著者

小林 康正 Yasumasa KOBAYASHI 京都文教大学人間学部・文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

出版者

京都文教大学

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University (ISSN:18843743)

巻号頁・発行日

vol.10, pp.87-113, 2008-03-25

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Seimei-gaku, also known as Seimei-Handan, (predicting a person's fortune on the basis of his surname and first name) is a popular fortune-telling method in Japan. It is traditionally believed that this method originated in ancient China and later began to be used in Japan; however, in reality, seimei-gaku was invented in modern Japan. In 1901, Sasaki Mono (1860-1902?), the inventor of Seimei-gaku, used newspapers to awaken the interest of people. This paper aims to explore the relationship between the demand for Seimei-gaku and large-scale publication of popular newspapers in the early twentieth century. Faith in Seimei-gaku was based on the magic of the printed word, and it was created by a media-saturated society. Seimei-gaku can be regarded as a superstition held by typographic man. During this period, the importance of information increased in association with the exponential growth of the market society, and the value of everyday-life experiences in traditional communities declined. Consequently, newspaper became an integral part of people's life. Seimei-gaku is considered to be a part of the information provided by newspapers. It had two prominent types that enabled it to achieve its objectives. One was reading a person's mind, and the other, predicting his future. These are the requisite skills for achieving success in an expansionary economy during the development of a market society.

著者

秋田 巌 Iwao AKITA 京都文教大学人間学部 KYOTO BUNKYO UNIVERSITY Department of Human Studies

雑誌

人間・文化・心 : 京都文教大学人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

no.1, pp.39-48, 1998-07-20

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Great success of "Neon Genesis Evangelion" and "The Princess Mononoke" in 1997 are fresh in our memories. I found these simultaneous great hits more than a mere accident, and have submitted to the viewpoint of looking upon these heroines as "Non-human Wives"; Rei Ayanami as a "Disappearing Anima" and San as an "Animal Wife." The slender, delicate and frail looking image of this beautiful girl Rei is a historically important image for the Japanese; as the inner female image held by Japanese men, and as the soul or the God image of both men and women. And, this image goes back to Princess Kaguya in Taketori Monogatari. We have a long history of "The Disappearing Anima" repressing "Animal Wives," just as demons and devils have been repressed by the Christian God. Interestingly enough, we have "Animal-possession" such as fox-possession, snake-possession and dog (god) -possession rather than demonomania in the West. One of the features of modem Japan may be the over exclusion of "E" ‒uncleanliness, impurity or defilement‒ and this is expressed as the flood of goods for the removal of odors and the antibacterial products. "The Disappearing Anima" always exists on a pedestal. The divinity being enshrined. Whereas the "Animal Wives" have been looked down upon and exist in a low place. The relationship of these two different "Non-human Wives" may be thought to represent the mentality of excluding "E."

著者

鑪 幹八郎 Mikihachiro TATARA 京都文教大学人間学部:京都文教大学臨床心理学科 KYOTO BUNKYO UNIVERSITY Department of Clinical Psychology

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.7, pp.59-67, 2005-03-25

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This is a part of clinical and psychological study series of Arimasa Mori, a Japanese philosopher. In this paper, author tried to focus on his thoughts of the language structure of Japanese compared to French. He found the difference of speech in relation to whom, where and how in the context of interpersonal relationship. In contrast to French, Japanese language has to be used always in the consideration of whom you are talking to. Interpersonal relationship with the object to whom you are talking has to be always considered in the talking situation. This culturally bound way of expression is called Niko-kankei, which forces to take account social and interpersonal relation in two person relation, talker and listener. Mori tries to speak independently with a listener without considering talking situation and interpersonal relation of the talker and the listener. However, it seems to terribly difficult to speak Japanese in Japan in the way of speaking French.

著者

森 俊夫 Toshio MORI 京都文教大学人間学部現代社会学科 KYOTO BUNKYO UNIVERSITY Department of Social Design Studies

出版者

京都文教大学

雑誌

人間学部研究報告 (ISSN:18843743)

巻号頁・発行日

vol.11, pp.105-117, 2008

著者

安田 ひろみ Hiromi YASUDA 京都文教大学人間学部文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.11, pp.125-131, 2009-03-31

著者

高山 龍三 Ryuzo TAKAYAMA 京都文教大学人間学部 KYOTO BUNKYO UNIVERSITY Department of Human Studies

