Rage and ravage
著者
書誌事項
Rage and ravage
(Gods of medieval Japan, v. 3)
University of Hawai'i Press, c2022
- : cloth
大学図書館所蔵 全4件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references (p. 451-521) and index
内容説明・目次
内容説明
Written by one of the leading scholars of Japanese religion, Rage and Ravage is the third installment of a milestone project in our understanding of the mythico-ritual system of esoteric Buddhism-specifically the nature and roles of deities in the religious world of medieval Japan and beyond. Bernard Faure introduces readers to medieval Japanese religiosity and shows the centrality of the gods in religious discourse and ritual; in doing so he moves away from the usual textual, historical, and sociological approaches that constitute the ""method"" of current religious studies. Throughout, he engages theoretical insights draws from structuralism, post-structuralism, and Actor-Network Theory to retrieve the ""implicit pantheon"" (as opposed to the ""explicit orthodox pantheon"") of esoteric Japanese Buddhism (Mikky?i).
In volumes one and two, The Fluid Pantheon and Predators and Protectors, Faure argued against a polarity or dichotomy between buddhas and kami by emphasizing the existence of deities that did not belong to either category, and he rejected the retrospective notion of ""hybridity."" The present work makes a similar case about the reified distinction between gods and demons to show that, due to the fluid nature of the Japanese pantheon, these terms do not represent stable identities: gods can become demons, and demons are sometimes deified. Divine protectors were often former predators, and in some instances they retained their predatory features even after being converted. After emphasizing the demonic aspects of devas as ""gods or spirits of obstacles"" in the earlier volumes, Faure now focuses on the deva-like or ""divine"" aspects of deities that have been described as ""demonic.""
Rage and Ravage and its companion volumes persuade readers that the gods constituted a central part of medieval Japanese religion and that the latter cannot be reduced to a simplistic confrontation, parallelism, or complementarity between some monolithic teachings known as ""Buddhism"" and ""Shinto."" Once these reductionist labels and categories are discarded, a new and fascinating religious landscape begins to unfold.
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