K. M. University, India Christianity in the Land of Santhals: a study of Resistance and Acceptance in Historical Perspective(03U)

Hino, Okio

Juntendo University School of Medicine, Japan

Thinking about Cancer Philosophy(13J)

Although cancer is chiefly a hereditary disorder of the somatic cells, it can also have environmental causes. Carcinogenesis looks like an opened Japanese fan because affected cells grow into many directions and the existence of clinical tumors on the edges of this "fan" suggest many gene abnormalities. What I am learning from cancer cells is "vigorous initiative, the habit of sudden resolutions and desperate undertakings, and the grand capacity to do and to suffer." I will discuss Cancer Philosophy in this paper.

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Hino, Shoun

Gifu Pharmaceutical University, Japan

Possibilities of Buddhist Thoughts (2)(15Q)

*chairperson

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Hino, Shoun

Gifu Pharmaceutical University, Japan

Salvation and Nembutsu(15Q)

Nembutsu appears to be a recognized means to salvation. Some say that Amida devotees obtain salvation by means of nembutsu, but this is not necessarily so. In the case of Shin-Buddhism, an Amida sect having such a doctrine, salvation comes through the power of the Primal Vow of Amida's directing of virtue. There are two types of religion, self-reliance and grace. Nembutsu as a means of salvation is classified as a self-reliance type, and is thus called jiriki (self-power) nembutsu. The power of the Primal Vow comes under the grace type, and is called tariki (other-power) nembutsu. This "other-power" nembutsu is examined under these headings: (I) comparison with other types of nembutsu, (ii) comparison with bhakti in India, (iii) nature of tariki, (iv) evaluation as a religion.

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Hirafuji, Kikuko

Kokugaikuin University, Japan

Japanese Mythology from Multidisciplinary Perspectives(17B)

In this paper, Japanese mythology is studied from multiple academic perspectives - for example, comparative mythology, religious studies, anthropology, archaeology, psychoanalysis, analytical psychology, etc. In spite of scholars who study the very same Japanese mythology, there is little communication between other scholars who study from different points of view. Accordingly, in our symposium, a mythologist, psychoanalyst, and an analytical psychologist will speak on their research into myth. We will discuss how to analyze Japanese mythology from our own perspectives and then what problems we may face in the future. We expect to deepen our understanding of our individual points of view and obtain a new perspective on studying Japanese mythology through our symposium.

Symposium, * Session Abstract, Japanese
Hiraki, Koji

The Eastern Institute, Japan

The Practice of Meditation in Theravada Buddhism(09G)

India has a long tradition of Yoga, which existed long before the advent of Buddhism. Unlike Yogic meditation, the tradition of Buddhist meditation originates in Gotama's personal experience. Theravada Buddhism regards this tradition as an essential technique to attain Nirvana (Nibbana). According to Theravada Buddhist doctrine, practicing meditation basically consists of Samatha (calmness of mind) and Vipassana (to see things as they are). As Theravada Buddhism spread throughout Southeast Asia, and monks and their followers in Burma (Myanmar) and Thailand began to practice meditation, the way of practicing meditation was substantially influenced and shaped by the local cultures of these countries.

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Hirano, Takakuni

Niigata University, Japan

The Structure of Japanese Mythology and Religious Festivals(06P)

Most of human culture belongs to the category of folklore whose historical origins are unknown. Ever since the mythical era, the power of clairvoyance was based on shamanic rituals and interpretations conducted by spirit mediums. The way this system worked can be depicted in the following diagram 《 Deities 》… [ Oracle ] → [ Medium ] → [ Client ] The imperial ancestral deity Amaterasu became the oracle of the highest deity Takamimusuhi and the ancestral deity of the Nakatomi family, Amenokoyane, functioned as the medium. However, because the oracle powers of the emperor were not hereditary, imperial consorts or princesses with spiritual powers were sought, and a system in which a female representative of the imperial house was sent to the Grand Shrine of Ise was in practice from 673 until 1339. These techniques to call down deities formed a ritual structure that developed horizontally. When these techniques were taken out of the context of shrines, they turned into popular forms of entertainment. Dengaku, Noh, Kabuki, and Manzai all have roots in shamanistic ritual.

