K. M. University, India Christianity in the Land of Santhals: a study of Resistance and Acceptance in Historical Perspective(03U)
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Yoshida, Hiroaki Taisho University, Japan Mahayana Buddhist Thought in Comparative Perspective(07G) Organized panel, * Session Abstract, Japanese Yoshida, Kikuko Human Environment University, Japan The Topological Character of Shinto(07O) From an universalistic standpoint of religion, the Japanese native religion Shinto was estimated - for example by the three "leading" British Japanologists of the Meiji period - as "not worth to be called a religion," and according to Zen Buddhist, Daisetz Suzuki, Shinto was no more than a consolidation of primitive customs that leaded him to the conclusion that religion didn't exist in Japan before the introduction of Buddhism. On the other hand, Keiji Nishitani, who has the same Zen-Buddhistic background as Suzuki, holds that there is something very characteristic in Shinto, as viewed from religious science or from the philosophy of religion. But Nishitani hasn't elaborated a more detailed theory. In this paper, I will point out the topological character of Shinto. Shinto is not only topological in the sense of a "place" for foreign religions in Japan, but it has a topological character within itself. Organized panel, Japanese
Human Environment University, Japan The Study of Mysticism: A Review of its Past and the Prospects for its Future Methodology(09E) *chairperson, respondent Organized panel
Toyo University, Japan Dharma Ocean – Dependent Origination and Sciences(07G) The Buddha was awakened in the Dharma (Norm) of all dharmas (forms), the law of Dependent Origination. Its simplest form is equivalent to causality law, though it applies wider (conditions, subject, transformation). Buddhism shares methodology on truth with sciences (cognition criteria of perception and inference). Science studies, after conflict with religions, tried to be value-free. This ignored the value and behavior sides, I.e., ethics. Thus we face the demise of global life system such as nuclear, environmental, species problems. Einstein symbolizes the 20th century in this dilemma: He wanted not to have published his mass energy equation after Hiroshima-Nagasaki, which liberated the massive energy last century. Dependent Origination was applied more in transforming humans in ethical and religious dimensions, cultivation and verification of unconditioned peace and unsurpassed awakening. Dependent Origination, super-grand unifying principle, must apply in the total life system including sciences and religions. Organized panel, Japanese
Doshisha University, Kyoto, Japan Awakening Transnational Consciousness-Educational Activities by the Gospel Society [Fukuinkai] (1877-1896)(03W) In October 6th, 1877, several Japanese Christian students living in San Francisco gathered and organized Gospel Society for Bible study and advancement of members' mutual awareness and living. In addition to being the first organization by Japanese in U.S., it was evaluated as "Japanese students' cradle society," continuously providing the environment to continue studying in American society by coping with various needs of the "migrant students." This study analyses the details and characteristics of Gospel Society's activities represented by their educational programs. This would show Gospel Society's attempt to re-question the value of its own ethnic values and to develop the activities based on its own ethnic values with the cooperation of American people involved with other cultural values, even though Gospel Society had been mainly regarded as the result of church history or missionary programs. Organized panel, English
Keiou University, Japan Networking of a Chinese Popular Religion in Thailand, Malaysia, and China(14D) Dejiao arose in the Chaozhou area of Guangdong province in 1939. After World War II some Dejiao believers migrated to Hong Kong, Malaya and Thailand. Dejiao organizations are also known as charity organizations based on its religious teachings in these countries. An international religious ritual performed by spirit mediums has been held every three years since the end of 1980s. They have sent many pilgrimage tours to Guangdong in these ten years. What do these new activities of Dejiao in recent years aim, and what suggestion do they give? Organized panel, Chinese
Keiou University, Japan Aspects of Chinese Religions(14D) Organized panel, Chinese Yoshinaga, Shin'ichi Maizuru National College of Technology, Japan Modernity, Religiosity, and the Issues of Mind: Japanese Intellectuals on "Kokoro"(04U) After the 1880s, psychologism played a key role in the modernization of Japanese religion. At that time, several techniques that aimed to develop both body and mind were widely practiced. Buddhism started focusing on psychological aspects in defining its raison d'etre, and self-cultivation movements became popular among intellectuals. Simultaneously, Japanese intellectuals tried to define kokoro by adopting Western techniques, including hypnotism and psychic research. It would be a mistake, however, to overlook the influence of the traditional religions. This panel aims to elucidate not only how modern Japanese intellectuals thought about the mind (kokoro) under the influence of traditional religious beliefs, but it will also discuss the religiosity these intellectuals found in the secular self-cultivation movements. Organized panel, * Session Abstract, Japanese
