Shinto, a set of traditions older than Buddhism and Christianity, had undergone many changes from paleolithic animism to the introduction of Buddhism and the rise of the samurai. The next period of major change for Shinto and Japan as a whole was the cultural metamorphosis later known as the Meiji Restoration (1868 A.D. – 1912 A.D.). This era marks the birth of modern Japan as well as modern Shinto traditions, which remnants are seen amongst the Baby Boomers and even the Lost Generation.
The imperial line, which had been largely out of power since the 1100s, regained complete power during the Meiji Restoration. To do so, the Chrysanthemum throne had to forcefully dispersed the Tokugawa Shogunate with the backing of the people afflicted by
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Due to its age and influence, the Ise Shrine was at the head of the newly established hierarchy of shrines and required for all citizens to be registered to a major shrine. Having one’s name attached to a shrine continues to prevail among the Lost Generation, but it is now a voluntary formality. Notwithstanding, the lavish state assets given to Shinto went away in the early 1870s when the government downgraded the department of Shinto until it was absorbed by the Department of Education. The government reasoned that the priests did not seem to grasp the political climate of Japan. The structure of Shinto radically changed again in the 1880s when it was split into two bodies: State Shinto and Sect Shinto. State Shinto was created to encompass all local shrines and its registries while Sect Shinto housed thirteen independent, yet government supervised, sects of Shinto. In Sect Shinto, each sect was its own religion and was held to the same standards as Christianity and Buddhism. Sect Shinto and the other religions present in Japan were responsibility of keeping the nation’s spiritual peace. However, government regulation limited the sects’ teachings to only “religious” …show more content…
America occupied Japan from 1945 to 1952 in hopes of restructuring Japan’s government. First, the Allied Forces dismantled State Shinto and unentangled Shinto, along with all other religions, from the government to create a separation of church and state. Secondly, the new Japanese government shut down many sects of Shinto and Buddhism that were thought to be nationalistic before finally pulling out of the domain of religion all together. Thirdly, Allied Forces removed any Shinto inspired pledges from school systems and had a part in reworking textbooks to reflect the separation of religion. Finally, yet most devastatingly, Emperor Hirohito, Emperor Meiji’s grandson, dispelled the idea that he was a divine figure by declaring in his first public radio broadcast that he was only human. This admission destroyed what was left of the nationalism ideal of divine forces protecting Japan, if the war and occupation had not
Analysis: Shinto: The Way Home’s organization is quite useful because it moves in chronological order and it leads the reader in a way that allows for understanding the most unrelatable Ideas of Shintoism. The book uses many Japanese terms and names that may lead confusion for the audience as they have to learn the vocabulary to understand many of the statement Kasulis uses. Kasulis also lack an argument through most of this work and he seems to focus on supplying information as accurately as possible. The author discusses a variety information pertaining to Shintoism making it useful
However, Antony’s small amount of logos is just as strong, if not stronger than Brutus’s excessive amount. While in the first of calming the crowd, Brutus inquires, “Would you rather Caesar live and die all slaves, / than that Caesar were dead and die all free men?” (JC 3.2.23-24). This is a botched logic; he does not ever present actual evidence of this tyrannical behavior in Caesar or his actions. However, in the minds of the king-fearing Romans, the words, flimsy though they are, are enough. In disproving Brutus’s claims that Caesar was ambitious, Antony uses many examples to prove the opposite. The following brings the welfare of the people into it, showing that with Caesar alive they were given much: “He hath brought many captives home to Rome, / whose ransoms did the general coffers fill; / did this in Caesar seem ambitious?” (JC 3.2.89-91). Antony provides solid evidence and a sound argument to explain that Caesar’s seemingly ambitious actions were rather to help the people of Rome, which is not ambitious in the
Antony asks rhetorical questions and lets the audience answer for themselves. Brutus uses ethos by stating that he a noble man and that is why the people should believe him but infact Antony questions his nobility by saying what Brutus said,” Brutus is an honourable man”(III.ii.79). In a way, Antony states what Brutus states to convince the audience by using examples that Brutus is wrong. Antony himself knows what kind of man Brutus is but lets the people figure it out on their own. In addition, Brutus uses logos by expressing that fact that Caesar died because of his ambition. This argument is severely under supported because his reasons are invalid and simply observations. Antony uses “did this in Caesar seem ambitious” to question Brutus’ argument (III.ii.82). Antony gives examples backing his argument like when Caesar refused the crown thrice to prove his humbleness. The way Antony convinces the people to rebel is by using pathos. He brings the audience in by stepping down to their level and showing them the body of Caesar. While Antony talks at Caesar's funeral, he pauses because” heart us in the coffin there with Caesar “(III.ii.98). When Antony becomes emotional, he reminds the audience about what injust event happened to the much loved
One of the main components of Mark Antony’s speaking competence is his ability to approach the assemblage using two different overtures. The most obvious and profound approach he uses is the logos appeal. When Mark Antony first enters, the people are definitely not on his side after being heavily influenced by Brutus’ speech. Right away, Antony calls the people his friends, which instantaneously leads to him being somewhat likable and the Romans lending Antony their ears. Just being friendly is a great move by Mark Antony and shows he is very intelligent and blessed with excellent verbalism. Antony smartly uses the crowd’s rowdiness as a prime opportunity to use ‘logos’ to force the people think twice about what they think is right. Mark Antony realizes that with such a naïve and easily taken in crowd he can handily gain ...
O'Brien, David M. 1996. To Dream of Dreams: Religious Freedom and Constitutional Politics in Postwar Japan. Honolulu: University of Hawaii Press.
