K. M. University, India Christianity in the Land of Santhals: a study of Resistance and Acceptance in Historical Perspective(03U)
Particular and Universal Aspects of Visionary Expression in Outsider Art: With Special Reference to Howard Finster's Vision of 1982(15L)
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| Particular and Universal Aspects of Visionary Expression in Outsider Art: With Special Reference to Howard Finster's Vision of 1982(15L)
Organized panel Godwin, Joscelyn Colgate University, USA Renaissance Thinkers and Religion(03T) *chairperson Organized panel
Colgate University, USA Western Esotericism and Polemics (2) Jewish and Christian Kabbalah: A Battlefield of Identities and Rhetorics(11G) *chairperson Symposium
Colgate University, USA Esotericism and Cultural Identity in the Neo-Pagan Movement(13G) Some neo-pagan groups in the later 20th century have drawn on various esoteric streams, especially Theosophy, Ariosophy, and modern initiatic orders. This has served to reinforce their cultural identity by setting them off from three mainstreams which they reject: exoteric Judeo-Christianity, secular materialism, and the "New Age." The polemics surrounding these neo-pagan groups typically accuse them of racism, and thus belong within a context of similar accusations made against C. G. Jung, against Anthroposophy, and against "occultists" in general. Several questions are raised by this: Can modern movements based on European pagan traditions rightly lay claim to an esotericism? Is there something about esotericism that inevitably aggravates the current orthodoxy? Are these attacks, with their use of emotionally-laden terms, a surrogate for a polemic against esotericism itself? Symposium, English
Westminster College, USA Neuroanatomy and the Religious Experience: Scientific Demystification of Religion?(10K) With advances in neuro-anatomy there has been a drive to understand "religious experience" as a derivative from neurological activity in the brain, activity that can be verified and attached to concrete brain structures. For example, D'Aquili and Newberg, in Why God Won't Go Away, suggest that the mystical experience of the transcendent is derivative from a neurological state that decreases the feeling of self and has the potential to lead to an experience of what they term Absolute Unitary Being. They offer this neurological state, and its corresponding diminution in the sense of 'self', as an evolutionary ground for the religious experience and religion itself, implying further that the hermeneutic of this experience is unitary as evidenced by the similarity in accounts of such experience. I contend that the interpretation of neurological events is not unitary between the religious traditions, nor across the human species, as the hermeneutical experience of these brain-states are interpretive constructs, hence contextualized. As a result, neurotheology, while providing a biological understanding for brain-state relationships, misses the individuating significance that is provided by interpretive de-construction of the event, which comes from the societal and cultural constructs of reality into which all humans, as well as the mystic, are thrust. Organized panel
University of Queensland, Australia Popular Culture, Religion and Spirituality in Australia(13I) In the sixty years since the end of World War II, profound changes have taken place in Australian society, culture and religious observance. These include becoming less European; less nationalistic and less "religious"; and more a part of globalising, secular, media-dominated, Western popular culture. The influence of mainstream religious groups is being reduced by the impact of Islam, Buddhism, new religious movements and other belief systems outside the Judaeo-Christian tradition, as well as by "cultural dissonance" between the beliefs and values of popular culture and those of religion generally. This has also led to some revival of older spiritual traditions and the growth of a variety of new, experiential spiritualities, as well as significant changes in some areas of Australian law. The paper examines these trends and considers the varied responses of mainstream Christian groups. Organized panel, English
Onondaga Nation Communications Office (12L) Roundtable session Goto, Gijo Myosenji Temple, Japan On the Translator of Wu-liang-shou-jing(3)(07R) It supposed that the approximately one person translated about a lot of Buddhist scriptures until now. However, I think that it always isn't right. As the translator of Wu-liang-shou-jing, had been discussed whether zhu-fa-hu(Hu) translated or Jiao-xian/bao-yun(Xian_Yun) did. I think that the sutra was translated by Hu and that Jiao/bao modified this later. Therefore, I take the following way to prove it. First I detect the translators of some part of the sutra by means of statistical philology. Second I detect bi-gram(2 characters collocation) which distinguish a difference between Hu and Xian_Yun in the sutra and verifies the result of first by it. In above way, I showed that Hu translated 8-step-Buddha-Lifetime paragraph in the sutra and Xian_Yun revised the part. (IBS 51-1 and 52-2) This time, I apply this method to whole the sutra and it wants to show the translator of the sutra by it. Organized panel, Japanese
