著者

伊藤 貞基 Sadamoto Ito 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 = ENGLISH REVIEW (ISSN:09170200)

巻号頁・発行日

no.20, pp.3-55, 2006-03-20

著者

小林 信彦 Nouhiko Kobayashi 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.28, pp.19-62, 2004-12-10

著者

岡田 章子 Akiko OKADA 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.139-159, 1994-12-20

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Contemporary women novelists are interesting to me as my fellow travellers in the present-day society. Anita Brookner is particularly familiar and attractive because her novels deal with women who work in the universities and libraries. They seem to be my colleagues. Besides, the streets, the parks, and the shops which I saw in my recent visit to London are vividly described in her novels. These things stimulate me to imagine what England is and what British women are. Brookner's attractive appearance in her photograph also draws me into her world. Brookner's biography is not very well known. She withholds talking about herself and has stopped giving interviews because of the misunderstanding and defamation she had suffered. But in her novels, especially the first three, her life and character are living. Brookner's novels are permeated with profound loneliness. The first book, A Start in Life, is the most autobiographical. It opens with the striking sentence: "Dr. Weiss, at forty, knew that her life had been ruined by literature." Then she looks back at her unhappy life from childhood through her professional career. Meanwhile, the loneliness Ruth Weiss suffers is minutely expressed: how she hates to go home, how she sits alone at a coffee bar on the station platform, and how she stays up in the library until nine o'clock. This loneliness makes her devote herself excessively to her lover when she falls in love. She borrows a flat so that she can invite her lover to dinner at home. She prepares an elaborate dinner for him, which turns out to be meaningless, because he arrives hours late for a trivial reason. She marries her father's exmistress's nephew for convenience, but after six months he is killed in a traffic accident. This brief, loveless marriage gives her momentary security, which, Brookner says, all women need. In the end, she gets a position in a college and looks after her old father. The next novel, Providence, has autobiographical overlays and also reveals a lonely heroine. Kitty Maule is a visiting lecturer in a university. She falls in love with Maurice, her colleague. She, like Ruth, devotes herself entirely to him. Though she is an excellent teacher, her job is significant not for its own sake but for Maurice's sake. Staff meetings are great occasions to her, as she can see him there. She knows that "a man gets tired of a woman if she sacrifices everything for him," but she cannot get rid of her obsession because of loneliness. The description of the minutes waiting for her lover's message in a hotel is almost tragic. She has waited so keenly that when he appears, she is absent-minded. This love ends unfruitfully; after the lecture which she has to give to be promoted to a formal staff position, she finds that Maurice is going to marry one of her students, not very bright. Though she succeeds in getting the promotion, she is thrown into deeper solitude. The third novel, Look at Me, shows a slightly different approach. This time Francis Hinton tells her story in the first person. She works at a reference library in a medical research institute. Her daily life is lonely, especially on holidays. To herself, she names the melancholy feeling on holidays as the "Public Holiday Syndrome." To alleviate the feeling, she writes; she has already published two stories in an American journal. Francis is, in a way, a contrast to Ruth and Kitty; she has a lover named James for whom she does not have to wait. She knows when she can see him next time; she spends relaxing time with him. She does not write on these happy days. But the tragedy comes from her girlfriend whom she trusts. Her love is interfered with by the friend, and James falls in love with Maria, a flippant girl. Francis, in her unhappiness, starts to write again; the story ends with "I pick up my pen. I start writing." This is highly autobiographical, as Brookner says in an interview that she writes to remedy her neurosis. To Brookner, women cannot be happy with professional success; rather it is an outlet for frustrated feelings. She skillfully represents the solitude and the intimate thought processes of intellectual women. Generally they are old-fashioned and hardly seem to be the twentieth century's women. Brookner wants to say that women's loneliness, especially that of single women, cannot be changed, however the society changes. She does not write of men's solitude. Probably she writes only through her feelings.

