9 research outputs found

    "THE PSYCHOLOGICAL DIMENSION OF JAPANESE NEGOTIATING BEHAVIOR"

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    There is a Crack in Everything—Education and Religion in a Secular Age

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    There are two constants in academic and theological discourse throughout history, they are the debate around secularization and the dialogue concerning the intersection of religion and education. Each age has had its debate about modernizing forces that drive concerns of impending secularization. In this publication this theme is approached from perspectives of teachers, of students, of policy makers and situated in a politico-historical context. Aware of the fact that in today’s plural societies one sacred canopy is non-existent anymore, cracks of the sacred canopy/canopies are described, as well as ‘the light that gets in’, the possible and challenging ways out are roughly sketched. We expect that each of the contributions of scholars of the East and the West, of the North and the South, and their presented examples and case studies, will stimulate the ongoing exploration and elaboration on the relationship between education and religion in todays’ and the coming world – work-in-progress for coming generations

    Korean Christian understanding of Bok and spiritual maturity from missiological perspective

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    https://place.asburyseminary.edu/ecommonsatsdissertations/1711/thumbnail.jp

    Nuclear Catastrophes and the Theatre in Tokyo, 1945-2016

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    Based on the analytical framework that nuclear threats have always affected Japan after World War II, this thesis develops an alternative narrative of post-war Japanese theatre through the socio-cultural analyses of selected A-bomb (atomic bomb) and post-Fukushima plays. By shedding light on those plays, which respond to Hiroshima, Nagasaki, and Fukushima; and, by juxtaposing those theatre-makers not previously associated with one another, the study introduces five types of theatre, which are products of nuclear-afflicted society. Drawing from Robert J. Lifton’s contention that nuclear aftermath could be ‘invisible’, the study focuses on plays that not only report the tangible outcomes of the event, but also imagine beyond visible calamities. By adopting the interdisciplinary methodology of the Sociology of the Theatre, this thesis demonstrates how the plays in question materialised through constant dialogue with nuclear-afflicted societies. The keynote that this thesis strikes is that the languages, methodologies and aesthetics that are adopted in theatres, which respond to and represent various nuclear catastrophes, challenge the border of polar opposites such as here/there, life/death, science/ belief, rational/absurdity and present/past. The five strands of nuclear-afflicted theatres and the set of theatre-makers introduced are: ‘The Theatre of Collective Kūki’ (air) developed by Noda Hideki; ‘The Theatre of Guilt and Self-Censorship’, introduced through works by Hotta Kiyomi, Inoue Hisashi and Okada Toshiki; ‘The Theatre of Sensate Atomisation’, which argues the political standpoints of Miyoshi Jūrō and Takayama Akira; ‘The Comedy of Post-humanism Absurdity’, that deals with the post-humanist and post-human theories of Betsuyaku Minoru and Matsui Shū; and ‘The Theatre of Nuclear Nostalgia’, in which Kitamura Sō and Fujita Takahiro present a bifocal time structure. Rather than chronologically, the study is thematically structured, through which arguments on why analytical parallels could be drawn between theatres after Hiroshima, Nagasaki and Fukushima are developed

    Japanese understanding of salvation : soteriology in the context of Japanese animism

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    Text in GermanCosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord".Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen.Christian Spirituality, Church History and MissiologyD.Th. (Missiology

    Nihonkyo and Spirituality: Weighing Inner Space of the Contemporary Japanese on the Scale of Religion

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    본고는 야마모토 시치헤이(필명 이자야 벤다산)의 천재적 발명품이라 할 만한 일본교(日本敎) 개념을 실마리로 삼아, 특히 1995년 옴사건을 거쳐 현재에 이르기까지 신신종교(新新宗敎)와 신영성운동(新靈性運動) 및 서브컬처의 영역에서 두드러지게 나타나는 스피리추얼리티 담론을 중심으로 현대 일본사회의 종교 동향을 살펴봄으로써 궁극적으로 현대 일본인의 정신세계의 일단면을 엿보려는 시도이다. 이를 위해 본고는 구체적으로 인간과 신 개념을 중심으로 일본교의 정의 및 특징을 개괄하면서 내셔널리즘을 매개로 하여 일본교와 일본인론을 결부시켜 고찰하는 한편, 마음, 치유, 자기 찾기에 초점을 맞추어 현대 일본사회의 스피리추얼리티 세계를 조명하고 있다. 이때 본고는 종교 개념, 내셔널리즘, 아이덴티티, 소비재의 측면에서 일본교 담론과 스피리추얼리티 담론이 보여 주는 공통점에 주목하면서, 저울의 평형과 주체의 문제를 중심으로 이른바 일본정신분석을 시도함으로써, 오늘날 일본교의 저울의 평형은 어떤 방식으로 유지되고 있는지, 그리고 개인혁명으로서의 스피리추얼리티 혁명이 얼마만큼 가능한 것인지를 묻고 있다.The purpose of this paper is to examine the inner space of the contemporary Japanese people through the analyses of the various discourses of Spirituality in terms of New-New-Religion, New Spiritual Movement, and subcultural phenomena from the 1970s, especially after the Aum affair in 1995. I begin the analysis with the concept of Nihonkyo (Japan as a religion), which is a connterintuitive invention by Yamamoto Shichihei. First of all, I will present a general survey of the definition and distinctions of Nihonkyo based on the notions of human and kami(god). And then, I will attempt to combine the discourse of Nihonkyo with Nihonjinron (Japans dominant identity discourse), mainly from the perspective of nationalism. I will then explore the nature of the world of Spirituality in the contemporary Japanese society in relation to three key concepts, such as Kokoro (mind), Healing, and Pursuit of Self. Furthermore, I will try to present a psychoanalysis on Japan or analysis on the Japanese Mind in terms of balance and subject, paying special attention to some similarities between Nihonkyo and discourses of Spirituality in the aspects of religion, nationalism, identity, and consumer goods. In conclusion, this paper presents the view of not only the balance of the scale in Nihonkyo, but also the possibility of Spiritual Revolution as a kind of individual revolution
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