Search results for 'Shinto' (try it on Scholar)

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  1. New Sect Shinto (1976). Shinto Yamatokyo f^ iH^ fnifc 1-2-33 Iwabuchi, Isesaki-shi, Mie-ken 516. Japanese Journal of Religious Studies 3:308.score: 180.0
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  2. In Shinto & Early Japanese Buddhism (1984). An Meshcheryakov. Japanese Journal of Religious Studies 11:43.score: 30.0
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  3. Chikao Fujisawa (1959/1971). Zen and Shinto. Westport, Conn.,Greenwood Press.score: 21.0
  4. Daniel Clarence Holtom (1922/1984). The Political Philosophy of Modern Shintō: A Study of the State Religion on Japan. Ams Press.score: 21.0
  5. Hisashi Matsumoto (2005). Kada Azumamaro No Kokugaku to Shintō Shi. Kōbundō.score: 21.0
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  6. Takashi Matsumoto (2008). Suika Shintō No Hitobito to Nihon Shoki. Kōbundō.score: 21.0
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  7. Tsunetsugu Muraoka (1964/1988). Studies in Shinto Thought. Greenwood Press.score: 21.0
     
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  8. Yūzō Nakano (2009). Kokugakusha No Kami Shinkō: Shintō Shingaku Ni Motozuku Kōsatsu. Kōbundō.score: 21.0
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  9. James W. Boyd & Ron G. Williams (2005). Japanese Shinto: An Interpretation of a Priestly Perspective. Philosophy East and West 55 (1):33-63.score: 18.0
    : This is an interpretation of the experiential/religious meaning of Japanese Shrine Shintō as taught us primarily by the priests at Tsubaki Grand Shrine, Suzuka, Mie Prefecture. As a heuristic device, we suggest lines of comparison between the thought and practice of the Tsubaki priests and two Western thinkers: the Jewish philosopher Martin Buber and the French philosopher Georges Bataille. This in turn allows the construction of three interpretive categories that we believe illuminate both the Shintō worldview and Shintō ritual (...)
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  10. Michael Pye (2003). Religion and Conflict in Japan with Special Reference to Shinto and Yasukuni Shrine. Diogenes 50 (3):45-59.score: 18.0
    While Japanese society in some respects appears to be very coherent, its history has frequently been one of internal tension and strife. Factionalism is strong even today, and takes both political and religious forms. When the indigenous Shinto religion was harnessed for political and ideological purposes in the 19th century, during a time of rapid national development, life was made very difficult for other religions such as Buddhism. The post-war Constitution of 1946 provided for the equality of all religions (...)
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  11. Wai-ming Ng (1998). The "I Ching" in the Shinto Thought of Tokugawa Japan. Philosophy East and West 48 (4):568-591.score: 18.0
    The "I Ching" had an important influence on Tokugawa Shinto. First, it played a crucial role in the discussion of Confucian-Shinto relations; many Tokugawa Confucians and Shintoists used it to uphold the doctrine of the unity of Confucianism and Shinto, and Shintoists and scholars of National Learning (kokugaku) used it for its metaphysical and divinational value. Second, scholars of National Learning transformed it from a Confucian classic into a Shinto text, claiming that it was the handiwork (...)
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  12. James Waldemar Boyd & Ron G. Williams (2005). Japanese Shintō: An Interpretation of a Priestly Perspective. Philosophy East and West 55 (1):33 - 63.score: 18.0
    This is an interpretation of the experiential/religious meaning of Japanese Shrine Shinto as taught us primarily by the priests at Tsubaki Grand Shrine, Suzuka, Mie Prefecture. As a heuristic device, we suggest lines of comparison between the thought and practice of the Tsubaki priests and two Western thinkers: the Jewish philosopher Martin Buber and the French philosopher Georges Bataille. This in turn allows the construction of three interpretive categories that we believe illuminate both the Shintō worldview and Shintō ritual (...)
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  13. Toji Kamata (2008). A Study of Relationship Between Shinto and Japanese Buddhism. Proceedings of the Xxii World Congress of Philosophy 6:113-118.score: 18.0
    In complete distinction to the world or universal religions like Christianity and Buddhism, Shinto is an ethnic religion that has grown out of the history and culture of the Japanese people. Shinto is a way of prayer and festivals that arose from a feeling of awe and reverence towards those entities the Japanese feared and respected as "KAMA (gods, divinities)", whereas Buddhism is a system of belief and practice leading to realization and the attainment of Buddhahood. We can (...)
