This book draws attention to a striking aspect of contemporary Japanese culture: the prevalence of discussions and representations of "spirits" (tama or tamashii). Ancestor cults have played a central role in Japanese culture and religion for many centuries; in recent decades, however, other phenomena have expanded and diversified the realm of Japanese animism. For example, many manga, anime, TV shows, literature, and art works deal with spirits, ghosts, or with an invisible dimension of reality. International contributors ask to what extent these are cultural forms created by the media for consumption, rather than manifestations of "traditional" ancestral spirituality in their adaptations to contemporary society. Spirits and Animism in Contemporary Japan considers the modes of representations and the possible cultural meanings of spirits, as well as the metaphysical implications of contemporary Japanese ideas about spirits. The chapters offer analyses of specific cases of "animistic attitudes" in which the presence of spirits and spiritual forces is alleged, and attempt to trace cultural genealogies of those attitudes. In particular, they present various modes of representation of spirits (in contemporary art, architecture, visual culture, cinema, literature, diffuse spirituality) while at the same time addressing their underlying intellectual and religious assumptions.

The Letters of Chan Master Dahui Pujue offers a complete annotated translation, the first into English, of a Chan Buddhist classic, the collected letters of the Southern Song Linji Chan teacher Dahui Zonggao (1089-1163). Addressed to forty scholar-officials, members of the elite class in Chinese society, and to two Chan masters, these letters are dharma talks on how to engage in Buddhist cultivation. Each of the letters to laymen is fascinating as a document directed to a specific scholar-official with his distinctive niche, high or low, in the Song-dynasty social-political landscape, and his idiosyncratic stage of development on the Buddhist path. Dahui is engaging, incisive, and often quite humorous in presenting his teaching of "constantly lifting to awareness the phrase (huatou)," his favored phrases being No (wu) and dried turd. Throughout one's busy twenty-four hours, the practitioner is not to perform any mental operation whatsoever on this phrase, and to "take awakening as the standard." This epistolary compilation has long constituted a self-contained course of study for Chan practitioners. For centuries, Letters of Dahui has been revered throughout East Asia. It has exerted a formative influence on Linji Chan practice in China, molded Son practice in Korea, and played a key role in Hakuin (Rinzai) Zen in Japan. Jeffrey Broughton's translation, has made extensive use of Mujaku Dochu's (1653-1744) insightful commentary on Letters of Dahui, Pearl in the Wicker-Basket.

Text and Context in the Modern History of Chinese Religions: Redemptive Societies and Their Sacred Texts is an edited volume (Philip Clart, David Ownby, and Wang Chien-chuan) offering eight essays on the modern history of redemptive societies in China and Vietnam by an international cast of scholars. The focus of the volume is on the texts produced by the various groups, examining questions of textual production (spirit-writing), textual traditions (how to "modernize" traditional discourse), textual authority (the role of texts in making a master a master), and the distribution of texts (via China's experience of "print capitalism"). Throughout, the goal is to explore in depth what some scholars have called the most vital aspect of Chinese religion during the Republican period.

What enables women to hold firm in their beliefs in the face of long years of hostile persecution by the Communist party/state? How do women withstand daily discrimination and prolonged hardship under a Communist regime which held rejection of religious beliefs and practices as a patriotic duty? Through the use of archival and ethnographic sources and of rich life testimonies, this book provides a rare glimpse into how women came to find solace and happiness in the flourishing, female-dominated traditions of local Islamic women's mosques, Daoist nunneries and Catholic convents in China. These women passionately - often against unimaginable odds - defended sites of prayer, education and congregation as their spiritual home and their promise of heaven, but also as their rightful claim to equal entitlements with men.

In "Frontier Fictions," Firoozeh Kashani-Sabet looks at the efforts of Iranians to defend, if not expand, their borders in the nineteenth and early twentieth centuries, and explores how their conceptions of national geography influenced cultural and political change. The "frontier fictions," or the ways in which the Iranians viewed their often fluctuating borders and the conflicts surrounding them, played a dominant role in defining the nation. On these borderlands, new ideas of citizenship and nationality were unleashed, refining older ideas of ethnicity.