Kyoto University, Japan The Study of Mysticism: What Does it Mean for the Kyoto School?(09E) One of the characteristics of the Kyoto School is to open-mindedly take into philosophical consideration the traditions of mysticism East and West. I will reconsider the significance of the study of mysticism in the Kyoto School by discussing Keiji Nishitani's philosophy of religion. This issue needs to be looked at from two standpoints: from a historical perspective and with regard to the structure and content of his thought. 1) Nishitani's understanding of mysticism was deeply influenced by both German Idealism and the accounts of the history of philosophy prevalent in Germany at the time he wrote. We need to clarify these relations of influence. 2) In Nishitani's philosophy, "ecstasy" becomes a central theme as he searches for the grounds of the self (subjectivity). In this context, he interprets the standpoint of mysticism as a standpoint of "experience." I would like to examine the validity of this interpretation. Organized panel, Japanese
Wesleyan University Rooting Religions Abroad: Case Studies on Sri Lankan Hinduism in Europe(10R) *respondent Organized panel
Emory University, USA Another People. The Roman Senate's Suppression of the Cult of Bacchus in 186 BCE(13T) Organized panel, English Greskova, Lucia Religious Pluralism and Freedom of Religion in Slovakia(*co-author with Jozefciakova, Silvia; Moravcikova, Michaela)(05E) *co-author with Jozefciakova, Silvia; Moravcikova, Michaela Organized panel
Colonialism breeds a specific interpretation of events that is found in contemporary archives and colonialist historical accounts. Indigenous people in the throes of being dispossessed are constructed as the "other": savage, brutal, unfeeling, inhuman. A re-reading of these sources in the light of contemporary anthropological theory, historical ethnographies and Indigenous cosmologies leads to a greater understanding of the behaviour of Indigenous people as human and rational within their world view. Examination of the Worimi reactions to the British colonial dispossession of their lands over a sixty-year period, particularly in attempts at conflict management, reveals the behaviour of Worimi within the religious philosophy and cultural mores of their society. As open colonial warfare progressed across their lands, the Worimi were utilising their religious beliefs in attempts to restore peace. Organized panel, English
University of Canterbury, New Zealand The Imagistic Mode in Roman State Religion(13T) Early in the Second Punic War Rome experienced sequential and catastrophic military defeats, signaling to Romans a serious rupture in the "pax deorum." Livy's account of the years 218-213 allows examination of the interaction between national calamity, popular panic and subsequent change in religious behavior. The prelude and aftermath of early battles are marked by prodigies whose number, frequency and peculiarity is directly proportional to the increasingly anomalistic religious responses. The cumulative stress caused Romans to take religious matters into their own hands. Livy's account at 25.1.6-12 outlines the characteristics of Harvey Whitehouse's "imagistic mode" of religiosity. The sudden adoption of foreign practices privately and publicly in 213 indicates intense group cohesion and spontaneous exegetical reflection. The lack of leadership and absence of centralized control is apparent in the rise of "sacrificuli" and "vates" and in the Senate's censure of the aediles. Organized panel, English
Society Ernest Renan. French Society for the History of religions, France Problemes de la Guerre a Rome: Bellum Pium Iustumque.(15T) Les Romains ont etabli un cadre religieux pour le deroulement des operations militaires, depuis l'enrolement des soldats jusqu'a la conclusion des traites de paix. Des colleges de pretres sont specialises (Saliens, Fetiaux).Des dieux sont invoques plus particulierement. Un rituel particulier retindra notre attention: les Romains peuvent inviter les dieux de l'ennemi a quitter leur ville pour venir etre honores a Rome (evocatio). Sera etudie le sens de la formule "bellum pium justumque". Organized panel, French
Society Ernest Renan. French Society for the History of religions, France Interpretations of Ancient Texts in a Comparative Perspective(15T) *chairperson Organized panel
Umeå University, Sweden Messianic Time and Messianic Place. Cognitive Aspects in Global Context(13L) Messianism is a complex of beliefs and ideas whose most important aspects are the ideas about a better future where a 'messianic figure' plays a more or less important role. African messianism and American/Western messianism are treated in this paper as examples in order to highlight 'messianic time' and create conditions for revealing the content, which is of vital importance to the people involved in the process. I have chosen to focus on two religious groups whose messianic content is very outspoken. The African movement I focus on in this paper is Ama-nazaretha, founded in 1911 by the Zulu leader Shembe and later led by his sons. It strongly stresses African indigenous religious traditions and ideas related to messianism. One of the issues I will discuss is if - and how - ideas and content of the concept 'messianic time', have an impact on the process today. The other movement is Millerism, representing the American/Western messianism, and often used as a paradigmatic example. This movement was active in the 19th century and has its heir in today's Adventist movements. Organized panel