Maizuru National College of Technology, Japan Intellectuals and the Practice of Seizaho(04U) Seizaho is a form of physical exercise combining seiza, a type of Japanese sitting meditation, and abdominal breathing. From the end of the Meiji era, several forms of seizaho were in vogue among Japanese intellectuals. One of the most of these was the Okadashiki Seizaho, named after its founder Okada Torajiro. Okadashiki Seizaho was welcomed as an alternative method of treating illness. The method itself is simple and physical, devoid of a complex theoretical system. Okada, however, thought of seizaho as something more than a healing technique, and its practitioners, too, considered it to be a very spiritual activity. They not only tried to heal their physical and mental illnesses, but also strove to gain serenity by practicing seizaho. Kishimoto Nobuta, a pioneer of comparative religion, was a leading proponent of Okadashiki Seizaho. He saw a perfect personality in Okada. In this paper the religiosity of seizaho as perceived by Kishimoto will be discussed. Organized panel, Japanese
Kanagawa University, Japan Considering Collections of Orally Transmitted Texts: Ekouinryu Buddhist Scriptures(07R) In this paper I examine the Ekouinryu tradition of Japanese Tendai orally transmitted texts. The Ekoubou(in)ryu tradition was situated in and around the so-called Inge. I will examine various texts in an attempt to understand how the process of shishisosho (master-disciple transmissions) took place and was carried out in the Kamakura period. I particularly want to examine the theoretical base behind this practice and the actual realities of how it is was carried out. Organized panel, Japanese
Komazawa University, Japan The Role of Hua-yen Thought in East Asia(08M) Hua-yen Buddhism was established in China between the end of the period of the Northern and Southern Dynasties and the early Tang dynasty. The central idea is the one of Ekayana, the idea of the One Vehicle, taken from the Hua-yen Sutra. This form of Buddhism spread all over East Asia together with the Zen, Jodo, and Tendai schools. The aim of this panel is to elucidate the roles Hua-yen thought has played in East Asia by comparing it with the roles of the other Buddhist schools. The panel chairman intends to give the audience of this panel an overview of the merits and demerits of Hua-yen thought by having the panel members present about Hua-yen thought in a variety of East Asian cultures. Among the issues that will be considered are the role of Hua-yen thought as the common intellectual ground for many post-Ming schools of Chinese Buddhism, the fundamental function of Hua-yen thought in the Zen school in Korea, and the historical role of Todaiji Hua-yen thought in Japanese Buddhism. Organized panel, * Session Abstract, Japanese
Komazawa University, Japan The Role of Hua-yen Thought in East Asia(08M) *chairperson Organized panel
Organized panel Youn, Jea-Keun Daejin University, Korea Formation And Development of Daesoon-Thought(04D) Daesoon-thought is considered as one that offers a new interpretation of the people who live in the modern society and advocates the new worldview based on the history of Korean thought. Basically, Dong-Hak, which was a root of Korean religions, was strongly against formalistic Confucianism that governed the whole society of Chosun dynasty, and showed its characteristics towards anti-neo Confucianism. However, the people, who severely suffered from the gap between the ideal and real world, longed for the emergence of a new leader, since the sprit of Dong-Hak collapsed before the sword of Japanese forces. This paper aims at shedding light on how Daesoon-thought appeared in the context of late Chosun. Organized panel, English
University of Brunei, Brunei Darussalam Contemporary Islamic Movements in Southeast Asia: Advocates of Peaceful Changes or Radical Transformation?(06C) Today, there are more than 200 million Muslims living in Southeast Asia (SEA). While historically Islam has had a relatively peaceful coexistence with other religious communities in the region, in recent years a number of Islamic movements, such as Abu Sayyaf (Philippines) and 'Jemaah Islamiah' (Malaysia-Indonesia), have utilized violent means to voice their concerns and achieve their objectives. Members of these groups have their own interpretations of jihad (struggle) in Islam and do not hesitate to use force to achieve their goals. This paper seeks to determine whether contemporary Islamic movements (CIMs) in SEA are primarily advocates of peace or more revolutionary in their orientation. In order to achieve this aim the historical developments of a number of CIMs in SEA will be reviewed. Secondly, the religio-political and socio-economic factors which motivate the growth of such movements will be examined. Thirdly, an attempt will be made to classify CIMs in SEA according to their objectives and methodologies. Finally, the paper will assess the extent to which the events of September 11th, 2001 have changed the dynamics between CIMs and local governments in SEA. Organized panel, English
University of Brunei, Brunei Darussalam Islamic Views on War and Peace (1)(06C) *chairperson Organized panel
Japan
Religious Pluralism and International Peace by Faith Movements: The case of SEICHO-NO-IE(03B) *chairperson Organized panel
