The Roots of Buddhist Imperialism in Modern Japan, 1868-1945
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Buddhism is a religion that promotes peace and forbids killing. Nevertheless, many Buddhist leaders in prewar Japan paradoxically encouraged their followers to kill enemies and to sacrifice themselves for the glory of Imperial Japan. How do we make sense of these Buddhist leaders who brought Buddhism into the service of Japanese imperialism and promoted destruction? What caused them to run counter to the peace-loving teachings of Buddhism? Hur, who labels this type of aberrant prewar Japanese Buddhist behavior as “Buddhist imperialism,” suggests that it was grounded, more than anything else, in three key elements embedded in Japanese Buddhist tradition and prewar polity. First, in prewar Japan, Buddhism remained the dominant religious agency of death rituals, ancestor worship, and the repository of filial piety. Second, Buddhist leaders competed to offer their service to the polity of “family-state” (kazoku kokka) in which the value of filial piety nourished in Buddhist rituals was merged into that of loyalty toward the emperor. Third, Buddhists, who were freed from the monastic life of Buddhist sangha and proceeded to refashion their religion as an arena of family business dealing with the values of filial piety and loyalty, collaborated with Imperial Japan for financial gains and social prestige. In sum, these three elements were combined to nurture “Buddhist imperialism” in prewar Japan.
Abstract
Buddhism is a religion that promotes peace and forbids killing. Nevertheless, many Buddhist leaders in prewar Japan paradoxically encouraged their followers to kill enemies and to sacrifice themselves for the glory of Imperial Japan. How do we make sense of these Buddhist leaders who brought Buddhism into the service of Japanese imperialism and promoted destruction? What caused them to run counter to the peace-loving teachings of Buddhism? Hur, who labels this type of aberrant prewar Japanese Buddhist behavior as “Buddhist imperialism,” suggests that it was grounded, more than anything else, in three key elements embedded in Japanese Buddhist tradition and prewar polity. First, in prewar Japan, Buddhism remained the dominant religious agency of death rituals, ancestor worship, and the repository of filial piety. Second, Buddhist leaders competed to offer their service to the polity of “family-state” (kazoku kokka) in which the value of filial piety nourished in Buddhist rituals was merged into that of loyalty toward the emperor. Third, Buddhists, who were freed from the monastic life of Buddhist sangha and proceeded to refashion their religion as an arena of family business dealing with the values of filial piety and loyalty, collaborated with Imperial Japan for financial gains and social prestige. In sum, these three elements were combined to nurture “Buddhist imperialism” in prewar Japan.
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