Daisaku Ikeda

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Daisaku Ikeda (born 2 January 1928) is a Japanese Buddhist philosopher, scholar, and nuclear disarmament advocate.

He has been president and then honorary president of Soka Gakkai, Japan's biggest religious movements.

Ikeda is the founder of the Soka Gakkai International (SGI), the world's biggest Buddhist lay group with over 12 million practitioners in 192 countries and territories.

He survived World War II as a youth, leaving an indelible mark on his life and fueling his quest to find the root causes of human conflict.

At the age of 19, Ikeda began practicing Nichiren Buddhism résultats in his lifetime with SGI's worldwide peace campaign, as well as the establishment of hundreds of organizations dedicated to helping people in need of peace, culture, and education. Ikeda's 1960s efforts to reopen Japan's national relations with China and also established the Soka education network of humanistic schools from kindergarten to university level, as well as writing what would become his multi-volume historical book The Human Revolution.

He founded the Soka Gakkai International in 1975, and began a line of citizen diplomacy initiatives in the 1970s through international educational and cultural exchanges for peace.

Since the 1980s, Ikeda has increasingly called for the ban on nuclear weapons.

Ikeda has visited 55 countries and spoken on topics such as peace, environment, economics, women's rights, interfaith dialogue, nuclear disarmament, and Buddhism and science.

Every year, Ikeda submits a peace plan to the United Nations General Assembly on the anniversary of the SGI's founding, 26 January.

Early life and background

On January 2nd, 1928, Ikeda was born in ta, Tokyo, Japan. Ikeda's four older brothers, two younger brothers, and a younger sister. For a total of ten children, his parents adopted two more children. The Ikeda family had successfully farmed nori, edible seaweed, in Tokyo Bay since the mid-nineteenth century. The Ikeda family business in Tokyo was the world's biggest producer of nori by the twentieth century's end. The 1923 Great Kant earthquake devastated the family's business; by the time Ikeda was born, his family was financially struggling; by the time Ikeda was born, the family's was in danger; by the time Ikeda was born, his family was financially troubled.

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The Second Sino-Japanese War broke out in 1937, and Ikeda's oldest brother, Kiichi, was accepted into military service. The three other elder brothers of Ikeda were drafted as well within a few years. In 1942, when all of his older brothers were overseas in the South-East Asian theatre of World War II, Ikeda's father, Nenokichi, became sick and became bedridden for two years. Ikeda started serving in the Niigata Steelworks munitions factory as part of Japan's wartime youth labor corps to help his families.

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Ikeda's house was destroyed by fire after an Allied air raid in May 1945, and his family was forced to relocate to Tokyo's mori district.' The Ikeda family, particularly his mother, was told by the Japanese government in May 1947 that he had been killed in combat in Burma (now Myanmar).

Ikeda was invited by an old friend to attend a Buddhist discussion meeting in August 1947. Josei Toda, the second president of Japan's Soka Gakkai Buddhist Union, was meeting him there. Ikeda began practicing Nichiren Buddhism after this encounter and joined the Soka Gakkai. He regarded Toda as his spiritual mentor and became a charter member of the company's youth division, later revealing that Toda influenced him by "the innate compassion that characterized each of his interactions."

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Career

Ikeda began working with the Shobundo Printing Company in Tokyo shortly after World War II's conclusion in January 1946. Ikeda graduated from Toyo Trade School in 1948 and the following month joined Taisei Gakuin's night school extension (present-day Tokyo Fuji University), where he concentrated on political science. During this period, he served as the editor of the children's magazine Shonen Nihon (Boy's Life Japan), which was distributed by one of Josei Toda's companies. 84 Ikeda worked for many Toda-owned businesses, including the Nihon Shogakkan publishing company, the Tokyo Construction Trust credit association, and the Okura Shoji trading firm, between 1948 and 1953.

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In 1953, Ikeda was appointed as one of Soka Gakkai's youth leaders at the age of 25. He was appointed director of the Soka Gakkay's public relations bureau and later became the Soka Gakkai's chief of staff the following year.

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A group of young Soka Gakkai demonstrators in Osaka was arrested in April 1957 for reportedly selling money, cigarettes, and candies to support a local election candidate's political campaign (who was also a Soka Gakkai candidate). Ikeda was later arrested and put in two weeks of jail for two weeks for reportedly overseeing these operations. Ikeda's detention came at a time when Soka Gakkai Buddhist candidates were having success at both national and local levels. With the growing clout of this liberal grassroots movement, a group of the conservative political establishment mounted a string of media assaults on the Soka Gakkai, culminating in Ikeda's deposition. Ikeda was cleared of all charges following a lengthy court trial that lasted until 1962. The Soka Gakkai characterized this as a victory over tyranny, which gave rise to its movement.

Ikeda, then 32 years old, succeeded him as president of the Soka Gakkai in May 1960, two years after Toda's death. Ikeda began traveling to Soka Gakkai members who live abroad in the United States earlier this year to foster links and extend the movement around the world. "Toda's will for the future," Ikeda's words. Though the Soka Gakkai saw its most rapid growth in Japan after World War II under Toda's leadership, Ikeda led the country's most influential international lay Buddhist association, with the most diverse international lay Buddhist association in the world.

