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Modern Japanese Buddhism in the context of interreligious dialogue, nationalism and World War II.

机译：宗教间对话，民族主义和第二次世界大战背景下的现代日本佛教。

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摘要

This dissertation studies the critical and historical examination of modern Japanese Buddhism in terms of its collaboration with and resistance to ultranationalism and militarism before and during World War II. It also examines how Buddhism came to Japan and transformed itself according to the historical, social and political contexts throughout history. Also it shows how and why Japanese Buddhism has transformed the Gautama Buddha's teachings, the Dhamma and the notion of community, Sangha to its own in terms in relationship to the state.;In order to examine the Japan's modern-nation-state's invention of installing a national consciousness and identity in the people through the means of State Shinto and the emperor, kokutai ideology after the Meiji Restoration in 1868, I apply the methodologies of social critical theories of James Scott, Benedict Anderson, Michel Foucault and Pierre Boudieu.;After the Tokugawa shogunate's long patronage of Buddhism (1602--1868), the dissertation examines how modern Japanese Buddhism was challenged by the Meiji state, and transformed itself to meet the need of the modern-nation-state centered on State Shinto and kokutai ideology. Moreover, it exposes how Japanese Buddhism struggled to meet the modernity itself such as individuality and socialization.;Furthermore, in the 1930--40's, in the context of rise of ultranationalism and militarism in the name of "overcoming modernity," this dissertation explores how the Japanese Buddhist sects such as True Pure Land, Nichiren, Zen, and the Kyoto School collaborated with and resisted to them. Despite the main Japanese Buddhism's active participation in the war, there were few Japanese Buddhists' resistances. The dissertation examines why and how they could not effectively resist but failed.;Moreover, the dissertation shows that there were several opportunities that Japanese Buddhism might have stopped the state's control of religions---the rise of ultranationalism and war ideology in the cases of Uchimura Kanz o's lese majeste in the 1890's, the state's failures of ratification on the Religious Organization Law twice in the 1920's, and Seno'o Gir o's anti-fascist movements in the 1930's--the Buddhists had had critical minds and organizational wills alongside with the interreligious cooperation with Christianity and new religions.;Thus, this dissertation critically examines Japanese Buddhism in three terms; the social critical ethics, the interreligious dialogue, and the trans-national dialogue. It shows why and how Japanese Buddhism lost the Buddha's critical mind, social ethics, the democratic origin of Sangha, as well as the trans-national dialogue with Korean, Chinese and South Asian Buddhists and eventually justified the Japanese imperial aggression against Asia.;I hope that my dissertation will help the Japanese Buddhists undertake a self-critical examination of their involvement in World War II, and would set up a good example of self-criticism of religion and nationalism. It could certainly help the current Islamic people's struggles for democracy, nationalism and holy war. Also in case of China's nationalistic expansionism which resembles the Japan of 1930--40's, in the name of nationalism and social harmony, religious freedom was limited to the inner private realm, but its public role in checking nationalism was suppressed. Tibetan Buddhism, Falun Gong and house Christian churches cried out for their freedom. Therefore the self-critical examination of the rise and fall of the Japanese empire in terms of religion, religious freedom and ultranationalism might help Chinese religions and intellectuals as well as other cases involving religion, nationalism and war.
机译：本文从对第二次世界大战之前和期间与超民族主义和军国主义的协作与抵抗方面来研究现代日本佛教的批判性和历史性研究。它还根据整个历史中的历史，社会和政治背景，考察了佛教是如何来到日本并转型的。它还显示了日本佛教如何以及为什么在与国家的关系方面将释迦牟尼佛的教,、佛法和社区僧伽的概念转变为自己的观点；以检验日本近代民族对装置的发明在1868年明治维新后，通过神道国和皇帝国分意识形态的手段在人民中形成了民族意识和民族认同，我运用了詹姆斯·斯科特，本尼迪克特·安德森，米歇尔·福柯和皮埃尔·布迪厄的社会批判理论的方法论；作为德川幕府对佛教的长期支持（1602--1868年），本论文探讨了现代日本佛教如何受到明治时代的挑战，并转变为满足以国家神道和国教思想为中心的现代民族的需要。此外，它还揭示了日本佛教如何努力实现自身性和社会化等现代性。此外，在1930--40年代，以“克服现代性”的名义出现了超民族主义和军国主义，本文对此进行了探索。日本佛教宗派，例如“真净地”，“日莲”，“禅宗”和“京都学派”如何与他们抗衡。尽管主要的日本佛教徒积极参加了战争，但很少有日本佛教徒抵抗。论文研究了为什么他们为什么以及如何不能有效地抵抗却失败了；此外，论文表明日本佛教有许多机会可能阻止该国对宗教的控制-在这种情况下，超民族主义和战争意识形态的兴起内村坎（Uchimura Kanz o）在1890年代的庄严统治，该州在1920年代两次未批准《宗教组织法》，以及1930年代塞诺奥吉罗（Seno'o Gir o）的反法西斯运动–佛教徒具有批判性的思想和组织意愿，因此，本文从三个方面对日本佛教进行了批判性研究。社会批判伦理，宗教间对话和跨国对话。它显示了日本佛教为何以及如何失去佛陀的批判思想，社会道德，僧伽的民主渊源以及与韩国，中国和南亚佛教徒的跨国对话，并最终证明了日本帝国主义侵略亚洲的合理性。希望我的论文能帮助日本佛教徒对他们参加第二次世界大战进行一次自我批评的审查，并为宗教和民族主义的自我批评树立良好榜样。它无疑可以帮助当前的伊斯兰人民为民主，民族主义和圣战而奋斗。同样，在中国的民族主义扩张主义类似于1930--40年代的日本的情况下，以民族主义和社会和谐的名义，宗教自由仅限于内部私人领域，但其在遏制民族主义方面的公共作用却受到抑制。藏传佛教，法轮功和家庭教会为他们的自由而大声疾呼。因此，从宗教，宗教自由和超民族主义的角度对日本帝国的兴衰进行自我批判的考察，可能有助于中国宗教和知识分子以及其他涉及宗教，民族主义和战争的案件。

著录项

  • 作者

    Terasawa, Kunihiko.;

  • 作者单位

    Temple University.;

  • 授予单位 Temple University.;
  • 学科 Religion General.;History Asia Australia and Oceania.;Ethics.
  • 学位 Ph.D.
  • 年度 2012
  • 页码 289 p.
  • 总页数 289
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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