著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.40, no.Supplement, pp.5, 2007 (Released:2012-11-27)

著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.24, no.3, pp.26-34, 1992-03-31 (Released:2012-11-27)

参考文献数

28

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In the Middle ages, Kenjutsu schools were formed by a man of genius who played an active part in the Warring States period. And with this formation, a view of swords that involved skills was formed. This did not exist before the Middle ages.The purpose of this study is to clarify a view of swords in the 16th and 17th centuries. In order to clarify this whole structure, I analyzed the structure that symbolized swords.The results can be summarized as follows.1. As time passed, symbolic swords became abstract, but the object of representation became concrete.2. A view of swords in this time can be divided into three classes, those are that of a subconscious awareness, that of common understanding, and that of real activities. The feature of this time is the class of real activities, that is, a view of swords that involved skills. This structure also has relation to mindcontrol.

著者

桐生 習作 藤堂 良明 酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.40, no.Supplement, pp.29, 2007 (Released:2012-11-27)

著者

多和田 麻由 酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.44, no.Supplement, pp.S_13, 2011 (Released:2012-08-31)

著者

酒井 利信

出版者

武道学研究

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.36, no.1, pp.1-20, 2003

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The &ldquo;concept of a double-edged sword, &rdquo; which we often hear about in kendo and swordsmanship, is a symbolic reference to the sacred sword (Kusanaginotsurugi) of the three sacred treasures. The three sacred treasures themselves have very unique circumstances surrounding them, and the image of Kusanaginotsurugi, which is one of the three treasures comprising the imperial regalia, represents the &ldquo;concept of a double-edged sword&rdquo; and describes this most symbolically. The &ldquo;concept of a double-edged sword&rdquo;itself departed from the field of faith and religion in ancient Japan, and had another value system differing from that of the martial art. Then, in the Edo period, the &ldquo;concept of a double-edged sword&rdquo; was determined as a benchmark that symbolized the cultural nature of the martial art. Namely, that the &ldquo;concept of a double-edged sword&rdquo; passed through various changes during the medieval era, and it was the Kusanaginotsurugi, one of the sacred treasures, that represented this notion.<br>This study aims to identify the circumstances surrounding the &ldquo;concept of a double-edged sword&rdquo; from the perspective of the three sacred treasures, paying special attention to the medieval era.<br>In this research, the circumstances in which &ldquo;the concept of a double-edged sword&rdquo; came to combine with the martial art, and the subsequent directionality are clarified by examining the notions regarding the three sacred treasures in the medieval era. The contents are described as follows and are summarized for each period.<br>(Heiancho Period or before)<br>*The sacred treasures symbolized gods prior to the Imperial Throne, and without this structure, they could not symbolize the Imperial Throne adequately. In other words, a dual structure existed, in which the sword was a ritual utensil and simultaneously a ceremonial arm.<br>*At that time, the structure in which the sacred treasures symbolized the Imperial Throne was not as significant as the role played in society.<br><Kamakura Period><br>*The samurai class represented by Genji and the Heike considered the three sacred treasures to be very important symbols of the Imperial Throne. The role this idea played in society became very influential.<br>*Such tendencies were originated in the samurai's adherence to positions of the Emperor's military (Imperial army), because only the adherence affirmed their usage in military force.<br>*Since only the Kusanaginotsurugi was lost among the three sacred treasures, this sacred sword conversely attracted more attention and was regarded as important; consequently, it began to be treated as a special object. Though the sword was originally a ritual utensil and a ceremonial arm, it came to be treated as an element of the martial art.<br>< Nanbokucho/Muromachi Period><br>*The three sacred treasures of the Imperial House became common.<br>*Symbolism without the actual existence of Kusanaginotsurugi began to appear.

著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.31, no.2, pp.40-54, 1998

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In ancient Japan, the concept of gods had been changed as passing of time. From this fact, it is expected that Japanese primitive faith had been changed, as sword culture was transmitted from China. In this paper, we describe transformation of primitive belief and foundation of unique Japanese sword culture, in the process of accepting sword culture.<br>The summary is as follows:<br>1. Sword culture influenced ancient Japanese mental world, and changed belief in the fire. This belief in the fire changed from destructive to constructive and part of this had been absorbed in the concept of sword.<br>2. Originally, ancient people believed in god of snake that supported farming. But, as the time went by, power of god of snake had declined, and this faith was absorbed in the concept of the sword.<br>3. Power of god of thunder had decline, too. The belief in this had concentrated at peculiar god "Takemikazuchi", and this had been related to sword.<br>4. The sword came to absorb concepts of fire and snake. And related to "Takemikazuchi", it was recognized as god itself.<br>5. From the above discussion, it is assumed that there is a unique Japanese way of thinking that sword is related to god. This is thought to be a foundation of concept of sword in Japan.

著者

酒井 利信

出版者

筑波大学倫理学原論研究会

雑誌

倫理学 (ISSN:02890666)

巻号頁・発行日

no.15, pp.11-26, 1998-12-20

著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.27, no.3, pp.12-22, 1995-03-31 (Released:2012-11-27)

参考文献数

31

被引用文献数

1

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This article aims at analyzing the view of swords in the traditional books of Kenjutsu in the Edo period. The view of swords in the traditional books of Kenjutsu reffers chiefly to myth. From the mythological image may begathered. The purpose of this paper, based on the standpoint of structuralism, is to clarify the constitutive position of the mythological image in the view of swords as a whole in the traditional books of Kenjutsu.Several new findings might be summarized as follows:1. A (system), connected with the Three Sacred Regalia, has carried weight with the view of swords of Kenj utsu.2. The former-mentioned (system) has risen above its own level (i. e. latent consciousness level·common understanding level·real activities level) and forged newly transcendental (sysem).3. This mechanism can be explained that the (structure) of the forme (system), connected with the Three Sacred. Regalia, is a mold of the latter (system).4. The mythological image tied two (systems) together.5. Being accompanied by a major assumption of the formation of a new (system), the mythological image had (inductive property).