Sichuan University, China Introductory Discussion of the Relation between Jingmingdao and Confucianism in the Song and Yuan Periods(17D) This paper is to study the backgrounds and the contents of Confucian influences on a Taoist sect in the Song and Yuan periods, Jingming Dao (Ways of Pure Light). There will be discussed the relation of traditional Taoism with Confucianism, the social backgrounds of Song and Yuan China, the cultural environment of Xishan, Jiangxi province, where the sect was founded, and the personal careers of its leaders. It will be concluded that the sect of Jingming Dao was a new type of Taoism which absorbed the many Confucian ideas of Li (Principle), though it basically preserved traditional Taoist beliefs and rituals. Organized panel
University of Jos, Nigeria The Identity Question in the Jos Religious Conflict(01V) Jos has suddenly become one of the conflict clusters in the Middle Belt zone of Nigeria since the September 7, 2001 ethno-religious crisis. Underlying the Jos conflict are twin factors of ethnicity and religion, with the question of identity playing a defining role. The so-called "indigenous" population is predominantly Christian while the "settlers", represented in the main by Hausa-Fulani, are Muslims. The problem is further compounded by politics and economic considerations. While attempts have been made to resolve the continuing conflict, the identity question has not attracted serious attention. This paper intends to look at the power of identity in the Jos religious conflict and to proffer possible viable solutions towards resolving the conflict for a more lasting peace and religious co-existence. Organized panel, English
Southern Methodist University, USA Social Engagement of Religion in Modern Society(02I) *respondent Organized panel
University of Notre Dame, USA (02L) Roundtable session Hackett, Rosalind University of Notre Dame, USA Opening Remarks(04H) Symposium, English Hackett, Rosalind University of Notre Dame, USA Religion, Peace and the Media(12C) *respondent Organized panel
Japan
Various Forms of Spirituality in the World (1)(04B) *chairperson Symposium
Japan
Various Forms of Spirituality in the World (2)(05B) *chairperson Symposium
University of Oxford, UK Religion and the State(02W) *chairperson Organized panel
University of Oxford, UK The Prophesy of Pan-Tibetan Consolidation: A Seventeenth-Century Church / State Fusion in Tibet(02W) The institution of the Dalai Lama, the most important feature of the Tibetan State since the 17th century, influenced the politics of Tibet, the Himalayan borderlands, and Central Asia. The religious leadership of the Dalai Lamas, reflected the political relationships, often complex, that developed between Tibet, China, Mongolia, Ladakh, Bhutan and Sikkim. Currently the Tibetan diaspora also depends on the 14th Dalai Lama whose vision regarding Tibet-China, has earned him the Nobel price of peace. In this presentation we will look at the legendary dual-power resources of the Dalai Lama institution drawing on Tibetan national myths and Buddhist discourses. The conjoining of sacred and secular power in 17th century Tibet involved a continuous interplay of signs and their significance through the monastic deification of incarnations and through the implementation of a culturally embodied Buddhist soteriology that had a profound and lasting psychological effect on its Tibetan leaders and people. Organized panel, English
Freie Universität Berlin, Germany Secret and Knowledge - How to Construct an 'Esoteric' Identity(13G) The inquiry in "esoteric identity" reveals a field of research as important for the single adherent as for philosophy of history. The fascination of esoteric movements for European scholars - for instance of the Rosicrucians at the beginning of the 17th century – not only results from the individual longing for wisdom, wealth and immortality, but also from the philosophical idea of an ancient tradition of wisdom, secretly passed over to posterity, as a philosophia perennis or interrupted series of insights. Critical to this worldview is the direct participation knowledge of a hidden secret, which as been in the world from its beginning and that will reinstall it to a prelapsarian state. Sharing this secret wisdom is not only supposed to bear the promise for power, but also an enormous potential concerning the meaning of ones own life. This paper presents a brief survey of the question of a "master narrative," emphasizing the importance of secrecy in esoteric movements in the 16th/17th century. Symposium, English
Teikyo University & Teikyo University Junior College, Japan The Future of Inter-Religious Dialogue:Reconsideration of Environmental Issues, Publicity, and Coexistence(16O) Today, I will first introduce a new concept of inter-religious experience and its Japanese expression, Michigiwa Keiken, and then discuss its applicability to environmental theories. Currently, most environmental issues seem divided between theories for changing the system of modern civilization and those for revising it. Lester Brown represents the former and Bjorn Lomborg the latter. However, both sides look to outer environments while suppressing descriptions of diverse inner environments and inquiries into the interrelatedness between the two. In order to vitalize environmental discourses beyond the sphere of specialists, we must connect these two views of environment. To do this we need a new, flexible viewpoint that can incorporate the environmental perspectives of various religious and cultural traditions, as well as secular theories. The impasse over environmental issues, which has been exposed through intellectual inquiries surrounding coexistence and the public, will become a challenging topic in the field of inter-religious dialogue. Organized panel, English
