現代宗教と公共空間

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タイトル別名
  • Religions and the Public Space in the Contemporary Society
  • ゲンダイ シュウキョウ ト コウキョウ クウカン ニホン ノ ジョウキョウ オ チュウシン ニ
  • The Japanese Case
  • 日本の状況を中心に

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In order to clarify the place of religions in the public space of contemporary society, we first need to understand what has been called the secularization and the privatization of religion in the sociology of religion. According to secularization theories, which were dominant in the 1960s, the influence of religions declines as a result of modernization. This was partly true in that organized religions such as the traditional and newer forms based on local communities are really losing their influence. Instead, in advanced countries, including Japan, individualistic religiosity, called New Age in the United States and the Spiritual World in Japan, have been developing since the 1970s. I prefer the generic term “new spirituality movements and culture” (NSMC). At a glance, NSMC might represent the privatization of religion, for those involved would usually learn their perspectives on their own. Turning to some of the social and issue areas, however, we can observe other trends in which religions are now playing greater roles in the public space. In such social realms as medicine, care, and therapy and such issue areas as national rituals, bio-ethics and environmental ethics, it is revealed that modern scientific and rationalistic thinking cannot cover some important issues, and also that religious or spiritual perspectives are more relevant. Thus, some aspects of the public space are being “resacralized.” What is seen as the secularization and privatization of religion and “resacralization” of the public space do not contradict each other. For one, the so-called secularization and privatization have already contained a type of “resacralization”. In addition, since the 1970s, the general direction has moved from greater secularization and privatization to more “resacralization.”

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