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親鸞浄土教再解釈の一視座 -- 宗教多元時代における浄土教の脱構築=A critique of Shinran's pure land Buddhism: a deconstruction of pure land Buddhism in a pluralistic age |
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| Author |
武田龍精 (著)=Takeda, Ryusei (au.)
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| Source |
宗教研究=Journal of Religious Studies=シュウキョウ ケンキュウ
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| Volume | v.82 n.2 (總號=n.357) |
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| Date | 2008.09.30 |
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| Pages | 275 - 300 |
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| Publisher | 日本宗教学会 |
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| Publisher Url |
http://jpars.org/
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| Location | 東京, 日本 [Tokyo, Japan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Note | ＜特集＞宗教批判の諸相 |
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| Keyword | 宗教多元主義; 親鸞真仮偽判; ジョンヒック; ゴードンDカウフマン; 多元主義的真理観 |
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| Abstract | 諸宗教の多元的状況と宗教的真理証言の相対化という現代的状況のコンテキストのなかで、親鸞が開顕した「浄土真宗」を脱構築する。親鸞は激動の歴史的状況のなかで、鮮明にうちだされた、阿弥陀仏本願の絶対他力による一切衆生のさとりへの救済を根本目的とする浄土仏教思想を「浄土真宗」(宗派での意味ではない)として位置せしめた。現代、「浄土真宗」の真実性を論証する真仮偽判が根本的に問い直されなければならない。さらに、そのような状況に応答せんとするとき、みずからを如何に変革して行かなければならないか、深刻な問いにわれわれ親鸞浄土教者は直面している。本小論は、ヒックの宗教多元主義を吟味しつつ、親鸞浄土教が如何に応答することが可能か、ひとつの方向性を示唆しようとすることを目的とする。さらにカウフマンが提唱した多元主義的真理概念を参照しつつ、最後に一層ラディカルな多元主義的基準を私見として提示した。
No one can escape, either consciously or unconsciously, from the pluralistic situation of religious diversity and, more ultimately, from the relativization of religious truth claims in the contemporary world. The purpose of this article lies in an attempt to indicate a direction towards the way in which the structure and essential doctrines of Shinran's "Jodo Shinshu" ought to be brought into urgent question under those historical circumstances with which we are now confronted in the 21st century. We have discussed four different angles from which Shinran's theoretical foundation of Pure Land Buddhist doctrines should be clearly placed in a new light on subjects of primary importance for pluralistic reality of world religions. Two angles will be summarized to express the point I wish to focus on here. First, Shinran's criterion of judging "all" religions and thoughts in and out of Buddha's teachings (dharma) as "true," "provisional," and "false" has been taken into serious consideration. Second, given my theoretical critique of John Hick's working hypothesis that one or single reality might be equally found within each one of world religions, I would like to assert as an alternative even more radical criterions: 1. Ultimate reality which seems to preexist at the basis of all great religions should not be presupposed even as a hypothesis. 2. We must stand on a post-modern Weltanschauung that true reality lies in a network where all things are mutually and organically related throughout past, present, and future. 3. Although all religions are conditioned by their traditions transmitted from the past, they must be always open to their unlimited possibilities towards the future. 4. All religions must not refuse self-transformation which is necessarily required through interfaith dialogue. 5. Participation in the dialogue and self-transformation brought from it should not be enforced by other religions, but they must be necessary results from the foundation of existence in which each religion has been originally rooted. |
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| ISSN | 03873293 (P) |
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| Hits | 623 |
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| Created date | 2009.08.27 |
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| Modified date | 2019.06.24 |
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