Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    Their mission: learn Western ways and return to help nurture a new generation of enlightened men to lead Japan.Raised in traditional samurai households during the turmoil of civil war, three of these unusual ambassadors—Sutematsu Yamakawa, Shige Nagai, and Ume Tsuda—grew up as typical American schoolgirls. Upon their arrival in San Francisco they became celebrities, their travels and traditional clothing exclaimed over by newspapers across the nation. As they learned English and Western customs, their American friends grew to love them for their high spirits and intellectual brilliance.The passionate relationships they formed reveal an intimate world of cross-cultural fascination and connection. Ten years later, they returned to Japan—a land grown foreign to them—determined to revolutionize women’s education.Based on in-depth archival research in Japan and in the United States, including decades of letters from between the three women and their American host families, Daughters of the Samurai is beautifully, cinematically written, a fascinating lens through which to view an extraordinary historical moment.

    To the Western mind these fearsome warriors-samurai, the masterless ronin, and the assassin ninja-have always been a source of mystery and wonder, combining the idealism of chivalry with military fanaticism. The Ways Of The Samurai digs beneath the myth and reveals a truth even more amazing about the men who practiced a discipline drawn from Zen and Confucian ethics-bushido, the way of the warrior.

    Newly revised and updated, A History of Japan is a fascinating look at the nation of Japan throughout history. Starting in ancient Japan during its early pre-history period A History of Japan covers every important aspect of history and culture through feudal Japan to the post-cold War period and collapse of the Bubble Economy in the early 1990's. Recent findings shed additional light on the origins of Japanese civilization and the birth of Japanese culture. Also included is an in-depth analysis of the Japanese religion, Japanese arts, Japanese culture and the Japanese People from the 6th century B.C.E. to the present. This contemporary classic, now updated and revised, continues to be an essential text in Japanese studies. Classic illustrations and unique pictures are dispersed throughout the book.A History of Japan, Revised Edition includes: Archaic Japan—including Yamato, the creation of a unified state, the Nana Period, and the Heian period Medieval Japan— including rule by the military houses, the failure of Ashikaga Rule, Buddhism, and the Kamakura and Muroachi Periods periods Ealy Modern Japan—including Japanese feudalism, administration under the Tokugawa, and society and culture in early modern Japan Modern Japan—including The Meiji Era and policies for modernization, from consensus to crisis (1912-1937), and solutions through force This contemporary classic continues to be a central book in Japanese studies and is an vital addition to the collection of any student or enthusiast of Japanese history, Japanese culture, or the Japanese Language.

    This compendium of early Japanese life provides a panorama of Japan during its formation.

    Today's Japanese women are shattering them -- breaking the bonds of tradition and dramatically transforming their culture. Shopping-crazed schoolgirls in Hello Kitty costumes and the Harajuku girls Gwen Stefani helped make so popular have grabbed the media's attention. But as critically acclaimed author Veronica Chambers has discovered through years of returning to Japan and interviewing Japanese women, the more interesting story is that of the legions of everyday women -- from the office suites to radio and TV studios to the worlds of art and fashion and on to the halls of government -- who have kicked off a revolution in their country. Japanese men hardly know what has hit them. In a single generation, women in Japan have rewritten the rules in both the bedroom and the boardroom. Not a day goes by in Japan that a powerful woman doesn't make the front page of the newspapers. In the face of still-fierce sexism, a new breed of women is breaking through the "rice paper ceiling" of Japan's salary-man dominated corporate culture. The women are traveling the world -- while the men stay at home -- and returning with a cosmopolitan sophistication that is injecting an edgy, stylish internationalism into Japanese life. So many women are happily delaying marriage into their thirties -- labeled "losing dogs" and yet loving their liberated lives -- that the country's birth rate is in crisis.With her keen eye for all facets of Japanese life, Veronica Chambers travels through the exciting world of Japan's new modern women to introduce these "kickboxing geishas" and the stories of their lives: the wildly popular young hip-hop DJ; the TV chef who is also a government minister; the entrepreneur who founded a market research firm specializing in charting the tastes of the teenage girls driving the country's GNC -- "gross national cool"; and the Osaka assembly-woman who came out publicly as a lesbian -- the first openly gay politician in the country.Taking readers deep into these women's lives and giving the lie to the condescending stereotypes, Chambers reveals the vibrant, dynamic, and fascinating true story of the Japanese women we've never met. "Kickboxing Geishas" is an entrancing journey into the exciting, bold, stylish new Japan these women are making.