著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.23, no.2, pp.61-62, 1990-11-30 (Released:2012-11-27)

著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.39, no.2, pp.1-15, 2006

被引用文献数

1

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This research aims to clarify the magical power of the bow and arrow that appear in ancient Japanese myths, including <i>'Kojiki'</i>and' <i>Nihon shoki</i>.'<br>In my the previous study, I clarified the following in relation to the magical power of the sword that appears in ancient Japanese myths:<br>1. the magical power of the sword<br>2. the relationship between the sword and gods (when discussing the magical power of the sword, the sword must be sacred; this is the basis of why the sword is sacred)<br>3. the attribute of the sword that connects the celestial world of the gods and the terrestrial world of human beings (this provides an assumption for the relationship between the sword and the gods).<br>In this research, I investigated whether the magical power of the bow and arrow has the same structure as that of the sword, by comparing the findings of the previous study, and confirmed the following:<br>In the myth of Arnenowakahiko, three points were found: 1. the magical power of the bow and arrow; 2. the relationship between the gods and the bow and arrow; and 3. the bow and arrow's attribute connecting between the celestial world of the gods and the terrestrial world of human beings, suggesting that the magical power of the bow and arrow has the same structure as that of the sword.· A difference from the magical power of the sword was revealed in the myth of Ninuriya.·Besides the magical power of Hekija (exorcising evil gods and demons), I found the magical power of Seisei (creating).·Although arrows themselves originally had magical power, the red color of Ninuziya represents the magical power of the blood, by which the magical power of the arrow was enhanced.·In the Ninuriya myth, I could not find the magical power of the bow, but found only the magical power of the arrow.·In the Ninuriya myth, the arrow flows down the river to the terrestrial world as the god's incarnation. This implies that the world of gods lies in the horizontal direction of the terrestrial world. However, in the Kilo myths a view of the world is expressed in a form that basically stands solid in the vertical direction. The sword and arrow of the Arnenowakahiko myth connected the celestial world of the gods to the human world on Earth. The view of the world in this vertical direction was, however, created by a new ideology, and the world view was originally horizontal. The arrow was previously understood as something that connected the comparatively old transcendence axis in the horizontal direction.

著者

酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.39, no.2, pp.1-15, 2006

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This research aims to clarify the magical power of the bow and arrow that appear in ancient Japanese myths, including <i>&lsquo;Kojiki&rsquo;</i>and&lsquo; <i>Nihon shoki</i>.&rsquo;<br>In my the previous study, I clarified the following in relation to the magical power of the sword that appears in ancient Japanese myths:<br>1. the magical power of the sword<br>2. the relationship between the sword and gods (when discussing the magical power of the sword, the sword must be sacred; this is the basis of why the sword is sacred)<br>3. the attribute of the sword that connects the celestial world of the gods and the terrestrial world of human beings (this provides an assumption for the relationship between the sword and the gods).<br>In this research, I investigated whether the magical power of the bow and arrow has the same structure as that of the sword, by comparing the findings of the previous study, and confirmed the following:<br>In the myth of Arnenowakahiko, three points were found: 1. the magical power of the bow and arrow; 2. the relationship between the gods and the bow and arrow; and 3. the bow and arrow's attribute connecting between the celestial world of the gods and the terrestrial world of human beings, suggesting that the magical power of the bow and arrow has the same structure as that of the sword.&middot; A difference from the magical power of the sword was revealed in the myth of Ninuriya.&middot;Besides the magical power of Hekija (exorcising evil gods and demons), I found the magical power of Seisei (creating).&middot;Although arrows themselves originally had magical power, the red color of Ninuziya represents the magical power of the blood, by which the magical power of the arrow was enhanced.&middot;In the Ninuriya myth, I could not find the magical power of the bow, but found only the magical power of the arrow.&middot;In the Ninuriya myth, the arrow flows down the river to the terrestrial world as the god's incarnation. This implies that the world of gods lies in the horizontal direction of the terrestrial world. However, in the Kilo myths a view of the world is expressed in a form that basically stands solid in the vertical direction. The sword and arrow of the Arnenowakahiko myth connected the celestial world of the gods to the human world on Earth. The view of the world in this vertical direction was, however, created by a new ideology, and the world view was originally horizontal. The arrow was previously understood as something that connected the comparatively old transcendence axis in the horizontal direction.

著者

酒井 利信 百鬼 史訓 長尾 進 大石 純子 ベネット アレクサンダー 大保木 輝雄 数馬 広二 鍋山 隆弘

出版者

筑波大学

雑誌

基盤研究(B)

巻号頁・発行日

2011-04-01

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本研究は、既に酒井らが有するヨーロッパを中心とした海外ネットワークを駆使して、まずは外国人実践者が日本武道の何を知りたいと望んでいるのかという海外における需要を把握し、これに対応する内容を英語化して、ネット上で発信することにより、世界で初の、海外において誰でも、どこでも、いつでも、知りたいことを知ることができる、武道文化に関するオンデマンド英語教材を開発することを目的とした。最終的な研究成果物としてはバイリンガル・ウェブサイト「Budo World」(http://www.budo-world.org/)を立ち上げ、英語と日本語で情報を発信した。

著者

酒井 利信

出版者

筑波大学図書館課

雑誌

つくばね : 筑波大学図書館報 (ISSN:13497707)

巻号頁・発行日

vol.31, no.2, 2005-09-30