雑誌

人間・文化・心 : 京都文教大学人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

no.5, pp.119-129, 2003-03-25

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UNKThe year 2002 completes a century since the first Nepali students came to Japan in 1902. To commemorate this anniversary, the Embassy of Japan, Japan University Students' Association, Nepal (JUSAN) jointly organized some events. The first one was a symposium on 'A Century of Nepali Students in Japan and Perspective for the 21st Century'. I was requested to present a paper to the symposium. The symposium was held on 7 April at the Embassy hall in Kathmandu. The program had two sessions. In the first session, Mr.Harendra Barua presented a paper entitled Historical Overview: Pioneer Nepali Students in Japan, A Century Ago. I presented a paper on Kawaguchi Ekai and the Beginning of Cultural Exchange Between Japan and Nepal In the second session, the eminent economist and former Ambassador to Japan Dr.Badri P.Shrestha presented a paper on Contribution of Japan Trained Nepali to Our Development. The symposium was a success, with about 100 scholars and participants. The newspaper reported on the symposium on the next day. I presented the catalogue with the number of packages and books which I checked and arranged in 1999, as a record of the Tripitaka which Kawaguchi Ekai presented to Maharaja Chandra Shamsher in 1905, to the National Archives on 9 April. On 19 April, a ceremony for the presentation of the Imanishi Memorial Fellowship Award was held with the participation of the Japanese Ambassador, Honorable Minister for Physical Planning and Works, JUSAN members and myself. I read the address for the Sakai Lions Club. An abstract of my paper is as follows. After Meiji Restoration many young Japanese Buddhist monks were alarmed at the decline of Buddhism in Japan, and some of them wished to enter Nepal or Tibet in order to acquire original Buddhist sutras. Kawaguchi Ekai was the first Japanese to enter Nepal on 26 January, 1899. Then on 4 July, 1900 he entered Tibet by crossing a pass in the Himalayas. Later he stayed in Nepal: in 1903,1905,1912,1913. In total, two and a half years. According to his famous book. Three Years in Tibet, the purpose of his travel was 128 to collect original Sanskrit Buddhist sutras of Buddhism and their Tibetan translations. Shimizu Mokuji, Omiya Kojun and Oda Tokuno went to India for the purpose of entering Nepal, only Shimizu entered Nepal, at Tarai. And Shimizu wished to collect many materials in Nepal in order to inform Japanese. While Kawaguchi was in Nepal from February to March in 1903, Shimaji Daito, a member of the expedition lead by Otani Kozui, was doing archaeological research on the Buddha in Tarai. From February to March, 1903, Shimizu, Honda Eryu, and Inoue Koen, the members of the expedition lead by Otani Kozui, entered Tarai, went to Lunmindi (Lumbini), where they did archaeological research on Buddhist artifacts. Kawaguchi came back to Japan in May 1903. Two months after his return he met two Nepalese students, Jang Narshing Rana and one other, who had already been studying for one year in Japan. Buddha Vajura, the chief priest of Bouddhanath, sent a letter to Kawaguchi on the Russo-Japanese War. Kawaguchi guessed that it was actually the Maharaja's question to him. Then Kawaguchi carried one set of the Tripitaka printed in Obakusan Manpukuji, and presented it to the Maharaja in 1905. Kawaguchi stayed in Bouddhanath, and was requested by the Maharaja to present a long English letter titled 'The Memorial, Peace and Glory'(57 pages.). It was published in the journals Nepali (1992) and Himal (1993). Kawaguchi's detailed proposal on the modernization of Nepal was in it. The English letter and its translation were published in Kawagmhi Ekai Chosaku Shu (Complete Works of Kawaguchi Ekai). Vol. 15, 2001, which I edited. Sakaki Ryosaburo of Kyoto Imperial University might have collected the Sanskrit sutras of Buddhism in 1910, but the details are not clear. Aoki Bunkyo passed Ham and Urunzon in eastern Nepal, and entered Tibet by the order of Otani Kozui in September 1912. Professor Takakusu Junjiro of Tokyo Imperial University, Masuda Jiryo and Tani Dogen entered Nepal without visas under Kawaguchi's guidance, and researched sites of Buddhist ruins. Soon after this research, Takakusu, Kawaguchi and Hasebe Ryutai entered Nepal, and collected Sanskrit Buddhist sutras in January and February 1913. Takakusu had an audience with the Maharaja, and Takakusu was asked his opinion. The number of the Sanskrit manuscripts collected by Kawaguchi and Takakusu in Tokyo University was 566. Among them, 390 manuscripts were collected by Kawaguchi. These Catalogue were made by Professor Matsunami Seiren in 1965. The main objective of my visit to Nepal in 1998 was to look at these sutras and establish whether or not they were the real ones that Kawaguchi presented to the Maharaja. I visited the National Archives, Department of Archaeology with Professor Abhi Sbedi, on 4 September, 1998. The Tripitaka in the National Archives was the exact Japanese edition hand-printed in Obakusan Manpukuji. The total number of the packages was exactly 275. I was very delighted to find the complete Tripitaka in the National Archives. The next problem was that of the authentication of the actual dedication of theTripitaka to Maharaja Chandra Shamsher. I confirmed that the front and the last pages of each book bore the seal or stamp signet of Chandra Shamsher Rana. The date was recorded as 1970 B.S., or 1913 A.D. After making some proposals in my report, I concluded with the following words:"The sutras are the symbols of a Nepal-Japan relationship that started 93 years ago." I would like to do further research based on my proposals. I visited the National Archives with Professor Abhi Sbedi on 30 August, 1999 again. After checking all packages and all books, we have found the Tripitaka of the National Archives in a completely preserved state. We, the Japanese, thank the Bir Library and the National Archives for preserving it for 94 years. The total number of the packages was 275, and the total number of the books was 2100. I am sorry to say that two packages were badly eaten by worms. Also, I was sorry to have found a small misarrangement and missing pages, from the stages of book binding back in Japan. Why had Kawaguchi brought such voluminous sutras from Japan? Though he surely wished to present the Tripitaka according to his agreememt with the Maharaja, there is no doubt that he wanted to return the Tripitaka made by the Japanese to the country of the Buddha's birth, and to complete a great circle of Buddhism: India-Silkroad-China-Japan-India, Nepal.

