著者

小田 亮 Makoto ODA 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.6, pp.55-72, 1992-07-20

著者

藤森 かよこ Kayoko FUJIMORI 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.15, pp.91-117, 1997-02-20

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There is fairly general agreement that Sue Harrison's trilogy published from 1990 to 1994 is one of the literary fruits that multiculturalism has fostered. Harrison vividly and impressively represents the life and culture of the ancient Alute people, ancesters of Native Americans, based on her research and field work over many years, supported and stimulated by her own rich imagination. But it is not my present purpose to explore this area. My concern is in a feminist approach to this trilogy. Today's writers who try to create feminism-conscious stories confront much more sensitive and challenging problems than before. Liberal feminism originated from Europe in the 18th century. In the United States, in response to the civil rights movement in the 1960's, it developed into women's liberation movement in the 70's. However, with the permeation of multiculturalism in the 80's, propelled by the current of postmodernism, black feminists (womanists), lesbians and other minority groups' feminists have been criticizing the Caucasian/West/Judeo-Christian/middle-class/heterosexual-centerdness of liberal feminism. Nowadays feminists are expanding their argument into investigating the origins and structures of various discrimination systems, with and beyond the inquiry about how to reduce or end sexual discrimination. Some feminists fear that the present feminism agenda may neglect the problems peculiar to women and may result in delaying the dissolution of social unfaireness about women. Yet most feminists realize that it is one of their tactics, as well as one of their imperatives, to emphasize and promote their relationships and cooperative efforts with other discriminated groups. Thus contemporary writers must incorporate the above-mentioned feminist problems into their works if they want to satisfy feminist readers. We can safely state that Sue Harrison has achieved this challenge in writing Mother Earth Father Sky, My Sister the Moon, and Brother Wind. This trilogy is classified as a traditional and popular happy-ending fiction for women, in which a young heroine finally attains happiness through a series of torturous experiments and disasters; in the end she gets her own special protector, in most cases, her husband. Harrison's books also end with the heroine's delightful marriage or long-waited reunion with their family. In addition to this, we should note that the setting is in the prehistoric era, from B. C. 7056 to 7023. This means that Harrison's fictions have the advantage of being completely invulnerable from feminist critics' attacks. Criticizing the sexual dichotomy in the prehistorical setting is useless. Because writers must represent the factual aspects of their subjects in their realistic novels, even if some descriptions are offensive to feminists. Above all it is unfair to reproach the defects of past ages from a contemporary view point. But we are mislead if we regard this trilogy as a mere prehistory Harlequin Romance. Interestingly Harrison's books can satisfy not only non-feminist readers but also feminist ones. A close reading of these three books leads us to find many devices and episodes to demistify and invalidate patriarchism. In authentically traditional fictions, heroines cannot be really happy without being bound to some patriarchal family ststem. Harrison's heroines, even though they finally return to their male-dominated families and communities, are clearly characterized by a self-independence, self-respect and aggressiveness that we rarely see in women in the fictions with today's setting. Under the disguise of an obviously gender-biased traditional story, Harrison has inserted some unforgettable gender-free characters, female and also male, into her fictions. Harrison succeeds in fictionizing her materials from the standpoints of multiculturalism and feminism which the literary critics in the present postmodern era are ready to find in new novels. At the same time, Harrison fulfills the contradictory desire of conservative readers, who are in the majority, to consume their familiar plots in unfamiliar sceneries.

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.31, no.3, pp.199-215, 2006-03-15

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According to the ancient Japanese, women can never be happy during their lives nor can theyget peace after death, because their minds are full of inborn defects such as jealousy, frivolity orcaprice. These defects are said to be sins, to which women themselves are solely responsible.The Japanese ascribed the authority of this view to Buddhist scriptures. However, descriptionsof such female defects are not found in Buddhist texts. Instead, female bodies are said there tobe disadvantageous to preparation for becaming Buddhas, because of physiological phenomenaconnected with generative function, such as menstruation, morning sickness and labour.Having read a Buddhist reference to disadvantages of female bodies, the Japanese of the ninthcentury mistook it for a reference to defects intrinsic to women's minds. And the well-knownJapanese proposition, "Women are naturally sinful and therefore quite hopeless," was thus establishedto justify the Japanese society in tormenting women for more than 1000 years.

