Lajos at 06:39, 26 October 2026

2026-10-26T06:39:23Z

← Older revision		Revision as of 06:39, 26 October 2026
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	== Translation ==		== Translation ==

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	The editors have assigned me the topic indicated above, but depending on how one approaches it, this is an exceedingly broad question, one that can be resolved only through the painstaking research and practice of numerous scholars. In this essay, I shall confine myself to reviewing and criticizing the various responses thus far advanced from the Buddhist side, while setting out a preliminary outline of my own views. Because of limitations of space, moreover, my account of Marxism's rejection of religion will be allowed to emerge only insofar as is necessary in examining the views of these various thinkers.		The editors have assigned me the topic indicated above, but depending on how one approaches it, this is an exceedingly broad question, one that can be resolved only through the painstaking research and practice of numerous scholars. In this essay, I shall confine myself to reviewing and criticizing the various responses thus far advanced from the Buddhist side, while setting out a preliminary outline of my own views. Because of limitations of space, moreover, my account of Marxism's rejection of religion will be allowed to emerge only insofar as is necessary in examining the views of these various thinkers.

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	— Imanaka Tsugimaro 今中次麿, Chūgai Nippō, April 10, 1930; Akegarasu Haya, ibid.,		— Imanaka Tsugimaro 今中次麿, Chūgai Nippō, April 10, 1930; Akegarasu Haya, ibid.,

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	April 24; and certain scholars of religion who emphasize the distinctive character of religious values.		April 24; and certain scholars of religion who emphasize the distinctive character of religious values.

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	(11) Particular historical forms of religion may be rejected, but the essence of religion cannot be denied, so long as human beings experience the anguish of life and death or possess		(11) Particular historical forms of religion may be rejected, but the essence of religion cannot be denied, so long as human beings experience the anguish of life and death or possess

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	a longing for the “infinite.”		a longing for the “infinite.”

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	— Kimura Taiken, Yomiuri Shinbun, April 27; Miki 三木保幾, ibid., May 6; Hoashi Riichirō, ibid., May 7; Tanaka Kōtarō, ibid., May 6.		— Kimura Taiken, Yomiuri Shinbun, April 27; Miki 三木保幾, ibid., May 6; Hoashi Riichirō, ibid., May 7; Tanaka Kōtarō, ibid., May 6.

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	=== II ===		=== II ===
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	Capitalism has transformed everything—even human beings themselves—into “things,” into commodities. We must therefore also investigate the conditions under which everyone might live, as far as possible, free from domination by material things.		Capitalism has transformed everything—even human beings themselves—into “things,” into commodities. We must therefore also investigate the conditions under which everyone might live, as far as possible, free from domination by material things.

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	(5) “Do good deeds. The purpose of human life is exhausted by this.” Such a statement is at once perfectly clear and profoundly ambiguous.		(5) “Do good deeds. The purpose of human life is exhausted by this.” Such a statement is at once perfectly clear and profoundly ambiguous.

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	There are, moreover, various kinds of infinity. Extensional infinity—what Hegel called the “bad infinite”—is itself one form of infinity. Yet this is precisely the kind of infinity that we ordinarily desire. The matter calls for more careful examination.		There are, moreover, various kinds of infinity. Extensional infinity—what Hegel called the “bad infinite”—is itself one form of infinity. Yet this is precisely the kind of infinity that we ordinarily desire. The matter calls for more careful examination.

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	(12) The criticism offered under (4) can also be developed in response to this position. I shall return to the question later.		(12) The criticism offered under (4) can also be developed in response to this position. I shall return to the question later.

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	“Since social movements arise from the objective circumstances of a particular society and historical moment, one must understand that it is impossible to decide in advance whether to proceed to the right		“Since social movements arise from the objective circumstances of a particular society and historical moment, one must understand that it is impossible to decide in advance whether to proceed to the right

	{{~~tpage~~\|225~~\|original\|IH30MTZ~~}}		{{opage\|225}}
	or to the left. When a ship is listing to starboard and about to capsize, passengers who recognize the danger will quickly leap from the right side to the left. At such a moment, even if someone were to shout, ‘The safest place on a ship is in the middle,’ no one would pay the slightest attention.” (Chūgai Nippō, June 28, 1929)		or to the left. When a ship is listing to starboard and about to capsize, passengers who recognize the danger will quickly leap from the right side to the left. At such a moment, even if someone were to shout, ‘The safest place on a ship is in the middle,’ no one would pay the slightest attention.” (Chūgai Nippō, June 28, 1929)

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	In short, from the standpoint of the Eastern spirit's orientation toward emptiness (kū 空), “things” appeared as “provisionally existent” or “to be renounced.” It must therefore be regarded as almost inevitable that a rigorous science of “things”—that is, natural science—did not develop in the East. Whether one speaks of “elementary learning” or “great learning,” [continues].		In short, from the standpoint of the Eastern spirit's orientation toward emptiness (kū 空), “things” appeared as “provisionally existent” or “to be renounced.” It must therefore be regarded as almost inevitable that a rigorous science of “things”—that is, natural science—did not develop in the East. Whether one speaks of “elementary learning” or “great learning,” [continues].

