From the fourteenth through the nineteenth centuries Japanese monks created hundreds of maps to construct and locate their place in a Buddhist world. This expansively illustrated volume is the first to explore the largely unknown archive of Japanese Buddhist world maps and analyze their production, reproduction, and reception. In examining these fascinating sources of visual and material culture, author D. Max Moerman argues for an alternative history of Japanese Buddhism—one that compels us to recognize the role of the Buddhist geographic imaginary in a culture that encompassed multiple cartographic and cosmological world views.
The contents and contexts of Japanese Buddhist world maps reveal the ambivalent and shifting position of Japan in the Buddhist world, its encounter and negotiation with foreign ideas and technologies, and the possibilities for a global history of Buddhism and science. Moerman’s visual and intellectual history traces the multiple trajectories of Japanese Buddhist world maps, beginning with the earliest extant Japanese map of the world: a painting by a fourteenth-century Japanese monk charting the cosmology and geography of India and Central Asia based on an account written by a seventh-century Chinese pilgrim-monk. He goes on to discuss the cartographic inclusion and marginal position of Japan, the culture of the copy and the power of replication in Japanese Buddhism, and the transcultural processes of engagement and response to new visions of the world produced by Iberian Christians, Chinese Buddhists, and the Japanese maritime trade. Later chapters explore the transformations in the media and messages of Buddhist cartography in the age of print culture and in intellectual debates during the eighteenth and nineteenth centuries over cosmology and epistemology and the polemics of Buddhist science.
The Japanese Buddhist World Map offers a wholly innovative picture of Japanese Buddhism that acknowledges the possibility of multiple and heterogeneous modernities and alternative visions of Japan and the world.
2 有用 gingababa.saru 2023-05-01 12:25:23 美国
在長途飛行的路上讀完了,心服口服。(著實沒想到說話風格慢得急死人的魔慢老師寫作如此清晰明快)我覺得這本書對「宗教文圖學」的社會史寫作的推進有很大助益,從12世紀到19世紀以佛教地圖(2d到3d,或是不同dimension的疊加表現)為中心的詳實分析展現了佛教宗教視野如何在變動的日本中世紀到現代「啟蒙」中完成進化、在地化與自洽。我覺得這本書圖像的研讀方式很精妙,不論是談到金剛杵的獨股、三股、五股來應... 在長途飛行的路上讀完了,心服口服。(著實沒想到說話風格慢得急死人的魔慢老師寫作如此清晰明快)我覺得這本書對「宗教文圖學」的社會史寫作的推進有很大助益,從12世紀到19世紀以佛教地圖(2d到3d,或是不同dimension的疊加表現)為中心的詳實分析展現了佛教宗教視野如何在變動的日本中世紀到現代「啟蒙」中完成進化、在地化與自洽。我覺得這本書圖像的研讀方式很精妙,不論是談到金剛杵的獨股、三股、五股來應對日、中、印的文化繁簡(一為尊則消除borderland complex,與tansen sen說到五台山之前的舍利法不同),行旅途跡與世界中心的偏移,製圖者對於手頭資料的取捨等等,都值得年輕學者學習(的確比sujung kim老道)。南瞻部州變成一滴倒著的淚好美。補:後兩章的傳教士與佛學辯論。 (展开)
3 有用 步秋 2022-05-10 22:08:58
抽丝剥茧式的分析,thorough and inspiring,有想法仅仅只是第一步,怎么样搜集有用的材料并让材料说话才是最体现功力的。
1 有用 寂為樂 2022-05-10 22:40:00
Visual analysis和contextualization都很到位,做艺术史的朋友们也可以来参考一下!