著者

藤森 かよこ Kayoko Fujimori 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

英米評論 (ISSN:09170200)

巻号頁・発行日

no.21, pp.55-82[含 英語文要旨], 2007-03

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What is called "American feminism" in this article means liberal feminismor radical feminism. Many critics, especially French ones such as ElizabethBadinter and Emmanuel Todd, underestimate American feminism in the pointthat its pro-violence tendency hinders feminism from its mature developmentand further prevalence. This article does not share their view. As explainedlater, the pro-violence attitude of American feminism might be able to present aprototype of "a citizen of the world" in the coming (?) borderless, post-nationstatesworld promoted by globalization. Here "globalization" does not mean thelatest stage of American imperialism. Here globalization is "the process of increasinginterconnectedness between societies such that events in one part ofthe world more and more have effects on peoples and societies far away."It is true that not a few of American feminists regard violence as one of theiroptions to protect themselves. American radical feminists such as Naomi Wolfand D. A. Clarke assert that women should not hesitate to counterattack againstdomestic violence and other sexual violence. Paxton Quigley recommendswomen's owing guns against crimes. Martha McCaughey, a physical feminist, advocateswomen's going into training in martial arts for self-defense. The NationalOrganization for Women (NOW), which is a representative of liberal feminists inUSA, is positive about woman soldiers' service in war battles for national defense.Yet they are not especially pro-violent, because their attitude is necessarilyresulted from American core values.Some American feminists regard their position as "militia" or contemporarycitizen soldiers. Militia is a military force that engages in a rebel or terrorist activitiesin opposition to a regular army. Militiamen, ordinary people with theirown guns used for their hunting for food (never for pleasure) won the victory inthe American War of Independence, though some researches say that it is nothingbut a myth, not a historical fact. Myth or fact, in this point, militia symbolizesAmerican core values : freedom, independence, individualism, equality and democracy.Once American people feel that their "unalienable Rights, that amongthese are Life, Liberty and the pursuit of Happiness" are threatened by others,governments or any organizations or individuals, they might be ready to use theirown weapons. Weapon ownership is a key aspect of citizenship under democraticgovernment for some American people. They believe that the Constitution ofthe United States of America supports their view.Certainly Amendment 2 of Bill of Rights enacted in 1791 says "A well regulatedMilitia, being necessary to the security of a free State, the right of the peopleto keep and bear Arms, shall not be infringed." The survey of ABC News in2002 shows that seventy three percent of the American citizens think thatAmendment 2 guarantees their right to keep and bear weapons for self defense.American people against gun control are not only what antigun critics call "gunenthusiasts." According to one research, gun owners believe that society is aviolent place; so they prepare for the possibility of doing violence themselves ;they view this position to be the most responsible one they have to take in relationto their own safety ; they are also aware that many oppressive governmentsdo not permit firearms to be owned by the general people, because gun ownershipcan potentially threaten the government through a citizens' revolt. SomeAmerican feminists share this view with gun owners.This article does not mean that American feminists' pro violence attitudeshould be positively considered because their views are resulted from Americancore values. Even if American feminists regard themselves as militiawomen,contemporary citizen soldiers, such kind of attitude can be called caricatural.There is a hypothesis that the peripheral members in a given society try to moreradically embody the society's most sweeping ideologies than the central members.American feminists who try to be regular citizens, never "second citizens",may be more stimulated to achieve American core values as completely as possible.We should notice that this kind of caricatural American feminists providesus with a prototype of a citizen of the coming world developed by globalization,where order in world politics emerges not from a balance of power among nationstatesbut from the interactions between many layers of governing arrangements.Nation-states demand its constituency to be subject to their policies andlaws, and in exchange for its subordination, they are supposed to offer their peoplebenefits and protection. But history has been showing the examples thatnation-states could be the worst oppressor and violator for people. However,globlization might permit people to traffic the many layers of governing institutions,depending on their own needs and profits. Then, nation-states will be ableto be optional, not fatal.The political philosophy of the coming, globalized world is the most radicalform of republicanism, also called civic humanism. The coming world might beable to be the most expanded republic, a new world order governed by and forthe people. Then, people will not be able to rely on nation-states as their protectors,if people don't want state interference. In other words, future citizens ofthe world must be ready to be citizen soldiers, caricatured form of militia,"American feminists." As citizens of a republic, American feminists who premisethat they can't trust the government and its agents, do not invite the state to beresponsible for their safety, even though dependency is so seductive.Some people wonder if such a world can be the greatest prison, the mostelaborate "Matrix" controlled by invisible power. Whether the biggest republic,the new world order may be utopian dystopian, a pro-violent, pro-counterattackAmerican feminist is a prototype of a citizen of the post-nation-states world.

