The political influence of temples in premodern Japan, most clearly manifested in divine demonstrations—where rowdy monks and shrine servants brought holy symbols to the capital to exert pressure on courtiers—has traditionally been condemned and is poorly understood. In an impressive examination of this intriguing aspect of medieval Japan, the author employs a wide range of previously neglected sources to argue that religious protest was a symptom of political factionalism in the capital rather than its cause. It is his contention that religious violence can be traced primarily to attempts by secular leaders to rearrange religious and political hierarchies to their own advantage, thereby leaving disfavored religious institutions to fend for their accustomed rights and status. In this context, divine demonstrations became the preferred negotiating tool for monastic complexes. For almost three centuries, such strategies allowed a handful of elite temples to maintain enough of an equilibrium to sustain and defend the old style of rulership even against the efforts of the Ashikaga Shogunate in the mid-fourteenth century. By acknowledging temples and monks as legitimate co-rulers, The Gates of Power provides a new synthesis of Japanese rulership from the late Heian (794–1185) to the early Muromachi (1336–1573) eras, offering a unique and comprehensive analysis that brings together the spheres of art, religion, ideas, and politics in medieval Japan.

Rather than looking at the collapse of Japan's first warrior government as the manipulation of rival courts by warrior factions, this study argues that the crucial ideological conflict of the 14th century was between the conservative forces of ritual precedent and the ritual determinists steeped in Shingon Buddhism.

Framed by the decline of the Heian aristocracy in the late 1100s and the rise of the Tokugawa shogunate in the early 1600s, Japan’s medieval era was a chaotic period of diffuse political power and frequent military strife. This instability prevented central authorities from regulating trade, issuing currency, enforcing contracts, or guaranteeing property rights. But the lack of a strong central government did not inhibit economic growth. Rather, it created opportunities for a wider spectrum of society to participate in trade, markets, and monetization. Peripheral elites—including merchants, warriors, rural estate managers, and religious leaders—devised new ways to circumvent older forms of exchange by importing Chinese currency, trading in local markets, and building an effective system of long-distance money remittance. Over time, the central government recognized the futility of trying to stifle these developments, and by the sixteenth century it asserted greater control over monetary matters throughout the realm. Drawing upon diaries, tax ledgers, temple records, and government decrees, Ethan Isaac Segal chronicles how the circulation of copper currency and the expansion of trade led to the start of a market-centered economy and laid the groundwork for Japan’s transformation into an early modern society.

This pioneering collection of 15 essays argues that Japan's medieval age began in the 14th century rather than the 12th, and marks the beginning of a fundamentally new debate about how Japan's lengthy classical period finally ended.

"The demise of state-owned enterprises, the transformation of collectives into shareholding cooperatives, and the creation of investment opportunities through stock markets indicate China’s movement from a socialist, state-controlled economy toward a socialist market economy. Yet, contrary to high expectations that China’s new enterprises will become like corporations in capitalist countries, management often remains under the control of the onetime bureaucrats who ran the socialist enterprises. The concepts, definitions, and interpretations of property rights, corporate structures, and business practices in contemporary China have historical, institutional, and cultural roots. In tracing the development under founder Zhang Jian (1853–1926) and his successors of the Dasheng Cotton Mill in Nantong into a business group encompassing, among other concerns, cotton, flour, and oil mills, land development companies, and shipping firms, the author documents the growth of regional enterprises as local business empires from the 1890s until the foundation of the People’s Republic in 1949. She focuses on the legal and managerial evolution of limited-liability firms in China, particularly issues of control and accountability; the introduction and management of industrial work in the countryside; and the integration and interdependency of local, national, and international markets in Republican China."

A perennial best-seller, Sources of Japanese Tradition has long been a staple in classrooms and libraries, a handy and comprehensive reference for scholars and students, and an engaging introduction for general readers. Now in its long-awaited second edition, this classic volume remains unrivaled for its wide selection of source readings on history, society, politics, education, philosophy, and religion in the land of the rising sun.

Zen master Daito (1282-1337) played a leading role in the transmission of Zen (Ch'an) from China to Japan. He founded Daitokuji, a major monastery that has been influential for centuries, and he provided interpretations of Chinese texts. Daito's traditional biography is full of vivid episodes, including his years among the beggars of Kyoto and ending with his dramatic death in the meditation posture. Despite his importance, however, Daito has remained virtually unknown in the West. With the publication of Eloquent Zen Kenneth Kraft offers the first comprehensive account of the life and teachings of one of the greatest of Japan's Zen masters. Dr. Kraft begins with the foundations of medieval Japanese Zen. He shows that Daito's predecessors were concerned with clarifying the essentials of Zen as it began to take root in Japan. During this formative phase, the Zen pioneers embraced varied conceptions of enlightenment and divergent notions of authenticity. Kraft places Daito's contributions within this context, offering new insights about early Japanese Zen and about Zen itself. Throughout this study, Kraft looks closely at the complex role of language in Zen--a tradition supposedly distrustful of words. Daito wrote haiku-like poetry, participated in brilliant dialogues, and delivered powerful sermons. His virtuosity in articulating the way of Zen, "beyond words, beyond silence, " is nowhere more apparent than in his use of the capping phrase, an interpretive and commentarial device unique to Zen. Analyzing Daito's use of this device, Kraft elucidates the significance of the literary and aesthetic dimensions of the Zen tradition. Eloquent Zen includes valuable translations of Daito's poetryand other writings. Illustrations include three classic portraits of Daito and rare examples of his calligraphy. This lucid and engaging study will interest scholars and nonspecialists interested in Zen, Japanese culture, and Asian philosophy, poetry, and related fields.