Religion, Culture, and the Public Sphere in China and Japan
This collection examines the impact of East Asian religion and culture on the public sphere, defined as an idealized discursive arena that mediates the official and private spheres. It contends that the actors and agents on the fringes of society were the most instrumental in shaping the public sphe...
| Contributors: | ; |
|---|---|
| Format: | Electronic Book |
| Language: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| WorldCat: | WorldCat |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Singapore
Palgrave Macmillan
2017
|
| In: | Year: 2017 |
| Series/Journal: | Religion and Society in Asia Pacific
SpringerLink Bücher Springer eBook Collection Social Sciences |
| Standardized Subjects / Keyword chains: | B
Japan
/ China
/ Public space
/ Religion
/ Culture
|
| Further subjects: | B
Collection of essays
B Religion and sociology B Social History B Ethnology Asia B Culture Study and teaching B Cultural and Media Studies |
| Online Access: |
Cover Table of Contents Blurb Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
Printed edition: 9789811024368 |
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| 245 | 1 | 0 | |a Religion, Culture, and the Public Sphere in China and Japan |c edited by Albert Welter, Jeffrey Newmark |
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| 520 | |a This collection examines the impact of East Asian religion and culture on the public sphere, defined as an idealized discursive arena that mediates the official and private spheres. It contends that the actors and agents on the fringes of society were the most instrumental in shaping the public sphere in traditional and modern East Asia, and considers how these outliers contribute to religious, intellectual, and cultural dialog in the public sphere. When Jürgen Habermas conceptualized the public sphere in his seminal 1962 work The Structural Transformation of the Public Sphere, he asserted that the discursive arena emerged from and grew within Western European bourgeoisie society in such settings as coffee houses, literary salons, and various print media. The sphere allows one to engage in matters of public interest in a forum separate from their private and official lives. Arguable overlooking certain topics, notably gender, minorities, and non---European civilizations, as well as the extent to which agency in the public sphere is effective in non-Western societies (including East Asia) and the extent to which practitioners on the outskirts of mainstream society play a role in the public sphere. This volume responds to and builds upon this dialogue by addressing how religious, intellectual, and cultural agency in the public sphere shapes East Asian cultures, particularly the activities of those found on the peripheries of historic and modern societies | ||
| 520 | |a Introduction: The East Asian Public Sphere -- The Sphere of Privilege: Confucian Culture and the Administration of Buddhism (and Religion) in China -- Conservative and Progressive Models for Buddhism under the Republic of China -- Islamic Charity in China: Its Organizations and Activities in a New Era -- “Knowing the [Confucian] Way” and the Political Sphere -- A Self-Made Outlier in the Tokugawa Public Sphere: Ōshio Heihachirō and His 1837 Osaka Riot -- Longing for the Ideal World: An Unofficial Religious Association in the Late Tokugawa Public Sphere -- Religious Minorities and the Public Sphere: Kagawa Toyohiko and Christian “Counterpublics” in Modern Japanese Society -- Truths Unacknowledged: The Public Sphere and Japan’s Colonial Project in Korea -- The East Asian Public Sphere: Concluding Remarks and Theoretical Considerations | ||
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