著者

Billingsley Philip 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.5, pp.p35-65, 1993-09

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It is not generally known that the Russian anarchist Bakunin's successful escape from Siberia in 1861 was a side-result of the ending of Japan's 250-year policy of seclusion. Even Bakunin's biographers have been able to find out little about the facts of his two-week stay in Hakodate and Yokohama, partly because of the lack of materials, partly because Bakunin himself seems to have been less than impressed by what he found there. The present paper, using some of the scattered Japanese-language sources presently available, seeks to throw some preliminary light on the facts of this little-known episode. After first setting out the sociopolitical background, I explain briefly the events that led Bakunin into Siberian exile and thence into his unprecedented escape across the Pacific. The third and fourth sections, using contemporary travellers' accounts (among them people who actually made acquaintance with Bakunin), sets out the conditions that must have greeted the fugitive after his arrival in Yokohama, hazards some guesses about how he must have spent his time there, and sketches his adventures en route back to England via San Francisco and New York. In conclusion, I point out that, as a man whose mission in life was the overthrow of the traditional European ruling class, Bakunin was hardly likely to have considered Japan, a place which had yet to register itself upon the Western imagination, as more than a stepping-stone on his way home. His refusal to write his memoirs of his sojourn in the country make this point abundantly clear.

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.2, pp.89-101, 2000-11-30

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In eighth century Japan, a number of priests were summoned to recite the Yakusi-kyau. This was called "yakusi-kekwa" (confession of faults to[a image of]Yakusi). In this ritual, however, the Japanese did not confess faults and rather intended to stop misfortunes. As the legal system was established in the Nara Period, the primitive ritual called "harahe". (dusting off) ceased to function for atoning for sins and shifted its target from sins to misfortunes. This new system was called "oho-harahe" (dusting off on a larger scale). It was in the process of reform from harahe to oho-harahe that the Japanese yakusi-kekwa was established. Two kinds of rituals were performed in China before an image of Yao-shih: One is called "yao-shih-ch'ai", in which sinns were confessed so that they might be sunk and consequently future disasters might be prevented. The other is a life-prolonging ritual, in which the Yao-shih-ching was recited so that the supernatural power of Yao-shih might be exercised to cure a sick person. The Japanese yakusi-kekwa is a descendant of the yao-shih-ch'ai in that it is named "kekwa" (confession) and in that it is performed to avert misfortunes by wiping off sinns. And it is a descendant of the Chinese life-prolonging ritual in that sins are not confessed and in that the Yakusi-kyau is recited. However, it is unique and very Japanese in that Yakusi is no longer Bhaisajyaguru nor Yao-shih and functions now as a Japanese kami who has entered the image of Yakusi: Gratified at the recitation, he quells his anger and stops causing misfortunes just like any other kami.

著者

井本 英一 Eiichi Imoto 桃山学院大学文学部(元)

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.36, pp.1-32, 2007-06-20

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The color blue is seen on the borders of the inside and outside of a home, in this world and the next world, so it is the color of the funeral, the marriage and other rites. Messengers from the other world used to wear blue clothes, and maids or servants of this world had blue clothes on. The executioner's clothes had something blue and the condemned criminal's had, too. A sacrifice, human or animal, had something blue. A man on his deathbed would change his usual clothes for blue ones. The dead person was thought to be an offering to the gods. The color blue was the symbol of giving vigor and energy to the god. The blue colors were used from the royal divine families to the common people. On the New Year, Emperors of China and Japan put on blue clothes. The Virgin Mary also wore a blue mantle.

