Literatura académica sobre el tema "Religions japonaises"
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Artículos de revistas sobre el tema "Religions japonaises":
Berthon, Jean-Pierre. "L'expansion des nouvelles religions japonaises en Occident". Bulletin de l'Ecole française d'Extrême-Orient 82, n.º 1 (1995): 371–73. http://dx.doi.org/10.3406/befeo.1995.3321.
Berthon, Jean-Pierre. "Les « nouvelles religions » japonaises et la mise en scène du religieux". Le Temps des médias 17, n.º 2 (2011): 120. http://dx.doi.org/10.3917/tdm.017.0120.
Josephson, Jason Ānanda. "L’invention des religions japonaises : les limites de l’orientalisme et de l’universalisme". ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 10, n.º 1 (2015): 77–95. http://dx.doi.org/10.3406/asdi.2015.1040.
Traversi, Bruno y Bernard Andrieu. "Le corps comme réceptacle des dieux au Japon chez Ueshiba Morihei et Deguchi Onisaburō". Revue de Théologie et de Philosophie 154, n.º 2 (15 de julio de 2022): 137–55. http://dx.doi.org/10.47421/rthph154_2_137-155.
Shin, Junhyoung Michael. "The Passion and Flagellation in Sixteenth-Century Japan". Renaissance and Reformation 36, n.º 2 (26 de octubre de 2013): 5–43. http://dx.doi.org/10.33137/rr.v36i2.20166.
De Paiva, M. Geraldo José. "Psychologie culturelle de la religion: l'évolution de la perception du catholicisme dans trois romans de l'écrivain catholique japonais Shusaku Endo". Studies in Religion/Sciences Religieuses 36, n.º 2 (junio de 2007): 241–59. http://dx.doi.org/10.1177/000842980703600203.
Proust, Jacques. "L’échec de la première mission chrétienne au Japon (XVIe-XVIIe siècles)". Études théologiques et religieuses 66, n.º 2 (1991): 183–206. http://dx.doi.org/10.3406/ether.1991.3143.
Roy, Louis. "Revisiter le « Nihilisme »". Thème 20, n.º 1-2 (16 de octubre de 2013): 147–67. http://dx.doi.org/10.7202/1018857ar.
Tremblay, Jacynthe. "Bibliographie". Dossier 64, n.º 2 (11 de diciembre de 2008): 405–54. http://dx.doi.org/10.7202/019508ar.
Beillevaire, Patrick. "Du panthéisme japonais". Revue de l'histoire des religions 205, n.º 4 (1988): 399–413. http://dx.doi.org/10.3406/rhr.1988.1883.
Tesis sobre el tema "Religions japonaises":
Sahban, Ilham. "Sanctuaires shintō et spatialité : l’omniprésence de l’espace des kami". Electronic Thesis or Diss., Paris 8, 2023. http://www.theses.fr/2023PA080003.
The Shinto cult, though fundamental in Japanese culture, is paradoxically poorly known outside the boarders of the archipelago. The term jinja, commonly translated by “Shinto shrine”, has a very broad meaning and is not easy to define. This term encompasses a multiplicity of forms of spaces dedicated to the kami cult, from mountains and forests considered sacred sites to the most elaborate constructed forms. Both in urbanized or rural environment, Shinto rituals are regulated by the agrarian calendar, particularly the periods of sowing and harvesting; on these crucial dates, the seasonal processions contribute to renewing the vitality of the kami, thereby assure abundance and prosperity to the community.Next, the multiple uses within the limits of the Shrine, ceremonial uses but also festive or even commercial uses, highlight the interpenetration between sacred and profane space within the enclosure of the jinja. Finally, the architectural configuration of Shinto shrines is not the main subject of our development, but the tradition of the architectural replication on a reduced scale is a particularity which can explain the influence of main Shrines over their province or even on a national scale.This research belongs to the field of spatial anthropology; in a transdisciplinary approach, we base our work on theoretical works in Western languages and Japanese language, and also on our ethnographic observations of rituals in Shrines of various scales, from neighborhood Shrines to the main national Shrines of Ise jingū and Izumo taisha
Benod, Alexandre. "Les Feux du Goma : du traitement de la souffrance sociale par la nouvelle religion japonaise Agonshû". Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30066.