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  14. Helen Hardacre (1994). Response of Buddhism and Shintō to the Issue of Brain Death and Organ Transplant. Cambridge Quarterly of Healthcare Ethics 3 (04):585-.score: 15.0
    Japan has no law recognizing the condition of brain death as the standard for determining that an individual has died. Instead, it is customary medical practice to declare a person dead when three conditions have been met: cessation of heart beat, cessation of respiration, and opening of the pupils. Of the developed nations, only Japan and Israel do not recognize brain death as the death of the human person.
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  15. K. H. (1960). Zen and Shinto, The Story of Japanese Philosophy. Review of Metaphysics 13 (4):700-700.score: 15.0
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  16. C. B. Jensen & A. Blok (2013). Techno-Animism in Japan: Shinto Cosmograms, Actor-Network Theory, and the Enabling Powers of Non-Human Agencies. Theory, Culture and Society 30 (2):84-115.score: 15.0
    In a wide range of contemporary debates on Japanese cultures of technological practice, brief reference is often made to distinct Shinto legacies, as forming an animist substratum of indigenous spiritual beliefs and cosmological imaginations. Japan has been described as a land of Shinto-infused ‘techno-animism’: exhibiting a ‘polymorphous perversity’ that resolutely ignores boundaries between human, animal, spiritual and mechanical beings. In this article, we deploy instances of Japanese techno-animism as sites of theoretical experimentation on what Bruno Latour calls a (...)
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  17. Kakichi Kadowaki (1993). Shinto and Christianity. International Philosophical Quarterly 33 (1):69-89.score: 15.0
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  18. Nakajima Michio (forthcoming). Shinto Deities That Crossed the Sea: Japan's" Overseas Shrines," 1868 to 1945. Japanese Journal of Religious Studies.score: 15.0
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  19. Willard O. Eddy (1946). Book Review:Asia for the Asiatics? The Techniques of Japanese Occupation. Robert S. Ward; The Japanese Nation: A Social Survey. John F. Embree; Shinto: The Unconquered Enemy. Robert O. Ballou. [REVIEW] Ethics 56 (2):152-.score: 15.0
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  20. R. J. B. (1966). Shinto. Review of Metaphysics 19 (4):817-817.score: 15.0
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  21. Nobutaka Inoue & Mark Teeuwen (forthcoming). The Formation of Sect Shinto in Modernizing Japan. Japanese Journal of Religious Studies.score: 15.0
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  22. Jason M. Wirth (2006). Shinto: The Way Home: Dimensions of Asian Spirituality (Review). Philosophy East and West 56 (2):358-361.score: 15.0
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  23. W. Michael Kelsey (1981). Salvation Df the Snake, The Snake of Salvation: Buddhist-Shinto Conflict and Resolution. Japanese Journal of Religious Studies 811 (2):83.score: 15.0
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  24. Mark Teeuwen & Bernhard Scheid (2002). Tracing Shinto in the History of Kami Worship: Editors' Introduction. Japanese Journal of Religious Studies 29 (3/4):195-207.score: 15.0
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  25. Richard K. Beardsley (1960). Shinto Religion and Japanese Cultural Evolution. In Gertrude Evelyn Dole (ed.), Essays in the Science of Culture. New York, Crowell.score: 15.0
     
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  26. Bm Bodartbailey (1984). Religion and Society in the Shinto Perspective. Journal of Dharma 9 (1):68-76.score: 15.0
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  27. Contemporary Social Change & Ueda Kenji (1979). Effects of the Postwar Sociopolitical Situation on Shinto. Japanese Journal of Religious Studies 6:303.score: 15.0
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  28. Jun'ichi Isomae (2014). Religious Discourse in Modern Japankindai Nihon No Shūkyō Gensetsu to Sono Keifu: Shūkyō, Kokka, Shintō: Religion, State, and Shintō. Brill.score: 15.0
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  29. Jun'ichi Isomae (2007). State Shinto Within the Larger Process of Westernization. In Timothy Fitzgerald (ed.), Religion and the Secular: Historical and Colonial Formations. Equinox Pub.. 93.score: 15.0
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  30. Suga Kōji (forthcoming). A Concept of" Overseas Shinto Shrines": A Pantheistic Attempt by Ogasawara Shōzō and Its Limitations. Japanese Journal of Religious Studies.score: 15.0
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  31. Suga Kōji (2010). A Concept of" Overseas Shinto Shrines.". Japanese Journal of Religious Studies 37 (1).score: 15.0
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  32. Aasulv Lande (2010). Reviews: A New History of Shinto. [REVIEW] Japanese Journal of Religious Studies 37:385-388.score: 15.0