著者

林 宏作 Hong-Zuo Lin 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.11, pp.(7)-(17), 1995-01-30

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本論文は、『三国志』・『晉書』の正史をはじめ、阮籍自らの著作や『世説新語』及びその注に引用された諸々の資料に基づき、いままで史書に明示されていない阮籍の歴任した官職の年月を考証するものである。この考証によって、阮籍の生涯が一層はっきりするとともに、唐代に編集された『晉書』の誤った記載も明らかにした。しかし一七〇〇余年も昔のこと故、すべてを解明できたとは言い難いが、現時点では最も精確な結論に達したと思う。いまここで本論文の考証によって得られた結論だけを次に記しておこう。阮籍が「吏」として蒋済に招かれたのは二四二年、三三歳のときである。これは阮籍の最初の仕官である。その後、三九歳(二四八年)のときに「尚書郎」となり、そして同じ年に曹爽の「参軍」として招かれたのである。曹爽が失脚した後、阮籍は司馬懿によって「従事中郎」を命じられている。この任期は恐らく正始十年(二四九)三月から司馬懿の死した嘉平三年(二五一)八月までであろう。司馬懿の死後、阮籍は続いて司馬師の「従事中郎」に任じられ、正元元年(二五四)十月「散騎常侍」に移るまで、その任にあったと考えられる。そして自ら「東平の相」を求め、三たび「従事中郎」となり、「歩兵校尉」となったのはすべて司馬昭の執政の時代であり、二五五年二月から二五八年五月まで、つまり阮籍の四六歳から四九歳の間のことである、と史料によって推測するものである。In this paper I investigate into the historical evidences of Ruan Ji's successive posts in the government which hitherto have remained unspecified in the history books. The materials on which my research based were Sanguozhi, Jinshu, Ruan Ji's own writings, Shishuoxinyu and various notes quoted in the book. Notwithstanding the fact that I could not solve all the problems concerning the career of Ruan Ji, yet I believe at the present I have attained the most exact conclusion about the matter. The career of Ruan Ji was made clearer than before and incorrect records in Jinshu compiled during Tang period were disclosed. Here, I would like to epitomize only the conclusions attained by the investigation. It was when he was 33 years old in 242 A. D., that Ruan Ji was engaged by Jiang Ji as a government official. This was his first entrance into the government service. Later, when he was at the age of 39 in 248 A. D., he became Shangshulang and in the same year he was engaged by Cao Shuang as Canjun. After Cao Shuang lost his position, Ruan Ji was appointed to Congshizhonglang by Sima Yi. The term of this office was, perhaps, from March, 249 A. D., the tenth year of the Zhengshi era, to August, 251 A. D., the third year of the Jiapeng era, when Si-ma Yi died. After the death of Si-ma Yi, Ruan Ji was successively appointed to Congshizhonglang by Si-ma Shi, and he seemed to have remained in the office untill he was transferred to Sanjichangshi in October, 254 A. D., the first year of the Zhengyuan era. Then, he requested himself and took the office of "Minister of Dongpeng district", and thereafter for the third time he was appointed to Congshizhonglang and further to Bubingjiaowei. All these, I surmise, were during the period of Si-ma Zhao's administration, i. e., from February, 255 A. D. to May, 258 A. D., when Ruan Ji was at the age between 46 and 49.

著者

金 承台[著] 蔵田 雅彦(訳) Sung-tae Kim Masahiko Kurata 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.29, pp.87-107, 1993-03-31

著者

高田 里惠子 Rieko TAKADA 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.16, pp.87-121, 1999-01-30

