‘religious’, according to the newly adopted concept of religion. It was under
these circumstances that religious studies gradually took its form in Japan.
Toward the end of the nineteenth century, universities modeled after Western,
particularly German, institutions were created. While there were a number of
private universities,^11 some of which had denominational backgrounds, either
Buddhist or Christian, a few national universities were given a leading position
in research and teaching. Thus, in 1890 TetsujirÿInoue (1855–1944) delivered
a lecture on ‘Comparative Religion and Eastern Philosophy’ at the first national
university, Tokyo Imperial University. Then in 1905 Masaharu Anesaki
(1873–1949) was appointed to the first professorship in this field at the same
university and thereby the first department of religious studies was established.^12
Other national universities followed suit. These universities were independent
of any religious organization, and the early scholars of religion emphasized the
importance of free inquiry and a comparative approach.^13 Table 1 shows the
earliest curricula of Religious Studies at Tokyo Imperial University. In addition,
Table 2, a list of the discussion themes of Anesaki’s study group that lasted
from 1896 to 1899, gives an idea as to what the scholars of comparative religion
were interested in at that time.Developments until 1945Major ideas and problemsIn addition to the scientific ideal of objectivity, the research of the scholars just
mentioned was guided by significant practical concerns. The fundamental
question about the nature of religion had arisen in the debate on the legitimacy
of State Shintÿ. The public came to expect scholars of religions not only to
offer a professional definition of religion but also to present a blueprint for
religion’s future. Their recommendations varied. Inoue supported the Imperial
Rescript on Education. His final goal was to replace all religions with national
morality and rational philosophy. He believed that existing religions would
become outdated in the process of modernization.
While rationalist scholars such as Inoue thought that society would
ultimately be able to dispense with religion, most scholars of religion, including
Anesaki, hoped to secure the role of religion in contemporary and future society.
Thus, they defended religion against modern secularism and at the same time
sought to protect individual faiths against state power. Still, it was self-evident
to almost all of them that religion could serve to consolidate and expand their
new nation-state, and in that aspect of national loyalty they were not much
different from right-wing nationalists who promoted the Imperial Rescript on
Education.196
SATOKO FUJIWARA