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2014  親鸞とキェルケゴールにおける「信心」と「信仰」  単著  ISBN978-4-623-07219-4 
ミネルヴァ書房  , その他  , 280p.  , 2015/1/10   

概要(Abstract) 信仰は通常の解釈では、諸宗教の根底に横たわる普遍的な現象と見做されている。しかし異なる宗教に応用し得る普遍的な信仰の概念があるのか。本書は、親鸞とキェルケゴールの思想の比較を通して浄土真宗における信心とキリスト教に信仰に通底する共通の本質「普遍的な信仰」を設定できるか否かを究明しようとするものである。宗教を文化的言語的枠組みとして捉える宗教理論の視座から考えて見ると、信心と信仰は同一経験を様々に象徴したものとしてではなく、異なる経験を形成する宗教的言語の枠組みと見做される。両概念を比較対照した上で、それらの類似性と相違点を明確にすると共に、宗教間の相互理解や対話が、どのような根拠の上に立って成立するのかを考察する。諸宗教間に通底する共通の本質や普遍的基準が存在しなくとも、コミュニケーションと対話の実践そのものにおいて共有される共通のアプローチが見出され、諸宗教の相互理解に到達することができると思われる。結局のところ、宗教間の相互理解や対話は、理論的に解明すべき困難ではなく、実践的な課題である。 

備考(Remarks)  

2014  仏教的伝統と人間の生―親鸞思想研究への視座  共著  ISBN 978-4-8318-7702-4 
法藏館  , A5  , 313 p.  , 2014年06月7日   

概要(Abstract) One of the central questions in the current debate on religious pluralism is whether there is an essential unity or common denominator for world religions. Religious thinkers of various traditions have attempted to answer this question, insisting that some sort of common denominator for world religions is necessary so that mutual understanding between religions becomes possible. I argue that the attempt to reconcile differences among religions by defining in advance a common essence rests on the dubious assumption that there is a universal innate experience or conception of the ultimate reality common to all religions. While religions do not share a common essence they do share a common responsibility for helping to build a genuinely humane civilization. The common goal of creating a more humane social order provides the basis for encounter of the world religious traditions and, through dialogue, for discerning what is truly humanly significant in the respective religions 

備考(Remarks) 本書は国内外の真宗学・隣接諸学の学者が、広い視野から真宗学の諸問題を考察する。この論集には親鸞思想と現代哲学・倫理学との対話的研究、イスラーム・キリスト教との比較研究、さらには親鸞思想の源流や文脈を明らかにする仏教文献学・仏教史学の論考に至るまで、多様な親鸞思想研究への視座が提示されている。日本語篇と英語篇に分かれる本書には竹内整一、長谷正當、ポール・B・ワット、トマス・P・カスーリスほか、24名の学者が寄稿している。私の担当部分:英語篇 "Shin Buddhism in Dialogue with Christianity: The Quest for Common Ground", pp. 130-153 (24 p.) 

2012  Religião e Cultura: Memórias e perspectivas  共著  ISBN 978-85-8229-014-9 
Editora PUCMinas  , その他  , 240  , 2012   

概要(Abstract)
It is probably difficult to find a country that was so greatly influenced by other cultures and civilizations as Japan has been. In fact, the great changes that took place in Japanese history were the result of the encounter with other civilizations and cultures. The influences received, however, were never able to put into question the basic premises of Japanese culture. A value system that lacked a clear transcendental and universalistic orientation remained dominant. While in the west the transcendental dimension of Christianity exerted a strong influence in the creation of universal values in the light of which the sociopolitical reality was shaped, in Japan, Buddhism―the dominant religion throughout the feudal period―was never able to attain such hegemony and offer normative and universal values for the political and social order. In Japan the supreme value to which everything should be subjected is the political and social order of the nation. To be a faithful member of the social collectivity and contribute to the preservation of its harmony acquires a quasi-sacred value. Here resides the core essence of the religiosity of the Japanese people, often referred to as Nipponism. It was this cultural and religious matrix of an ethnocentric nature that enabled Japan to adopt many elements of western culture in order to modernize the nation and at the same time maintain its own cultural identity.  