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Die vorliegende Arbeit ist ein Versuch, aus Koji Nakanos autobiographischen Romanen eine denunziatorische Wut uber den Bildungshumanismus (Kyoyoshugi) herauszulesen, der einst, besonders in den drei〓iger und vierziger Jahren den Kern der westlich orientierten bourgeoisen Kultur der akademischen Welt Japans bildete. Fur Nakano, der von einer armen Handwerkerfamilie stammt und seine ungebildeten Eltern ha〓te, war der kulturelle Habitus in der hoheren Schule fremd und bedrohend. Aber gerade deswegen mu〓te er von einer gluhenden Sehnsucht danach gepeitscht werden. Seine autobiographischen Romane drehen sich um ein einziges Thema: Bildung und Kultur in der hoheren Schule, die den Held zuerst anziehen, um ihn anschlie〓end zu desillusionieren. Nakano betrachtet das Schreiben seiner autobiographischen Romane als einen Versuch, das wahre Ich zuruckzugewinnen, das er fur die erbarmliche Anpassung in der hoheren Schule aufgeopfert hat. Im Mittelpunkt meiner Analyse steht allerdings nicht eine solche Selbstinterpretation des Schriftstellers, sondern seine oft unbewu〓t als Selbstkritik oder-strafe verkleideten Rache an seinen ehemaligen Kommilitonen und Kollegen (Germanisten), die als mittelma〓ige Bildungshumanisten zu entlarven es Nakano anliegt. Seine Kritik an dem japanischen Bildungshumanismus und dessen Anhangern wirkt ebenso wie andere Entlarvungen ziemlich banal und fuhrt schlie〓lich zur unkritischen Hommage an das "wahre" Leben der einfachen Leute, das fur Nakano im Gegensatz zum lugnerischen Dasein der (Pseudo) Intellektuellen steht. Die Wut, Rache und Reue haben Nakano zum Schreiben seiner Seelenautobiographie getrieben. Aber wie kann man nur aus solch einem negativen Gefuhl weiterschreiben? Nach der Niederschrift der autobiographischen Schulromane erzahlt Nakano in einem Roman seine Erinnerungen an einen jung verstorbenen Kommilitonen. Durch die fast homoerotische Beziehung zu diesem Freund erlebt Nakano zum ersten Mal das Gefuhl, das ihm weder in der Familie noch in der Schule je zuteil wurde: "Ich lebe hie et nunc!" Es ist kein Zufall, da〓 Nakanos letzte Arbeit als Germanist (die Ubersetzung von "Der Proze〓") diesem Jungverstorbenen gewidmet ist. Mit der Erinnerung an seinen Freund mu〓 Nakano sein "wahres" Leben als Schriftsteller beginnen.

著者

野尻 亘 Wataru NOJIRI 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.24, no.3, pp.49-64, 1999-03-31

著者

井本 英一 Eiichi IMOTO 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.14, pp.77-100, 1996-09-30

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The Aramaic version of the story of Ahikar; The story of Heykar (Ahikar) in the Arabian Nights; Ahikar in the Book of Tobit; Ahikar in the Aesop's Fables as a Babylonian vizier; Ahikar in the Old Turkish and the Mongolian versions; custom of killing old men; sheltering of the escaped old men in the cellars; the story of Cyrus the Great of the Persian Empire; abandonment of old men in Korea; an obedient son took back an abandoned old man home; a neighboring king made unreasonable demands upon the king who had ordered to abandon an old man; an old man's wisdom helped the king solve the demands; no mention about the neighboring king making unreasonable demands; Ahikar in the Buddhist versions; Ahikar in the Chinese versions; Ahikar in the Japanese versions; addenda and corrigenda to AT 922A and 981.

著者

永野 芳郎 Yoshio NAGANO 桃山学院大学文学部

雑誌

英米評論 = ENGLISH REVIEW (ISSN:09170200)