Kashani-Sabet maintains that land-based conceptions of countries existed before the advent of the modern nation-state. Her focus on geography enables her to explore and document fully a wide range of aspects of modern citizenship in Iran, including love of homeland, the hegemony of the Persian language, and widespread interest in archaeology, travel, and map-making. While many historians have focused on the concept of the "imagined community" in their explanations of the rise of nationalism, Kashani-Sabet is able to complement this perspective with a very tangible explanation of what connects people to a specific place. Her approach is intended to enrich our understanding not only of Iranian nationalism, but also of nationalism everywhere.

Folk and popular religion is a very significant part of Chinese religious life, especially in rural areas. Contemporary Religions in China focuses on the religious activities of the lay people of contemporary China and their ideas of what it means to be "religious" and to practice "religion". Throughout, the discussion is illustrated with case studies, textboxes, images, thought questions, and further reading, which help to capture what religion is like, how and why it is practiced, and what 'religion' means for everyday people across China in the twenty-first century. Contemporary Religions in China is an ideal introduction to religion in China for undergraduate students of religion, Chinese studies, and anthropology.

Folk and popular religion is a very significant part of Chinese religious life, especially in rural areas. Contemporary Religions in China focuses on the religious activities of the lay people of contemporary China and their ideas of what it means to be "religious" and to practice "religion". Throughout, the discussion is illustrated with case studies, textboxes, images, thought questions, and further reading, which help to capture what religion is like, how and why it is practiced, and what 'religion' means for everyday people across China in the twenty-first century. Contemporary Religions in China is an ideal introduction to religion in China for undergraduate students of religion, Chinese studies, and anthropology.

In China, the debate over the moral status of emotions began around the 4th century BCE, when early philosophers first began to invoke psychological categories such as the mind (xin), human nature (xing), and emotions (qing) to explain the sources of ethical authority and the foundations of our knowledge about the world. Although some thinkers during this period proposed that human emotions and desires were temporary physiological disturbances in the mind caused by the impact of things in the world, this was not the account that would eventually gain currency. The consensus among those thinkers who would come to be recognized as the foundational figures of the Confucian and Daoist philosophical traditions was that the emotions represented the underlying, dispositional constitution of a person, and that they embodied the patterned workings of the cosmos itself. This book sets out to explain why the emotions were such a central preoccupation among early thinkers, and what was at stake in the entire discussion, situating the entire debate within developments in thinking about the self, the cosmos, and the political order. It shows that the mainstream account of emotions as patterned reality emerged as part of a major conceptual shift towards the recognition of natural reality as intelligible, orderly and coherent. And that the idea that all human beings possessed a shared, underlying, dispositional nature, was itself one of the consequences of this idea. The mainstream account of emotions thus played a crucial role in summoning the very idea of the human being as a universal category - an idea that would be of particular interest during the subsequent period of empire - and in establishing the cognitive and practical agency of human beings.

This book explores the long history in China of Chinese Muslims, known as the Hui people, and regarded as a minority, though in fact they are distinguished by religion rather than ethnicity. It shows how over time Chinese Muslims adopted Chinese practices as these evolved in wider Chinese society, practices such as constructing and recording patrilinear lineages, spreading genealogies, and propagating education and Confucian teaching, in the case of the Hui through the use of Chinese texts in the teaching of Islam at mosques. The book also examines much else, including the system of certification of mosques, the development of Sufi orders, the cultural adaptation of Islam at the local level, and relations between Islam and Confucianism, between the state and local communities, and between the educated Muslim elite and the Confucian literati. Overall, the book shows how extensively Chinese Muslims have been deeply integrated within a multi-cultural Chinese society.

This unique book explores how graphocentrism affects Chinese education and culture. It moves away from the contemporary educational practices in China of following the Western model of phonocentrism, to demonstrate that each perspective interacts and counteracts with each other, creating a dialogue between Eastern and Western thought. Chapters explore the consonances and dissonances between the two, problematizing the educational practices of Chinese tradition and proposing a dialectical thinking of post-graphocentrism, based on the concepts of Dao and deconstruction. The volume creates a unique area in the field of philosophy of education by questioning the writing/speaking relationship in Chinese tradition, complete with educational ideas and practices that consider the uniqueness of Chinese character writing. A pioneering study of its kind, Education between Speech and Writing provides a valuable source for students of philosophy of education, as well as students and academics in the field of Chinese Studies. The book will also appeal to anyone interested in dialogues between Chinese and Western thoughts, especially negotiating between Daoism and deconstruction.

