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The History of Japanese Psychology: Global Perspectives, 1875–1950
Japanese Studies Pub Date : 2019-11-10 , DOI: 10.1080/10371397.2019.1688652
Justin B. Stein 1
Affiliation  

Talal Asad as the situation permits. He rightly suggests that the Gakkai can be fruitfully studied in the light of comparable modern religious movements, although the more apt comparisons are to responsible organizations such as Church of the Latter-Day Saints or Fo Guang Shan, not to rogue movements such as Islamic State. McLaughlin treats his material with a studiously even hand, no small thing when interpreting an organization that has a history of virulent detractors and a historiography rife with controversy. There are times, however, when he might have relaxed a bit to share with the reader what he makes of this complex scene. For instance, he styles the relationship between Nichiren Buddhism and Western humanism as a conflation that then becomes further conflated with Ikeda (34, 35), which suggests disparate things are being confused with one another. This may be a way to elide fierce Nichren doctrinal controversies but it also negates the texture of Ikeda’s exemplary expressivity, which he has for years successfully employed to rally members to an ethical and empowering vision both in Japan and overseas. My interest is in the Gakkai as an East-West straddling, Asian religious movement with national organizations around the world. In this light, McLaughlin’s mimesis thesis puts a point on issues that roiled these in the 1980s and 1990s, as members sought to transform Japanese structures with ideals grounded in other civilizations. But his interpretive caution also works to mask an aspect of the Gakkai that may be more apparent when viewed from overseas – it embodies the innovative, creative, yet disciplined enterprise of modern religious movements that succeed at redirecting ancient traditions, to address the aspirations of people in a globalizing ecumene. Reading McLaughlin recalled to my mind how refreshing it was to discover a hearty defense of humanismmounted by Buddhist Japanese, while at the same time it was under duress in the western academy. In an afterword, McLaughlin calls attention to how Ikeda’s impending death may challenge the reception of an Ikeda-centric narrative in a rising, postmodern generation. The presidential, humanist-Nichiren narrative has, however, served the Gakkai well in the past. McLaughlin’s discussion seems to suggest it may be complex and flexible enough to address the future with new hermeneutics of the Gakkai canon and its traditions of exemplary charismatic presidents.

中文翻译:

日本心理学史:全球视野,1875-1950

Talal Asad 在情况允许的情况下。他正确地建议,可以根据类似的现代宗教运动对学会进行富有成效的研究,尽管更恰当的比较是与后期圣徒教会或佛光山等负责任的组织相比,而不是与伊斯兰国这样的流氓运动进行比较. 麦克劳克林以谨慎的态度对待他的材料,这在解释一个有着恶毒诽谤者历史和充满争议的历史编纂的组织时可不是一件小事。然而,有时他可能会放松一点,与读者分享他对这个复杂场景的看法。例如,他将日莲佛教与西方人文主义之间的关系定义为一种混杂,然后与池田进一步混杂(34, 35),这表明不同的事物正在相互混淆。这可能是一种避免激烈的 Nichren 学说争议的方法,但它也否定了池田模范表现力的质地,多年来,他成功地利用这种方式将日本和海外的成员团结到道德和赋权的愿景中。我的兴趣是 Gakkai 作为一个跨越东西方的亚洲宗教运动,与世界各地的国家组织合作。有鉴于此,麦克劳克林的模仿论点指出了在 1980 年代和 1990 年代搅乱这些问题的问题,因为成员们试图用植根于其他文明的理想来改造日本的结构。但他的解释谨慎也掩盖了 Gakkai 的一个方面,从海外看可能更明显——它体现了创新、创造性、现代宗教运动的纪律严明的事业,成功地改变了古老的传统,在全球化的世俗世界中满足人们的愿望。读麦克劳克林让我想起,发现佛教日本人对人文主义的热忱捍卫,同时在西方学院受到胁迫时,是多么令人耳目一新。在后记中,麦克劳克林提请注意池田即将离世可能会如何挑战正在崛起的后现代一代对以池田为中心的叙事的接受。然而,总统的、人文主义的日莲叙事在过去对学会很好。麦克劳克林的讨论似乎表明,它可能足够复杂和灵活,可以用 Gakkai 经典的新诠释学及其模范魅力总统的传统来应对未来。
更新日期:2019-11-10
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