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重訪「執拗低音」：日本鎌倉新佛教中心史觀之近代性與普世化轉向=Re-seeking the Basso Ostinato: The Shift to Modernity and Universalizing of the Kamakura New Buddhism–Centric Historical View in the Japan |
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| 著者 |
釋道禮=Shi, Dao-li
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| 掲載誌 |
2021 第八屆漢傳佛教與聖嚴思想國際學術研討會
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| 出版年月日 | 2021.06.29 |
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| ページ | 95 - 96 |
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| 出版者 | 財團法人聖嚴教育基金會 |
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| 出版サイト |
https://www.shengyen.org.tw/index.aspx?lang=cht
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| 出版地 | 臺北, 臺灣 [Taipei, Taiwan] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| キーワード | 鎌倉新佛教中心史觀=Kamakura New Buddhism; 近代性=Modernity; 普世化=Universalizing; 宗教改革=Shinran; 親鸞=Protestant |
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| 抄録 | 本文旨在探討「鎌倉新佛教中心史觀」的論述，如何成為明治時期與戰後日本佛教研究關注的議題。藉由家永三郎、丸山真男，以及黑田俊雄等戰後思想史與佛教學者的論著，釐清（一）中世時期鎌倉新佛教「近代性」的根源。（二）以親鸞與榮西為代表的鎌倉新佛教「普世化」轉向之意義。
「鎌倉新佛教中心史觀」展開的背景，為明治時期島地默雷等海外渡航的淨土真宗僧侶們，積極地對應日本近代化，並使明治政府公佈信教自由條例。更因近代科學思潮的發端，戰後進步主義對於迷信與密教呪術的否定，被視為相當於「西歐宗教改革」的鎌倉新佛教，其專修、易行、脫離呪術、神祇不拜、民眾救濟、反政治權力的「革新性」與「近代性」受到學者關注，重新回溯過去，尋找與反思「執拗低音」。丸山真男的日本思想史，正是從古代一貫的「古層」到超越「古層」而形成的。藉由古層與外來文化接觸而形成「新層」，而超越這種原型的構思，最初嘗試的便是佛教。再者，鎌倉新佛教中的親鸞與榮西，前者重新詮釋佛教經典，吸收大量的庶民階層；後者將中國傳來的禪與茶道結合，普遍流傳於武士階層，二者均打破打破舊有佛教貴族化的局面，將日本佛教普世化。透過新舊佛教的二種史觀，亦可看出戰後的鎌倉佛教研究共同關心之議題，是以如何能超越「宗派史」的「全體史」為目標，使日本佛教朝向如Anderson 所說的「宗教共同體」。
The purpose of this study is to explore how the discourse of the Kamakura New Buddhism-centric historical view became the focus of Japanese Buddhism research in the Meiji and post-war periods. The works of scholars of post-war thoughts and Buddhism, such as Ienaga Saburo (1913–2002), Maruyama Masao (1914–1996), and Kuroda Toshio (1926–1993), are used as reference to clarify the following two questions: 1) The modernity origin of the Kamakura New Buddhism in the medieval age; 2) The significance of the universalizing shift of Kamakura New Buddhism represented by Shinran (1173–1263) and Eisai (also Yousai, 1141–1215). The Kamakura New Buddhism-centric historical view was started in the Meiji period when Shimaji Mokurai and other Jōdo Shinshū monks who sailed overseas actively responded to the modernization of Japan and compelled the Meiji government to publish the regulations on freedom of religion. Moreover, with the emergence of modern scientific thinking and post-war progressivism’s denial of superstition and Vajrayana mantras at the time, Kamakura New Buddhism was regarded as equivalent to the Protestant Reformation in Western Europe. Its innovation and modernity in terms of the concentration on meditative cultivation, easy progress, disconnection to mantras, no worship of gods, public relief, and anti-political power, had attracted the attention of scholars, who consequently tried to reseek the value of “basso ostinato” by looking back to the past. Maruyama Masao’s theory of Japanese intellectual history was formed from the “old layer” to the transcendence of the old layer. The “new layer” was established through the contact between the old layer and foreign cultures, and Buddhism was the first to attempt the concept of transcending the prototype. Shinran and Eisai, two representatives of Kamakura New Buddhism, are good examples. The former reinterpreted Buddhist scriptures and absorbed a large number of civilians, while the latter combined the Japanese Way of Tea with Chinese Zen and had it widely circulated among the samurai class. Both of them broke through the old conventions of aristocratic Buddhism and universalized Japanese Buddhism. From the two historical views of the old and the new Buddhism, it can be seen that the post-war Kamakura Buddhism research had an issue of common concern for how Japanese Buddhism moved towards the religious community that Benedict Anderson (1936–2015) argued by transcending from “Sectarian history” to “holistic history” as the goal. |
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| ヒット数 | 406 |
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| 作成日 | 2022.06.14 |
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| 更新日期 | 2022.06.14 |
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