著者

米山 喜晟 Yoshiaki Yoneyama 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.42, pp.1-90, 2010-10-20

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In the introduction, I point out that the good effects of defeat are too much underestimated. To account for this fault, I extend the concept of the Montaperti Phenomenon (M. P.), and define it as a phenomenon which brings favorable results to the majority of the losers of a war or their adherents. In chapter 1, I treat cases in which the M. P. happened singly, and give as the first example the effects of the defeat of the navy of Wakoku (old Japan) at Baeg-chong-gang in Korea (663). After the defeat, Wakoku construcked a defense system, and prepared for attack by Tang and Silla. Besides, there took place the rebellion of Jinshin, and the new Emperor Temmu reformed the constitution of Wakoku drastically, changing Wakoku into Nippon (new Japan). Thus the defeat in Korea brought good effects to the history of Japan. I also show several other examples of this type of M. P. In chapter 2, I treat cases in which the M. P. happened doubly. First I choose the case of Siena after the defeat at Colle di Val'Elsa. This defeat changed Siena drastically and brought about the Goverment of the Nine, which governed the city very well and developed it into one of the most charming cities in the world. The M. P. in Siena followed that of medieval Firenze, about which I have written several times. In chapter 3, I suggest that when a closed area is conquered by a strong power, if the power chooses a policy of endurance, there occurrs often the M. P. To test this hypothesis, I show the examples of the Edo Bakufu and the Mongol Empire. Thus, I prove the importance of the good effects of defeats, which were sometimes indispensable for the building of civilizations.

著者

沖浦 和光 Kazuteru OKIURA 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.173-199, 1996-09-30

著者

米山 喜晟 Yoshiaki YONEYAMA 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.25, pp.21-48, 2001-12-20

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In the 16th century the epicenter of the Italian Novella removed to Veneto from Toscana. But the writers born in Venice were not so many, and S. Erizzo (1525-85) was one of the most important writers among them. He belonged to the Venetian aristocracy and experienced some important goverment posts. He used a frame to bind his works as Boccaccio, but the frame he used (consisted with six students-tellers) was more simple and monotonous. Among the total 36 works, 19 works were told on the stages of the ancient world, especially 14 works (39%) of in the ancient Greek world. The places of the stage were very various (from Peru and England to Persia), but Greece (11+2) and Italy (7+2) occupied 61,11% of all. The 80.35% of the main characters belonged to the noble class, and this percentage is ecceptionally high among the Italian Novella. Erizzo got hints for his 22 works (61,11%) from the works of Valerius Maximus (by the translation of Giogio Dati), but the works of Valerius themselves were too fragmental and brief, therefore most of his cases, he got only suggestions not so important to narrate his own tales which he believed appropriate to educate the morality of the noble young men of Venice.

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部(元)

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.33, pp.1-47, 2007-06-08

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According to the Buddhist tradition, a buddha called Bhaisajyaguru has resolved that he would make everyone a buddha. But the world where people live is full of obstacles to their progress toward buddhahood. He devotes himself to remove such obstacles as sicknesses, famines, disasters, wars, and wicked governments. Thus he works hard to help people prepare for the ultimate goal. Among the manifold activities of Bhaisajyaguru, the Chinese are interested only in medicine. Called Yaoshi (藥師) in Chinese, this fo (佛) is worshipped as the almighty physician in China. Unlike Bhaisajyaguru, Yaoshi is capable of preventing the sick from dying and he is even able to revive the dead. It is just like the Chinese, who yearn for eternal life, to expect him to carry out the function of resuscitation. It is most characteristic of the Japanese Yakusi (藥師) to hold a medicine pot in the palm of his left hand. As the most reliable physician, he shares a basic function with his Chinese counterpart. Making a sharp contrast with Yaoshi, however, Yakusi does not demand repentance. The Japanese implore him for relief without repenting, and their wishes are granted at once. Since the mythological age, the Japanese have worshipped Ohonamuti (大己貴) and Sukunahikona (少彦名) , who are kami (神) competent in medicine. Like other kami, they do not care whether their devotees feel repentant, and they grant wishes if only implored. Naturalized in Japan, Yakusi is identified with them. Fostered in Japanese culture, he is a Japanese object of worship, quite independent of Yaoshi.

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部(元)

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.32, pp.1-51, 2006-11-30

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In ancient Japan, the government ordered priests to perform kekwa 悔過 when a drought occurred or an emperor fell into a critical condition. Although the Chinese word hu-gu 悔過 meant repentance for an error," no participant in this Japanese rite repented. The Japanese conceived the idea of this rite on their own in accordance with their cultural tradition, borrowing only its name from Chinese. Chinese emperors of the sixth century took upon themselves wrongs done by their subjects and repented on behalf of them before the image of Yosh 藥師 the f 佛(buddha). By repenting so, they intended to nullify the wrongs so that disasters that might result would also be nullified: The emperors wished to prevent disasters from happening to their subjects. It took seven days at a minimum and one year at a maximum for the repenting emperors to satisfy Yosh and to be freed from the assumed sins. On the other hand,the Japanese performed their kekwa without repenting. They intended to mitigate disasters which had already happened, not to prevent those which were to happen in the future. And their wishes were granted at once. Chinese Yosh was naturalized in Japan to become Yakushi and joined the pantheon of Japanese kami 神, who had the habit of not demanding repentance from human beings and of being quick to respond to their wishes. The Japanese flattered the kami called Yakushi in order to stop present disasters immediately.

