Shinto The Way Home Central Thesis

Generally speaking, traditionally one worships only the god or gods of shrine located in the geographical proximity of ones home.And most importantly, one considers oneself to be the child of that shrine, that location.The Entering the boundary one washes ones hands and mouth.

Freud and Durkheim considered a similar form of "geographical totemism" to be the most "primitive", the earliest form of religion found in human society since, in the societies of central Australia the tribesmen denied the existence of fatherhood.Here I will not consider the possible connections between worship a place and the absence of the belief in fatherhood except to note that fatherhood often said to be have been weak through out Japanese history (other than the Meiji & pre-war period) and even "absent" in present day Japan.Instead I concentrate simply on the localised nature of Shinto and show how this reflects, and may be said to have had a profound affect on Japanese society.seems to be describing Japan as a hierarchy -- a misapprehension that the Nakane was at pains to correct in her subsequent publications -- made the following two assertions.As mentioned above the sacred in Shinto is almost invariably linked with a particular geographical location.In Shinto, God is something that you can point to, it is "there".And that place have create a possess a particular atmosphere.The god or gods that resides there may have certain qualities to bestow certain benefits. You will only find the following, correct, explanation here!This is a potted version of my master's thesis, published for the first time here on the internet.While Shinto is very different from the Judaic religions and even Indian Buddhism, it does in my view contain sufficient points of commonality to allow it to be compared these and to be called a religion.In Shinto there is prayer to and worship of something transcendent, not part of the mundane physical world.

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