Religion and Psychotherapy in Modern Japan
Since the late nineteenth century, religious ideas and practices in Japan have become increasingly intertwined with those associated with mental health and healing. This relationship developed against the backdrop of a far broader, and deeply consequential meeting: between Japan’s long-standing, Chinese-influenced intellectual and institutional forms, and the politics, science, philosophy, and religion of the post-Enlightenment West. In striving to craft a modern society and culture that could exist on terms with – rather than be subsumed by – western power and influence, Japan became home to a religion--psy dialogue informed by pressing political priorities and rapidly shifting cultural concerns.
This book provides a historically contextualized introduction to the dialogue between religion and psychotherapy in modern Japan. In doing so, it draws out connections between developments in medicine, government policy, Japanese religion and spirituality, social and cultural criticism, regional dynamics, and gender relations. The chapters all focus on the meeting and intermingling of religious with psychotherapeutic ideas and draw on a wide range of case studies including: how temple and shrine ‘cures’ of early modern Japan fared in the light of German neuropsychiatry; how Japanese Buddhist theories of mind, body, and self-cultivation negotiated with the findings of western medicine; how Buddhists, Christians, and other organizations and groups drew and redrew the lines between religious praxis and psychological healing; how major European therapies such as Freud’s fed into self-consciously Japanese analyses of and treatments for the ills of the age; and how distress, suffering, and individuality came to be reinterpreted across the twentieth and early twenty-first centuries, from the southern islands of Okinawa to the devastated northern neighbourhoods of the Tohoku region after the earthquake, tsunami, and nuclear disasters of March 2011.
Religion and Psychotherapy in Modern Japan will be welcomed by students and scholars working across a broad range of subjects, including Japanese culture and society, religious studies, psychology and psychotherapy, mental health, and international history.
Editorial Reviews
Review
"This is an outstanding book…the first high-quality academic work on religion and the psy disciplines in modern Japan. It covers the topics of modern religion and psychotherapy in Japan and connects them with the recent major crises of Aum Shinrikyo and the earthquake and tsunami of 3.11."
Akihito Suzuki, Professor of History at Keio University, Japan
"Chris Harding and his fellow editors have brought together a significant set of essays examining the relationship between the 'psy disciplines' of psychiatry, psychology, and psychotherapy, and religion in Japan. Harding's overview takes us beyond the problematic definitional issues relating to religion to show how the 'psy disciplines' have helped shape the ways in which religion is manifest in modern Japan. The essays that follow introduce a wealth of Japanese scholarship in the field that will be of value to all who are interested in religion, psychotherapy and Japanese culture in general."
Ian Reader, Professor of Religious Studies at Lancaster University, UK
"The already weighty tilt of the literature toward textual-philosophical orientations can profit from the contextualization and new voices provided by this excellent volume."
Adam Valerio, Temple University, H-Buddhism (August, 2015)
"Religion and Psychotherapy in Japan is an important and welcome addition to the growing body of literature on religion and the psy disciplines outside of the Euro-American science-versus-religion cul-de-sac, and would be of interest to scholars and students working in the sociology of religion, psychological anthropology, Japanese intellectual history, modern Japanese history, and Japanese philosophy, in addition to Japanese religion and the psy disciplines."
Isaac Gagné, Waseda University
--This text refers to the paperback edition.
About the Author
Christopher Harding is Lecturer in Asian History in the School of History, Classics and Archaeology, University of Edinburgh, UK
Iwata Fumiaki is Professor in the Department of Social Science Education, Osaka Kyoiku University, Japan
Yoshinaga Shin’ichi is Associate Professor at the Maizuru National College of Technology, Japan
--This text refers to the paperback edition.
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BOOK REVIEWS, NORTHEAST ASIA
VOLUME 89 – NO. 3
RELIGION AND PSYCHOTHERAPY IN MODERN JAPAN | Edited by Christopher Harding, Iwata Fumiaki, and Yoshinaga Shin’ichi
Routledge Contemporary Japan Series, 54. London; New York: Routledge, 2015. xviii, 300 pp. (Figures, tables.) US$155.00, cloth. ISBN 978-1-13-877516-9.
This edited volume offers an intriguing collection of articles that manage to address an impressive variety of topics and themes while remaining tightly focused on the volume’s core topic: the interaction between religion and psychotherapy in Japan. All of the individual articles, with the exception of an introductory historical overview provided by one of the editors Christopher Harding, are by Japanese scholars. Consequently, the volume serves not just as a useful compilation of research on this topic but also as a valuable English-language resource for Japanese scholarship on the topic.
