question of political implications: to what extent, if any, were these thinkers involved in supporting and promulgating the doctrine of the imperial order, which sought hegemony throughout Asia. The key figures, especially Nishida, Tanabe... (shrink)

In his anthology of socio-political essays, Evolution and Human Life, Oka Asajirō, early twentieth century Japan’s foremost advocate of evolutionism, developed a biological vision of the nation-state as super-organism that reflected the concerns and aims of German-inspired Meiji statism and anticipated aspects of radical ultra-nationalism. Drawing on non-Darwinian doctrines, Oka attempted to realize such a fused or organic state by enhancing social instincts that would bind the minzoku and state into a single living entity. Though mobilization during the Russo-Japanese War (...) seemed to evince this super-organism, the increasingly contentious and complex society that emerged in the war’s aftermath caused Oka to turn first to Lamarckism and eventually to orthogenesis in the hopes of preserving the instincts needed for a viable nation-state. It is especially in the state interventionist measures that Oka finally came to endorse in order to forestall orthogenetically-driven degeneration that the technocratic proclivities of his statist orientation become most apparent. The article concludes by suggesting that Oka’s emphasis on degeneration, autarkic expansion, and, most especially, totalitarian submersion of individuals into the statist collectivity indicates a complex relationship between his evolutionism and fascist ideology, what recent scholarship has dubbed radical Shinto ultra-nationalism. (shrink)

In current debates on "constitutional" and "republican" patriotisms, the relationship between religion and patriotism is underappreciated while alternative forms of patriotism in Nazi Germany and Fascist Italy have escaped scholarly attention. The present essay explores "another" patriotism in wartime Japan by comparing and contrasting the patriotism of two Protestant thinkers: Tsukamoto Toraji and Yanaihara Tadao. A close analysis of Yanaihara's patriotism in particular shows that there was an alternative form of patriotism which, from a Christian perspective, combated militaristic nationalism which (...) was anchored in State Shinto, thereby suggesting a significant link between religion and patriotism. (shrink)

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

Originally published in 1971, this volume examines the relationship between the history and sociology of education. History does not stand in isolation, but has much to draw from and contribute to, other disciplines. The methods and concepts of sociology, in particular, are exerting increasing influence on historical studies, especially the history of education. Since education is considered to be part of the social system, historians and sociologists have come to survey similar fields; yet each discipline appears to (...) have its own aims and methodology. (shrink)

Politics and Modernity provides a critical review of the key interface of contemporary political theory and social theory about the questions of modernity and postmodernity. Review essays offer a broad-ranging assessment of the issues at stake in current debates. Among the works reviewed are those of William Connolly, Anthony Giddens, J[um]urgen Habermas, Alasdair MacIntyre, Richard Rorty, Charles Taylor and Roy Bhaskar. As well as reviewing the contemporary literature, the contributors assess the historical roots of current problems in the works of (...) Nietzsche and Max Weber. (shrink)

How and why did experience and knowledge become separated? Is it possible to talk of an infancy of experience, a "dumb" experience? For Walter Benjamin, the "poverty of experience" was a characteristic of modernity, originating in the catastrophe of the First World War. For Giorgio Agamben, the Italian editor of Benjamin's complete works, the destruction of experience no longer needs catastrophes: daily life in any modern city will suffice. Agamben's profound and radical exploration of language, infancy, and everyday life traces (...) concepts of experience through Kant, Hegel, Husserl and Benveniste. In doing so he elaborates a theory of infancy that throws new light on a number of major themes in contemporary thought: the anthropological opposition between nature and culture; the linguistic opposition between speech and language; the birth of the subject and the appearance of the unconscious. Agamben goes on to consider time and history; the Marxist notion of base and superstructure (via a careful reading of the famous Adorno–Benjamin correspondence on Baudelaire's Paris); and the difference between rituals and games. Beautifully written, erudite and provocative, these essays will be of great interest to students of philosophy, linguistics, anthropology and politics. (shrink)

It has often been argued – especially by historicists – that history deals with the individual where science focuses on the universal. But few philosophers would nowadays express their agreement with the historicist’s demarcation between history and the sciences. A standard criticism is that knowledge of the individual can only be expressed by an appeal to universals. This essay is an effort to rehabilitate the historicist argument by means of a closer and more accurate analysis of the notion (...) of the individual than is given in the traditional historicist account of the nature of historical writing. Leibniz’s conception of the substance or the monad proves to be quite helpful here. (shrink)

Franz Brentano's claim to fame is the reintroduction of intentionality to the modern philosophy of mind. Hickerson's book offers new interpretations of a central philosophical concept employed in the Brentano School, arguing against the now-standard misreading of Brentano as Immanentist. The History of Intentionality is a continuing history and will be valuable to present-day specialists and students in phenomenology and the philosophy of mind.