Sacred Heritage in Japan is the first volume to explicitly address the topics of Japanese religion and heritage preservation in connection with each other. The book examines what happens when places of worship and ritual practices are rebranded as national culture. It also considers the impact of being designated tangible or intangible cultural properties and, more recently, as UNESCO World or Intangible Heritage. Drawing on primary ethnographic and historical research, the contributions to this volume show the variety of ways in which different actors have contributed to, negotiated, and at times resisted the transformation of religious traditions into heritage. They analyse the conflicts that emerge about questions of signification and authority during these processes of transformation. The book provides important new perspectives on the local implications of UNESCO listings in the Japanese context and showcases the diversity of "sacred heritage" in present-day Japan. Combining perspectives from heritage studies, Japanese studies, religious studies, history, and social anthropology, the volume will be of interest to scholars and students who want to learn more about the diversity of local responses to heritage conservation in non-Western societies. It will also be of interest to scholars and students engaged in the study of Japanese religion, society, or cultural policies.

The phenomenon of South Korean Christianity is, in a word, remarkable. In less than 250 years, 29% of South Korea's population adheres to Christianity, a staggering 71% of Korean Americans identify as Christian, and the powerful zeal of Korean Christians to spread the Gospel's influence in South Korea already overshadows other established religious groups (i.e. Buddhism, Confucianism). This phenomenon-particularly the rapid growth and unique interpretation of Christianity among Koreans around the world-is intimately and inextricably tied to how Koreans appropriated the Bible in their religio-cultural and socio-political milieu from the 18th century onward. Less noted and understood, however, is the tapestry of Korean biblical interpretation that emerged from being missionized, colonized, divided, and globalized. These influences reflect a distinctive Korean-ness of biblical interpretation that relates closely to Korean perceptions of divine liberating intervention, and the Korean diaspora that seeks to move beyond oppression. This Handbook offers a comprehensive overview on how the Bible has been used by faith communities in Korea and the Korean diaspora over two centuries. In this volume, noted theologically diverse scholars present representative thinking on creative inculturations of the Bible in Korea. Some conservatively align with received western orthodoxy. Others have a sense of complementarity that informs distinctive accents of Korean Christianity, the long-standing religious traditions of Korea, the diversity of Korea's global diaspora, and the learning of non-Koreans attentive to the impact of the Bible in Korea. Together, this volume presents an exquisite tapestry of Korean biblical interpretation in the making.

Now in its Second Edition, Introducing Japanese Religion is the ideal resource for undergraduate students. This edition features new material on folk and popular religion, including shamanism, festivals, and practices surrounding death and funerals. Robert Ellwood also updates the text to discuss recent events, such as religious responses to the Fukushima disaster. Introducing Japanese Religion includes illustrations, lively quotations from original sources, learning goals, summary boxes, questions for discussion, suggestions for further reading, and a glossary to aid study and revision. The accompanying website for this book is available at www.routledge.com/cw/ellwood.

The Inner Eye of Love offers a contemporary theology of mysticism that locates it at the very center of authentic religious experience. It provides as well a practical guide for meditation even as it maps out the oceanic experience toward which meditation points. Johnston begins with the mystical tradition itself, its roots and origins, its appearance and significance in the Gospels, the letters of Paul, and the early Church. He explains what mysticism is and is not, and how it is inextricably bound up with love. It is at the level of mysticism, he maintains, that the two traditions of East and West can at last understand one another and begin to work together to heal a broken world. The Inner Eye of Love escorts the reader through the stages of the mystical journey, from initial call to final enlightenment. Johnston compares and contrasts the Oriental and Christian experience, continually revealing new points of commonality The much discussed "dark night of the soul" is seen here in a positive way, as an emptying preliminary to the overbrimming of the soul with the knowledge and love of God. Finally, the author considers the often misunderstood relation between mysticism and practical action.

Introducing Chinese Religions is the ideal starting point for students exploring the fascinating religious traditions of China. This introduction covers the whole spectrum of Chinese religious history, from the multi-faceted religious heritage of pre-modern China, to the practice of different religions in China today, as well as the spread and influence of Chinese religions throughout the world. Mario Poceski, an experienced teacher of Chinese religions, explores the three main traditions of Buddhism, Confucianism and Daoism, as well as the development of Western and popular religions in the region, such as Christianity and Islam. The book introduces students to the richness and diversity of Chinese religious life, pointing out mutual influences and intersections of the religions of the region, and how they interact with other elements of Chinese culture and society, including politics, literature and art. Illustrated throughout, the book also includes text boxes, summary charts, a glossary and a list of further reading to aid students' understanding and revision. The accompanying website for this book can be found at www.routledge.com/textbooks/9780415434065.