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Hirano, Takakuni

Niigata University, Japan

The Development of Folkloric Beliefs in Shinto and Buddhism(06P)

Japan opened its doors to the world as a result of the pressure of the American mission in 1853 and half a century later, it was reborn as an industrial society. Modern natural science is forming the common sense in present day society. However, the Japanese did not contest this conflict of values between traditional culture and modern science, but through the concept of relative truth, created a harmonious combination of traditional views and imported culture in their lives. This panel will cover the politico-religious constructions reflected in the myths of the Kojiki and Nihonshoki, the development of festivals and the artistic world, the ritual structure of folklore and syncretic Buddhism, and the doctrine and ritual of Tenrikyo, a religion that grew out of folk culture.

Organized panel, * Session Abstract
Hiraoka, Satoshi

Kyoto Bunkyo University, Japan

A New Approach to the Study of Sectarian Buddhism(05M)

Sectarian Buddhism is known by various terms, one of which is Hinayana (Lesser Vehicle) Buddhism. This, however, is a polemic term, and the value of Sectarian Buddhism should not be underestimated on the basis of such polemics. Early Buddhism is now studied primarily on the basis of the texts transmitted by the various sects. Consequently, Mahayana Buddhism is gradually coming to be examined more in relation to these texts of Sectarian Buddhism, and less as a lay movement. This means that an understanding of Sectarian Buddhism is necessary to form a complete picture of Indian Buddhism. In Japan, Sectarian Buddhism has been studied as extensively as Early Buddhism and Mahayana Buddhism, but recently a number of young scholars are shedding light on it from various new standpoints. This panel will outline a number of these fresh approaches in the study of Sectarian Buddhism.

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Hiraoka, Satoshi

Kyoto Bunkyo University, Japan

Buddhist Texts and Sectarian Affiliation(05M)

In order to ascribe a sutra to a certain sect, various methods have been employed. Here I would like to introduce a new approach to the question of how to attribute a specific sutra to a certain sect, namely, the use of narratives and cliches in the extant Vinayas. This method is clear, simple, and convincing, and it can be used not only to confirm existing sectarian identifications, but also to identify the sectarian affiliation of a number of other texts. If, for instance, we find the same story in both a sutra related to an unknown sect and in all the extant Vinayas, and we can confirm that the compilation of the sutra shares certain parallels in terms of the narrative and stock phrases with only one Vinaya, then the sutra can be safely ascribed to that sect. In this paper, some Chinese sutras are presented as test cases for this methodology.

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Hiraoka, Shoshu

Todaiji temple, Japan

Japanese Views of the Soul(10P)

We use the word kaigen in Buddhist ceremonies. Kaigen is the process of making the Buddhist idols open their eyes. Japanese usually consider this idea as infusing the soul into the Buddhist idols. This ceremony can be done only by a powerful monk I recognize Buddhist idols which can have Buddha's soul as the web for receiving Heavenly Energy. Only selected monks having the power to open and close the eyes can switch on and off the Buddhist idols as receivers. This monk chants the Sanskrit spell for getting the power of Buddha. In the case of Todaiji temple, Bodhisena, who was invited from India 1250 years ago, to infuse the soul into the huge Vairocana Buddha Idol.

Symposium, Japanese
Hirohashi, Takashi

The Shinshukyo, Japan

Religious Organizations and International Cooperative Activities(07L)

In Japan, non-governmental international cooperative activities have greatly advanced since the 1980s, when an influx of refugees from Indochina came to Japan. At the same time, the cooperative activities of religious organizations became very active. Cooperative activities of Christian NGOs, however, have kept up in Japan. The object of this study is to examine the international cooperative activities of SHINSHUKYO and KYOHA-SHINTO since the 80's. International cooperative activities of religious organizations are included in activities of organizations of its own, activities of organizations that are different from the organizations, activities of individuals which are related to religious organizations. The purpose of this study is to examine the relation between the goal and realities of the activities of each organization, history, doctrine, and the teachings of these religious organizations.

