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[특집-일본의 신도(神道)와 정치사상] 신불분리(神佛分離)의 종교사적 일고찰: 신불의 타자론
박규태(Park Kyutae) 고려대학교 아세아문제연구소 2003 亞細亞硏究 Vol.46 No.4
Japanese people used to say the word "Shinbutzu" in their daily life, That is not a mere compound word which is composed of "Kami" derived from Shintoism and "Hotoke" derived from Buddhism. Rather, we might consider it a new deistic concept which has been made popular by the Japanese unique imagination. With regard to this concept of "Shinbutzu", this article examines various patterns and historical development of the so-called "Shinbutzu Shugo", as well as the numerous causes and backgrounds which made possible the development of such peculiar religious phenomena as millenial "Shinbutzu Shugo", a sudden "Shinbutzu Bunri" and "Haibutzu Kaishyaku" in the early phase of Meiji Restoration. I interpret the epistemological meanings of the separation of Shinto and Buddhism from the perspective of history of religions. Buddhism did not become superior to Shinto( =the traditional) before long Japanese people was very receptive to Buddhism as the Other( = the new or the different). But since the reception of Buddhism( =the Other) was basically a process without an enough confrontation with Shinto( the Japanese came easily to forget Shinto, And that's why the Japanese return to Shinto was so sudden and took the form of a psychological denial of Buddhism, I call the symptom a "recollection in a smelting furnace." Prospectively speaking, Japan might not be a true smelting furnace until such "Imagination of Shinbutzu" can be displayed not by self-adherence through denying the Other but by self-transformation through experiencing the Other as it is, indeed until it moulds a more creative product.
박규태 ( Park Kyutae ) 서울대학교 종교문제연구소 2021 종교와 문화 Vol.- No.41
1970年代以後現代日本社會においては新宗敎を中心とした宗敎ブームが廣く生じたが, そのなかで特に注目すべき新しい現象としていわゆる「水子供養」を擧げることができよう。今日水子といえば一般に死産兒や落胎兒あるいは幼いときに死んだ子供たちをさす。從來水子供養に関する硏究の觀點は大きく三つの流れ, すなわち佛敎·神道·新宗敎などと結び付けて解釋する宗敎的な觀點, 落胎をめぐった女性の選擇權を强調するフェミニズム的な觀點, そして水子供養の商業的側面または豊かな社會における不安などの社會心理に焦点を当てる社會學的な觀點に區分できる。本考ではこれらのなか水子供養の宗敎的文脈やその意味に対する考察とあわせて文化論的な解釋を試みることにする. その際ことに傳統的な日本的地藏觀念および「賽の河原」に関わる民俗信仰との接點に注目する。先行硏究では「水子地藏」のことを当たり前の前提とするがゆえに「水子供養において地藏が重要な媒介として登場する脈絡は何か」あるいは「水子地藏が子供のイメージとして表象される理由は何か」ひいては「水子供養から伺えるような日本的感性は何か」というような問いに対しては殆んど問題にしていなかった。このような問題提起に基づく本考の目的は, まずは宗敎的文脈を中心に水子供養をめぐる様々な觀點をまとめてから, 日本的な地藏信仰と水子供養との關係を求め, しかも窮極的に水子供養においてあらわれてくるような獨特の日本的な感受性を「物の哀れ」という日本人の代表的な美意識と関連させて解明することにある.