Tanaka Chigaku 田中智学 (1861–1939) represented modern Nichirenism, and had an interesting point of view about Shinto

.

First, Tanaka understood Shinto from the perspective of Buddhism which focused on the Lotus Sūtra and Nichiren. Based on the theory of Honji-suijaku 本地垂迹説 (the idea that Buddha is Buddha itself, Kami

its incarnation), he explained a connection between Buddha and Kami and positioned Kami as the guardian of the Buddha Dharma.

Second, from the perspective of Nichirenism, he denied Shinto (such as Tenri-kyō 天理教, Taisha-kyō 大社教, etc.) as religion. Nichiren’s Mandara was considered to be the core in his religious theory and he was negative about worshipping particular Kami outside the Mandara.

Third, he agreed with the policy recommended by theMeiji government that “Shinto is Japanese culture and convention, not religion.” That caused his religious actions to be seen as Shinto-oriented despite maintaining his Buddhism-oriented view theoretically.

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今日神仏習合研究が行き詰まっている一つの原因は、「神仏習合」という視座を規定している歴史的な被拘束性に対する無自覚であり、その方法そのものが孕む問題性にあると考えられる。-仏という二分法を前提とし、両者の習合と離反の距離を測定しようとする従来の神仏習合研究は、日本列島の宗教世界の主人公として超歴史的な実体である「」と「仏」を想定するが、それはまったくのフィクションであり、「」「仏」それぞれの概念も両者の区分も時代によって大きな揺らぎがある。そうした問題点を自覚した上で、今後「神仏習合」という研究のあり方を抜本的に再検討していく必要がある。そのための具体的な道筋としては、狭義の「」「仏」が各時代の宗教世界全体に占める客観的位置を確定することが不可欠であり、その前提として「」「仏」に留まらない雑多なカミの混在する日本列島の宗教世界を、ありのままの姿においてトータルに把握するための新たな方法の追求がなされなければならない。

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This study intends to clarify our cultural uniqueness in terms of swordsmanship. I understand there are various side phases in our cultural stage of swordsmanship, and I would like to define one of them to be a particular perception, in which a sword is considered as a pious item. With a general contemplation for the concepts of sword in the swordsmanship, I have realized there is one important matter. It is a notion suggesting that swords are related with gods. However, this type of notion is not only particularly related to the swordsmanship, but also is pertinent with ordinary matters to the certain point in Japanese society. A huge cultural foundation definitely exists in the background : I can clearly verify it in regard to the Shintoism. Originally, the relationship between the Shintoism and the swordsmanship is profound. I want to advert to the Shintoism (piety for Shinto shrine), and clarify the "concepts of sword" that lie in it.

Summarizing the points that have been elucidated in this theory, the following are the notions :

1) In regard to the religious belief for Atsuta Shrine, the divineness of "Kusanagino—Tsurugi" originates in an ancient mythology such as "Repelling of Yamatano—Orochi" or "Yamato-Takeru's Conquering Of Eastern Enemy."

2) The Kusanagino-Tsurugi in the mythology functions as the symbol of god in Atsuta Shrine.

3) In regard to the religious belief for Isonokami Shrine, "Futsunomitamano-Tsurugi" is narrated its divineness in "Legend of Jinnmu's Conquering of Eastern Enemy," and the sword called "Hebino Aramasa" is narrated its religious devotion in the mythology such as "Repelling of Yamatano-Orochi."

4) This Futsunomitamano—Tsurugi performs its part as the symbol of god of Futsunomitama, and the sword called Hebino Aramasa performs as the symbol of god of Futsushimitama.

5) As for piety for Kashima Shrine, the divineness of Futsunomitamano—Tsurugi is originated in an ancient mythology, for example, "Jinnmu's Conquering of Eastern Enemy."

6) And "Futsunomitamano-Tsurugi" fulfills the part as god of Takemikazuchi, the god of festival for Kashima shrine.

Conclusively, it has been clarified that swords are determined to be symbols of gods with the reason that it has basically been confirmed by our ancient mythology.

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FUJITANI Mitsue (1768-1823) was the scholar of Kokugaku who lived and acted in the later Edo period. According to his study of Japanese language and Shushigaku (doctrines of Chu-tzu), he presented that he considered the concept of "deity" as "desire (Yoku)" the human being fundamentally has. Through this, he became able to define "desire" as the generative power of creation the human being has, and established his own unique theory of Shinto from this. FUJITANI considered the "mind" and "body" were the generated existence from the concept of "Ten (heaven)" and "Chi (Earth)": "Ten (heaven)" relates to "mind" and "Chi (Earth) to"body". He demonstrated in his concept that the "mind" is related to "personality" and "Ri (principal), "and also the "body" to the "Deity" and "Yoku (desire)." In this theory, the human being consisted of two different axes; "mind" and "personality" v.s. "Ri" and "body" and "Deity" v.s. "Yoku." FUJITANI presented that these two axes, moreover, exist in the different phases as it stated that the concept of "Body-Deity-Yoku" was in the deeper phase. The concept of "Yoku" was import in the thought of FUJITANI. He stated that in the relationships of human beings, one's mind and the other one's body complement each other, or the other way around. Through the procedure of considering these relationships, "Yoku" was sublimed to the stage of "Junzen (pureness of the human spirit)." We can find some similar ideas in psychology dealing with "unconsciousness" of human being. Moreover, FUJITANI's concern about human body and mind reminds us of the idea of the term, "Aidagara (relationship between human being)," used by WATSUJI Tetsuro. This main study of this paper will be focused on his philosophy on the relationship between "mind" and "body," and take some analyses on it.

