Search Results (5)

Traditional Japanese architecture is known for its open, ambiguous spatial boundaries (“kyokai”), which integrate nature and dwelling through Zen/Shinto philosophies. Yet modern urban housing, driven by high-density minimalism, flattens spatial hierarchies and erodes these rich boundary concepts. This study aims to explore how Japanese architect Yoshiji Takehara reinterprets traditional spatial principles to reconstruct the interior–exterior relationships in modern housing through a mixed-methods approach—including a literature review, case studies, and semi-structured interviews—verifying the hypothesis that he achieves the modern translation of traditional “kyokai” through strategies of boundary expansion and ambiguity. Analyzing 78 independent residential projects by Takehara and incorporating his interview texts, the research employs spatial typology and statistical methods to quantify the characteristics of boundary configurations, such as building contour morphology, opening orientations, and transitional space types, to reveal the internal logic of his design strategies. This study identifies two core strategies through which Takehara redefines spatial boundaries: firstly, clustered building layouts, multi-directional openings, and visual connections between courtyards and private functional spaces extend interface areas, enhancing interactions between nature and daily life; secondly, in-between spaces like corridors and doma (earthen-floored transitional zones), double-layered fixtures, and floor-level variations blur physical and psychological boundaries, creating multilayered permeability. Case studies demonstrate that his designs not only inherit traditional elements such as indented plans and semi-outdoor buffers but also revitalize the essence of “dwelling” through contemporary expressions, achieving dynamic visual experiences and poetic inhabitation within limited sites via complex boundary configurations and fluid thresholds. This research provides reusable boundary design strategies for high-density urban housing, such as multi-directional openings and buffer space typologies, and fills a research gap in the systematic translation of traditional “kyokai” theory into modern architecture, offering new insights for reconstructing the natural connection in residential spaces. Full article

This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts. Full article

This article examines a talismanic culture in Japanese religions through the case of the Chintaku reifu 鎮宅霊符 (“numinous talismans for the stabilization of residences”). Whereas previous scholarship viewed the set of seventy-two talismans as having an ancient Korean origin or connection to the Onmyōdō 陰陽道 tradition in Japan, my analysis of the talismans suggests that they arrived in Japan directly from Ming China around the late Muromachi period. Once introduced, the talismans were widely adopted across different religious traditions such as Buddhism, Shinto, Confucianism, and Shugendō under the name Chintaku reifujin 鎮宅霊符神 (the god of Chintaku reifu talismans) in Japan. Locating the talismans as a major force that shaped the medieval and early modern Japanese religious landscape, this article argues that the worship was not an extension or variation of Chinese Big Dipper worship but a sophisticated form of religious mosaic, which allowed an array of different forms of doctrinal thinking, cosmological knowledge, and ritual logics to coexist. Full article

Scholars of Japanese religion have recently drawn attention to the global repositioning, “greening”, and international popularization of Shinto. However, research on Shinto ritual practice and material religion continues to focus predominantly on cases located within the borders of the Japanese state. This article explores the globalization of Shinto through transnational practitioners’ strategic glocalization of everyday ritual practices outside of Japan. Drawing upon digital ethnographic fieldwork conducted in online Shinto communities, I examine three case studies centering on traditional ritual offerings made at the domestic altar (kamidana): rice, sake, and sakaki branches. I investigate how transnational Shinto communities hold in tension a multiplicity of particularistic understandings of Shinto locality and authenticity when it comes to domestic ritual practice. While relativistic approaches to glocalization locate the sacred and authentic in an archetypical or idealized form of Japanese tradition rooted in its environment, creolization and transformation valorize the particularities of one’s personal surroundings and circumstances. Examining these strategies alongside recent and historical cases in Shinto ritual at shrines within Japan, I propose that attending to processes of “parallel glocalization” helps to illuminate the quasi-fictive notion of the religious “homeland” and close the perceived gap in authenticity between ritual practices at home and abroad. Full article

What separates the unique nature of human consciousness and that of an entity that can only perceive the world via strict logic-based structures? Rather than assume that there is some potential way in which logic-only existence is non-feasible, our species would be better served by assuming that such sentient existence is feasible. Under this assumption, artificial intelligence systems (AIS), which are creations that run solely upon logic to process data, even with self-learning architectures, should therefore not face the opposition they have to gaining some legal duties and protections insofar as they are sophisticated enough to display consciousness akin to humans. Should our species enable AIS to gain a digital body to inhabit (if we have not already done so), it is more pressing than ever that solid arguments be made as to how humanity can accept AIS as being cognizant of the same degree as we ourselves claim to be. By accepting the notion that AIS can and will be able to fool our senses into believing in their claim to possessing a will or ego, we may yet have a chance to address them as equals before some unforgivable travesty occurs betwixt ourselves and these super-computing beings. Full article