Religion and Psychotherapy in Modern Japan

Because the overdue 19th century, spiritual principles and practices in Japan became more and more intertwined with these linked to psychological future health and therapeutic. This courting built opposed to the backdrop of a miles broader, and deeply consequential assembly: among Japan’s long-standing, Chinese-influenced highbrow and institutional kinds, and the politics, technological know-how, philosophy, and faith of the post-Enlightenment West. In striving to craft a latest society and tradition which may exist on phrases with – instead of be subsumed via – western strength and impression, Japan grew to become domestic to a religion--psy discussion educated by means of urgent political priorities and quickly transferring cultural concerns.

This e-book offers a traditionally contextualized advent to the discussion among faith and psychotherapy in smooth Japan. In doing so, it attracts out connections among advancements in medication, executive coverage, eastern faith and spirituality, social and cultural feedback, neighborhood dynamics, and gender relatives. The chapters all specialize in the assembly and intermingling of non secular with psychotherapeutic principles and draw on a variety of case reviews together with: how temple and shrine ‘cures’ of early sleek Japan fared within the mild of German neuropsychiatry; how jap Buddhist theories of brain, physique, and self-cultivation negotiated with the findings of western medication; how Buddhists, Christians, and different firms and teams drew and redrew the traces among spiritual praxis and mental therapeutic; how significant eu cures comparable to Freud’s fed into self-consciously jap analyses of and coverings for the ills of the age; and the way misery, pain, and individuality got here to be reinterpreted around the 20th and early twenty-first centuries, from the southern islands of Okinawa to the devastated northern neighbourhoods of the Tohoku zone after the earthquake, tsunami, and nuclear mess ups of March 2011.

Religion and Psychotherapy in smooth Japan could be welcomed by way of scholars and students operating throughout a huge variety of topics, together with eastern tradition and society, spiritual stories, psychology and psychotherapy, psychological healthiness, and foreign background.

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1, pp. 509–638 (1922/1974). Morita Masatake, ‘Sinkeisuijaku oyobi kyōhakukannen no konchihō [The remedy of neurasthenia and obsession]’, in Morita Masatake Zenshu Vol. 2, pp. 71–287 (1926/1974). Morita Masatake, ‘Furoku [Addendum]’, Morita Masatake Zenshu Vol. 2, pp. 395–413 (1928/1974). Morita Masatake, ‘Shinkeishitsu no hontai oyobi ryōhō [The nature of Shinkeishitsu and its therapy] in Morita Masatake Zenshu Vol. 2 pp. 238–394 (1928/1974). Morita Masatake, ‘Wagaya no Kiroku’ [My own record], Morita Masatake Zenshu Vol. 7, pp. 755–841 (1934/1974). Nakamura Yūjirō, ‘Nishida tetsugaku [The philosophy of Nishida]’, in Nakamura Yūjirō chosakushū (Tokyo: Iwanami Shoten, 1993). Sagara Tōru, Nihon no shisō [Japanese idea] (Tokyo: Perikansha, 1989). Seneca, Lucius Annaeus, at the Shortness of existence (translated by way of John W. Basore) (London: William Heinemann, 1932). Xu Kangsheng and Wang Jianhua, Morita shinri ryōhō to rōshi: ‘Dōhō shizen’ no shisō [Morita treatment and Lao-tzu: the belief of ‘The Tao Follows Nature’] (Osaka: Okamoto Kinen Zaidan, 1991). Yokoyama Kōitsu, Yuishiki towa nanika [What is Vijnapti-matrata? ] (Tokyo: Shunju-sha, 1986). five The dawning of eastern psychoanalysis Kosawa Heisaku’s remedy and religion Iwata Fumiaki1 the 1st President of the Japan Psychoanalytical organization, Kosawa Heisaku (1897–1968), used to be instrumental in uploading Freudian psychoanalytical options into Japan. This used to be no longer, besides the fact that, an easy relocation of Freud’s strategy: Kosawa revised and tailored what he had learnt from Freud so one can swimsuit what he considered as a jap mentality. Kosawa taught the ensuing concepts to significant figures who may later characterize jap psychoanalysis the world over: Okonogi Keigo (1930–2003), Doi Takeo (1920–2009), Nishizono Masahisa (1928–), Maeda Shigeharu (1928–), and Takeda Makoto (1923–). those participants succeeded in attracting a superb many jap readers for psychoanalytical works, whereas conversing out concerning the glossy mental of the japanese. Kosawa’s courting together with his scholars used to be intimate and infrequently tricky, with a robust bond confirmed in the course of supervisions and coaching analyses. Supervisions, also referred to as ‘directed education’ (kantoku kyōiku), concerned the trainee reporting to the manager the main points of his or her conversations with sufferers, and receiving recommendation and information in reaction. In Kosawa’s case, the bond among him and his scholars usually gave upward push to emotional fight: Okonogi and Doi particularly didn't easily reflect Kosawa’s method yet as a substitute built their very own principles via severe engagement with Kosawa’s. 2 there have been facets to Kosawa and his concept. at the one hand, he used to be a religious follower of the genuine natural Land sect of Buddhism (often pointed out easily as ‘Shin Buddhism’), and hence anything of Japan’s conventional religiosity was once deeply ingrained in him. however, Kosawa had travelled to Vienna to coach at once with Freud and his circle, making him a pioneering determine who imported and helped to Westernise psychiatry in Japan.

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