    Written by a lady of the court at the height of Heian culture, this book enthralls with its lively gossip, witty observations, and subtle impressions. Lady Shonagon was an erstwhile rival of Lady Murasaki, whose novel, "The Tale of Genji," fictionalized the elite world Lady Shonagon so eloquently relates. Featuring reflections on royal and religious ceremonies, nature, conversation, poetry, and many other subjects, "The Pillow Book" is an intimate look at the experiences and outlook of the Heian upper class, further enriched by Ivan Morris's extensive notes and critical contextualization.

    For good and for evil, religion is the single greatest influence in the world. We accept as self-evident that competing economic systems (capitalist or communist) or clashing political parties (Republican or Democratic) propose very different solutions to our planet's problems. So why do we pretend that the world's religious traditions are different paths to the same God? We blur the sharp distinctions between religions at our own peril, argues religion scholar Stephen Prothero, and it is time to replace naÏve hopes of interreligious unity with deeper knowledge of religious differences. In Religious Literacy, Prothero demonstrated how little Americans know about their own religious traditions and why the world's religions should be taught in public schools. Now, in God Is Not One, Prothero provides readers with this much-needed content about each of the eight great religions. To claim that all religions are the same is to misunderstand that each attempts to solve a different human problem. For example: –Islam: the problem is pride / the solution is submission –Christianity: the problem is sin / the solution is salvation –Confucianism: the problem is chaos / the solution is social order –Buddhism: the problem is suffering / the solution is awakening –Judaism: the problem is exile / the solution is to return to God Prothero reveals each of these traditions on its own terms to create an indispensable guide for anyone who wants to better understand the big questions human beings have asked for millennia—and the disparate paths we are taking to answer them today. A bold polemical response to a generation of misguided scholarship, God Is Not One creates a new context for understanding religion in the twenty-first century and disproves the assumptions most of us make about the way the world's religions work.