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「世界」「日本」「

」の起源にまつわる中世のテキスト群は、後に書、神書、あるいは「日本紀」とも呼ばれた。これらは平安末から鎌倉時代にかけて作られたものだったが、その多くが作者を上代の古人に仮託しており、記紀と同等の価値を持つ「古典」と見なされたのであった。鎌倉後期以降になると、そこに盛り込まれた諸説を類聚し、整理しようとする動きが現れる。に限らず、蓄積された情報を整序・体系化しようとする指向は、宗教・文芸等に亙って院政期以降、各分野で見られるようになる現象だが、遅れて現れた説の場合、この頃から顕著になるのである。本稿では、『類聚神祇本源』『元々集』『山家要略記』『神代巻秘訣』等、中世の類聚的著作を採り上げ、その類聚・分類の意識について考える。

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近・現代における「研究」の百年を振り返ってみると、研究には、〔I〕の科学的研究と〔II〕学の二種類あることを提唱した。〔I〕の科学的研究には、の〔1〕宗教学的研究、(2)歴史学的研究、(3)民俗学的研究、(4)考古学的研究、(5)神話学的研究、(6)日本思想史学的研究などがあろう。〔II〕の学とは、日本の神々信仰の言葉化や理論化を目標にしながら、を研究することと規定したい。次にこれらの研究分野ごとに、主要な研究業績を紹介し、各分野の先駆的研究者の研究目的などを中心に述べる。終わりにの宗教学的研究者の主要な業績を紹介し、とくに先駆的研究家・加藤玄智の論と戦後もっともよく読まれた村上重良著『国家』の主張を取り上げた。学者と言えないと論じている。

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This paper consider the width and the usage of the place of the Shinto Kanjo and the building which held Shinto Kanjo. Main Points are forrowings;
1. The Shinto Kanjo Dojo had indispensable width from adornment and an ideal form. In fact, the Dojo changed its form and the width according to the building.
2. The Shinto Kanjo was held in Buddhism temple and worship hall at Shinto shrine.
3. Especially about Kangakuin and Sanbugongen shrine in Hasedera, the figure on which the relation of Dojo and building was drawn remains, and it showed the usage.

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This paper clarified the characteristic of the place of Miwa-ryu Sinto Kanjo. Points are forrowings;
1. The "Shintou Kanjo dojo" is formed of the frame of ritual procedure and space from esoteric Buddhism, and equipment of symbol, icons from Shinto.
2. The characteristic of Shintou Kanjou is that, the authority of the created Shinto ritual was guaranteed by using esoteric buddhism Kanjo as a frame of ritual.

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The purpose of this study is to make clear the topological structure in Kamigamo-area through the analysis of the relation between 'Kamo' shinto ritual and myth. The first, we show the specialty of the north boundary of Kamowakeikazuchi-jinja's fief (§2). The next, we point out that the progress of 'Kamo' shinto ritual bears a striking resemblance to the unfoldment of 'Kamo' myth (§3〜§5.2). In conclusion, it is suggested that 'Kamo' shinto ritual reproduces the myth world, and the spacial structure of the holy places which opens to Kitayama (north mountain range in Kyoto) is one of the primary factor of the myth world's emargence (§6).

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本稿は、徳川幕藩体制の支配の正当性と儒家及び朱子学との関係性を、世襲カリスマを支える〈血の資質〉Gentilcharismaという尺度から宗教社会学的に論じようとするものである。本稿ではまず、マックス・ウェーバーの理念型を検討しつつ、身分制的、官僚制的支配において〈血の資質〉が持つ対照的な意味を確認し、中国宋代において朱子学が持った〈血の資質に対する評価〉を浮き彫りにする。その上で、伊勢神宮外宮の度会延佳（1615–1690）の説における、「日用」と「宗廟」という背反する観に着目する。民衆の日常にの領域を見出そうとする「日用」と、皇室の祭祀の対象物としての「宗廟」の関係性を巡る延佳の思惟を通じて、彼の説における〈血の資質〉に対する両義的志向を明らかにする。以上の議論は、日本近世における朱子学ととの習合を可能ならしめた宗教的状況および両者の〈血の資質〉に対する志向の相違を明らかにすることに繋がる。最後に、〈血の資質〉に対する両義的な志向を、徳川幕藩体制及び近代天皇制における〈血の資質〉との関係性で捉える為の視座を提示する。

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横光利一は、国体観念の徹底を目的とした大政翼賛会が採用した禊を通じて、『旅愁』に古のモチーフを構想する契機をつかんだ。筧克彦の説の発見は、他のの造形をもたらしたのみでなく、小説の構想にもかかわる点で意味が大きい。同化主義を本質とする筧の思想の受容によって構築されたのが、『旅愁』第四篇を中心とした、古がカトリックを包摂する的世界である。

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日本には,「」「仏」あるいは「魂」「情念」という,形無きものをあえて表現しようとした造形がある。それは受動的立場であるはずの「見る者」が同時に能動的な形造る行為をも両義的に持ち合わせていることを作者が見抜き,表現をできるだけ抑えて,後は「見る者」の見方にまかせるといった表現方法である。その最も極端な造形表現は,「」や「仏」に自己の姿を重ね映す「鏡」であり,それから派生する「引目鈎鼻」や「能面」のいたって無表情な面貌,更には水墨山水画の「空白」の表現を挙げることができる。それは,日本人のアニミズム,すなわち万物に「魂」が宿るとするような「霊魂観」に,の神仏習合思想,仏教の「幻世観」,形無きものに本質をもとめる中国の老荘思想などが入り組み,形成されていったものと考察される。

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