By Christopher Harding

Since the past due 19th century, non secular rules and practices in Japan became more and more intertwined with these linked to psychological wellbeing and fitness and therapeutic. This courting constructed 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 effect, Japan turned domestic to a religion--psy discussion knowledgeable through urgent political priorities and quickly moving cultural concerns.

This publication offers a traditionally contextualized advent to the discussion among faith and psychotherapy in glossy Japan. In doing so, it attracts out connections among advancements in drugs, executive coverage, eastern faith and spirituality, social and cultural feedback, local dynamics, and gender family members. The chapters all concentrate on the assembly and intermingling of non secular with psychotherapeutic principles and draw on a variety of case experiences together with: how temple and shrine ‘cures’ of early glossy Japan fared within the gentle of German neuropsychiatry; how eastern Buddhist theories of brain, physique, and self-cultivation negotiated with the findings of western medication; how Buddhists, Christians, and different corporations and teams drew and redrew the traces among spiritual praxis and mental therapeutic; how significant eu treatments resembling Freud’s fed into self-consciously jap analyses of and coverings for the ills of the age; and the way misery, soreness, 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 glossy Japan

will be welcomed by means of scholars and students operating throughout a large variety of matters, together with eastern tradition and society, non secular experiences, psychology and psychotherapy, psychological future health, and foreign history.

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1 Analysis of experiences of past life therapy Contributors Ando Yasunori School of Health Sciences, Faculty of Medicine, Tottori University, Japan. Christopher Harding Lecturer in Asian History, University of Edinburgh, UK. Hashimoto Akira Department of Welfare Science, School of Education and Welfare, Aichi Prefectural University, Japan. Horie Norichika University of Tokyo, Japan. Iwata Fumiaki Department of Social Science Education, Osaka Kyoiku University, Japan. Kitanishi Kenji Director of the Institute of Morita Therapy and Chair of the International Committee for Morita Therapy, Japan.

3 Freud’s highs and lows with his Japanese and Indian colleagues, as with associates closer to home such as Oskar Pfister and Romain Rolland, reflected the broader vicissitudes of a major modern cultural theme: complex interchange and overlap between professionalizing and expanding ‘psy disciplines’ – principally psychiatry, psychology, and psychotherapy – and the thinkers, leaders, and laypeople of the world’s religions. Psy theories have been put forward to explain or to help ‘cure’ religious thinking and behaviour, or to sort doctrinal or ideological wheat from accumulated chaff; and psychotherapy has been widely touted as a distillation of the positive ‘functions’ of religion, into a form culturally acceptable to the disenchanted and helpfully systematized to meet the demands of busy people.

It is tempting to conclude, on the basis of this brief discussion about words and concepts, that function and efficacy are what matter in exploring and evaluating the religion–psy dialogue; that our focus should be upon experience, change, and healing, and that tying ourselves up in semantic knots does no more than hamper progress and waste time. To an extent this is true. Morita Masatake lambasted psychoanalysis for having pretty theories and an abominable cure rate. Kosawa sailed all the way to Europe to escape his university mentor’s lack of practical therapeutic awareness.

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