    With a compassionate yet critical eye, William Scott Wilson delves into the workings of Musashi's mind as the iconoclastic samurai wrestled with philosophical and spiritual ideas that are as relevant today as they were in his times. Musashi found peace and spiritual reward in seeking to perfect his chosen Way, and came to realize that perfecting a single Way, no matter the path, could lead to fulfillment. The Lone Samurai is far more than a vivid account of a fascinating slice of feudal Japan. It is the story of one man's quest for answers, perfection, and access to the Way.By age thirteen, Miyamoto Musashi had killed his opponent in what would become the first of many celebrated swordfights. By thirty, he had fought more than sixty matches, losing none. He would live another thirty years but kill no one else. He continued to engage in swordfights but now began to show his skill simply by thwarting his opponents' every attack until they acknowledged Musashi's all-encompassing ability. At the same time, the master swordsman began to expand his horizons, exploring Zen Buddhism and its related arts, particularly ink painting, in a search for a truer Way.Musashi was a legend in his own time. As a swordsman, he preferred the wooden sword and in later years almost never fought with a real weapon. He outfoxed his opponents or turned their own strength against them. At the height of his powers, he began to evolve artistically and spiritually, becoming one of the country's most highly regarded ink painters and calligraphers, while deepening his practice of Zen Buddhism. He funneled his hard-earned insights about the warrior arts into his spiritual goals. Ever the solitary wanderer, Musashi shunned power, riches, and the comforts of a home or fixed position with a feudal lord in favor of a constant search for truth, perfection, and a better Way. Eventually, he came to the realization that perfection in one art, whether peaceful or robust, could offer entry to a deeper, spiritual understanding. His philosophy, along with his warrior strategies, is distilled in his renowned work, The Book of Five Rings, written near the end of his life.Musashi remains a source of fascination for the Japanese, as well as for those of us in the West who have more recently discovered the ideals of the samurai and Zen Buddhism. The Lone Samurai is the first biography ever to appear in English of this richly layered, complex seventeenth-century swordsman and seeker, whose legacy has lived far beyond his own time and place.---------------------------------------------------------------- INTERVIEW WITH WILLIAM SCOTT WILSON ABOUT BUSHIDOQ.: What is Bushido?A.: Bushido might be explained in part by the etymology of the Chinese characters used for the word. Bu comes from two radicals meanings "stop" and "spear." So even though the word now means "martial" or "military affair," it has the sense of stopping aggression. Shi can mean "samurai," but also means "gentleman" or "scholar." Looking at the character, you can see a man with broad shoulders but with his feet squarely on the ground. Do, with the radicals of head and motion, originally depicted a thoughtful way of action. It now means a path, street or way. With this in mind, we can understand Bushido as a Way of life, both ethical and martial, with self-discipline as a fundamental tenet. Self-discipline requires the warrior at once to consider his place in society and the ethics involved, and to forge himself in the martial arts. Both should eventually lead him to understand that his fundamental opponents are his own ignorance and passions.Q.: How did the code develop and how did it influence Japanese society?A.: The warrior class began to develop as a recognizable entity around the 11th and 12th centuries. The leaders of this class were often descended from the nobility, and so were men of education and breeding. I would say that the code developed when the leaders of the warrior class began to reflect on their position in society and what it meant to be a warrior. They first began to write these thoughts down as yuigon, last words to their descendents, or as kabegaki, literally "wall writings," maxims posted to all their samurai. Samurai itself is an interesting word, coming from the classical saburau, "to serve." So when we understand that a samurai is "one who serves," we see that the implications go much farther than simply being a soldier or fighter.Also, it is important to understand that Confucian scholars had always reflected on what it meant to be true gentleman, and they concluded that such a man would be capable of both the martial and literary. The Japanese inherited this system of thought early on, so certain ideals were already implicitly accepted.The warrior class ruled the country for about 650 years, and their influence-political, philosophical and even artistic-had a long time to percolate throughout Japanese society.Q.: The Samurai were very much renaissance men - they were interested in the arts, tea ceremony, religion, as well as the martial arts. What role did these interests play in the development of Bushido? How did the martial arts fit in?A.: This question goes back to the Confucian ideal of balance that Japanese inherited, probably from the 7th century or so. The word used by both to express this concept, for the "gentleman" by the Chinese and the warrior by Japanese, is (hin), pronounced uruwashii in Japanese, meaning both "balanced" and "beautiful." The character itself is a combination of "literature" (bun) and "martial" (bu). The study of arts like Tea ceremony, calligraphy, the study of poetry or literature, and of course the martial arts of swordsmanship or archery, broadened a man's perspective and understanding of the world and, as mentioned above, provided him with a vehicle for self-discipline. The martial arts naturally were included in the duties of a samurai, but this did not make them any less instructive in becoming a full human being.Q.: What was sword fighting like? Was the swordplay different for different samurai?A.: There were literally hundreds of schools of samurai swordsmanship by the 1800's and, as previously mentioned, each school emphasized differing styles and approaches. Some would have the student to jump and leap, others to keep his feel solidly on the ground; some would emphasize different ways of holding the sword, others one method only. One school stated that technical swordsmanship took second place to sitting meditation. Historically speaking, there were periods when much of the swordfighting was done on horseback, and others when it was done mostly on foot. Also, as the shape and length of the sword varied through different epochs, so did styles of fighting. Then I suppose that a fight between men who were resolved to die would be quite different from a fight between men who were not interested in getting hurt.Q.: How is the code reflected in Japanese society today?A.: When I first came to live in Japan in the 60's, I was impressed how totally dedicated and loyal people were to the companies where they were employed. When I eventually understood the words samurai and saburau, it started to make sense. While these men (women would usually not stay long with a company, giving up work for marriage) did not carry swords of course, they seemed to embody that old samurai sense of service, duty, loyalty and even pride. This may sound strange in our own "me first" culture, but it impressed me that the company had sort of taken the place of a feudal lord, and that the stipend of the samurai had become the salary of the white-collar worker.MThat is on the societal level. On an individual level, I have often felt that Japanese have a strong resolution, perhaps from this cultural background of Bushido, to go through problems rather than around them. Persistence and patience developed from self-discipline?