Parkinson's disease (PD) is characterized by the loss of the dopaminergic nigrostriatal pathway which has led to the successful development of drug therapies that replace or stimulate this network pharmacologically. Although these drugs work well in the early stages of the disease, over time they produce side effects along with less consistent clinical benefits to the person with Parkinson's (PwP). As such there has been much interest in repairing this pathway using transplants of dopamine neurons. This work which began 50 (...) years ago this September is still ongoing and has now moved to first in human trials using human pluripotent stem cell‐derived dopaminergic neurons. The results of these trials are eagerly awaited although proof of principle data has already come from trials using human fetal midbrain dopamine cell transplants. This data has shown that developing dopamine cells when transplanted in the brain of a PwP can survive long term with clinical benefits lasting decades and with restoration of normal dopaminergic innervation in the grafted striatum. In this article, we discuss the history of this field and how this has now led us to the recent stem cell trials for PwP. (shrink)

In the final lines of the Phenomenology of Spirit, Hegel makes the complex claim that the contingency of history and the science of knowing in the sphere of appearance together constitute a “conceptual history” (begriffene Geschichte, a ‘conceptually comprehended’ history). What is this suggestive but frustratingly obscure formula meant to convey? The question is vexing, not least because the Phenomenology itself is neither a philosophy of history nor a philosophical history in any traditional sense; it (...) rather takes the form of a quasi-historical narrative that picks up on the difficult problem of philosophy’s relation to history. For this reason, the attempt to understand what Hegel might mean by the term may be helped along by a critical analysis of selected aspects of his philosophy of history. The limits of the question therefore go beyond the specific project of the Phenomenology, though answering the question will involve returning to one of the central themes of that book, namely, the concept of experience (Erfahrung). The aim here is not so much to evaluate Hegel’s theory of world history as it is to gain a better understanding of how in general he understands historical knowledge in relation to philosophical knowledge of the absolute—a central concern throughout his career. (shrink)

This article explores the origins of the problematic of political community by considering it in relation to the founding principles of `modern thought'. These principles are identified with the extirpation of moral values and ends from nature, in keeping with the rise of a `disenchanted' and mechanical scientific world-view. The transition from an `ancient' to a `modern' world-view is elaborated by drawing upon the work of Hans Blumenberg and Leo Strauss. The `demoralization' of nature, it is claimed, projects the formation (...) of the political commons into the space of history, a space within which community must be produced via artifice on the part of the willing subject. This Leitbild of modern community is examined through a reading of Hobbes's Leviathan which, it is claimed, stands as the founding attempt to remember the political commons from the sphere of human immanence, without recourse to natural or theological externality. However, it is argued, nature occupies an intermediary and ambiguous position in Hobbes's thought, at once transcended and reinscribed into political life as a `hedonist anthropology' that defines the human animal. Further, Hobbes's insistence that conventionally produced standards need be misrecognized as necessary and non-contingent undermines their legitimacy from the standpoint of human autonomy. This failure to break decisively with the appeal to nature leads to a political community that is at best a simulacrum, far removed from the vision of ethical unity that characterizes the classical conception of the polis and political life. Yet, it is argued, Hobbes's strategy nevertheless presents the key to subsequent attempts to complete a political `revolt' against nature, as developed in the thought of Rousseau, Kant and Hegel. (shrink)

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Part of the educational system in England has been geared towards the preparation of particular professions, while the identity and status of members of some professions have depended significantly on the general education they have received. Originally published in 1973, this volume explores the interaction between education and the professions. It also looks at the education of the main professions in sixteenth century England and at how twentieth century university teaching is a key profession for the training of new recruits (...) to other professions. (shrink)