著者

于 健 Jian YU 桃山学院大学経営学研究科博士後期課程修了

雑誌

桃山学院大学環太平洋圏経営研究 = St. Andrew's University Pan-Pacific Business Review (ISSN:13455214)

巻号頁・発行日

no.13, pp.75-96, 2012-03-30

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

鈴木 博信 Hakusin Suzuki 桃山学院大学法学部

雑誌

桃山法学 = St. Andrew's University Law Review (ISSN:13481312)

巻号頁・発行日

no.7, pp.275-294, 2006-03-30

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

清水 由文 Yoshifumi Shimizu 桃山学院大学社会学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学社会学論集 = ST. ANDREW'S UNIVERSITY SOCIOLOGICAL REVIEW (ISSN:02876647)

巻号頁・発行日

vol.37, no.2, pp.53-90, 2004-02-01

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The aim of this study was to verify the hypothesis the Irish family had changed from the type of nuclear family to stem family between 19th century and 20th century. I use the data of Census Returns of 1821, 1841, 1851, 1901 and 1911 that is owned by National Archive in Dublin. I examined the prior works of F.J. Carney, K. O'Neill and V. Morgan & W. MaCafee and got some important knowledge from their works. I have analyzed the size of household, the structure of family, the age of the household head, the age of the children and the inheritance system. As the result of above analyzing we have the following conclusion. The type of simple family households with the partible inheritance system was dominated in the early 19th century, but after 1835 the type of household changed to extended family households and multiple family households with establishing the system of dowry and matchmaking and the impartible inheritance system after the Irish Famine.

著者

橋内 武 Takeshi Hashiuchi 桃山学院大学国際教養学部

雑誌

桃山学院大学社会学論集 = ST. ANDREW'S UNIVERSITY SOCIOLOGICAL REVIEW (ISSN:02876647)

巻号頁・発行日

vol.44, no.2, pp.337-352, 2011-03-28

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Tono-Monogatari, The Legends of Tono, is a collection of 119 folk narratives specific to the remote town of Tono and its neighboring villages of Iwate Prefecture. This paper is an attempt to answer the two questions: 1)How did the humble yet influential publication come about? 2)How did it grow to be a modern classic and to make Tono a pilgrimage site for folklore lovers? Tono-Monogatari is the first Japanese challenge to publish the oral tradition in book form. Actually, there were three people closely linked to this publication. Various forms of narratives were told by Kizen Sasaki, a young country man from Tono to Kunio Yanagita in Tokyo in 1908. These two men met for the first time by the introduction of Yoshu Mizuno, a young thriving writer living at the same boarding house with Sasaki. Mizuno was a ghost story lover, Sasaki was a great folk story teller himself, and Yanagita, public servant and writer, was a very attentive listener eager to dictate what Sasaki told. Then Yanagita travelled to Tono in August, 1909, to observe the setting of stories told. The result is the Tono-Monogatari, first printed and published privately for 350 copies. Thus this little book was known only among the restricted group of literary men and scholars until 1935 when there appeared its second, expanded version with enormous success. However, Tono has been a sleepy country town for a long time until 1970s, when the National Sport Games Soccer Venue and the Annual Convention of Japan Folklore Society were held. Since then there has been built such institutions as Tono City Library, Tono Folk Museum, an outdoor museum called Denshooken, and a folktale theater named Mukashi-banashi-mura. In 2010 Tono celebrated a hundred anniversary of Tono-Monogatari, with such exciting local events as the renewal opening of Tono Folk Museum, a centenary performance of folk drama, and 2010 Tono Seminar focused on this modern classic. Today Tono-Monogatari is still well read and provides the city identity to Tono, which remains to be a destination for Japanese folklore lovers.

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

村中 淑子 Toshiko Muranaka 桃山学院大学国際教養学部

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.42, pp.91-111, 2010-10-20

著者

川崎 千加 小松 泰信 辻 洋一郎 Chika Kawasaki Yasunobu Komatsu Youichirou Tsuji 大阪女学院大学・大阪女学院短期大学 大阪女学院大学国際・英語学部 桃山学院大学経済学部

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.36, no.1, pp.109-164, 2010-06-30

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This paper is written as an interim report for the members of the 2 year joint research project "Reviewing the Library and Information Science Education Program in Momoyama Gakuin University" in order to study the conditions of reshaping the librarian training curriculum under newly amended library legislation. Chapter 1 reports the results of analyzing questionnaires handed out to the students April 2009. Chapter 2 shows expectations of a public librarian to future developments of university library education through his daily business. Chapter 3 writes human resources development by library instruction programs. Chapter 4 considers the wisdom and abilities required to librarians, and hoping the changes of university's librarianship. Chapter 5 presents an experiment of Osaka Jogakuin College's information literacy education using a learning management system. At last, Chapter 6 is a conclusion, and after reviewing the new Meisei University's curriculum, discusses the headed direction turned around for Momoyama Gakuin University's library and information science course.

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

藤間 真 志保田 務 谷本 達哉 西岡 清統 Makoto Toma Tsutomu Shihota Tatsuya Tanimoto Kiyonori Nishioka 桃山学院大学経済学部 桃山学院大学経営学部 羽衣国際大学・羽衣学園短期大学 大阪市立大学大学院創造都市研究科

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.121-139, 2004-12-10

著者

高田 里惠子 Rieko Takada 桃山学院大学経営学部

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.34, pp.61-85, 2007-12-07

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

桃山学院大学人文科学研究所 [編集]

出版者

桃山学院大学人文科学研究編集委員会

巻号頁・発行日

1966

著者

八代 崇 James Takashi Yashiro 桃山学院大学経済学部

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.6, pp.17-41, 1970-03-30

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

中野 瑞彦 Mitsuhiko Nakano 桃山学院大学経済学部

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.30, no.3, pp.65-79, 2005-03-10

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In the WWI era, the Japanese economy enjoyed an abnormal boom rised by the war in Europe. Japanese exports increased by enormous scale and brought huge external receipts. Discarding the gold-standard system, the Japanese economy lost the adjusting mechanism which the goldstandard system warranted. The money supply increased and thereby the inflation hit the people's life so that there were riots for shortage of rice in the summer 1918 (Kome-Sodo). This Kome-Sodo riots fall the Terauchi Administration. And after Terauchi, Takashi Hara took office as the first party cabinet in Japan. So the cabinet was changed, but the economic policies were not changed so much. Both administrations took an expansive policies which caused severe inflation and brought an enormous bubble in 1919. The Hara Administration was under control of Hanbatsu fraction. Therefore, Hara could not and would not change the policies (for example, badget) of former administration. That caused disappointment to the party cabinet and democracy in general and paved the way to militarism. This paper dealts with the economic and political causes which lied in desicion process for economic policies in that period by reviewing the newspapers and the journals.