巻号頁・発行日

no.9, pp.5-33, 1994-12-20

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The modern history began with the revolt of individual selfconsciousness against social pressure, which in turn led to the development of new types of unfettered thinking and behaviour. Thus, one way or other, language art was to go parallel with it: namely, increasing efforts came to be made toward the possible way individual consciousness should be communicated verbally. It is the so-called psychological novel that was then timed to meet the deeply-felt desire. Itself a product of new ages, however, the attempt to introduce the unmasking of innermost reality like 'mental movement' into the province of literature may well largely depend upon the progress in the world of science, particularly of the human mind. Yet it should be noted that most of the psychological novels in the earlier stage dealt with the human mind not so much in the light of its mobile proceeding as in the classical way of thought according to which 'mind' is left to its natural inclination and, not infrequently, an extreme manner to take the human mind as something predetermined in its course was no doubt enforced by the naturalistic view at its best. The course of time, meanwhile, came across an American psychologist at the end of the last century whose penetration was, far from being fin-de-siecle, quite fresh in that he compared the dynamic continuity of consciousness to a flowing state, thus putting forward the 'stream of consciousness' theory: William James was his name. The turn of the century found out a French philosopher who tried to raise the concept of consciousness up to the metaphysical level by calling it the 'pure duration' (duree pure) in his own fashion. Here we see that this theory of Bergson's is literally epoch-making on account of his attempt to get insight into, and cognition of, reality in its phase of duration, not in the static phase, which is in diametrical opposition to a majority of philosophical views since Plato's. It is equally worthy of note that the cognition of psychic reality, especially of consciousness, was more substantialised by two of his contemporaries, Sigmund Freud and Carl Jung, both of whom, being psychiatrists, carried out fruitful investigations into the human subliminal world by means of psychoanalysis. Consequently, the impact of their thoughts upon the world of letters was of such particular significance that without calling their achievements to mind, many modern psychological fictions would remain mere puzzles to decipher. Then what matters most for men of letters, in so far as they are more or less aware of it, will be the question if they could be bold enough to disclose all the undercurrent of private consciousness by casting off the yoke of linguistic convention. Nevertheless, such an undertaking admittedly forces them to defy it at the cost of intelligibility. At this point they are brought between the horns of dilemma, but they must needs break the deadlock. It will stand to reason that endless difficulty is involved in the linguistic presentation of such polydimensional reality with temporal continuity and spatial expanse as the stream of consciousness. In reference to this type of fiction, all the possible devices have been ever since invented by many writers to find their way through that language barrier, of which the most popular is a technique called the 'interior monologue'. Setting aside everything about such formal contrivances, of great importance, in terms of what matters linguistically, is the proper use of the verbal tenses which may be considered ultimately contingent upon a speaker's mental attitudes. The present tense invariably stands for the psychological present, and the past, including the pluperfect and others serves for a medium by which to picture consciousness in the form of recollection. The differentiation between the 'progressive form' (to be better termed 'imperfect' or else 'expanded') and the simple form in the English verbal system may be considered to be of great utility for a writer in that language. In this monograph more than three score of apt instances are given to illustrate the possible extent to which the progressive form was employed by the British writer, Virginia Woolf in two of her fictions, Mrs. Dalloway and To the Lighthouse. It will be seen clearly how this unique verbal form is, so to speak, sensitive to the writer's strong desire to bring the dynamics of mind into bold relief.

著者

小田 亮 Makoto Oda 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.2, pp.1-20, 1991-03-01

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This essay has two aims; one is to show the perspective Levi-Strauss's structural analysis of myths has offered, and the other is to point a resemblance between myths and novels in the way of being against the narrative. For the former, I do a demonstration of a structural analysis on three African myths, and point out in the analysis that no myth is isolated from others and that there is no single or privileged code which excludes other codes in the formation or interpretation of myths. On the other hand, the novel is an unorthodox genre and a newcomer in the European literature. While the epic which is the counterpart of the narrative in the Latin-European literary orthodoxy has canons or privileged codes, the novel doesn't. Unlike the narrative or epic, and like myths viewed from the stand-point of structurism, novels have no self-conclusion in their nature of intertextuality and always put several codes in play against the autocracy of any single code the narrative demands.

著者

Yamanaka Hideya 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.24, pp.3-26, 2001-07-10