This is a comprehensive work on the religions of China. As such, it includes an introduction giving an overview of the subject, and the special themes treated in the book, as well as detailed chapters on ancient religions, Confucianism, Taoism, Buddhism, Chinese Islam, Christianity in China as well as popular religion. Throughout the book, care is taken to present both the philosophical teachings as well as the religious practices of the religious traditions, and reflections are offered regarding their present situation and future prospects. Comparisons are offered with other religions, especially Christianity.

Critically examining the notion of 'world religions', Charles D. Orzech compares five purpose-built museums of world religions and their online extensions. Inspired by the 19th and 20th century discipline of comparative religion, these museums seek to promote religious tolerance by representing religious diversity and by arguing for underlying kinship among religions. From locations in Europe (Marburg, Glasgow and St Petersburg), to North America (Quebec) to Asia (Taipei), each museum advances a particular cultural history. This book shows how the curation of the objects they contain shapes public perceptions of religion, giving material form to the discourses about religion and world religions. Raising important questions about religion and secularity, museum displays and religious piety, Museums of World Religions questions the ideology that informs these museums. Building on recent anthropological work on the agency of religious objects, the author critiques these museums and suggests new approaches to displaying the matter of religion.

Understanding Eastern Philosophy provides an accessible critical introduction to how some of the key philosophies of the East compare with those in the West. Starting from a discussion of the problems of distinguishing between religions and philosophies, Ray Billington presents a clear picture of the key tenets behind Hinduism, Buddhism, Taoism, Jainism and Confucianism.
Moving on to compare the key themes of religious philosophy that cut across East and West, such as a belief in God, the soul, moral decision-making, nature and authority, Understanding Eastern Philosophy presents a fascinating and controversial picture of the contribution theistic religions have to make. With its belief in a personal God bestowing a particular version of 'truth', Ray Billington concludes that the universal mysticism characteristic of Eastern thought provides a more realistic and rewarding path than is commonly supposed in the West.
Understanding Eastern Philosophy assumes no prior knowledge of religion or philosophy.

Ichiro Hori's is the first book in Western literature to portray how Shinto, Buddhist, Confucian, and Taoist elements, as well as all manner of archaic magical beliefs and practices, are fused on the folk level. Folk religion, transmitted by the common people from generation to generation, has greatly conditioned the political, economic, and cultural development of Japan and continues to satisfy the emotional and religious needs of the people. Hori examines the organic relationship between the Japanese social structure--the family kinship system, village and community organizations--and folk religion. A glossary with Japanese characters is included in the index.

"A marvellous introductory text, well-organized and clearly written. The renditions of stories are readable and engaging." --Edward T. Gilday, Bowdoin College

It would not be an exaggeration to say that during the last century, most especially during and since the 1960s, the language of spirituality has become one of the most significant ways in which the sacred has come to be understood and judged in the West, and, increasingly, elsewhere. Whether it is true that 'spirituality' has eclipsed 'religion' in Western settings remains debatable. What is incontestable is that the language of spirituality, together with practices (most noticeably spiritual, complementary, and alternative medicine), has become a major feature of the sacred dimensions of contemporary modernity. Equally incontestably, spirituality is a growing force in all those developing countries where its presence is increasingly felt among the cosmopolitan elite, and where spiritual forms of traditional, complementary, and alternative medicine are thriving. This new four-volume Major Work collection from Routledge provides a coherent compilation of landmark texts which cannot be ignored by those intent on making sense of what is happening to the sacred as spirituality-more exactly what is taken to be spirituality-develops as an increasingly important lingua franca, series of practices, and as a humanistic ethicality.