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Hiroi, Yoshinori

Chiba University, Japan

On the Spirituality of Nature in Contemporary Japan(16J)

In Japan, spirituality has been closely related with nature, as in the expression "eight million gods in nature." This tradition can be seen in the architecture of Shinto shrines, where trees and wood are its central elements. In the postwar period, however, and especially through the years of rapid economic growth and urbanization, this tradition has been neglected and is now almost missing in the minds of contemporary Japanese. This means both the loss of the sense of spirituality and the erosion of communal ties which are linked with this spirituality. Recently, however, there are signs of new developments among the Japanese people, in which they try to rediscover the roles of Shinto shrines and Buddhist temples in local communities and use them as places for daycare centers, senior-citizen care, environmental education, and so on. Based upon an initial survey of such new developments, I would like to think about the meaning of spirituality in contemporary Japan, paying particular attention to its relationship with nature and community.

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Hiroike, Shin'ichi

University of Tokyo, Japan

The Relationship between "Religion" and Identity in Amdo(08I)

In the post-Mao era, the freedom of religious belief became to be relatively admitted in PRC. Amdo-Tibetan area (Qinghai etc.) is not an exception either, and self-images of people are connected with their religions. When I taught in a college for ethnic minorities as a Japanese teacher(2003-2004), I asked students to write a composition about Japanese religions. Then following my instruction, " You can compare your own religion with that", many Tibetan students compared Tibetan religion with Japanese religion. On the other hand, some students used the term "China" to describe their circumstances. Students of ethnic Tu, Mongol, Hui, and Han discussed the problem according to their positions and interests. If non-western people are forced to represent themselves by modern terms, what kind of differences would emerge? The focus of this study is the examination of the relationship beiween "religion" as a modern concept and identity.

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Hirosawa, Takayuki

Taisho University, Japan

The Divine, Immanent in Human Being ～ on the Buddhist Notion"svayambh"(07G)

Buddhism is not atheism. But it was criticized as atheism by Indian philosophers, and many scholars of the modern buddhology also understood it as atheism. The Buddha is worshipped as the God of the gods, the supreme God. Here we will investigate the combination of such religious factor to philosophical one in Buddhism. The epithet svayambhu, which means "self- dependent becoming and being", is applied to the fact that Gautma became the Buddha without helping of teachers. Moreover svayambhu is literally understood"Nature"like Aristotelian physis, and is immanent in human being. It is the Supreme and at the same time inherent in all the beings as nature. We in the modern days divide this "NATURE"into the nature in the outer world and human nature, and lose sight of the transcendent one as "NATURE". How can we criticize our civilization which is dependent on only the desire of human beings from this point of view?

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Hiruma, Ryohei

University of Tokyo, Japan

Christian Humanism in Erasmus' Thought(03T)

In this paper I examine the validity of "Christian Humanism " in Renaissance by analyzing "religious" terms of Desiderius Erasmus. This concept is originally defined as development of Renaissance Humanism that emerged in Italy in the 14th century, and on the content of this concept, in contrast with the secularity and practicality of Renaissance Humanism in Italy, the spirituality and religiosity of Christian Humanism have been emphasized. Then the religious thought of Erasmus who was the representative of this cultural movement also has been interpreted as faithful one that led Martin Luther's Reformation, and on the contrary its secularistic or cultural elements have been ignored. Erasmus actually used the terms that were "christus" or "pietas", but he applied those "religious" terms to the secret of success in daily life or to the beautiful and correct style in Latin, that have nothing to do with so-called "religion" today. Through analyzing the way in which he used these terms in his "De vidua chrtistiana", I examine the difference between Erasmus' "religion" and that of today, and the validity of "Christian Humanism " as analysis concept.