Taisho University, Japan Views of Death and Violence in Japanese Films: Especially in the Works of Takeshi Kitano(02H) The purpose of this report is to point out the modern Japanese views regarding death and violence through the examination of Takeshi Kitano's films and reviews which appeared in magazines and newspapers. Takeshi Kitano, who started his carrier as a comedian, is one of the most popular directors in Japan. Some of his films, HANA-BI (winner of the Grand Prix at the Venice film festival in 1997), BROTHER (invasion of Hollywood in 2001), and ZATOICHI (winner of the best director award at the Venice film festival in 2003) are well known throughout the world. And Kitano is also known for his association with death and violence. He was the leader of a group which attacked the editorial staff of a paparazzi magazine. He was also seriously injured in a late night motorcycle accident. First of all, I will attempt to explain his films. Next I will gauge the response of people who have seen some of his films. Finally I will discuss the modern Japanese views regarding death and violence. Organized panel, English
Taisho University, Japan Thinking Spiritual Education in Japan(05B) The purpose of this report is to summarize the controversies surrounding the religious education regarding the revision of The Fundamental Law of Education and suggest possibilities for spiritual education. Article 9 of this Law states "The attitude of religious tolerance and the position of religion in social life shall be valued in education," on the other hand "The schools established by the state and local public bodies shall refrain from religious education or other activities for a specific religion." Furthermore there is also the ambivalent attitude and controversy regarding religious education in public schools. The Provisional Council on Educational Reform issued an interim report which included a cultivation of the religious sentiment regarding the revision of this Law on Nov. 2002. But the words "religious sentiment" elicited many objections, and the Council refrained from using these words. I will attempt to explain how the concept of spirituality differs from specific religions and suggest how spiritual education touches upon and cultivates religious sentiment. Symposium, English
Daejin University, Korea (04D) Organized panel Yun, Won Cheol Seoul National University, Korea (04D) Organized panel Zhang, Qin Sichuan University, China The View on Harmony in the Taoist Theories of Nourishing Life(16D) Taoism presents the theories of Nourishing Life, based on the view of Three Resources: Heaven, Earth and Humans. The presupposition of the theories is harmonies between Heaven and Humans, and among Humans. This paper discusses the view on harmonies, and its contemporary significance, of the Taoist theories of Nourishing Life. Organized panel
Tsinghua University, China Water, Gods and Power: A Case Study of Yuanshen Temple(17G) This paper is a historical case study of discussing the Yuanshen temple in Jiexiu in Shanxi province and focus on relation between religion, ritual and local livelihood order. Yuanshen temple was early Buddhism and changed to a public and local one at least in Ming dynasty. There were three superposition spaces of the temple. First, it was a management and control space of water and irrigational of 48 villages. There were a set of rule and ritual of water management in some festivals. The Gods was highest authority. Second, the worship space included different Gods of Daoism, Confucianism and Buddhism although Yuanshen were gods of water and irrigation. The Gods had different meanings to different local groups. Third, the public and symbolic space of power was an arena of the state, village, the people and folk organizations. Organized panel
Chinese Academy of Social Sciences, China Nothing Ventured, Nothing Gained; Perpetuate our Name, Glorify our Parents: Lu Zhengxiang's Later Years Described in the Letters of Liu Fucheng(13D) Lu Zhengxiang (1871-1949) was a renowned foreign diplomat of early-modern China. Liu retired from public service in 1926. In July of the following year, he entered a Benedictine monastery in Belgium. He was recognized as a Catholic father in June of 1936.Pope Pius XII named Liu as the honorary abbot of a Belgian monastery in June of 1946. Liu's transition from diplomat to Catholic priest was no doubt a major turning point in his life. In this paper, through introducing letters sent by Liu Zhengcheng to Liu Fucheng that are now stored in the Chinese Academy of Social Science's collection, I would like to show how Liu, even after having becoming a monk, was extremely interested in the fate of his country, and how his entry into the monastic order was simultaneously aimed at both developing his own spiritual peace and at encouraging the Catholic Church to further recognize and place greater importance on Chinese culture. Through religious and cultural exchange, Liu hoped to improve China's international standing, and realize a dream which, despite his best intentions, had not come to fruition while he was active in the political world. The letters which I will introduce in this paper provide us with a valuable primary source by which to fully evaluate one of the more significant figures in modern and contemporary Chinese history. Organized panel, Chinese
