Edo-period Japan was a golden age for commercial literature. A host of new narrative genres cast their gaze across the social landscape, probed the realms of history and the fantastic, and breathed new life into literary tradition. But how to understand the politics of this body of literature remains contested, in part because the defining characteristics of much early modern fiction—formulaicness, reuse of narratives, stock characters, linguistic and intertextual play, and heavy allusion to literary canon—can seem to hold social and political realities at arm’s length. David C. Atherton offers a new approach to understanding the relationship between the challenging formal features of early modern popular literature and the world beyond its pages. Focusing on depictions of violence—one of the most fraught topics for a peaceful polity ruled over by warriors—he connects concepts of form and formalization across the aesthetic and social spheres. Atherton shows how the formal features of early modern literature had the potential to alter the perception of time and space, make social and economic forces visible, defamiliarize conventions, give voice to the socially peripheral, and reshape the contours of community. Through careful readings of works by the major writers Asai Ryōi, Ihara Saikaku, Chikamatsu Monzaemon, Ueda Akinari, and Santō Kyōden, Writing Violence reveals the essential role of literary form in constructing the world—and in seeing it anew.

A new simplified edition translated by Don Sanderson. The original three-volume work, first published in 1979, has been revised specially as a single volume paperback which concentrates on the development of Japanese literature.

Exploring the emergence and evolution of theories of nationhood that continue to be evoked in present-day Japan, Susan L. Burns provides a close examination of the late-eighteenth-century intellectual movement kokugaku, which means "the study of our country.” Departing from earlier studies of kokugaku that focused on intellectuals whose work has been valorized by modern scholars, Burns seeks to recover the multiple ways "Japan" as social and cultural identity began to be imagined before modernity. Central to Burns's analysis is Motoori Norinaga’s Kojikiden, arguably the most important intellectual work of Japan's early modern period. Burns situates the Kojikiden as one in a series of attempts to analyze and interpret the mythohistories dating from the early eighth century, the Kojiki and Nihon shoki. Norinaga saw these texts as keys to an original, authentic, and idyllic Japan that existed before being tainted by "flawed" foreign influences, notably Confucianism and Buddhism. Hailed in the nineteenth century as the begetter of a new national consciousness, Norinaga's Kojikiden was later condemned by some as a source of Japan's twentieth-century descent into militarism, war, and defeat. Burns looks in depth at three kokugaku writers—Ueda Akinari, Fujitani Mitsue, and Tachibana Moribe—who contested Norinaga's interpretations and produced competing readings of the mythohistories that offered new theories of community as the basis for Japanese social and cultural identity. Though relegated to the footnotes by a later generation of scholars, these writers were quite influential in their day, and by recovering their arguments, Burns reveals kokugaku as a complex debate—involving history, language, and subjectivity—with repercussions extending well into the modern era.

First published in 1776, the nine gothic tales in this collection are Japan's finest and most celebrated examples of the literature of the occult. They subtly merge the world of reason with the realm of the uncanny and exemplify the period's fascination with the strange and the grotesque. They were also the inspiration for Mizoguchi Kenji's brilliant 1953 film Ugetsu. The title Ugetsu monogatari (literally "rain-moon tales") alludes to the belief that mysterious beings appear on cloudy, rainy nights and in mornings with a lingering moon. In "Shiramine," the vengeful ghost of the former emperor Sutoku reassumes the role of king; in "The Chrysanthemum Vow," a faithful revenant fulfills a promise; "The Kibitsu Cauldron" tells a tale of spirit possession; and in "The Carp of My Dreams," a man straddles the boundaries between human and animal and between the waking world and the world of dreams. The remaining stories feature demons, fiends, goblins, strange dreams, and other manifestations beyond all logic and common sense. The eerie beauty of this masterpiece owes to Akinari's masterful combination of words and phrases from Japanese classics with creatures from Chinese and Japanese fiction and lore. Along with The Tale of Genji and The Tales of the Heike, Tales of Moonlight and Rain has become a timeless work of great significance. This new translation, by a noted translator and scholar, skillfully maintains the allure and complexity of Akinari's original prose.

Defining Shugendo brings together leading international experts on Japanese mountain asceticism to discuss what has been an essential component of Japanese religions for more than a thousand years. Contributors explore how mountains have been abodes of deities, a resting place for the dead, sources of natural bounty and calamities, places of religious activities, and a vast repository of symbols. The book shows that many peoples have chosen them as sites for ascetic practices, claiming the potential to attain supernatural powers there. This book discusses the history of scholarship on Shugendo, the development process of mountain worship, and the religious and philosophical features of devotion at specific sacred mountains. Moreover, it reveals the rich material and visual culture associated with Shugendo, from statues and steles, to talismans and written oaths.