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	…or of “setting one's heart upon learning at fifteen,” all such learning was ultimately nothing other than the learning of the sages.		…or of “setting one's heart upon learning at fifteen,” all such learning was ultimately nothing other than the learning of the sages.

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	No one would imagine that the problem of unemployment could be solved through the “gospel” or a charity soup kitchen.		No one would imagine that the problem of unemployment could be solved through the “gospel” or a charity soup kitchen.

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	No one would suppose that what can be achieved through the conscious regulation of economic laws could instead be obtained through faith in Inari. Such errors arise from a failure to understand social or economic laws.		No one would suppose that what can be achieved through the conscious regulation of economic laws could instead be obtained through faith in Inari. Such errors arise from a failure to understand social or economic laws.

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	We must guard against the recklessness of attempting to address every social problem through such an empty conception of society.		We must guard against the recklessness of attempting to address every social problem through such an empty conception of society.

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	(5) Yet I am not advocating a “compromise” or “eclectic synthesis” between Buddhism and the materialist conception of history. Compromise and eclecticism invariably diminish the distinctive character of both positions, weaken their vitality, and frequently introduce confusion into the very manner in which they are combined. Here lies the defect of eclecticism. It is rash simply to proclaim, without further consideration, “Become socially engaged!” or “Attend to material conditions!”		(5) Yet I am not advocating a “compromise” or “eclectic synthesis” between Buddhism and the materialist conception of history. Compromise and eclecticism invariably diminish the distinctive character of both positions, weaken their vitality, and frequently introduce confusion into the very manner in which they are combined. Here lies the defect of eclecticism. It is rash simply to proclaim, without further consideration, “Become socially engaged!” or “Attend to material conditions!”

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	“The only means by which humanity can recover its humanity, its very essence, is through the fundamental overcoming of all religious representations and a resolute return—not to God, but to humanity itself—”		“The only means by which humanity can recover its humanity, its very essence, is through the fundamental overcoming of all religious representations and a resolute return—not to God, but to humanity itself—”

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	This call for the fundamental overcoming of all religious representations and for a resolute, rightful return to humanity itself can, ironically, be “deepened” into a maxim of Zen.		This call for the fundamental overcoming of all religious representations and for a resolute, rightful return to humanity itself can, ironically, be “deepened” into a maxim of Zen.

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	There are undoubtedly many aspects of religion's origins and significance that can be exposed through Marxist methods and overcome through Marxist practice.		There are undoubtedly many aspects of religion's origins and significance that can be exposed through Marxist methods and overcome through Marxist practice.

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	Yet I cannot believe that religion can thereby be wholly negated. The essential seeds of religion lie within the very nature and limitations of what it means to be human.		Yet I cannot believe that religion can thereby be wholly negated. The essential seeds of religion lie within the very nature and limitations of what it means to be human.

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	Thought, as the principle of division, is simultaneously a demand for unity. Yet the ultimate duality cannot be overcome through thought—		Thought, as the principle of division, is simultaneously a demand for unity. Yet the ultimate duality cannot be overcome through thought—

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	…because thought is a principle that processes all phenomena through relations between subject and predicate—that is, through “opposition.” The final opposition must therefore be entrusted to a leap beyond thought. Here lies the path toward Zen.		…because thought is a principle that processes all phenomena through relations between subject and predicate—that is, through “opposition.” The final opposition must therefore be entrusted to a leap beyond thought. Here lies the path toward Zen.

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	(12) We must establish our objectives as purely and rigorously as possible. Having done so, we must select the most appropriate and effective plans and means for realizing those objectives, adapting them to changes in the material and spiritual structures of our circumstances at any given time.		(12) We must establish our objectives as purely and rigorously as possible. Having done so, we must select the most appropriate and effective plans and means for realizing those objectives, adapting them to changes in the material and spiritual structures of our circumstances at any given time.

