文献一覧: 渡邉義浩 (著者)

5 0 0 0 OA 干寶『搜神記』の孫呉観と蔣侯神信仰

著者: 渡邉義浩 WATANABE Yoshihiro
出版者: 中国文化学会(筑波大学文芸言語学系内)
雑誌: 中国文化 : 研究と教育 = The Chinese culture (ISSN:02896648)
巻号頁・発行日: vol.73, pp.14-26, 2015

2019-12-05 21:53:05
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4 0 0 0 IR 『世說新語』の編纂意図

著者: 渡邉義浩
出版者: 東京大学東洋文化研究所
雑誌: 東洋文化研究所紀要 (ISSN:05638089)
巻号頁・発行日: vol.170, pp.1-40, 2016-12

The Shishuo xinyu 世説新語 expounds the need for mastery of the cultural values constituting the foundations of the ver y existence of the authentic aristocrats at the time, as opposed to the aristocracy who formed part of the statesanctioned class system that was established during the Western Jin as a result of the introduction of a system of five grades of nobles in the late Cao Wei. These cultural values were specifically Confucianism and character evaluations, which formed the basic education of aristocrats, as well as the study of various other disciplines. Furthermore, the content of these values was encapsulated in the chapter titles of the Shishuo xinyu, which drew on the four subjects or disciplines mentioned in the Lunyu 論語, and it was shown that Confucianism lay at the root of not only the aristocracy but also Chinese culture. On the basis of this general learning, the Shishuo xinyu also affirmed the way in which the aristocrats from the north, in order to maintain their independence from power, which could act as a reason for superiority, entrusted practical affairs to lowly men of the south, applied themselves to "pure conversation" (qingtan 清談), and protected local influential families through closed marital relationships. Unlike the Yanshi jiaxun 顔氏家訓, the Shishuo xinyu is not a work that reexamines the aristocracy's original mode of being. Rather, it is an educational work the aim of which was to actively af firm the aristocracy of the Liu Song period and pass on the culture lying at the root of its very existence. By compiling the Shishuo xinyu under the aegis of the imperial household, Liu Yiqing 劉義慶 aimed to provide a general summar y of the aristocrats' mode of being. In addition, his staff, who actually wrote it, also intended for it to become a work prescribing the mode of being of aristocrats so as to preserve the aristocracy in the Liu Song too. These were the aims behind the compilation of the Shishuo xinyu.

2020-03-21 21:53:23
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4 0 0 0 IR 『搜神記』の執筆目的と五氣變化論

著者: 渡邉義浩
出版者: 東京大学東洋文化研究所
雑誌: 東洋文化研究所紀要 (ISSN:05638089)
巻号頁・発行日: vol.168, pp.1-31, 2015-12

With the aim of dif ferentiating between auspicious omens and calamities as manifestations of the correlation between Heaven and the human realm, such as might suppor t the legitimacy of the Eastern Jin, and auspicious omens and calamities unrelated to any correlation between Heaven and the human realm, such as had been unable to predict the fall of the Western Jin, Gan Bao 干寶 wrote the Soushen ji 捜神記 with the aim of elucidating the principle behind the occurrence of the latter. Gan Bao constructed his logic by combining the contents of existing works. One example of this was his formulation of the logic behind the genesis of malevolent spirits ( yaoguai 妖怪) on the basis of the genesis of calamities attributed to evil influences (yaozai 妖災) in the Chunqiu Zuoshi zhuan 春秋左氏傳 and the genesis of ghosts or spirits (gui 鬼) in the Lunheng 論衡. The theor y of changes in the five pneumata (wuqi 五氣) is representative of these theories of Gan Bao. Normal changes (shunchang 順常) are divided into four kinds, and the mutability or immutability of "pneuma" (qi 氣), "form" (xing 形), and "nature" (xing 性) during these changes is explained. In addition, abnormal changes (yaosheng 妖眚) cor respond to changes in people due to "inversion" ( fan 反), "confusion" (luan 亂), or "change" (mao 貿) in pneuma, and it is these changes that ought to be placed at the centre of the theory of a correlation between Heaven and the human realm. Further, through his demonstration that only abnormal changes are targeted by the theory of a correlation between Heaven and the human realm, Gan Bao resolved any doubts concerning the equivocation of the Supreme Thearch (Shangdi 上帝) that had been voiced in his introduction to the Jinji 晉紀. The Soushen ji represented a record of the nature of the "way of spirits" (shendao 神道) with a focus on concrete events in line with the Chunqiu Zuoshi zhuan.