"Ikeda, the third president of Soka Gakkai, began a task begun by Soka Gakkai founder Tsunesaburo Makiya, by mixing the theories and principles of educational pragmatism with the elements of Buddhist doctrine." He reformed several of the company's practices, including the aggressive conversion style known as shakubuku, for which the organization had been chastised in Japan. "He also worked to improve the movement's public image." 2658 The company "had sparked public condemnation because of its vivacious recruitment policies and its solidly developed political base." "The Soka Gakkai had "matured into a responsible citizen of society" under Ikeda's leadership, according to "its continued association with left-wing political activities helped keep it in the public eye" after 1999;

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Ikeda resigned as the president of Soka Gakkai (in Japan), acknowledging responsibility for the organization's apparent deviation from Nichiren Shakh's priesthood code and the ensuing conflict. Hiroshi Hjn succeeded Ikeda as Soka president, and Ikeda was named honorary president.

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According to Asian studies associate professor Daniel Métraux in 1999, Ikeda continues to be revered as the Soka Gakkai's spiritual leader. Métraux wrote in 1994 that "adulation of Ikeda in the Gakkai press gives some non-member readers the impression that the Gakkai is little more than an Ikeda personality cult." "President Ikeda is greatly adored," Sociologist Maria Immacolata Macioti wrote in 2002, "but there are some anonymous surveys that claim there is much too much love." For years, critics have been baffled. 149 According to "Nichiren Shreh" entry in The Princeton Dictionary of Buddhism, "Nichiren Shash" accusing Ska Gakkai of establishing a personality cult around their leader Ikeda" and "Soka Gakkai accusing Nichiren Shoshu leader Abe Nikken of attempting to control both organisations was one reason for Nichiren Shsh's dismissal in 1991. "Soka Gakkai was even connected informally to the monastic body Nichiren Shoshu in the 1990s, but power issues led to their dissolution, according to Sociologist Peter Beyer in 1994.

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Clark Chilson wrote in 2014 that "Ikeda is not only a charismatic king but also a transformative one, based on textual reviews of Ikeda's self-presentations as a disciple of Josei Toda and ethnographic fieldwork on the Soka Gakkai." Gakkai members learnt a model of the mentor-disciple friendship that is both inspiring and also one that encourages them to enter a mentor-disciple relationship with Ikeda based on Ikeda's self-selective relationship. 66 He concludes that although Ikeda as a youth was ordinary, he rose to fame as a leader as a result of his mentorship [Josei Toda]. This holds the promise for Gakkai members that they will also excel in the mentor-disciple relationship, which in turn helps them see the self-conception of discipleship as a source of strength. With the self-conception of a disciple, Gakkai residents are more likely to strive for goals set by their mentor, Ikeda, that go beyond their own personal interests, such as the expansion of the Gakkai's membership and the promotion of culture, education, and world peace.

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By the 1970s, Ikeda's leadership had enlarged Soka Gakkai into a worldwide lay Buddhist movement that is increasingly involved in peace, culture, and education. 371–72, 376 On January 26, 1975, a world peace conference was held in Guam, where Soka Gakkai representatives from 51 countries established an umbrella group for the growing network of members around the world. Soka Gakkai International was established (SGI). Ikeda played a key role in the international company's growth and became the founding president of the SGI. Ikeda urged the representatives to commit themselves to altruistic causes in their address to the assembly, adding, "Please devote yourselves to planting seeds of peace around the world."

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According to religion professor Richard Seager, Ikeda and his predecessors, Tsunesabur Makiya, have been deeply political, each in different circumstances and in particular ways, which have no doubt contributed to the numerous scandals in Soka Gakkai's history." Toda, 5 Makiya, and Toda were jailed for protesting Japan's wartime government. 3: 1 In the history of institutional relations between Soka Gakkai and the Kmei movement, which came as an outgrowth of Soka Gakkai, he has been accused of "far-reaching political ambitions." "Ska Gakkai's admission into the political arena [...] forever changed the relationship between religion and politics in Japan," associate professor George Ehrhardt and co-authors write, segregating those who opposed the formation of a religious political party from those who accepted it."

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Ikeda is "probably one of the most controversial figures in Japan's modern history," according to Asian studies professor Daniel Métraux in 1994. 147 Ikeda's participation in the Kmeit (also known as CGP) has fueled controversy in Japanese politics for many decades. 233, 233: 43 There were allegations that Ikeda commanded the Komeito. 103 In 1969 and 1970, there was a freedom of expression controversy surrounding Hirotatsu Fujiwara's polemical book, I denounce Soka Gakkai, which vehemently attacked Ikeda, Soka Gakkai, and the Komeito. 148 : 112 : 96 Ikeda spoke out in his televised address on May 3, 1970, announcing a new strategy of official separation between Soka Gakkai followers, guests, and news media, calling for both moderation in religious conversion methods and democratic reforms in Soka Gakkai, as well as envisioning a Buddhist-inspired humanism. 97–98 : 777, 77 Some writers maintain that amid the formal separation, there are still "strong links": 363 : 170. The Komeito has remained to a certain degree as Soka Gakkai's "political arm": 76-77. 479: 75 people were interviewed in 2015, "the image of Kmeit as a mere political branch of Ska Gakkai is clearly inaccurate," political scientist Steven Reed and his co-authors state, and that "the separation between party and religious group announced by Ikeda Daisaku in 1970 made a huge difference."