    With warmth and candor, Bruce Feiler recounts the year he spent as a teacher in a small rural town. Beginning with a ritual outdoor bath and culminating in an all-night trek to the top of Mt. Fuji, Feiler teaches his students about American culture, while they teach him everything from how to properly address an envelope to how to date a Japanese girl.

    The large scale imprisonment and rape of thousands of women, who were euphemistically called "comfort women" by the Japanese military, first seized public attention in 1991 when three Korean women filed suit in a Toyko District Court stating that they had been forced into sexual servitude and demanding compensation. Since then the comfort stations and their significance have been the subject of ongoing debate and intense activism in Japan, much if it inspired by Yoshimi's investigations. How large a role did the military, and by extension the government, play in setting up and administering these camps? What type of compensation, if any, are the victimized women due? These issues figure prominently in the current Japanese focus on public memory and arguments about the teaching and writing of history and are central to efforts to transform Japanese ways of remembering the war.Yoshimi Yoshiaki provides a wealth of documentation and testimony to prove the existence of some 2,000 centers where as many as 200,000 Korean, Filipina, Taiwanese, Indonesian, Burmese, Dutch, Australian, and some Japanese women were restrained for months and forced to engage in sexual activity with Japanese military personnel. Many of the women were teenagers, some as young as fourteen. To date, the Japanese government has neither admitted responsibility for creating the comfort station system nor given compensation directly to former comfort women.This English edition updates the Japanese edition originally published in 1995 and includes introductions by both the author and the translator placing the story in context for American readers.

    This is an account of the world's greatest ‘intellectual virtuosos,' who are also humanity's greatest doubters and disbelievers, from the ancient Greek philosophers, Jesus, and the Eastern religions, to modern secular equivalents Marx, Freud and Darwin—and their attempts to reconcile the seeming meaninglessness of the universe with the human need for meaning,This remarkable book ranges from the early Greeks, Hebrew figures such as Job and Ecclesiastes, Eastern critical wisdom, Roman stoicism, Jesus as a man of doubt, Gnosticism and Christian mystics, medieval Islamic, Jewish and Christian skeptics, secularism, the rise of science, modern and contemporary critical thinkers such as Schopenhauer, Darwin, Marx, Freud, Nietzsche, the existentialists.

    In March 2011, after the earthquake and tsunami, radiation levels prohibited the burial of her Japanese grandfather's bones. As Japan mourned thousands of people lost in the disaster, Mockett also grieved for her American father, who had died unexpectedly.Seeking consolation, Mockett is guided by a colorful cast of Zen priests and ordinary Japanese who perform rituals that disturb, haunt, and finally uplift her. Her journey leads her into the radiation zone in an intricate white hazmat suit; to Eiheiji, a school for Zen Buddhist monks; on a visit to a Crab Lady and Fuzzy-Headed Priest’s temple on Mount Doom; and into the "thick dark" of the subterranean labyrinth under Kiyomizu temple, among other twists and turns. From the ecstasy of a cherry blossom festival in the radiation zone to the ghosts inhabiting chopsticks, Mockett writes of both the earthly and the sublime with extraordinary sensitivity. Her unpretentious and engaging voice makes her the kind of companion a reader wants to stay with wherever she goes, even into the heart of grief itself.

    The original version of the Dhammapada is in the Khuddaka Nikaya, a division of the Pali Canon of Theravada Buddhism.The Buddhist scholar and commentator Buddhaghosa explains that each saying recorded in the collection was made on a different occasion in response to a unique situation that had arisen in the life of the Buddha and his monastic community. His commentary, the Dhammapada Atthakatha, presents the details of these events and is a rich source of legend for the life and times of the Buddha.

    So succinct are the author's insights that these writings have outlasted the dissolution of the samurai class to come down to the present and be read for guidance and inspiration by the captains of business and industry, as well as those devoted to the practice of the martial arts in their modern form.