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  33. A. N. Meshcheryakov (1984). The Meaning of" The Beginning" and" The End" in Shinto and Early Japanese Buddhism. Japanese Journal of Religious Studies 11 (1):43-56.score: 15.0
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  34. Bernhard Scheid (2002). Shinto as a Religion for the Warrior Class. Japanese Journal of Religious Studies 29 (3-4):3-4.score: 15.0
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  35. Itaru Shimazu (ed.) (2004). Hō to Dōtoku No Sōgo Shintō. Chiba Daigaku Daigakuin Shakai Bunka Kagaku Kenkyūka.score: 15.0
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  36. Shinkai Sugahara (1996). The Distinctive Features of Sanno Ichijitsu Shinto. Japanese Journal of Religious Studies 23 (1-2):61-84.score: 15.0
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  37. Shimazono Susumu (2009). State Shinto in the Lives of the People. Japanese Journal of Religious Studies 36 (1):93-124.score: 15.0
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  38. Mark Teeuwen (2010). Reviews: Rethinking Medieval Shintō/Respenser le Shintō Medieval. Special Issue, Cahiers d'Extrême-Asie 16 (2006–2007). [REVIEW] Japanese Journal of Religious Studies 37:389-394.score: 15.0
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  39. Kenji Ueda (forthcoming). Contemporary Social Change and Shinto Tradition. Japanese Journal of Religious Studies.score: 15.0
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  40. Walter E. Wright (1995). Stuart DB Picken, Essentials of Shinto: An Analytical Guide to Principal Teachings Reviewed By. Philosophy in Review 15 (4):275-276.score: 15.0
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  41. Alicia Matsunaga (1969). The Buddhist Philosophy of Assimilation. Rutland, Vermont, C. E. Tuttle Co..score: 6.0
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  42. Hiromasa Fujita (2007). Kindai Kokugaku No Kenkyū. Kōbundō.score: 6.0
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  43. Kōzō Higuchi (2009). "Edo" No Hihanteki Keifugaku: Nashonarizumu No Shisōshi. Perikansha.score: 6.0
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  44. Hideyuki Kanazawa (2005). Norinaga to "Sandai Kō": Kinsei Nihon No Shinwateki Sekaizō. Kasama Shoin.score: 6.0
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  45. Jianke Niu (2005). Fu Gu Shen Dao Zhe Xue Si Xiang Yan Jiu. Qi Lu Shu She.score: 6.0
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  46. Takamitsu[from old catalog] Okobira (1940). Hakkō Ichiu.score: 6.0
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  47. Malcolm Seymour, Trevor Green, Audrey Healy, Bob Carruthers, Gary Russell, Dennis Hedlund, Alex Ridgway, Matt Hale, Alexander Fyfe, Paul Farrer, Trevor Nichols, Rana Mitter & Julius Lipner (eds.) (2006). Eastern Philosophy. Kultur.score: 6.0
     
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  48. Lewis Mehl-Madrona & Gordon Pennycook (2009). Construction of an Aboriginal Theory of Mind and Mental Health. Anthropology of Consciousness 20 (2):85-100.score: 3.0
    Most research on aboriginal mind and mental health has sought to apply or confirm preexisting European-derived theories among aboriginal people. Culture has been underappreciate. An understanding of uniquely aboriginal models for mind and mental health might lead to more effective and robust interventions. To address this issue, a core group of elders from five separate regions of North America was developed to help determine how aboriginal people conceived of mind, self, and identity before European contact. The process utilized for this (...)
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  49. Damon A. Young (2009). Bowing to Your Enemies: Courtesy, Budō , and Japan. Philosophy East and West 59 (2):pp. 188-215.score: 3.0
    Courtesy seems to be an essential part of budō , the Japanese martial ways. Yet there is no prima facie relationship between fighting and courtesy. Indeed, we might think that violence and aggression are antithetical to etiquette and care. By situating budō within the three great Japanese traditions of Shintō, Confucianism, and Zen Buddhism, this article reveals the intimate relationship between courtesy and the martial arts. It suggests that courtesy cultivates, and is cultivated by, purity of work and deed, mutually (...)
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  50. Charles Muller, Patterns of Religion.score: 3.0
    Patterns of Religion is an introduction to the religions of the world with an emphasis on seven of the most influential traditions: Buddhism, Christianity, Confucianism, Hinduism, Islam, Judaism, and Taoism. The book also includes chapters on ancient patterns of spirituality and tribal religions in historical times; an epilogue on millennial religions; and appendixes on Jainism, Sikhism, Shinto, and the Web sites of the religions that are the subjects of the text. Other, traditions such as Zoroastrianism and Chinese; folk religions (...)
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