Editing Uchiyama Gudo (section)

== Writings ==

Only a small body of Uchiyama's writings survives. His early letters and memoranda document the development of his religious and social thought, while the clandestine publications of 1908 mark his increasingly explicit commitment to anarchist communism and revolutionary action. Several of the latter were adaptations or editions of translated anarchist texts rather than wholly original compositions.

* '''[[UG04HSL|Letter to the ''Heimin Shinbun'' 平民新聞]]''' ('''[[UG04HSL-T|English translation]]''') (17 January 1904). {{annotation|An early statement of Uchiyama's socialist convictions, grounding human equality in Buddhist teachings and criticizing social and economic inequality. Published in ''Heimin Shinbun'', no. 10.}}

* '''[[UG05ISH|Letter to Itō Shōshin 伊藤証信]]''' ('''[[UG05ISH-T|English translation]]''') (early November 1905). {{annotation|A letter criticizing the “false Dharma” (''gihō'' 偽法) emanating from the institutions of sectarian Buddhism while explaining Uchiyama's determination to remain at Rinsenji and struggle for the truth of selflessness (''muga no shinri'' 無我の真理). The letter also reveals his affinity with Itō Shōshin's ideal of “selfless love” (''muga-ai'' 無我愛).}}

* '''[[UG06OB|''Oboegaki'' 覚書]]''' ('''[[UG06OB-T|Memorandum]]''') (1 February 1906). {{annotation|A memorandum addressed to three representatives of Rinsenji's parishioners concerning Uchiyama's relationship with the temple community. It documents his growing dissatisfaction with conventional expectations of the Buddhist priesthood and his attempt to redefine his religious vocation.}}

* '''[[UG07ISS|Postcard to Ishikawa Sanshirō 石川三四郎]]''' ('''[[UG07ISS-T|English translation]]''') (5 December 1907). {{annotation|Uchiyama imagines a future in which people live according to their own “absolute faith” (''zettai no shinkō'' 絶対の信仰) without dependence upon politics, and describes hastening the arrival of such a world as his mission.}}

* '''[[UG08ISH|Postcard to Itō Shōshin 伊藤証信]]''' ('''[[UG08ISH-T|English translation]]''') (1 January 1908). {{annotation|A New Year's postcard documenting a dramatic radicalization in Uchiyama's political thought. Dissatisfied with Tolstoyan individualism and convinced that government itself rested upon violence, Uchiyama openly contemplates the use of “a bomb or a pistol” and argues that religionists genuinely committed to creating the “Kingdom of Heaven” (''tengoku'' 天国) must overthrow the government: “The hand that fingers the prayer beads must always carry a bomb as well.”}}

* '''[[UG08ITO|''Itō chūjō kantsūkan'' 伊藤中將姦通觀]]''' ('''[[UG08ITO-T|Lieutenant General Itō and the Question of Adultery]]'''), ''Sekai Fujin'' 世界婦人, no. 21 (1 January 1908): 7. {{annotation|An open letter addressed to Fukuda Hideko 福田英子 concerning a widely publicized adultery scandal. Uchiyama traces the suffering of those involved to the “system of private property” (''shiyū seido'' 私有制度) and identifies the belief that one's wife is one's possession as a “superstition” (''meishin'' 迷信), extending his critique of private property into marriage and sexual relations.}}

* '''[[UG08MKK|''Museifu kyōsan'' 無政府共產]]''' ('''[[UG08MKK-T|Anarchist Communism: Commemorating the Imprisoned—Why Do Tenant Farmers Suffer?]]''') (1908). {{annotation|Uchiyama's principal surviving statement of anarchist communism. Addressed especially to tenant farmers, it attacks as “superstitions” (''meishin'' 迷信) the supposed necessity of paying rent to landlords, taxes to the government, and sons to the military, and calls for common ownership, the abolition of government, taxation, and conscription, and a society without emperor or war. Its subtitle, ''Nyūgoku kinen—Kosakunin wa naze kurushii ka'' 入獄記念――小作人ハナゼ苦シイカ [Commemorating the Imprisoned—Why Do Tenant Farmers Suffer?], refers to comrades imprisoned following the Red Flag Incident of June 1908.}}

* '''[[UG08MDH|''Museifushugi dōtoku hininron'' 無政府主義道徳非認論]]''' ('''[[UG08MDH-T|Anarchism and the Repudiation of Morals]]''') (November 1908). {{annotation|A clandestinely published adaptation of Ōishi Seinosuke's 大石誠之助 Japanese translation of a critique of morality by the German-born anarchist Max Baginski. Uchiyama's edition reportedly added nine declarations to the front and back covers attacking private property, the state, law, morality, religion, hierarchical education, and submission to political authority. A reproduction of the work has been located in ''Sōtōshū sensho'' 曹洞宗選書, vol. 6, appendix 2, and has been requested for transcription and verification.}}

* '''[[UG08TGM|''Teikoku gunjin zayū no mei'' 帝国軍人座右之銘]]''' ('''[[UG08TGM-T|Vademecum for the Soldiers in the Imperial Army]]''') (20 November 1908). {{annotation|An eight-page antimilitarist tract clandestinely published by Uchiyama, adapted from Ōsugi Sakae's 大杉栄 Japanese translation “Shinpei shokun ni atō” 新兵諸君に与ふ [To the Conscripts], itself based on a French anarchist text published in ''L'Anarchie''. The clandestine edition bears the nominal authorship “Katō Kiyoshi” 加藤清 and the fictitious imprint Kokumin Kōenkai 国民後援会. Its colophon gives 15 November 1908 as the publication date and 20 November as the date of issue. A reproduction has been located in ''Sōtōshū sensho'' 曹洞宗選書, vol. 6, appendix 1, and has been requested for transcription and verification.}}

* '''[[UG09GSH|''Gokuchū nite no kansō'' 獄中にての感想]]''' ('''[[UG09GSH-T|Reflections in Prison]]''') (26 October 1909). {{annotation|A prison reflection later known as ''Gokuchū shuki'' 獄中手記 [Prison Notes]. It reflects on material inequality and the conditions required for human well-being, including shorter working hours, regular rest, adequate clothing, medical care, leisure, and religion. It invokes Śākyamuni, Diogenes, Jesus, Sakura Sōgorō, and Ōshio Heihachirō as exemplars of principled action and self-sacrifice, before ending with the unresolved question: “Then, what is the method?” The text is currently awaiting verification against its publication in Yoshida Kyūichi's 1959 study.}}

* '''[[UG11HJ|''Heibon no jikaku'' 平凡の自覚]]''' ('''[[UG11HJ-T|The Self-Awakening of the Ordinary Person]]''') (date uncertain; probably ca. 1909–1911). {{annotation|An incomplete manuscript exploring the expansion of “self-awakening” (''jikaku'' 自覚) from the individual through family, work and agriculture, municipality, state, and ultimately the world. Uchiyama connects this awakening to independence, self-government, mutual aid, common ownership, and the construction of heaven in this world, while drawing on a strikingly eclectic religious vocabulary that includes the “Holy Spirit” (''seirei'' 聖霊), “eternal life,” and the “divine realm.”}}