Agonshû is a Japanese 'New New Religion' founded in 1978 by Kiriyama Seiyû. The teachings point out that all of life’s problems and misfortunes are the result of spiritual and karmic hindrances and the goma (fire rite) is the religious response from Agonshû to cure social suffering. Since the end of the 20th century, Agonshû has extended its activities abroad to pray for World Peace, and performed numerous goma ceremonies outside Japan. The choice of the place of the ceremony is mostly lead by its importance during World War 2, like the Goma held at Guadalcanal in 2009 or in the Pacifics Ocean in 2012 where many Japanese soldiers had lost their lives. Beyond completing a Memory Work, this strategy is also a way to gain authority and prestige outside, but also inside Japan. Nationalism is on the core of these rituals. As followers told me during interviews about World Peace : "only Japan can accomplish this, only Agonshû". These kinds of affirmations stress the edge where Agonshû sits. On the one hand there is the promotion of universalism among human being and on the other hand the absolute superiority of the Japanese religions. In Agonshû’s discourse, pacifism forges nationalism
Kokubo-Deguen, Setsuko. "Analyse du traitement rituel de la mort au Japon au sein des familles et des collectivités locales". Paris 7, 2004. http://www.theses.fr/2004PA070082.
In Japan, the cult of the dead and protective gods détermine the conception of the death. With respect of the theory of Louis Dumont, the Japanese society is built within a "global" and "cosmic" space. This thesis is based on this theory to understand the relations between Japanese society and rites that is applied to death. Death's rites are supposed to help soul's death to become progressively protective gods of the family. Should death 's rites be applied in a suitable way, dead people will become ancestor and in return will bring happiness and prosperity to his community which gather the family, his ancestors, and local regional and national deity
Iwakuni, Mari. "Politiques et religion au Japon : anachronisme ou modernité? : les partis politiques "religieux" dans la "démocratie" japonaise : une approche historique". Paris, EHESS, 2008. http://www.theses.fr/2008EHES0066.
This thesis proposes an alternate framework for the "legitimate" condition. . , for modernity. The current state of Japanese modernity is assessed by examining the historical relationship between the political and the religious spheres, and the significance of "laïcité" (French model of secularism) as it applies to Japan. With the exception of the Middle Ages, the state continually reinforced its control over religions, culminating in the state-imposed nationalistic ideology, "State Shinto," in the 20th century. This propensity for political ascendancy over religions and the ideology of the "sacred" nature of Japan, prevalent as recently as 1945, represent evidence of an antithetical framework from the one experienced in the West: while the autonomy of the temporal sphere from the religious had previously been deemed the "valid" prescription for entering into modernity, the advent of modernity in Japan has instead come via the emancipation of the religious sphere from temporal authority
Lamotte, Charlotte. "De l'expérience individuelle du religieux dans la société japonaise contemporaine : itinéraires de dévotion sur le circuit du nouveau pèlerinage de Shikoku à Sasaguri (Fukuoka)". Thesis, Toulouse 2, 2015. http://www.theses.fr/2015TOU20060/document.
This doctoral dissertation aims to determine the structural role that religious practice can have for the individual and how they are meaningful nowadays, in the context of a pilgrimage town called Sasaguri, situated near the big city of Fukuoka in Kyūshū. The first part presents this frame by showing how Sasaguri forms a sacred, dynamic and multi-layered space where various religious practices are displayed by people coming from outside of the town. The second part of this thesis explores the various possibilities between different types of religious specialists. The third and last part of this thesis discusses the individual modalities of the religious practices, via the interactions between the internal and external dimensions: those of the practitioner, the space they are in, or the network which they belong to and which is revolving around them
Robert, Jean-Noël. "Les doctrines de l'ecole japonaise tendai au debut du 9e siecle : le hokke-shu gi shu de gishin". Paris 7, 1987. http://www.theses.fr/1987PA070114.
