Abstract/Sommario: Many late sixteenth century Japanese Christian texts worked directly within arguments that could be found concurrently in Confucian, syncretism, and other traditions in Japan at this time. Japanese Christians thought has often been characterized as an example of the 'non-Japanese' other, or as playing a primary role of 'importing Western thought' during this period. The article argues, on the contrary, that the importance of many of the major currents of Japanese Christian thought actu ...; [Leggi tutto...]
Many late sixteenth century Japanese Christian texts worked directly within arguments that could be found concurrently in Confucian, syncretism, and other traditions in Japan at this time. Japanese Christians thought has often been characterized as an example of the 'non-Japanese' other, or as playing a primary role of 'importing Western thought' during this period. The article argues, on the contrary, that the importance of many of the major currents of Japanese Christian thought actually lies precisely in the way they interacted with and within arguments which were not particular to the Christian tradition. The A. focuses on those Japanese texts that had the most currency in general society. So, although the article examines a wide array of Japanese Christian texts designed for use both inside and outside Jesuit order, and by both Christian and non-Christians, it pays more attention to text that had most impact outside the purely religious communities. "Myotei mondo", "Doctrina Kirishitan", and "Tianzhu shiyi" seem to have been the three most popular Christian texts in the early 17. century Japan, written in Japanese or Chinese. Myotei mondo is full of in-depth references to Asian intellectual/religious traditions. Doctrina Kirishitan was derived from an European text and exposes a rather conservative doctrine. Tianzhu shiyi was written in Chinese by Matteo Ricci: it shows a depth of references to Chinese thought traditions and even an overt attempt to integrate Christianity into the Confucian tradition. Of the three texts, Myotei mondo should be regarded as the best example of indigenous Japanese Christian thought
Abstract/Sommario: In Japan, where organized religion is increasingly viewed with a critical eye, one of the country's most enduring social and religious traditions -commemorating ancestral spirits- is undergoing rapid change. The highly competitive market for household altars is the source of innovative and sometimes radical concepts that represent a paradigm shift in how families and individuals should interact with ancestral spirits. No longer catering to guidelines from mainstream Buddhist denominati ...; [Leggi tutto...]
In Japan, where organized religion is increasingly viewed with a critical eye, one of the country's most enduring social and religious traditions -commemorating ancestral spirits- is undergoing rapid change. The highly competitive market for household altars is the source of innovative and sometimes radical concepts that represent a paradigm shift in how families and individuals should interact with ancestral spirits. No longer catering to guidelines from mainstream Buddhist denominations about altar style and function, companies building and marketing contemporary altars (gendai betsudan) present a highly refined product that not only harmonizes with modern interior design but also emphasizes individual preferences and spirituality in how the altar is conceptualized and used. Based on an ethnographic fieldwork, the paper aims to demonstrate how some of the products, marketing strategies, and key players in this multi-billion yen industry help shape fundamental ideas of religious and ritual practice in contemporary Japanese society
Abstract/Sommario: In his Yasenkanna and other writings, Zen master Hakuin Ekaku (1686-1769) relies on two seemingly conflicting analogies to speak of the art of nourishing life (yojo). On the one hand, he maintains that vital energy (ki) must be stored in the cinnabar field (tanden). On the other hand, he maintains that one must circulate vital energy in the body by engaging in labour lest it become stagnant. A similar tension can be observed in Kaibara Ekken's (1630-1714) immensely popular manual of no ...; [Leggi tutto...]
In his Yasenkanna and other writings, Zen master Hakuin Ekaku (1686-1769) relies on two seemingly conflicting analogies to speak of the art of nourishing life (yojo). On the one hand, he maintains that vital energy (ki) must be stored in the cinnabar field (tanden). On the other hand, he maintains that one must circulate vital energy in the body by engaging in labour lest it become stagnant. A similar tension can be observed in Kaibara Ekken's (1630-1714) immensely popular manual of nourishing life, Yojokun. Although Shigehisa Kuryama points to the industrious revolution and what he calls the 'anxiety of stagnation' that swept through the Tokugawa populace as a possible cause for the rise of this tension, the article suggests a fundamental redefinition of labour (ro) and, more specifically, reading practices that took place during this period as another possible factor behind this development. Labour, be it meditation or reading, had to demonstrate a sense of self-mastery for it to be true labour and failure to do so would result in exhaustion (ro) or what Hakuin preferred to call the malady of meditation (zenbyo)