著者

生瀬 克己 Katsumi NAMASE 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.17-53, 1992-07-20

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There are many Japanese words to denote disability and the disabled. Each person has different interpretations of each word. And there are some terms that the disabled and their families find disagreeable. They prefer to be called "shougaisha (inpediment)"; whereas people don't call them so. Why so? This is the subject that I will argue about in this article. The English word, "deformation" or "malformation," is translated as "kikei" which implies "defectiveness," and in turn corresponds to "fugu." And "teratism" and "monstrosity" are translated as "katawa", which implies a "bogy" or a "monster." They are not "human beings"; and so the disabled and their families dislike these Japanese words. My guess is as follows. When the English word "disabled" or "disability" is tanslatet into Japanese, it is translated as "fugu" in many cases. It is very unlikely, however, that in Japanese, we can identify corresponding translations to "inability to do something," and the detailed investigation of translations of the English word "disability" will enable us to claim that we attribute it to Iinguistic characteristics of Japanese.

著者

志保田 務 赤瀬 雅子 山田 忠彦 Tsutomu Shihota Masako Akase Tadahiko Yamada 桃山学院大学文学部 桃山学院大学文学部 京都大学経済学部図書室

雑誌

総合研究所紀要 = ST. ANDREW'S UNIVERSITY, BULLETIN OF RESEARCH INSTITUTE (ISSN:09187758)

巻号頁・発行日

vol.21, no.3, pp.75-115, 1996-03-30

著者

坂 昌樹 Masaki BAN 桃山学院大学文学部 St. Andrew's University

出版者

桃山学院大学経済経営学会

雑誌

桃山学院大学経済経営論集 = ST. ANDREW'S UNIVERSITY ECONOMIC AND BUSINESS REVIEW (ISSN:02869721)

巻号頁・発行日

vol.42, no.4, pp.155-190, 2001-03-01

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This document contains the first half of my article, "A Short History of German Kameralism." The first two chapters contained herein cover the central issue concerning German Kameralism and a history of Kameralism in terms of social sciences and education at German universities particularly in the 18th century. The third and fourth chapters, containing a bibliographic history of Kameralism and a brief summary, will appear in the next document. Friedrich List (1789-1846) criticized the English free trade theory of Adam Smith (1723-1790) in his "Das nationale System der politischen Okonomie" (1841) . List recognized that politics in the form of governmental intervention into civil society is indispensable for a developing national economy such as Germany had at that time. On the one hand, German Kameralism included the favorable tradition of political importance; on the other hand, it had to be reformed in order to evolve from feudal thought to the philosophy of modern social science as found for instance, in List's economic theory. The central issue of this work, therefore, springs from the perspective of Kameralism spanning the period from the 17th century to the modern social science era of the 19th century. Namely, the continuity and discontinuity from the former to the latter times will be indicated. In other words, this work is in preparation for more important subjects in the German history of social science, such as the "Adam Smith (Reception) Problem." A short history of Kameralism in the social sciences and education is given in my simple commentary on Edward Baumstark's (1807-89) "Kameraristische Encyclopadie" (1835) and in a list of professors and universities concerned with the institutionalization of Kameralwissen-schaften. Three areas of social science were especially involved in this institutionalization: economics, Polizei and finance. The institutionalization began in PreuBen in 1727 and spread throughout the Germanspeaking states. The kameraristischen professorships often were founded in philosophy faculties and sometimes in faculties of jurisprudence. Additionally, some medical professors held kameralwissenschaftlichen posts. This instability of kameralwissenschaftlichen positions within universities proves that the modern cognition of society was created in Germany in the 18^<th> century. Later, modern faculties of social sciences, including staatswissenschaftliche were established as a continuation of Kameralism.