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Hoehe, Sybille

Philipps-University, Germany

Soka Gakkai and the Distillation of "Value" in the Japanese Educational system(16C)

Since the New Komeito Party became part of the Japanese governing coalition in 1999, it is said that despite a legal regulation of the separation of state and religion, some connections between the party and the lay-Buddhist organisation Soka Gakkai are still existent. This paper shows how the New Komeito itself acts as an intermediary between religion and politics in its bid to exert a positive influence. It does this not only by imparting the peacemaking potential of the philosophy of Mahayana Buddhism, but also by aiming at the "educational and cultural development in the 21st century" to use words from the New Komeito`s Key Policy Initiatives. In this paper, the concepts of "value" according to the founder of Soka Gakkai, Makiguchi Tsunesaburo, and the president of the Soka Gakkai International, Ikeda Daisaku, are examined in conjunction with the current educational reform in Japan.

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Hollerich, Jean-Claude

Sophia University, Japan

Problems with the Concept of History in the 17th and 18th Century Jesuit China Mission(01E)

The controversy over the Chinese Rites is more than a question of a mere pragmatic adaptation of Chinese customs by the Jesuits, for the whole concept of Universal Biblical History gets challenged by the antiquity of China. The Jesuit China missionaries can be divided into two groups, namely the Beijing Jesuits, who not only received the full support of European society but also got their opinions published by the Society of Jesus in Europe, and the so-called Figurists, who had maintained private contact with some European scientists. The knowledge concerning China that was transmitted by the Jesuits in Europe became a growing danger for the Church, for the Church was challenged by the 'philosophers' who utilized the Jesuit accounts of China, in their disputes with it. The failure of the Jesuits in China is also explained by the impossibility of any change in the dogmatic concept of Biblical History, for the claim of the universality of Biblical History closed for a long time the door of the Christian missions in China.

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Holt, John Clifford

Bowdoin College, USA

Ritual and Violence: a Recent Sri Lankan Experience(05C)

This paper will focus on the relationships between ritual and violence in contemporary Sri Lanka. I will try to understand these relationships by considering the salience of Rene Girard's theory of ritual and violence wherein the origins of ritual (and according to Girard, religion and culture) are to be found. While Girard's theory of ritual "scapegoating" is problematic in the Sri Lankan context, I argue that ritual continues to be constructively generative in re-establishing normative views in post-violence-ridden contexts. The period of 1989-90, when violence between the Sri Lankan government and the Janata Vimukti Peramuna (JVP) was at its height will provide the specific context for this paper.

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Honda, Aya

Osaka University, Japan

Resettlement of Japanese Americans and Buddhist Women's Associations(10F)

In 1899, the Jodo Shinshu (Pure Land) school of Buddhism started its official Kaikyo (missionary) in the United States. Through next several decades, dozens of Bukkyokai (temple) were formed on the west coast at places with high Japanese population density. The Bukkyokai became important place for these immigrants (Issei) who left their country, struggled to find their ways in the new land. Various affiliated groups were organized, mostly for the Issei and their children, Nisei. The Bukkyo Fujinkai (Buddhist Women's Association), centered around Japanese women immigrants, was one of them. Although most Fujinkai were dissolved during the wartime due to the internment of Japanese and Japanese Americans, they were successfully reactivated after the war along with the resettlement process of members. Their religious and social activities and contributions cannot be dismissed throughout the early postwar time, especially with respect to the reestablishment of Bukkyokai and the reconstructing network between members.

