Editing Uchiyama Gudo (section)

== Writings ==

* '''[[UG04HSL-T|Letter to 『平民新聞』]]''', no. 10 (17 January 1904). {{annotation|Uchiyama's sole extended statement connecting Buddhist doctrine to his socialist convictions, submitted in response to the newspaper's call for readers' accounts of why they had become socialists.}}
* Letter to Itō Shōshin (伊藤証信), published in 『無我の愛』, no. 13 (10 December 1905). {{annotation|A letter to the founder of the Selfless Love movement explaining Uchiyama's decision to remain a resident priest at Rinsenji rather than abandon institutional Buddhism outright, as Itō had done; denounces the doctrine taught by the Sōtō head temple as a "false Dharma" (偽法) emanating from a "den of devils."}}
* 「覚書」 [Memorandum to the Rinsenji Parish Representatives] (1 February 1906). {{annotation|A notice to Rinsenji's lay leadership criticizing the reduction of parish membership to a transactional exchange of dues for funeral rites, and demanding that parishioners live according to Sōtō teaching rather than treat the temple as a mere "funeral Buddhism" (葬式仏教) service provider.}}
* Postcard to Ishikawa Sanshirō (石川三四郎), dated 6 December, Meiji 40 (1907). {{annotation|Written to Ishikawa while he was imprisoned in Sugamo Prison, urging that faith in an "absolute" religious truth, rather than political engagement, was Uchiyama's own calling; predates, and stands in some tension with, the far more radical postcard to Itō Shōshin written less than a month later.}}
* '''[[UG08ISH-T|Postcard to Itō Shōshin]]''', dated 1 January, Meiji 41 (1908). {{annotation|A New Year's letter describing Uchiyama's disillusionment with Tolstoyan individualism and his emerging conviction that revolutionary violence, not religious persuasion alone, was required to overthrow the state. [[UG08ISH|Full text]] and [[UG08ISH-T|translation]] available on the RBP.}}
* 「'''[[UG08ITO|伊藤中將姦通觀]]'''」 ['''[[UG08ITO-T|A View on Lieutenant General Itō's Adultery]]'''], 『世界婦人』, no. 21 (1 January 1908): 7. {{annotation|An open letter addressed to Fukuda Hideko (福田英子), editor of ''Sekai Fujin'', offering Uchiyama's unsolicited commentary on a widely publicized contemporary adultery scandal for the magazine's New Year's issue. [[UG08ITO|Original Japanese text]] and [[UG08ITO-T|full annotated translation]] available on the RBP.}}
* 『帝国軍人座右之銘』 [Vademecum for the Soldiers in the Imperial Army] (ca. 1908). {{annotation|Uchiyama's clandestine press printed this antimilitarist tract, a Japanese translation by Ōsugi Sakae (大杉栄) of the unsigned French pamphlet "Aux conscripts" (''L'Anarchie'', 27 September 1906), tentatively attributed to Gustave Hervé.}}
* 『無政府主義道徳否認論』 [Anarchism and the Repudiation of Morals] (ca. 1908). {{annotation|A Japanese translation by Ōishi Seinosuke (大石誠之助) of Max Baginski's "Anti-Moral Reflections" (''Mother Earth'' 2.6, August 1907), printed on Uchiyama's press with several additional lines, partly drawn from Pierre-Joseph Proudhon, apparently inserted by Uchiyama himself.}}
* 『無政府共産革命（入獄紀念）』 [Anarchist Communist Revolution (In Commemoration of Imprisonment)] (June 1908). {{annotation|Uchiyama's principal original work, printed in one to two thousand copies and distributed to former ''Heimin Shinbun'' subscribers. It sets out an eight-point revolutionary program, common land ownership, rejection of taxation and conscription, denial of the emperor's divinity, and the necessity of self-sacrifice and violence, and was cited by prosecutors as key evidence in the High Treason Incident trial.}}
* 『平凡の自覚』 [The Self-Awareness of the Ordinary Person] (date disputed). {{annotation|An unfinished manuscript, more systematic and religiously inflected than 『無政府共産革命』, developing a graduated theory of "consciousness" (individual, family, factory, agricultural, municipal, national, and world) as the basis for anarchist transformation. Morinaga Eizaburō dates its composition to before the Red Flag Incident of June 1908, largely on the grounds that the manuscript was returned to Uchiyama's family as personal property rather than confiscated as prison contraband; Yoshida Kyūichi instead regards it as Uchiyama's most mature, and therefore latest, work. Sanada Yoshiaki traces the manuscript's governing idea, and its title, to a January 1904 exchange in ''Heimin Shinbun'' in which Uchiyama invoked the Buddha's renunciation of royal rank to become "one commoner" (一平民になるの自覚) as a model for converting the wealthy to socialism, and argues on this basis, and on the manuscript's complete avoidance of the word "anarchism" and of any call to violence, that composition began considerably earlier than 1908 and never fully caught up with Uchiyama's later radicalization.}}
* 「獄中手記」 [Prison Fragment], dated 26 December 1909. {{annotation|A fragmentary, first-person meditation composed in prison on moral principle, self-sacrifice, and the possibility of finding "happiness in life" even at the cost of one's own execution. Invokes Śākyamuni, Diogenes, Jesus Christ, and the Edo-period martyrs Sakura Sōgorō and Ōshio Heihachirō as models of principled self-sacrifice.}}