著者

鑪 幹八郎 Mikihachiro TATARA 京都文教大学人間学部:京都文教大学臨床心理学科 KYOTO BUNKYO UNIVERSITY Department of Clinical Psychology

出版者

京都文教大学

雑誌

人間学部研究報告

巻号頁・発行日

vol.7, pp.59-67, 2004

---

This is a part of clinical and psychological study series of Arimasa Mori, a Japanese philosopher. In this paper, author tried to focus on his thoughts of the language structure of Japanese compared to French. He found the difference of speech in relation to whom, where and how in the context of interpersonal relationship. In contrast to French, Japanese language has to be used always in the consideration of whom you are talking to. Interpersonal relationship with the object to whom you are talking has to be always considered in the talking situation. This culturally bound way of expression is called Niko-kankei, which forces to take account social and interpersonal relation in two person relation, talker and listener. Mori tries to speak independently with a listener without considering talking situation and interpersonal relation of the talker and the listener. However, it seems to terribly difficult to speak Japanese in Japan in the way of speaking French.

著者

中窪 靖 Yasushi NAKAKUBO 京都文教大学人間学部・臨床心理学科 KYOTO BUNKYO UNIVERSITY Department of Clinical Psychology

出版者

京都文教大学

雑誌

人間学部研究報告

巻号頁・発行日

vol.9, pp.75-87[含 英語文要旨], 2006

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The focus of this paper is an examination of Iris Murdoch's idea of "good or goodness" through her novel, A Fairly Honourable Defeat. First of all, I will look into the way one character influences other characters. He is the most impressive character, Julius King. In Chapter One, I will discuss how he tries to manipulate Rupert Foster, who becomes his easy target. Another character, Morgan Browne, is Rupert Foster's sister-in-law. Julius utilizes this brother and sister relationship. He skillfully encourages them to love each other, and also forces Rupert to face his own vanity. This is the first stage of Julius' devilish plan. Julius also tells his target about his own concept of good or goodness. This seems to be Iris Murdoch's own conception of good or goodness, or the idea she wishes to focus on. Secondly, I will focus on Julius' various aspects, as he gets into the second stage of his plan. In Chapter Two, I will discuss his second target. He makes use of one character, Simon Foster, who is Rupert's brother. Simon is a homosexual with a weak personality. Julius never overlooks his homosexual relationship with Axel Nilsson. He gets Simon into trouble. One day, he goes to Julius' apartment and meets Morgan Browne, who has been left naked there. She earlier visits that apartment without saying anything, and takes off her clothes in front of Julius because she wants to recover their former relationship. Despite her attempts, Julius never takes in such a request. To make matters worse, after she goes into his bed, he cuts her clothes into pieces and leaves there. Just after that incident, Simon appears. He never expects to see his sister-in-law there, and is so upset. Unfortunately Simon is left there naked in turn, because Morgan borrows his clothes and goes back home. Julius takes advantage of this situation and encourages Simon to think that his boyfriend knows it and leaves him. Eventually, Simon is trapped in the "cobweb" of Julius King. Finally, I will focus on the last of Julius King's performances. In Chapter Three I will discuss Julius' final action. He whispers to Rupert's wife, Hilda. When she hears from him, she is extremely puzzled, and leaves home. This incident seems to lead Rupert to his death. In Chapter Four, I will discuss a unique character, Tallis Browne. He is the husband of the key character, Morgan Browne. However, he himself is unremarkable and seems to be worthless. He is hard to understand because critics never fail to think of him as an important person. They think he looks like Jesus Christ when they compare him to Julius. One critic, Bran Nicol, regards Tallis as a saint while Julius is regarded as an artist. When we think that Tallis Browne plays an important role, we can focus on two scenes. One of them is when he meets Morgan just after she returns from the U.S. The other is when Julius tells him about why he has to behave devilishly. In conclusion, I will make a quick return to my comments in the chapters above. Who on earth has played his or her role as a person with goodness? When we follow what Julius King has said and done, we seem to recall several significant scenes. At times he has lectured on his socalled philosophy. At other times he has strictly criticized what Rupert Foster does as well as what other characters do. When we dare to regard Rupert as an artist and Julius as a saint, it seems that brother-in-law of Morgan Browne is "a fairly honourable loser", and our attractive character is a winner. In one of her essays on goodness, Murdoch says, "A great artist is, in respect of his work, a good man, and, in the true sense, a free man." Rupert comes to an end as a loser, found dead in the swimming pool, because he tries in vain to be a true artist. On the contrary, Julius becomes a person who allows Rupert to face his real self. As Julius says to Tallis Browne about Rupert, "He cannot endure the destruction of this self-respect. Rupert didn't really love goodness. He loved a big imposing good-Rupert image." So, I conclude that a true "good" person does goodness to others even if he himself behaves devilishly. It is Julius King who understands what good or goodness is.