Chinese Academy of Social Sciences, China Chinese Religion and Peace(13D) Organized panel, Chinese Zhang, Zehong Sichuan University, China The Introduction and Influence of Taoism on Minority Peoples in Southwest China(17D) Both Chinese Taoism and traditional ethnic religions in Southwest China were produced, when Taoism spread among Southwest China after the Qin and Han periods, in which Chinese peoples were unified preserving their varieties. Accepting the shamanism of minority peoples in Southwest China, Taoism developed its rituals and techniques. The religions of minority peoples in Southwest China, including their system of deities, books, rituals, instruments, customs, chanting, talismans, and mentality, were clearly influenced by Taoism. In the minority peoples, Taoist rituals are now performed as magical techniques, such as talisman registers, divine names, mudras, incantations, performances of transformation and Wu's steps. In other words, Taoism and ethnic religions in Southwest China have penetrated and influenced each other, and results in the accumulation of various cultures; hence ethnic Taoism in Southwest China. Organized panel
Sichuan University, China Syncretism of Taoism(17D) Religious Taoism was formed in the periods when the sanctity of emperorship was more important than politics and Confucianism was the predominant philosophy. During the process of its formation, Taoism absorbed various elements from other teachings, such as philosophical Taoist ideas of "Valuing softness beyond strength" and "Evaluating tolerance highly," a Confucian idea of "All things as transformation of one entity," various religious beliefs, and immortality cults that pursued longevity through magical techniques. This historical background made Taoism highly syncretic; that is, Taoism has inclined to think of peaceful compromises as good, acceptance as pleasure, and changes as unavoidable. In addition, Taoism emphasizes no difference between the national and the foreign, even though it used to made a nationalistic assertion when it was opposed to Buddhism. Therefore, Taoism has been moderate to other religions, and has contributed to peaceful coexistence of various religions in Central China. Organized panel
Russian State University for the Humanities, Russia Modern Russian Orthodoxy: Unity in Diversity?(05T) The object of this paper is to demonstrate the diversity and discrepancies in today's Russian Orthodoxy, which defy a clear assessment. The Russian Orthodox Church (ROC) is a key-player in the Russian field of religion. It claims to have a special role to play by actively cooperating with the State in various spheres such as education, patriotic upbringing, etc. The ROC's claims are based on the assertion that the overwhelming majority of Russia's population adheres to it. But most of the respondents understand that being Russian means being orthodox, as their religious identification is a direct consequence of ethnicity. In addition to the ROC of the Moscow Patriarchy and national Orthodox Churches there also exist some alternative Orthodox Churches in Russia. These communities are extremely conservative as they call the Patriarchy a structure restored by Stalin in 1943, oppose ecumenicalism and cultivate eschatological sentiments. The paper will also touch upon the relationship between the Moscow Patriarchy ROC and the Old-Believer communities and the Church of Our Sovereign Lady. Organized panel, English, Russian (, Japanese)
Chinese Academy of Social Sciences, China Religious Studies and Cultural Exchanges in the Context of Globalizaion(01N) Organized panel, English Zielinska, Katarzyna Jagiellonian University, Poland The Alliance of Religion and Nationalism in Central Europe - Polish case(04E) This paper examines the role of traditional religions (Churches) in recreating and spreading nationalist mythologies in the Central Europe. The intimate connection between religion and nationalistic ideology is one of the primary characteristics of nationalism in Central and Eastern Europe that distinguishes the role of these ideologies from their counterparts in Western Europe. Therefore, demonstrating some political, economic and cultural preconditions will uncover the roots of these interconnections. Particularly important seems to be the Communist period, when the suppression of religion and national identity by Marxist ideology paradoxically strengthened the alliance between them. Special emphasis will be placed on the situation in Poland, because the link between religion and national consciousness has been particularly strong and examples from that country may serve as a good illustration for presenting the role of religion in the revitalization of nationalist myths in post-Socialist reality. In summary, I will try to answer the question if in other countries of the region traditional religions play a similar role in the re-emergence of the nationalist myths as they do in Poland. Organized panel, English
Doshisha University, Japan Christianity and Gender Relations in Japan(04G) *chairperson Organized panel
Doshisha University, Japan Discourse on Violence and War in the Islamic and Christian World(12B) The first presentation will examine the worldview of the current president of the United States and his use (or misuse) of traditional "just war theory" in arguments for the invasion of Iraq. This paper will compare President George W. Bush with President Abraham Lincoln. The second presentation will discuss the world view of Islam and the ways in which "jihad" is viewed as a means for protecting and expanding the "abode of Islam" as the rule of Law. This paper will also seek to examine distortions in the current discourse. The third presentation will explore the relationship between polytheism and monotheism and the connections between both of these religious traditions and violence. This paper will assess the idea of replacing monotheistic thought with polytheism, focusing upon Japan and re-examining the concept of idolatry in the realpolitik. Organized panel, * Session Abstract, English