Shinto is an “…indigenous religion of the Yamato Japanese.” (School Text. 265) It was first established during the time of Yayoi culture. This has been shown to be true by the various archeological discoveries made that “ritual sites from the Yayoi period leave little doubt that during this period, people believed
Shintoism has no founder ,and the history behind the technicalities of the rise of Shinto are rather obscure. Experts don't agree as to when Shinto became a unified religion more than just a label to give to the different faiths of Japan. Before the arrival of Buddhism, Shinto referred to the many local cults of the prehistoric Japanese people. These people were animists; devoted to the worship of nature and spirits. These spirits were the Kami; found in living things, nonliving things and natural phenomena. The early Japanese created a spiritual world—and rituals and stories to accompany it—that seemingly gave them control of their lives. It wasn't considered a religion at those times, early Japanese people regarded their faith as a commonality as a part of the natural world. The realms of Earth and the supernatural were closely integrated into each other for them. (“Religions”)
The final piece used to persuade the crowd is Pathos, Both Antony and Brutus use this to talk about Caesar’s death. Antony says. ‘’Come I speak in Caesar’s funeral. He was my friend, faithful and just to me: But Brutus says he was ambitious;’’ while Brutus says ‘’as Caesar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him; but, as he was ambitious, I slew him. ‘’ With this they are both saying he is a good, but Brutus is also trying to say that even though he killed Caesar he loved him, but I was something that had to be
Shimazono, Susumu. 2005. "State Shinto and the Religious Structure of Modern Japan." Journal Of The American Academy Of Religion 73, no. 4: 1077-1098. Academic Search Complete, EBSCOhost (accessed April 23, 2012).
Japan has been a home for Shinto and Buddhist religions for centuries. The Christian missionaries during the 16th, 19th and 20th centuries worked hard to evangelize the Japanese nation but could not get desired success. There efforts in past failed partly due to sanctions imposed by the local rulers. The Jesuits missionaries traveled with Spanish and Portuguese traders to many areas of America and Asia-Pacific and established their churches and religious missions. They were funded, sponsored and trained by their respective governments in order to spread Christianity. At several places they preached the Christian faith by force but the aboriginal population did not accept it wholeheartedly. Initially the Jesuits targeted the elite class of the country and a large number was converted. The rulers also forced their subject to embrace the same faith. About 300,000 Japanese were converted in the first phase. Later on, Christianity was prohibited as the rulers started seeing them as a threat to their authority. Following a change of regime, the ban was lifted and missionaries were again allowed to enter Japan. Like many Native American tribes, the Japanese also resisted the new religion. As a result, presently Christians form only 1% of the total population in Japan. This paper is focused on how the Christian religion was introduced in Japan, the evolution of evangelism, establishment of churches, the restrictions and hurdles faced by the missionaries and priest of the new religion and the response of Japanese nation towards an alien faith. All these queries are answered in detail given as follows.
The most predominate and important aspect In the play Julius Caesar, by William Shakespeare are the speeches given to the Roman citizens by Brutus and Antony, the two main charaters, following the death of Caesar. Brutus and Antony both spoke to the crowd,using the same rhetorical devices to express their thoughts. Both speakers used the three classical appeals employed in the speeches: ethos, which is an appeal to credibility; pathos, which is an appeal to the emotion of the audience; and logos, which is an appeal to the content and arrangement of the argument itself. Even though both speeches have the same structure Antony’s speech is significantly more effective than Brutus’s.
In William Shakespeare's play The Tragedy of Julius Caesar, two speeches are given to the people of Rome about Caesar's death. In Act 3, Scene 2 of this play Brutus and Antony both try to sway the minds of the Romans toward their views. Brutus tried to make the people believe he killed Caesar for a noble cause. Antony tried to persuade the people that the conspirators committed an act of brutality toward Caesar and were traitors. The effectiveness and ineffectiveness of both Antony's and Brutus's speech to the people are conveyed through tone and rhetorical devices.
When the American Commodore Perry arrived and forced the Japanese to open up trading with the Americans in 1853 it caused a massive shift in the way Japan was run. The shogun could not deal with the looming threat and began a campaign of anti-foreignism “’Toi!’ (Expel the Barbarians!)” . The shogun eventually capitulated and began to allow foreign ships into Japan; this sparked the anti-foreign element, created by the shogun, to remove the shogun and reinstate the Emperor into power: “’Sonno’ (Revere the Emperor) was added to their mantra of ‘Toi’ to represent the old system where the Emperor was like a god. The Emperor took power back into his hands and renamed himself Meiji meaning “Enlightened Rule.” However, the Emperor did not expel the ‘barbarians’, instead he saw them as a method of creating a better Japan and began a campaign known as the ‘Meiji Restoration’ to modernize the nation. Japan needed to modernize because the western countries had forced the Tokugawa shogunate to sign unfair treaties that greatly favoured the western countries, notably the United States of America, Russia, Great Britain and France . One of the key events of the Meiji Restoration was the decline and fall of the samurai class in Japan. This essay intends to show the reasons for the decline of the samurai at the beginning of the Empire of Japan through the policies enacted during the Meiji Restoration. This will be shown through the military, cultural, political and social reforms enacted by the Japanese government.
Shinto, the indigenous religion of Japan, survives even to this day and lies at the basis of Japanese society. Shinto played and continues to play not only an enormous role in general Japanese society, but also regarding the roles of women both in general society and the society within traditional Shintoism.
Meiji Ishin also known as Meiji Restoration really is renewal, another word in Japanese used to suggest the great cultural changes that went on at that time is yonaoshi. This literally means a change in the world, a change by reconstructing and correcting the world around you. “Empero...