Psychotherapy remains a marginal practice in Japan and public surveys repeatedly suggest a similar low priority is accorded to religion. Consequently, focusing on the interaction of these two topics in a Japanese context may seem a very niche endeavour. However, the influence of psychoanalysis and its associated theories reach much further than client numbers might suggest. And similarly, claims of the secular nature of Japan tend to ignore the popularity and prevalence of non-denominational practices and beliefs. As a result, the volume provides insight that is more broadly applicable than would first appear and will be of interest not just to religious scholars and psychoanalysts but also anthropologists, sociologists, historians, and potentially cross-cultural psychologists.
Harding’s introduction provides an excellent orientation to the rest of the volume, succinctly summarizing the key themes and core debates surrounding psycho-religious discourses. He also cautions about the problematic issue of a lack of information concerning the perspectives of dissatisfied customers, or clients more generally, in the volume, an especially pertinent caveat given the number of chapters that focus on the lives and theories of influential founding figures. This general introduction is then supplemented by the first two chapters, which offer a concise chronological review of the changing relationship of psychological disciplines and religion (Harding) with a variety of well-chosen historical illustrations (Hashimoto). These chapters cover a lot of ground and provide ample evidence of how the interactive dynamic between religion and psychotherapy has fluctuated between ambivalence, open antagonism, and endorsement with the adoption of religiously inspired psychoanalytical therapies (for example, Morita and Naikan).
The historical detail in the first half of the book is particularly rich and while this means the chapters occasionally veer into historical minutiae, they also provide a detailed contextual foundation which grounds the later chapters focusing on influential figures (Iwata, Ando, Tarutani), specific therapies (Kondo and Kitanishi, Shimazono, Terao), regional variations (Shiotsuki, Taniyama) and contemporary practices (Horie, Tamiyana).
While the quality of contributions is generally high there are a few chapters that are worth highlighting in particular. Shimazono Susumu’s contribution provides a short but useful overview of the “psycho-religious composite movement” but it is his case study of the religious origins of Yoshimoto Naikan therapy and the charting of its later secular alterations that makes this chapter stand out. Iwata’s chapter detailing the significant Buddhist influence on the pioneering psychoanalyst Kosawa Heisaku and his influential “Ajase complex” theory is also excellent. Iwata’s account of the rejection of this Buddhist spiritual foundation by Kosawa’s well-known students, Doi Takeo and Okonogi Keigo, also offers a microcosmic illustration of the dramatic variation in viewpoints presented throughout the volume. Finally, Horie Norichika’s chapter on contemporary views of reincarnation in Japan provides some much-needed evidence drawn from more recent trends. His analysis of online reincarnation accounts is statistically problematic but the chapter overall illustrates clearly how in the contemporary era there is a multiplicity of reincarnation narratives that variously accord and conflict with more traditional Buddhist accounts.
Half of the articles are translations of previous publications and while this does not detract from their relevance it does result in some rather jarring tonal departures. In particular, the chapter by Kondo and Kitanishi on Morita therapy comes across as an unusually hagiographic account of Morita Masatake, the founder of the practice, and includes some questionable generalizations about the unique “Asian” psychological and philosophical underpinnings of the practice. This is more understandable if one is aware that Kondo and Kitanishi are Morita practitioners offering an “insider analysis”; however, without careful reading of the introductory chapter (14) this fact is likely to be overlooked by readers. Similarly, while Terao’s chapter on Catholic Naikan practices is less indulgent, at times it also seems to cross into implicit endorsement of Catholic perspectives: “The sacrament of Communion, which goes beyond the solace of words, is an experience of being united with the real body and blood of Christ” (174).
By contrast, the final chapter on chaplaincy work in disaster areas, by the Buddhist priest Taniyama, is entirely devoid of such implicit endorsements and instead provides a careful account of how modern religious practitioners in Japan might offer non-intrusive support in the wake of disasters. The personal accounts detailed in this chapter are fascinating and demonstrate the ambiguous and marginal position of religious institutions operating in the public sphere in Japan.
Overall, this volume provides a unique resource for scholars interested in modern Japan and a clear illustration of how the Japanese response to Western-derived psychoanalytical theories was far from passive receptivity. Instead, the contributions to the volume demonstrate diverse and creative interpretations that at times have drawn heavily on the cultural heritage of Japan’s religions. Furthermore, while the volume illustrates that the role of religious institutions in caring for the mentally ill has declined throughout the twentieth century, it also indicates that traditional religious philosophies and introspective practices remain a significant component of contemporary therapy. Similarly, several chapters highlight that there is a continued interest in traditional healers and new “spiritual” groups, as well as ongoing attempts by religious practitioners to reinvigorate their pastoral roles, all of which means that, even as the influence of mainstream religion declines, the interaction between religion and therapeutic practices in Japan remains a relevant topic in the contemporary era.
Christopher M. Kavanagh
University of Oxford, Oxford, United Kingdom
pp. 660-662