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	In doing so, we need only determine our concrete methods through the proper application of induction and deduction. There is no necessity to proceed according to a dialectical schema of thesis, antithesis, and synthesis.		In doing so, we need only determine our concrete methods through the proper application of induction and deduction. There is no necessity to proceed according to a dialectical schema of thesis, antithesis, and synthesis.

James at 19:41, 21 October 2026

2026-10-21T19:41:18Z

← Older revision		Revision as of 19:41, 21 October 2026
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	{{tpage\|219\|original\|IH30MTZ}}		{{tpage\|219\|original\|IH30MTZ}}
	The editors have assigned me the topic indicated above, but depending on how one approaches it, this is an exceedingly broad question, one that can be resolved only through the painstaking research and practice of numerous scholars. In this essay, I shall confine myself to reviewing and criticizing the various responses thus far advanced from the Buddhist side, while setting out a preliminary outline of my own views. Because of limitations of space, moreover, my account of Marxism's rejection of religion will be allowed to emerge only insofar as is necessary in examining the views of these various thinkers.		The editors have assigned me the topic indicated above, but depending on how one approaches it, this is an exceedingly broad question, one that can be resolved only through the painstaking research and practice of numerous scholars. In this essay, I shall confine myself to reviewing and criticizing the various responses thus far advanced from the Buddhist side, while setting out a preliminary outline of my own views. Because of limitations of space, moreover, my account of Marxism's rejection of religion will be allowed to emerge only insofar as is necessary in examining the views of these various thinkers.


	=== I ===		=== I ===
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	This translation follows the Japanese transcription [[IH30MTZ]] and the text printed in 『市川白弦著作集』 (''Ichikawa Hakugen chosakushū'' [Collected Writings of Ichikawa Hakugen]), vol. 3, pp. 219–232. The essay reportedly appeared in ''Chūō Bukkyō'' 中央仏教 in June 1930; the original issue, collected volume imprint, and text require final verification. Page markers correspond to the Japanese source and link back to the original.		This translation follows the Japanese transcription [[IH30MTZ]] and the text printed in 『市川白弦著作集』 (''Ichikawa Hakugen chosakushū'' [Collected Writings of Ichikawa Hakugen]), vol. 3, pp. 219–232. The essay reportedly appeared in ''Chūō Bukkyō'' 中央仏教 in June 1930; the original issue, collected volume imprint, and text require final verification. Page markers correspond to the Japanese source and link back to the original.

	Translated and annotated by James Mark Shields (2026). This is a provisional translation pending final diplomatic collation. The meaning of 「唯物史観を戦い取る」 in II (2) remains under review because the following sentence also refers to 「唯物史観を克服せずして」. The abbreviation 「七一二」 following 『宗教研究』, the exact source of the Marx quotation in Section V, selected proper-name readings, and the Hegel reference in V (11) require further verification. Editorial readings are not silently substituted for the historical text.

	== How to Cite this Text ==		== How to Cite this Text ==

James at 19:39, 21 October 2026

2026-10-21T19:39:49Z

← Older revision		Revision as of 19:39, 21 October 2026
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	~~{{Textual Verification}}~~
	{{DISPLAYTITLE:Ichikawa Hakugen, “Marxism and Zen: Notes”}}		{{DISPLAYTITLE:Ichikawa Hakugen, “Marxism and Zen: Notes”}}

James: Created page with "{{Textual Verification}} {{DISPLAYTITLE:Ichikawa Hakugen, “Marxism and Zen: Notes”}} Ichikawa Hakugen 市川白弦 (1930). “Marxism and Zen: Notes” (''Marukusu shugi to Zen—oboegaki'' マルクス主義と禅――覚え書). (Japanese original here.) NOTOC

'''Contents'''

1. Translation
1.1 Section I
..."

2026-10-21T19:39:36Z

Created page with "{{Textual Verification}} {{DISPLAYTITLE:Ichikawa Hakugen, “Marxism and Zen: Notes”}} Ichikawa Hakugen 市川白弦 (1930). “Marxism and Zen: Notes” (''Marukusu shugi to Zen—oboegaki'' マルクス主義と禅――覚え書). (Japanese original here.) __NOTOC__ <div style="margin:0.2em 0 0.7em 0; line-height:1.5;"> '''Contents''' 1. Translation 1.1 Section I ..."

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IH30MTZ-T - Revision history

Lajos at 06:39, 26 October 2026

James at 19:41, 21 October 2026

James at 19:39, 21 October 2026