This collection of seventeen essays situates modern Shin Buddhist thinker Kiyozawa Manshi (1863–1903) and his new form of spirituality, Seishinshugi, in the broader context of Buddhism and religious thought in modern Japan. The work highlights several factors that led to the development of Kiyozawa’s ideas and demonstrates the broad influence that he and his disciples had, putting in relief both the events that led Kiyozawa to set forth his unique formulation of a modern Shin Buddhist religiosity in Seishinshugi and the ways in which those ideas became a force that shaped a large part of Japan’s religious landscape well past the middle of the twentieth century.
The book is made up of historical studies that explore the significance of Seishinshugi from a variety of perspectives and chapters that attempt to introduce some of the original ideas of Seishinshugi thinkers and other modern Shin proponents such as Sasaki Gessho (1875–1926) and Yasuda Rijin (1900–1982). The inclusion of several translations of recent Japanese scholarship on Kiyozawa and Seishinshugi provides a snapshot of the state of the field for Kiyozawa studies today in Japan.
Several early chapters present issues that Kiyozawa addressed in his formulations of Seishinshugi. His relationship with Inoue Enryo (1858–1919) is discussed in depth, as is his understanding of the Tannisho and new research indicating that Seishinshugi might more closely represent the thought of Kiyozawa’s disciples than his own. This portion ends with a consideration of the reinvention of Kiyozawa’s historical image by his followers after his death. Later chapters bring together research into the specific ways in which Kiyozawa’s legacy shaped the Japanese religious and philosophical environment in the last century, including contributions on female spirituality as expressed in the Seishinshugi movement and the influence of Kiyozawa and Soga Ryojin (1875–1971) on the Kyoto School and its implications. Other essays highlight approaches to finding meaning in Shin doctrines by Sasaki, Soga, and Yasuda, and how D. T. Suzuki, an Otani University colleague, fits into the movement as a whole.
Series Editor's Preface |
|
vii | |
Acknowledgments |
|
ix | |
Abbreviations |
|
xi | |
Conventions |
|
xiii | |
Introduction |
|
1 | (16) |
|
|
I Kiyozawa and Seishinshugi: Formative Roots |
|
|
|
1 Kiyozawa Manshi's Response to the Personalizing of the Two Truths in Modern Shinshu |
|
|
17 | (19) |
|
|
2 Nishi Honganji's Responses during Japan's Transition to Modernity |
|
|
36 | (17) |
|
|
3 Inoue Enryo and Kiyozawa Manshi: Two Buddhists in Modern Japan |
|
|
53 | (36) |
|
|
4 Religion and Ethics in Kiyozawa Manshi's Thought |
|
|
89 | (23) |
|
|
5 New Perspectives on Kiyozawa Manshi and the Tannisho |
|
|
112 | (20) |
|
|
6 The Truth about Seishinshugi: Kiyozawa Manshi and the People of Kokodo |
|
|
132 | (19) |
|
|
7 The Resurrection of Kiyozawa Manshi |
|
|
151 | (22) |
|
|
II The Legacy of Seishinshugi: Impact and Influence |
|
|
|
8 Voices of Buddhist Women in Modern Japan: The Representation of Female Spirituality in Seishinkai |
|
|
173 | (38) |
|
|
9 Philosophy of Religion in the Thought of Kiyozawa Manshi and Nishida Kitaro |
|
|
211 | (20) |
|
|
10 Sasaki Gessho, Seishinshugi, and the Buddha Sakyamuni |
|
|
231 | (17) |
|
|
11 The Role of the Alayavijnana in Soga Ryojin's Reinterpretation of Dharmakara Bodhisattva |
|
|
248 | (29) |
|
|
12 Soga Ryojin's Shinran's View of Buddhist History |
|
|
277 | (19) |
|
|
13 Soga Ryojin's Understanding of Merit Transference |
|
|
296 | (21) |
|
|
14 D. T. Suzuki and the Otani School of Seishinshugi |
|
|
317 | (32) |
|
|
15 Sincerity of Spirit: Seishinshugi's Influence on Tanabe Hajime |
|
|
349 | (25) |
|
Melissa Anne-Marie Curley |
|
|
16 Yasuda Rijin's Shin Buddhism and Western Thought |
|
|
374 | (16) |
|
|
17 Being-within-the-Tathagata in Yasuda Rijin's Thought: Toward Laying a Foundation for the Religious Subject |
|
|
390 | (25) |
|
References |
|
415 | (34) |
List of Contributors |
|
449 | (2) |
Glossary-Index |
|
451 | |
Mark L. Blum is professor and Shinjo Ito Distinguished Chair in Japanese Studies at the University of California, Berkeley.
Michael Conway is associate professor in the Shin Buddhist Studies Department at tani University.
Richard K. Payne is Yehan Numata Professor of Japanese Buddhist Studies at the Institute of Buddhist Studies, Berkeley.
Robert F. Rhodes is professor of Buddhist studies at Otani University in Kyoto.
James C. Dobbins is Fairchild Professor Emeritus of Religion and East Asian Studies at Oberlin College.
Melissa Anne-Marie Curley is assistant professor in the Department of Comparative Studies at the Ohio State University.
Paul B. Watt is professor at the Center for International Education, Waseda University, and adviser to Wasedas International Division. In the United States, he has taught at Grinnell College and Columbia University and is professor emeritus of Asian studies at DePauw University.