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Honda, Yoshinari

Soai University, Japan

Tun-huang Buddhist Manuscripts and Mahavibhasa(09O)

Buddhist manuscripts found in Tun-huang show us unique characteristic of the Buddhist studies developed and prospered in that particular area during the Tibet's reign of China in the 9th century. Some texts, written both in Chinese and Tibetan, included local Buddhist scholars' own interpretations and expressions. A Buddhist text Mahavibhasa, the collection of Abhidharma studies initially compiled in China and translated by Hsuan-tsang, was introduced to Tun-huang around this time. The Mahavibhasa had impact on the Tun-huang Buddhist studies; the text was clearly added local connotations and put on new referrals by well known local Buddhist teachers. One of the characteristics in the development of Tun-huang Buddhist studies should be disclosed through examining those texts thoroughly while keeping the comparative perspective of the original texts and the newly resumed texts.

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Hong, Jun

Fudan University, China

On Modern Korean New Sects -With Daesoon's Thought as the Focus(04D)

From the later period of the Korean Dynasty to the early period of Japanese occupation, there emerged numerous new sects such as the East Learning initiated by Cui Jiyu in 1860, Zengshan Sect initiated by Jiang Yichun in 1900, Duzong Sect initiated by Luo Zhe in1909, and Round Buddhism initiated by Piao Chongbin in1916. The rise of these sects may be understood with the internal and international situation of Korea as historical background. Facing national distress, these sects reflect the spirit of transformation, anxiety, equality, and revolt which played a positive role in the processes of reform, revolution, independence and enlightenment.

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Hori, Masahiko

Sapporo Gakuin University, Japan

Religion, Experience, and Culture(07U)

*chairperson

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Hori, Masahiko

Sapporo Gakuin University, Japan

Natsume Soseki, William James, and Spirituality(07U)

My presentation attempts to shed light on the relationship between two leading representatives of modern thought: the Japanese novelist, Natsume Soseki, and the American philosopher, William James. Focusing on the "flow" of consciousness and the realm of the subconscious in the two thinkers, James' influence on Soseki is unmistakable. What is more, Soseki considered James a pioneer who had attempted to do in philosophy, many of the same things he was trying to do through literature. Taking Soseki's own views on these questions as my starting point, I wish to consider the similarities and difference of these two thinkers from the vantage point of the present day, particularly with regard their views on religion and spirituality. The broader aim of my remarks will be to reappraise Soseki's "Japanese spirituality" and James' "American spirituality" by intertwining their respective views of nature and of life and death.

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Horie, Norichika

University of the Sacred Heart, Japan

Discourses on Spirituality in Japan after 1995(06M)

While New Age beliefs in Western society tends to be thought of as being in conflict with the main Christian tradition, there is no such tradition in Japan which stands against the rise of the new age. Many Japanese regard themselves as non-religious (especially after the Aum Affair, 1995) and feel affinity to what Western people might call New Age. However, the new-age in Japan has not grown up to be a movement and instead is consumed as a form of foreign culture. In this paper, I shall depict an outline of the recent Japanese religious scene and give two examples concerning the new age: that is, the healing (iyashi) boom and the use of the katakana word supirityuariti ("spirituality").ﾓThese two phenomena come from translations of two important key concepts in New Age, healing and spirituality. Nevertheless, they assume slightly different implications from the original meaning. Transformations of their senses are to be understood in relation with Japanese popular religious tradition.

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Horiuchi, Midori

Tenri University, Japan

The Mikagura-Uta and Tenrikyo(06P)

In the last days of the Tokugawa Shogunate, social anxieties took a variety of forms, in conjunction with the changing conditions of society. This included the appearance of people exhorting forms of popular salvation which were different from the mainstream beliefs of Buddhism and Shinto. In 1838 Tenrikyo was founded. While the Foundress Miki Nakayama was thought to be a possessed woman for many years, she acquired a high reputation as a living deity who provided salvation for childbirth and sickness. Tsutome-basho (a house for the Service) was built in 1864 and Miki began to press for the fulfillment of the Service for the salvation and taught the song Mikagura-uta from 1866 onward. Thus, the written doctrine was started and because of an increase in believers there was also severe external intervention. As a result, this awakened the consciousness of believers and prompted the establishment of the Tenrikyo religious organization.

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