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

出原 博明 Hiroaki Dehara 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.8, pp.3-35, 1993-12-20

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Hemingway tried to pursue something truly universal in The Old Man And The Sea. Apparently the title is more equivocal, comprehensive, less particularized, than such titles as Santiago and the Sea or Santiago and the Marlin would be. This may be one of the reasons why there have been quite a few interpretations of Santiago as something other than the fisherman he is. For instance, according to Brenner, Santiago as King Oedupus commits incest with la mar as his mother, using the fish as his genital organ, and is punished. On the other hand, Price's interpretation is that Santiago is Hemingway himself as a writer, the fish being his work, and the sharks are critics. In another interpretation, Hogge sees the realization of medieval chivalry in Santiago. The story has also often been taken as an allegory. Hemingway, however, denies his intention of symbolism, saying that the old man (in the work) is the old man, and the fish is the fish. Santiago has been decorated by many critics with such splendid tags as 'superhuman', 'medieval knight', 'King Oedipus', and 'Jesus Chirist'. The purpose of this paper is to take the tags off him for a while and to try to read Santiago as a fisherman pure and simple. To do this, I picked out three refrains in the novella as cues. (As is well known, Hemingway learned the technique of 'refrain' or 'repetition' from Gertrude Stein in his writer's apprenticeship in Paris.) The refrains I have selected are as follows: 'he [Santiago] went too far out', 'I [Santiago] wish I had the boy here', and 'You're my friend but I [Santiago] must kill you, fish'. The old man commits a lot of errors in his pursuit of the fish. First of all, he goes too far out, where he is alone with no sight of land, and of any other fishermen. The marlin he has hooked, when it comes out of the water for the first time, tells Santiago that it is two feet longer than the skiff. That is, it is impossible to take the fish aboard. Then why doesn't he realze that it is bound to be attacked by sharks on his long voyage home? His justifying excuse, 'I must kill you, fish, because I am afisherman', changes into an apology, 'I shouldn't have hooked you. I'm sorry, fish', when he is exposed to the shark's forays. The old man fails more than twice in judging when the fish will come up, so his fight with it actually takes much longer than he expected. He repeatedly wishes the boy were with him during his fight with the fish, and that with the sharks, and he confesses to him, 'I missed you', after he returns home. That is, the old man needs the boy not only as a helper but also as company. The old man, Santiago, is more convincing as a human being than as a superhuman being. He commits a lot of mistakes-as A. Pope says 'To err is human, to forgive, divine.'-, and, alone on the sea, he misses the boy. His being typically human endorses that he is a human fisherman, not a superhuman being, nor a legendary king, nor Christ. It is true that Santiago is not as ordinary as other fishermen. First of all he is more ambitious for honour and applause, and adventurous. With more gifts and faith he makes every effort to be an ideal fisherman, though he is not always successful. He tries to endure till he is on the point of collapse. His sportsmanship is without question here, and meaningful. The old man's manly, stoic attitude toward the tragic result is quite contrary to that of the nameless Cuban fisherman who was crying in the boat when he was picked up, half crazy from the loss of his great marlin, eaten up by sharks. Though the latter's experience was the source of this literary masterpiece, the author apparently idealized his fisherman. However much as he may have idealized Santiago, he did not go so far as to make him anything other than a human fisherman. The old man, Santiago, is undoubtedly no more than human being, but in extreme situations, he fights, as a representative human being with excellent gifts and human defects as well, to the extent of going beyond his limits. And he also accepts the result of his fight with both grace and pride as a man. These are what make Santiago as well as the story itself so charming, moving, and encouraging to us.

著者

藤森 かよこ Kayoko Fujimori 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.33, no.3, pp.49-57, 2008-03-18

著者

林 陸雄 山本 浩子 Rikuo HAYASHI Hiroko YAMAMOTO 桃山学院大学文学部 桃山学院大学非常勤講師

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 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.16, pp.139-152, 1999-01-30

著者

小林 信彦 Nobuhiko Kobayashi 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.29, no.3, pp.147-158, 2004-02-20

著者

小林 信彦 Nobuhiko Kobayashi 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.32, pp.41-65, 2005-06-15

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The Chinese, who favored the idea of physical rebirth, were disappointedwhen they found references to transmigration in Indian texts. They simply didnot wish their bodies to perish, and were indifferent about the continuity oftheir minds.In an Indian text entitled Bhaisajyagurusutra, it is said that someone's mindreturns [to the world] after staying in Hell for a while. Hsuan-chuang (玄奘)translated it as meaning someone's mind returing to his dead body. He convertedthe passage into a story of rebirth, and his translation was eagerly accepted by Chinese readers.

著者

片倉 穰 Minoru Katakura 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

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.38, pp.173-215, 2010-03-25

著者

谷口 勇 Isamu Taniguci 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

pp.141-201, 1990-03-01

著者

赤瀬 雅子 Masako AKASE 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 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.21, pp.49-59, 2001-07-10