Stanford University, USA Eternal Buddhahood and Permeating Knowledge: The Origins of Buddha-Nature(04M) The origins of the strand of Mahayana Buddhism that teaches that all living beings have buddha-nature can be traced back to the first centuries CE in India. Detailed studies of early textual proponents of the buddha-nature theory in recent years have shed light on the terminological basis upon which the theory developed. The paper discusses a variety of terms used in these earliest texts such as "having a buddha within" (tathagatagarbha; rulaizang), "buddha-element" (buddhadhatu; foxing) and "buddha-knowledge" (tathagatajnana; rulaizhi(hui). A close analysis of their meanings in the earliest strata of buddha-nature texts is a presupposition for reflecting about the possible intellectual origins of the buddha-nature doctrine. Is it an "internalization" of the Buddha relics worship? Is it a result of the idea that buddha-knowledge permeates the whole universe? Or is it an attempt to account for how one could become a buddha in light of buddhahood as eternal--void of any beginning. Organized panel, English
Himezi-Dokkyo University, Japan Soul of Materia and Healing of the Psyche in Japanese Belief and Customs (1)(10P) The aim of this symposium consists of two parts (4 hours) and is ultimately designed to reconsider the concept of "materia" or matter in religious activities and human life in general. Today, current understandings of matter are inclined to regard it as a simple mass of particles obeying scientific laws, or mere instruments for our benefits. But, in Japanese culture, it is quite natural to perceive mental or psychical powers in everyday materials around us. Our religious attitude is basically constructed thereupon. In short, a "Panpsychism." The souls or spirits in natural materia are both beneficial and evil; there is no distinct separation between benefit and evil nor good and bad. In Japanese traditional ways of beliefs, we cannot insist on autonomous living, but it is everything surrounding us that makes us live and cured. In this first session, we are to depict some typical cases of the traditional religious customs. Symposium, * Session Abstract, English
Himezi-Dokkyo University, Japan Should "Sacred" and "Secular" Continue to be Basic Concepts in Religious Studies?(17J) The conceptual duo of "sacred" and "secular," with all its implied antagonism, is often regarded as a basic conceptual tool for the analysis of religion. However, in Japanese folk customs no such antagonism can be detected. Seemingly opposed things or concepts stand in mutual harmony. In Japanese folk culture, places of everyday life can easily become into sites of religious practice. However, a theory with less emphasis on a supposed antagonism between "sacred" and "secular" would fall outside the conceptual world of western Christian societies. In my opinion, an approach treating this pairing as a basic conceptual tool for understanding the world, will necessarily have to ignore important facts of life. It is better for logical consistency and preventing the kind of conflict and discrimination that can be witnessed in Palestine, for example, to adopt another set of concepts that are able to mutually contain each other. "Sacred" and "secular" can be understood as an artificial fixation of this actually dynamic relationship. In my view, the advanced and refined theology and philosophy of Christianity represents an effort to fix in place the hitherto fluid nature of folk cultural conceptions. Organized panel, English
Chinese Academy of Social Sciences, China Ancient Chinese States and the Thought of Peace under the Heaven(13D) The Chinese culture, which is the core of East Asia, has contributed for the development of this region for thousands of years. In China, exclusive religions caused neither serious conflicts nor violence, and major world religions coexisted in peace and prosperity. This is a most unusual case, compared with other ancient societies, and also very suggestive for us to consider the relations between religions and global peace today. The primary reason that Ancient Chinese religions were not exclusive lies in the concept of Zhengguo (central state) or "China". While the concept of nation states in the West was exclusive, the concept of "China" was tolerant and inclusive of various cultures and groups. The origin and history of Chinese religions also did not promote their exclusiveness. Because the Chinese culture was not destroyed or annihilated by external interventions, many primitive elements survived to compose Chinese religions and imperial cults. Therefore, various forms of worship and belief are well preserved and coexist in peace. Finally, it can be pointed out that ancient Chinese religions were not separable from the state system of imperial periods. Because religions were a part of imperial system in China, they were harmonious with the value system and functions of state organizations. Organized panel, Chinese Yüklə 3,11 Mb. Dostları ilə paylaş:
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