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While staying in the United States in 1884 at the age of 23, Kanzo Uchimura (1861-1930) felt a sense of religious calling that led him to devote the rest of his life to Christian mission in Japan. His subsequent life and work earned him recognition as one of the most important Japanese thinkers, essayists, and theologians of the late nineteenth and early twentieth centuries. Uchimura claimed that Japan adopted Western civilization at the reopening of the country in the late nineteenth century but did not adopt Christianity itself -- the very cause, spirit, and life of Western civilization. This was the origin of all the difficulties Japan had been experiencing. There is no question that Uchimura believed Christianity would save Japan and the Japanese; the real question was "What kind of Christianity?" In his view Christian faith entails a radical dependence on the gospel; baptism, communion, and the other sacraments are not necessary. He also believed that God's truth can be revealed directly to each individual, so that an intermediary between God and people, such as a minister, priest, or pope, is not required. This argument led Uchimura to start the Mukyokai-shugi (Non-churchism), a denial of the institutional church. Miura here explores in depth this theme in Uchimura's thought as well as Uchimura's particular vision of Japan's mission to the world. This study not only offers Western readers new information about Kanzo Uchimura and the Japanese Non- church Movement; it also provides important insights into the way Christianity can be indigenized in a new culture, such as that of modern Japan.
This history of Japanese philosophical traditions underscores the importance of Zen and Shinto to the development of Japanese culture. How do the Japanese talk about their native philosophy, Shinto, so many years after the Western Allies abolished it as a state religion? What is its relationship to Buddhism, and particularly to Zen? How modern can this very ancient creed ever be? These are some of the questions considered in this analytic work by Dr. Chikao Fujisawa, who specializes in the study of traditional Japanese philosophy and its effect on modern society. Fujisawa’s work is not only a survey of Zen and Shinto, but also an impassioned plea to restore Shinto as the very substance of Japanese life and thought. At the same time, Zen and Shinto offers new insight into the depth and vitality of Japanese culture, demonstrating its remarkable capacity to assimilate foreign thought and ideas, and thus contribute to the world’s hope for permanent peace.
Kaibara Ekken (1630--1714) was the focal Neo-Confucian thinker of the early Tokagawa period. He established the importance of Neo-Confucianism in Japan at a time when Buddhism had long been the dominant religious philosophy. This is the first book-length presentation of his thought. It contains a lengthy introduction to Ekken's life, time, and thought, and a careful translation into readable English of Ekken's book, Precepts for Daily Life in Japan (Yamanto Zokkun).
Kaibara Ekken (1630—1714) was the focal Neo-Confucian thinker of the early Tokagawa period. He established the importance of Neo-Confucianism in Japan at a time when Buddhism had long been the dominant religious philosophy. This is the first book-length presentation of his thought. It contains a lengthy introduction to Ekken's life, time, and thought, and a careful translation into readable English of Ekken's book, Precepts for Daily Life in Japan (Yamanto Zokkun).
Excerpt from The Life and Thought of Japan of Japan The present work is a result of my humble attempts to bring about a better understanding of my native land by the Occidental mind. Its main object is to show that Japan, in spite of such modern developments as the feminist or the anarchist movements, still re mains in spirit very much the same as she ever was in the days of yore. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Illustrated with color and black-and-white images of the mountain and its associated religious practices, H. Byron Earhart's study utilizes his decades of fieldwork—including climbing Fuji with three pilgrimage groups—and his research into Japanese and Western sources to offer a comprehensive overview of the evolving imagery of Mount Fuji from ancient times to the present day. Included in the book is a link to his twenty-eight minute streaming video documentary of Fuji pilgrimage and practice, Fuji: Sacred Mountain of Japan. Beginning with early reflections on the beauty and power associated with the mountain in medieval Japanese literature, Earhart examines how these qualities fostered spiritual practices such as Shugendo, which established rituals and a temple complex at the mountain as a portal to an ascetic otherworld. As a focus of worship, the mountain became a source of spiritual insight, rebirth, and prophecy through the practitioners Kakugyo and Jikigyo, whose teachings led to social movements such as Fujido (the way of Fuji) and to a variety of pilgrimage confraternities making images and replicas of the mountain for use in local rituals. Earhart shows how the seventeenth-century commodification of Mount Fuji inspired powerful interpretive renderings of the "peerless" mountain of Japan, such as those of the nineteenth-century print masters Hiroshige and Hokusai, which were largely responsible for creating the international reputation of Mount Fuji. In the eighteenth and nineteenth centuries, images of Fuji served as an expression of a unique and superior Japanese culture. With its distinctive shape firmly embedded in Japanese culture but its ethical, ritual, and spiritual associations made malleable over time, Mount Fuji came to symbolize ultranationalistic ambitions in the 1930s and early 1940s, peacetime democracy as early as 1946, and a host of artistic, naturalistic, and commercial causes, even the exotic and erotic, in the decades since.