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Ikeda had to appear in court about three cases in October 1982. 150 "Ikeda, Japan's most influential man and certainly one of the most enigmatic," "condemned and lauded as a devil and an angel," the Los Angeles Times said in 1996. The Economist announced that Ikeda has been dubbed "the most influential man in Japanese politics" in 1999. Daniel Métraux says that although determining his exact position and "the evolution of the Komeito in Japanese politics in the 1990s" will reveal that he would have little time for political affairs, traveling, and writing, a great deal of the aging leader's time is devoted to religious affairs, traveling, and writing. Ikeda may have influenced the Komeito in a macrosense manner, but in a microsense sense he is uninvolved. The Komeito and its sequels have a life of their own; they are certainly not lifeless puppets prone to react either to the Soka Ga”) or the whim of a puppet. "44 Ehrhardt and co-authors attribute the perpetuation of negative images of Ikeda, Komeito, and Soka Gakkai, firstly, to weekly newspapers and tabloids that "tend to ignore quality and veracity," according to reporting that is "often biased"; secondly, to the "disgruntled former chiefs and leaders of the faith or party." 5.2 – 6 is the founder of Morehouse College'ssymptomatic colleague of greatness, Reverend Dr. Lawrence Carter, who wrote in 2003: "Controversy is the unquestionable partner of greatness." No one who challenges the established order is banned from receiving it. Gandhi, as did Dr. King, had his detractors. Dr. Ikeda is no exception.

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In 2005, East Asian history and studies professor Brian Goldner writes that "answering the question of why, if so different, Ikeda has been so much more influential figure in his culture than Cho," says Cho. "In fact, Ikeda has been more influential in his culture than Cho," says Cho, when in fact Ikeda has more to say about modern (and postwar) Japan than about Ikeda." "Because of being overtly opposed to the LDP's long-running political establishment, namely the Ikeda, has made Ikeda the main target of attacks from the government," Gold writes. "29" "the electoral math clearly pointed to cooperation" between the LDP and Komeito in the late 1990s, the LDP's news official Yosano Kaoru told the LDP's press release that the articles had been "improper" (futekisetsu).

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By Nichiren Shashh, Ikeda and the Soka Gakkai people were excommunicated on November 28, 1991. Mariano Gancedo, a doctoral fellow at the National University of the Arts, wrote that the break with the clergy emphasized a greater role for Ikeda as a spiritual mentor. 202 In a scholarly historical comparison of the Protestant Reformation, a key difference between "realistic and pragmatic faith" has existed, and Ikeda has been lauded for implementing "change" in response to "high change" in society, and has expanded its institutional offerings in the areas of peace, culture, and education.

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The leadership of Ikeda "globalized the Soka Gakkai and channeled its enthusiasm to goals that met new generations in various cultures" and later turned the SGI into a worldwide grassroots peace movement. Ikeda has been credited with instilling in SGI members an ethic of social responsibility and a strong sense of global citizenship. "Ikeda first appeared in a broadcast to members in May 2010, according to Levi McLaughlin, Associate Professor of Philosophy and Religious Studies. His followers announced his apotheosis into unquestioned power shortly after.

Ikeda's thoughts and research on a "Buddhist-based humanism" are embedded within a broader tradition of east-west dialogue in search of humanistic ideals. William McNeill's biography of historian Arnold J. Toynbee, describes the Toynbee-Ikeda dialogues as a "convergence of East and West," the aim of which will be realized by the Soka Gakkai group's "flourishing in the Western world." According to sociologist of faith Peter Beyer, whether a "new religious movement" in the global religious system becomes "a legitimate 'new faith' in the global religious system."

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More than 40 research institutes and initiatives affiliated with universities, including Shanghai Sanda University and DePaul University, recently reviewed Ikeda's philosophy asSensed. 11 In an attempt to combat the limitations of a neoliberal world language learning specialist's work, Ikeda's Buddhist-inspired refinement of Makiguchi's Soka education philosophy as a way to foster a "global resistance" in response to the limitations of a neoliberal world view of education. itors Fazal Rizvi and Suzanne S. Choo cite Goulah's contribution to education and cosmopolitanism in Asia's Soka educational philosophy, "cosmopolitan ideals emerged in reaction to authoritarian state policies that aided to entrench narrow-minded nationalism." "Ikeda's humanism has had major global effects on education and human life," Augusta University associate professor Nai-Cheng Kuo reports in a review of 30 of Ikeda's philosophical dialogues.

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