Waseda University, Japan Original Enlightenment and Nichiren(08L) *chairperson Organized panel
Waseda University, Japan Theological Significance of Original Enlightenment Thought(08L) I believe that Japanese Buddhism's break with past tradition in the early years of the Meiji Period to permit clergy to marry and to eat meat is partially attributable to strong undercurrents of Hongaku (Original Enlightenment) thought. This has made me to wonder whether Original Enlightenment thought, which is forward-looking about humans' earthly desires, and Japanese Buddhism's tolerance of marriage and the consumption of meat among its priesthood might not share numerous common threads. In this context, I will take a comparative look at the Buddhism of Shinran. Organized panel, Japanese
Nara Sangyo University, Japan The Absolute Infinite Openness in Christianity and Buddhism(02Q) The origins of the personal God in Christianity and impersonal "emptiness" or "absolute nothingness" in Buddhism are always personal and, at the same time, impersonal, as "absolute infinite openness." The self-awareness of absolute infinite openness is the self-awareness of the experience of the most personal dimension and, always simultaneously, of the most impersonal dimension. It is this dimension that will be inquired into in this paper. Organized panel, English
Nara Sangyo University, Japan The Problem of Life and Technology(10J) In theism and organic philosophy, the cosmos, or the world, and its history are looked upon as constituting a life. The experience of such a life is represented by technology. However, due to human reason, modern technology can lead to intellectual violence and the demonic. Accordingly, I would like to discuss the relation between life and technology. Organized panel, English
The University of the Air, Japan Research of Religion in Japan: Religious Studies/Phenomenology of Religion(01A) When reflecting on the progress of Religious Studies in Japan during the past century, particularly in the Comparative Study of Religion and the Phenomenology of Religion, we can come to a general agreement that Western scholarship has triggered research of religion in Japan and fundamental concepts and methodology from the West has been applied to Japanese scholarship through the years. Before 1945, the influence from Europe was most evident, and thereafter research of religion in Japan was influenced primarily by the United States, in which the empirical standpoint became dominant. As for fields of study, academic research and criticism of central theories and fundamental religious concepts along with methodology seemed to stand out. In the comparative study of religion, due to restrictions caused by the environment and the inability to meet specific conditions required for comparative research, rather than pursuing research in the classification of religion or the typology of religion, there were many who sought to research religious thought as well as comparative study focusing on the concept of kami (gods), the concept of ritual, and the phenomenon behind religious communities. The same can be said about the Phenomenology of Religion in the sense that rather than pursuing a universal understanding of religion using the abundant source of data from historical texts and fieldwork, we see more focus in conducting original research to unravel the meaning and structure of specific religious phenomenon. Recently, academic exchange has progressed and collaborative projects with researchers around the globe have become more active. Organized panel, English
Kaetsu University, Japan Japanese Religious Consciousness(07I) Due to the seriousness of global environmental problems, the possibility of nuclear war, and the erosion of social values, it has become necessary for Japanese people to re-asses their conventional religious consciousness. Deeper insight into truth, especially by researchers of Japanese religion and thought, can have a significant impact on solving global problems. Japanese religious consciousness can be roughly classified into two types: dedication to ascetic practice and faith (Dogen and Shinran are good examples of this type), and the expression of religious consciousness through an awareness of beauty (Saigyo and Basho are prime representatives of this type of religious consciousness). Both of these types of religiosity are grounded in a Japanese awareness of nature that is independent of specific religious affiliations. This awareness and consciousness of beauty has the potential to form the basis of a new peaceful civilization existing in harmony with nature and transcending specific religious traditions and doctrines. Organized panel, Japanese
University of Amsterdam, Netherlands Western Esotericism and Polemics (1) Esotericism, Scriptural Religions, and Religious Pluralism: Conflict or Concordance?(10G) *chairperson Symposium, English
University of Amsterdam, Netherlands Western Esotericism and Polemics (1) Esotericism, Scriptural Religions, and Religious Pluralism: Conflict or Concordance?(10G) *co-convener Symposium, English
University of Amsterdam, Netherlands Western Esotericism and Polemics (3) The Shaping of Esoteric Identities(12G) *chairperson Symposium
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