The tendai school of buddhism, born in china in the 6th cent. Ad, was officially recognized as an independent school in japan at the beginning of the 9th cent. , due to the efforts of the japanese monk saicho. Tendai played an important part in the evolution of non-indian buddhist thought of the 3 major far-eastern countries, china, korea, japan. In our days, the school still exists independently only in japan, where it boasts hundreds of temples and monasteries and thousands of monks. Our study aims at showing the state of tendai dogmatics as it is attested in japan in the work of monk gishin (781-833), well known for being the first patriarch (zasu) of japanese tendai, but still somehow shrouded in mystery. The major part of our work is devoted to the translation and comentary to the treatise compiled by gishin and presented to the imperial court around 830, the tendai hokke-shu gi shu or "compendium of the doctrines of the lotus school tendai", which we compare with its chinese sources as well as with two other texts, a korean one from the 10th century (the ch'ontae sakyo-ui) and a chinese one of the 8th cent. (the bajiao dayi) ; both were well known in japan, the former even getting to be there the most wide-spread introductory manual to the school. We thus were able to evidence the breadth of gishin's work, his orthodoxy, together with his method of outting and rehandling his sources, which illustrates a remarkable expertise for a man who was but the first in japan to systematize the maze of tendai doctrines. That brought us to ask ourselves why this work did not enjoy in its own country the success it deserved. It was a question for history to answer and we established in our historical inquiry that gishin was definitely not a second-rate character but an important personality who got involved in internal strives inside the school, where his supporters were defeated. His work fell victim to its author's fate and thus remained neglected for a long time, to the point that our thesis is the first overall study bearing on it
Le, Blanc-Gauthier Jérémy. "Shintō et altérité". Thèse, 2018. http://hdl.handle.net/1866/22020.
Chateauneuf, Michaël. "Les Matsuri : l’identité japonaise en festival". Thesis, 2019. http://hdl.handle.net/1866/23610.
The role of Shinto has changed through the last thirty years in Japan. Since the end of World War II and the adoption of the new Constitution, Shinto has been limited to private and religious space. The Aum crisis changed the perception of religion in Japanese society, and Shinto priesthood had to adapt. More present in public space, Shinto leaders want to present Shinto beliefs as central to Japanese traditions and culture. The conception of religion in Japan is different than the one in Western countries. The word religion, shūkyō (宗教), has an interesting history affecting the way Japanese perceive all religions and Shinto in particular. In this context, it is important to analyse the connection between Shinto practices and identity. The main objective of this research is to analyze the links between Shinto and identity at two levels, local and national, with a focus on youth. To do so, this paper will focus on one type of Shinto activities: matsuri. From an anthropological point of view, the interest about these developments comes from their popularity, their intergenerational dynamics, and the place they occupy in the public domain. The data were gathered during ethnographic research that spanned for three months in the Sapporo area. Multiple festivals were observed during this period. The focus of the observation was on social space, behavior, gender and intergenerational relations, clothing, activities, and rituals. Those elements help us understand the place of matsuri in contemporary Japanese culture, and ultimately, give information about the conception of Shinto. Shrine festivals also provide information about Japanese identity. Both local and national identity elements can be observed and analysed though these events. This paper points out those elements and puts them in relation to the actual religious context.
Libros sobre el tema "Religions japonaises":
Bernard, Frank. L' intérêt pour les religions japonaises dans la France du XIXe siècle et les collections d'Emile Guimet. Paris: Presses universitaires de France, 1986.
Reader, Ian. Japanese religions: Past and present. Honolulu: University of Hawaii Press, 1993.
Lavelle, Pierre. La pensée japonaise. Paris: Presses universitaires de France, 1997.
Reader, Ian. Japanese religions: Past and present. Sandgate, Folkestone, Kent [England]: Japan Library, 1993.
Nakamaki, Hirochika. Japanese religions at home and abroad: Anthropoligical perspectives. New York: RoutledgeCurzon, 2003.
Bernard-Mirtil, Laurence. Sûkyô Mahikari: Une nouvelle religion venue du Japon : étude sociologique et historique d'une nouvelle religion japonaise. Trignac: Bell vision, 1998.
1920-1984, Kohler Werner y Hesse Jochanan, eds. Mitten im Tod--vom Leben umfangen: Gedenkschrift für Werner Kohler. Frankfurt am Main: P. Lang, 1988.
Louveau, Frédérique. Un prophétisme japonais en Afrique de l'ouest: Anthropologie religieuse de Sukyo Mahikari, Bénin, Côte d'Ivoire, Sénégal, France. Paris: Karthala, 2012.
Cao, Jinghui. Nihon chūsei bungaku ni okeru Ju-Shaku-Dō tenseki no juyō: "Shasekishū" to "Tsurezuregusa". Taihoku-shi: Kokuritsu Taiwan Daigaku Shuppan Chūshin, 2012.
Fujita, Neil S. Japan's encounter with Christianity: The Catholic mission in pre-modern Japan. New York: Paulist Press, 1991.