Tsongkhapa (1357-1419) is by any measure the single most influential philosopher in Tibetan history. His articulation of Prasangika Madhyamaka, and his interpretation of the 7th Century Indian philosopher Candrakirti's interpretation of Madhyamaka is the foundation for the understanding of that philosophical system in the Geluk school in Tibet. Tsongkhapa argues that Candrakirti shows that we can integrate the Madhyamaka doctrine of the two truths, and of the ultimate emptiness of all phenomena with a robust epistemology that explains how we can know both conventional and ultimate truth and distinguish truth from falsity within the conventional world. The Sakya scholar Taktsang Lotsawa (born 1405) published the first systematic critique of Tsongkhapa's system. In the fifth chapter of his Freedom from Extremes Accomplished through Comprehensive Knowledge of Philosophy, Taktsang attacks Tsongkhapa's understanding of Candrakirti and the cogency of integrating Prasangika Madhyamaka with any epistemology. This attack launches a debate between Geluk scholars on the one hand and Sakya and Kagyu scholars on the other regarding the proper understanding of this philosophical school and the place of epistemology in the Madhyamaka program. This debate raged with great ferocity from the 15th through the 18th centuries, and continues still today. These two volumes study that debate and present translations of the most important texts produced in that context. Volume I provides historical and philosophical background for this dispute and elucidates the philosophical issues at stake in the debate, exploring the principal arguments advanced by the principals on both sides, and setting them in historical context. This volume presents English translations of each of the most important texts in this debate.

Many philosophers and scientists over the course of history have held that the world is alive. It has a soul, which governs it and binds it together. This suggestion, once so wide-spread, may strike many of us today as strange and antiquated-in fact, there are few other concepts that, on their face, so capture the sheer distance between us and our philosophical inheritance. But the idea of a world soul has held so strong a grip upon philosophers' imaginations for over 2,000 years, that it continues to underpin and even structure how we conceive of time and space. The concept of the world soul is difficult to understand in large part because over the course of history it has been invoked to very different ends and within the frameworks of very different ontologies and philosophical systems, with varying concepts of the world soul emerging as a result. This volume brings together eleven chapters by leading philosophers in their respective fields that collectively explore the various ways in which this concept has been understood and employed, covering the following philosophical areas: Platonism, Stoicism, Medieval, Indian or Vedantic, Kabbalah, Renaissance, Early Modern, German Romanticism, German Idealism, American Transcendentalism, and contemporary quantum mechanics and panpsychism theories. In addition, short reflections illuminate the impact the concept of the world soul has had on a small selection of areas outside of philosophy, such as harmony, the biological concept of spontaneous generation, Henry Purcell, psychoanalysis, and Gaia theories.

Tsongkhapa (1357-1419) is by any measure the single most influential philosopher in Tibetan history. His articulation of Prasangika Madhyamaka, and his interpretation of the 7th Century Indian philosopher Candrakirti's interpretation of Madhyamaka is the foundation for the understanding of that philosophical system in the Geluk school in Tibet. Tsongkhapa argues that Candrakirti shows that we can integrate the Madhyamaka doctrine of the two truths, and of the ultimate emptiness of all phenomena with a robust epistemology that explains how we can know both conventional and ultimate truth and distinguish truth from falsity within the conventional world. The Sakya scholar Taktsang Lotsawa (born 1405) published the first systematic critique of Tsongkhapa's system. In the fifth chapter of his Freedom from Extremes Accomplished through Comprehensive Knowledge of Philosophy, Taktsang attacks Tsongkhapa's understanding of Candrakirti and the cogency of integrating Prasangika Madhyamaka with any epistemology. This attack launches a debate between Geluk scholars on the one hand and Sakya and Kagyu scholars on the other regarding the proper understanding of this philosophical school and the place of epistemology in the Madhyamaka program. This debate raged with great ferocity from the 15th through the 18th centuries, and continues still today. These two volumes study that debate and present translations of the most important texts produced in that context. Volume I provides historical and philosophical background for this dispute and elucidates the philosophical issues at stake in the debate, exploring the principal arguments advanced by the principals on both sides, and setting them in historical context. This volume presents English translations of each of the most important texts in this debate.

This volume offers a critical analysis of one the most ambitious editorial projects of late Victorian Britain: the edition of the fifty substantial volumes of the Sacred Books of the East (1879-1910). The series was edited and conceptualized by Friedrich Max Muller (1823-1900), a world-famous German-born philologist, orientalist, and religious scholar. Muller and his influential Oxford colleagues secured financial support from the India Office of the British Empire and from Oxford University Press. Arie L. Molendijk documents how the series has become a landmark in the development of the humanities-especially the study of religion and language-in the second half of the nineteenth century. The edition also contributed significantly to the Western perception of the 'religious' or even 'mystic' East, which was textually represented in English translations. The series was a token of the rise of 'big science' and textualized the East, by selecting their 'sacred books' and bringing them under the power of western scholarship.