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In his presentation of the secondary grade curriculum for the young, the Athenian stranger refers to the matter, which it is disgraceful not to know: the problems concerning "the essential nature of the commensurable and the incommensurable." (820c) The reference appears immediately after the Athenian stranger's introduction to three branches of learning: arithmetic, geometry, and astrology (817e), whose detailed study is necessary for only 'a few' (818a). Referring to the instruction of the essential nature of the commensurable and the incommensurable, what matter did Plato exactly have in his mind? G. R. Morrow said that the introduction of the problem of incommensurable magnitudes to the curriculum was "an innovation to which Plato attaches peculiar importance" and also that although the belief that "all magnitudes are somehow commensurable with one another is natural to us," seeing that this belief is in fact false would be to rise above one's human nature." Although the saying seems to hit the mark, Morrow did not fully explain why Plato's introduction to the learning of incommensurable magnitudes was "an innovation" which had a "peculiar importance" and how the subject-matter of the incommensurable could "emancipate the student from his instinctive sense-bound beliefs and thus, ・・・・・・raise him above his human nature." (pp.346-7) However, it is worth listening to his other words which bear on the significance of mathematical thinking in the context of legislation: "the law, as we learn in the Philebus, results from the application of the Limit (περα〓) to an indefinitely varying qualitative continuum (απειρου), and the Limit is conceived of as analogous to mathematical order." The words could be settled more aptly in the context of the incommensurable. I insist that Plato here in the dialogue Laws, referring to the peculiar importance of the incommensurable, gives an inkling of the fact that the scientific knowledge of the incommensurable has an isomorphic property with that faculty that discerns "the identical element which pervades all the four virtues" (965c). That is to say, Plato identifies the method by which the nature of the incommensurable magnitudes can be explained as a significant model in order to "hold very tight and not to let go"(965d) until we can adequately explain the essential nature of the object existing as a unity. In other words, the detailed study of the incommensurable is of great advantage to 'a few' (818a) who are expected to be members of the Nocturnal Council and who "must not only be able to pay regard to the many, but must be able also to press towards the one (pros to hen) so as to discern it and, on discerning it, to survey and organize all the rest with a single eye to it" (965b), since the fruit of this offers them a convenient paradigm in medium of which they may master an isomorphic way in order to see the invisible one. Plato's reference to the problem of the incommensurable in the Laws is at first sight negative. After his labor to explain the necessity of a subject concerning the incommensurable, the Athenian stranger says that it is to be laid down provisionally only, 'like pledges capable of redemption, apart from the rest of our constitution, in case they fail to satisfy either us who enact them or you for whom they are enacted.' (820e). However, the utterance is paradoxical in the same way as the introduction of the Nocturnal Council in the closing books of the Laws appears paradoxically to be an appendix, whereas in reality the whole constitution of Magnesia is rooted in the Council. Both facts correspond to one another and put Plato's metaphysical thinking out of our sight. Focusing the implications of philosophical dimensions of the incommensurable in the Laws, I will try to bring them into the relevance to Plato's metaphysical thought in the other dialogues and the Seventh Letter VII, where the deepest tenet on the incommensurable or the cognate ideas make their appearance vividly.

著者

松永 俊男 Toshio MATSUNAGA 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.20, pp.139-161, 2000-12

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Scientific investigation in early nineteenth century England was based on natural theology. The evolutionary theory of Charles Darwin was also based on natural thelogy. Most contemporary scholars and clergy accepted the evolution of organisms as providential evolution, that is, evolution guided by God. Darwinian theory did not reject the idea of providential evolution. Darwinian theory, however, also has a revolutionary factor, which implies a mechanical interpretation of the adaptation of organisms. Modern biologists acknowledge only this revolutionary factor in Darwinism. But in order to understand properly the historical significance of Darwinism, we must recognize the religious factor in Darwinism. In this article we analyse the theological background of Darwinism and survey the contemporary reception of Darwinism.

著者

永野 芳郎 Yoshio NAGANO 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.10, pp.119-144, 1996-01-30

著者

井本 英一 Eiichi Imoto 桃山学院大学文学部(元)

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.36, pp.1-32, 2007-06-20

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The color blue is seen on the borders of the inside and outside of a home, in this world and the next world, so it is the color of the funeral, the marriage and other rites. Messengers from the other world used to wear blue clothes, and maids or servants of this world had blue clothes on. The executioner's clothes had something blue and the condemned criminal's had, too. A sacrifice, human or animal, had something blue. A man on his deathbed would change his usual clothes for blue ones. The dead person was thought to be an offering to the gods. The color blue was the symbol of giving vigor and energy to the god. The blue colors were used from the royal divine families to the common people. On the New Year, Emperors of China and Japan put on blue clothes. The Virgin Mary also wore a blue mantle.

著者

Meillet Antoine 永野 芳郎 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.11, pp.103-128, 1996-07

著者

島 久洋 Hisahiro Shima 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.27, pp.p63-81, 1991-03

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The purpose of this study is to investigate psychosocial factors for healthy long life based on ways of life. We studied Brazilian populations in Bage in August of 1990. Study populations were male and female at the age of 49-55 randomly selected. They live in the areas of Bage of Rio Grande do Sul, the Federative Republic of Brazil. The surveys were conducted by face-sheet methods in the indoor. A questionnaire was consisted of 48 items in relation to healthy conditions, eating habits, family relations, and religious behaviors. The questionnaire and interview were used Portuguese. The distribution of religion are presented in Table 1. The sigificant of these results concerning religion was discussed.