From the 1910s to the mid-1930s; the flamboyant and gifted spiritualist Deguchi Onisaburô (1871–1948) transformed his mother-in-law’s small; rural religious following into a massive movement; eclectic in content and international in scope. Through a potent blend of traditional folk beliefs and practices like divination; exorcism; and millenarianism; an ambitious political agenda; and skillful use of new forms of visual and mass media; he attracted millions to Oomoto; his Shintoist new religion. Despite its condemnation as a heterodox sect by state authorities and the mainstream media; Oomoto quickly became the fastest-growing religion in Japan of the time.In telling the story of Onisaburô and Oomoto; Nancy Stalker not only gives us the first full account in English of the rise of a heterodox movement in imperial Japan; but also provides new perspectives on the importance of "charismatic entrepreneurship" in the success of new religions around the world. She makes the case that these religions often respond to global developments and tensions (imperialism; urbanization; consumerism; the diffusion of mass media) in similar ways. They require entrepreneurial marketing and management skills alongside their spiritual authority if their groups are to survive encroachments by the state and achieve national/international stature. Their drive to realize and extend their religious view of the world ideally stems from a "prophet" rather than "profit" motive; but their activity nevertheless relies on success in the modern capitalist; commercial world.Unlike many studies of Japanese religion during this period; Prophet Motive works to dispel the notion that prewar Shinto was monolithically supportive of state initiatives and ideology.
#1446856 in Books University of Hawaii Press 1992-03 1992-03-01Original language:EnglishPDF # 1 9.21 x .68 x 6.14l; .97 #File Name: 0824814029336 pages
Review
1 of 1 people found the following review helpful. An Essential WorkBy Jim SchibikIf I had to pick 10 works on the teachings of the Buddha; this would certainly be towards the top of the list. Prof. Kalupahana took a brave step forward in articulating the various modern schools continuities and discontinuities from the teachings of the Buddha as recorded in the Suttas. While Buddhism is often defined as non-dogmatic; this should not be misconstrued to mean that any teaching can be called the "teaching of the Buddha" from time immemorial. The Buddha taught us to compare our experiences against the Dhamma; the Dhamma being the litmus test as to whether or not we are traveling the "path". I know it is difficult; maybe the most difficult thing we'll ever have to do; in setting aside our own feelings and dispositions in order to stop the becoming. This book; if studied diligently and not just read; will help one along the way. I can't recommend it highly enough.1 of 3 people found the following review helpful. good condition/ thank you /book is very clean/ i am glad i ordered this product/ i would recommend this product toBy S.A.good condition/ thank you /book is very clean/ i am glad i ordered this product/ i would recommend this product to14 of 17 people found the following review helpful. A Difficult; Ultimately Unsatisfying ReadBy umzeMy purpose in reading this book was to harmonize my somewhat limited knowledge of Western philosophy with my somewhat limited knowledge of Buddhist philosophy. I must say that I gained tremendously in my knowledge of both areas. However; the path was arduous; and Kalupahana was a difficult companion.Kalupahana's goal was somewhat different than my own; and I'll judge him on that goal first. Kalupahana seeks to analyze the "original" teachings of Gotama; sort through later thinkers; and pronounce them as being in the true spirit of Gotama's teachings or not. This task; I fear; is impossible - the records are too unreliable. Kaluhahana does come up with some fascinating and scholarly work. I don't have the expertise to judge; however; I am not convinced that Gotama was not a complete nihilist; or very close to one. Later thinkers introducing "absolutism" into his system would not be perverters of his philosophy; but rather saviors. It seems to me that Nagarjuna was the first true clear advocate of the middle path; and Kalupahana (and some other authors I have read) wants to imbue Gotama with Nagarjuna's insights.The book contains fascinating insights into concepts of logic; perception; and language. Sometimes that discussion does not reach a satisfactory conclusion: for example; Kalupahana provides some tantilizing ideas about adopting non-binary logic systems; but doesn't really explain how such a system works in practice. He also spends some time condemning the sectarian rift between the Mahayana and Theraveda schools; but doesn't (to my mind) harmonize them or fully acknowledge that they are; in fact; different.The writing is dense; and hard to follow. Part of this is the subject matter; however; some is Kalupahana's unclarity. I have had an easier time reading detailed descriptions of Kant; which is much more dense material than tackled here. Although Western concepts are sprinkled about; they are not integrated. For example; if I were to answer the question of whether the Buddha was; in Kalupahana's opinion; a nominalist or a realist; I would have to give a koan-like response.A thought-provoking; rich book; but a lot of work.
