Humanity Revolution

Chi Tian Da Zou, the real leader of Chuang Jia Society, the biggest Buddhist organization in Japan, enjoys widely social and cultural influence at home and abroad. However, the study of him is still at the beginning in Japan and in China. This paper is intended for a systematic introduction and evaluation of the ethic construction of his "Homonology". The paper mainly consists of the following:Introduction: A historical investigation of Chuang Jia Society, which is a new religious organization, rising to meet the mental need of Japanese people at the war. We hold that, though modernization had indeed brought about economic flourishing in Japan, its militarism was a "malignant tumor" that had always threatened to set its modernization back. Hence Japanese people after the war strongly desired to abolish militarism, and create a peaceful domestic and international environment for economic development, and Chuang Jia Society was born to meet such a mental need of the nation. And Chi Tian's slogan "Revolution of Human Nature" was but a remedy for the defects of Japanese modernization in one hundred years.Chapter One: Chi Tian's thoughts developed in the course of Japanese modern history, which as we see, had four periods: the period of "belief establishment", that of "formation of religious political ideas", that of "formation of religious cultural ideas", and that of being an ambassador of peace and culture. In such a process we see that Chi Tian had gradually gone to a religious political line of "Middle-Way", and then returned backto a religious cultural line of "Humanism", both closely related to the religious practice of Chuang Jia Society.Chapter Two: "Revolution of Human Nature" is both the fundamental ideal of Chuang Jia Society and the central idea of Chi Tian, whose philosophical foundation is the theory of life "body and mind are one". From mode of thinking that the end and significance of life are included in the origin of universe and life, and by relating to modem astronomy and physics, Chi Tian rendered a modern interpretation of the cosmology of Buddhism and put forward the position that "life is both the author and the work", on which, his theory of life "body and mind are one" and methodology of "Middle-Way" were also formulated.Chapter Three: The inquiry into the nature of life involves "life and death", the essential issue of traditional Buddhism. The approach to "live and death" determines the attitude towards life and Chi Tian made a comparison between the different approaches of Confucianism, Buddhism and Christianity, and concluded that there were actually two key problems, the eternity of life and the form of life after death. Further Chi Tian stressed the ethic implication of the Buddhist "Three Generations of Life" and "retribution", and compared one's achievements in life to a "bank account"(Dr. Tonybee's term), which is enlightening to our understanding of man's ethic obligations.Chapter Four: The theory of life (and the approach to "life and death") is the philosophical foundation of Chi Tian's "Homonology" whose final objective is to realize "Revolution of Human Nature", which begins with "revolution in one's inner mind" that is to arrive at the incorporationor identity with "Universal Life " or "Ultimate Existence" by following the Buddhism as represented in . To answer the question*whether man can arrive at such a goal, we should find the inherent grounds for the incorporation with "Universal Life", and where the grounds come from? This is evidently concerned with the theory of human nature. We can see that, in Chi Tian, the theory of human nature is the mediation of the theory of life and ethics. To him, human nature is described, in the perspective of Buddhism and by comparison between Buddhism, Confucianism and Christianity, as "unity of good and evil", "original desire" and "evil desire"; then he held the conception of "human nature first and ethics second" and thus put forward the notion of "Revolution of Human Nature" with belief...