二十世纪上半叶，禅宗佛教领袖积极的参与日本的帝国主义建设，因此在学界产生了有名的“帝国主义禅宗”（Kodo Zen）的现象。市川百元（1902-1986）教授通过数十年的研究揭示了日本战前、战时、战后历史上佛教僧侣团体对军国主义战争的强烈作用和支持。市川百元发现佛教禅宗的“解脱”、形而上政治情结、以及东亚国家传统的佛教寺院-政府合作关系、神道教政权都与帝国主义精神息息相关。本书是第一部试图描绘市川百元的学术思想的著作。在阐述帝国主义禅宗意识形态和市川百元的批判之外，本书作者Christopher Ives也烦死了佛教伦理的现象观。从1868明治维新到1945二战战败，作者勾勒了佛教民族主义的脉络。Brian Victoria认为佛教军国主义是传统日本僧侣和武士的紧密关系的传承。Ives考察了战后日本佛教界对禅宗政治立场和伦理的部分反思。

During the first half of the twentieth century, Zen Buddhist leaders contributed actively to Japanese imperialism, giving rise to what has been termed 'Imperial-Way Zen' (Kodo Zen). Its foremost critic was priest, professor, and activist Ichikawa Hakugen (1902-1986), who spent the decades following Japan's surrender almost single-handedly chronicling Zen's support of Japan's imperialist regime and pressing the issue of Buddhist war responsibility. Ichikawa focused his critique on the Zen approach to religious liberation, the political ramifications of Buddhist metaphysical constructs, the traditional collaboration between Buddhism and governments in East Asia, the philosophical system of Nishida Kitaro (1876-1945), and the vestiges of State Shinto in postwar Japan. Despite the importance of Ichikawa's writings, this volume is the first by any scholar to outline his critique. In addition to detailing the actions and ideology of Imperial-Way Zen and Ichikawa's ripostes to them, Christopher Ives offers his own reflections on Buddhist ethics in light of the phenomenon. He devotes chapters to outlining Buddhist nationalism from the 1868 Meiji Restoration to 1945 and summarizing Ichikawa's arguments about the causes of Imperial-Way Zen. After assessing Brian Victoria's claim that Imperial-Way Zen was caused by the traditional connection between Zen and the samurai, Ives presents his own argument that Imperial-Way Zen can best be understood as a modern instance of Buddhism's traditional role as protector of the realm. Turning to postwar Japan, Ives examines the extent to which Zen leaders have reflected on their wartime political stances and started to construct a critical Zen social ethic. Finally, he considers the resources Zen might offer its contemporary leaders as they pursue what they themselves have identified as a pressing task: ensuring that henceforth Zen will avoid becoming embroiled in international adventurism and instead dedicate itself to the promotion of peace and human rights.