備考(Remarks) The essays collected in this book were delivered at a conference held in the Pontifical Catholic University of Minas Gerais, Belo Horizonte (Brasil) in 2011 entitled “Religião e cultura: memórias e perspectivas”.My Paper entitled "Modernidade, Cultura e Religião na Ordem Política e Social do Japão" (Modernity, Culture and Religion in the Political and Social Order of Japan p. 123-151) was originally published in Horizonte, PUC Minas V. 9,(2011):870-890.
 

2009  Cristianismo no Japão: Universalismo Cristão e Cultura Nipónica  共著   
Fundação AIS & SVD  , A5  , 196  , 2009/11   

概要(Abstract) My paper entitled “Estado e Religião: Xintoísmo Estatal e a Formação do Mito da Identidade Nacional” (State and Religion: State Shinto and the Formation of the Myth of National Identity, p.83-106), tries to show how religion played an essential role in the formation of the modern Japan nation-state. In Western countries, with the creation of the nation-state in the XIX century, the relation between state and religion undergoes a radical change. The separation between state and religion becomes the condition for the formation of the nation-state. Modernization of society demands its secularization and religion is relegated to the non-political realm. The condition for the modernization of Japan, however, was not the secularization of society but its sacralization. The Meiji Restoration legitimizes the new political order on the basis of the divine origin of the emperor and the resulting reinvented traditional Shinto. Probably in no other modern nation did the state adopt and support in such a systematic manner a particular religion as the Japan state did to the point of converting Shinto into a powerful state ideology. Contrary to what happened in the western societies, in Japan religion was not an obstacle but a condition for the formation of a modern, secular society. 

備考(Remarks) The essays collected in this book were delivered at a conference held in Fátima (Portugal) in 2007 entitled “Cristianismo no Japão: Universalismo Cristão e Cultura Nipónica” (Christianity in Japan: Christian Universalism and Japanese Culture). 

2004  Cristianismo na China: Percursos e Proximidades  共著   
Fundação AIS & SVD  , A5  , 232  , 2005/02   

概要(Abstract) My paper entitled “Budismo: Pontos de Contacto e Perspectivas de Diálogo com o Cristianismo” (Buddhism: Points of Contact and Prospects for Dialogue with Christianity, p. 83-103), examines the grounds for dialogue between Buddhism and Christianity. In the present day debate over religious pluralism, many scholars seek to justify the dialogue between religions on the basis of a common denominator. Such an approach fails to take into account the uniqueness of each religion. Religions are not variations of the same theme nor do they offer different answers to the same questions; they raise essentially different questions about the human condition and the nature of the ultimate reality. The starting point for Buddhism is the awareness of the reality of suffering which originates in the transitory nature of human life. For Christianity, however, the central problem is the reality of sin, brought about by human freedom which distorts the essential goodness of creation. Similarly, to reach enlightenment in Buddhism is not the same as experiencing salvation in Christ. Salvation in Christianity presupposes a personal identity and not its negation as in Buddhism. These and other differences make it clear that the doctrines of both religions cannot be conceived of as different expressions of the same or similar religious experience. The doctrines not only express but produce essential different religious experiences. Although Buddhism and Christianity do not share a common essence, they can and should share the same responsibility to fight the injustices, conflicts and divisions that afflict humanity. More than a common religiosity or common understanding of the ultimate reality, a joint response to the problems of humanity is the most fruitful way to promote dialogue between Buddhism and Christianity. 

備考(Remarks) The essays that compose this book were delivered at a conference held in Fátima (Portugal) in 2003 entitled “Christianismo na China: Percursos e Proximidades” (Christianity in China: A History of an Encounter). 

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