著者

秋田 巌 Iwao AKITA 京都文教大学人間学部 KYOTO BUNKYO UNIVERSITY Department of Human Studies

雑誌

人間・文化・心 : 京都文教大学人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.1, pp.39-48, 1998-07-20

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UNK

著者

橋本 和也 Kazuya HASHIMOTO 京都文教大学人間学部文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.11, pp.1-15, 2009-03-31

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In this paper I will review the two meanings of authenticity (namely, objective and constructive authenticity): I will propose that we need further investigation into today's tourist experiences and clarify an alternative notion of authenticity for tourists from an "existential approach". In the notion of "staged authenticity", MacCanell supposed "objective authenticity," which involves a museum-linked usage of the authenticity of the originals that are also the toured objects to be perceived by tourists. By "constructive authenticity" is meant the result of social construction. Therefore things appear authentic not because they are inherently authentic, but because they are constructed. This notion is thus relative, negotiable, contextually determined, and even ideological. It can be the projection of one's dreams, stereotyped images, and expectations imposed on toured objects. As E. Cohen said, "Authenticity is an eminently modern value" [Cohen 1988:374]. Its emergence is closely related to the impact of modernity upon the unity of social existence. And "Modern man is seen, from the perspective of a contemporary existential philosophical anthropology, as being in quest of authenticity." Since modern society is inauthentic, the alienated modern tourist in quest of authenticity looks elsewhere for the pristine, the primitive, the natural life which is as yet untouched by modernity. He hopes to find it in other times and other places, since it is absent from his own world [Cohen 1988:374]. From the existential point of view, we can clarify the meaning of the experiences for the tourists. The tourists themselves think they have gained authentic experiences. This can, however, still be judged as inauthentic, if the toured objects are in fact false, contrived, or what MacCanell calls "staged authenticity". Here we need an "existential approach" for the analysis of this kind of touristic experience of today. "The issue of whether the toured objects are authentic is irrelevant or less relevant. What tourists seek are their own authentic selves and inter-subjective authenticity" [Wang 1999:366]. Therefore the notion of sincerity becomes important. For example, marae visit (in New Zealand Maori tours), a so-called staged back-region approach, is taken by local operators in which the point of contact is made to revolve around issues of sincerity as well as authenticity. The notion of sincerity implies an interactive sharing of experience between participants within a given tourism encounter [Taylor 2001:16]. The notion of sincerity is significantly different from that of authenticity in that it occurs in the zone of contact among participating groups or individuals, rather than appearing as an internal quality of a thing, self, or Other. An existentially "authentic" encounter could be available only in an ideal traditional society. Today we cannot expect the ideal communitas which would be observed in the liminality. For us in a touristic experience it must be a kind of pseudo-communitas which can be found in the "liminoid" circumstance which Turner named instead of a liminal one. Since the existential approach can explain a wider spectrum of tourist phenomena than the conventional approach, it therefore opens up broad prospects for tourist experiences.

著者

村上 優子 Yuko MURAKAMI 京都文教大学人間学部文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.11, pp.119-123, 2009-03-31

著者

村上 優子 Yuko MURAKAMI 京都文教大学人間学部文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

出版者

京都文教大学

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University (ISSN:18843743)

巻号頁・発行日

vol.11, pp.119-123, 2009-03-31