2 0 0 0 OA 出雲平野における媒介蚊の調査結果
- 著者
- 津田 良夫 金 京純
- 出版者
- 日本衛生動物学会
- 雑誌
- 衛生動物 (ISSN:04247086)
- 巻号頁・発行日
- vol.74, no.3, pp.113-118, 2023-09-25 (Released:2023-10-18)
- 参考文献数
- 36
- 被引用文献数
- 1
Mosquito collections using dry-ice traps were conducted at Izumo, Shimane, Japan, from May to October 2008. Trap sites with different surrounding environments (reservoir, riverside vegetation, a shrine in rice fields) and a breeding colony of heron were selected. A total of 4,890 mosquitoes of 16 species in 6 genera were collected by dry-ice traps. Among them Culex tritaeniorhynchus, Cx. pipiens pallens, Aedes albopictus, and Cx. bitaeniorhynchus were the dominant species. The species composition of Cx. tritaeniorhynchus was the highest in riverside vegetation, and Cx. pipiens pallens showed a high species composition at the shrine surrounded by rice fields. The species diversity was compared using the Shannon–Weaner Index. The species diversity was the highest at the breeding colony of heron and lowest in riverside vegetation. A total of 312 females were collected by a sweep net at the breeding colony of heron and 21.5% of them had fed on a blood meal. The proportion of fed females was the highest in Cx. pipiens pallens (80.8%) and next was Uranotaenia novobscura (61.5%) and then Cx. bitaeniorhynchus (30.0%). The breeding colony of heron was found to be an excellent entomological study site to investigate ecological interactions between vector mosquitoes and wild birds.
2 0 0 0 OA 第2次大戦直後・大阪在住朝鮮人の生活状況に関する歴史的研究
1 0 0 0 OA 『十地経論』の六相解釈
- 著者
- 金 京南
- 出版者
- Japanese Association of Indian and Buddhist Studies
- 雑誌
- 印度學佛教學研究 (ISSN:00194344)
- 巻号頁・発行日
- vol.55, no.2, pp.945-942,1280, 2007-03-20 (Released:2010-07-01)
As is well-known, the Six Characteristics (六相), originating from the Dasabhumika-sutra (DBh), are used as the method of annotation in the DBhV. The purpose of this paper is to clarify the interpretation of the Six Characteristics in the DBhV, specifically focusing on the Fifth Characteristic (vivarta,成相) and the Sixth Characteristic (samvarta, 壊相)by comparing a Tibetan version with a Chinese version.We can find a transfiguration between the equivalent Tibetan and Chinese versions. That is, vivarta and samvarta are translated as 'du ba (to assemble) and rgyas pa (to spread) in the Tibetan version, whereas vivarta translates as evolution(成相) and samvarta translates as destruction (壊相)in the Chinese version. This transfiguration brings a difference in interpretation of vivarta and samvarta in commentaries of the DBhV. Furthermore, misinterpretations of vivarta and samvarta can be seen in current studies of the Six Characteristics due to a use of both versions but a lack of consideration regarding the aforementioned transfiguration.
1 0 0 0 OA 研究発表 日・韓における伝承のあり方 ―「さよひめ」説話と「堤上」説話―
- 著者
- 金 京欄
- 出版者
- 国文学研究資料館
- 雑誌
- 国際日本文学研究集会会議録 = PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)
- 巻号頁・発行日
- no.21, pp.21-36, 1998-10-01
The traditional tale "Sayohime" is well known throughout Japan, in two differing versions. One includes the legend in which Sayohime climbs a mountain and waves a cloth, which is also found in the works: "Hizen-no- Kuni Fudoki", "Kokon Chomonju", and "Jukkinsho", which post-date "Manyoshu". The other, relating to a ritual sacrifice, can be found in books of fairy-tales (otogizoshi) and in sekkyo joruri such as "Matsura Choja".In the "Manyoshu" poems, Sayohime is described as a woman who sets out after her husband Sadehiko, who has departed for the war, and waves to him from the top of a mountain. However, in "Kokon Chomonju" and "Jukkinsho", Sayohime is the God of the Matsura Shrine. Moreover, in "Nihon Meijo Monogatari" and the main text of "Soga Monogatari" she appears as a bofuseki. A bofuseki is a woman who, after parting from her husband, pines for him so desperately that she is transformed into a statue.There is a Korean tale which describes a phenomenon very similar to bofuseki. This is the tale of "Jesang" included in "Samkuk-Sagi" (1145) and "Samkuk-Yusa". The wife of Jesang, who was crossed the sea to Japan, climbs a mountain and weeps so intensely that she is turned to stone.Korean historical records show that Jesang sailed to Japan during the reign of King Nulji, the 19th ruler of the province of Shinra, to rescue the King's younger brother who had been taken hostage by the Japanese. A corresponding account can be found in "Nihonshoki."The version of "Jesang" in "Samkuk-Sagi" is historically credible, but in the "Samkuk-Yusa" version, the colorful description of Jesang's wife has been added. In "Samkuk-Yusa", the woman climbs the mountain and looks toward Wanokuni (Japan). As she cries loudly, she dies, and is transformed into a Mother God. References to this tale also appear in "Dongkuk-Munhon-Bigo" and "Dongkuk-Yeoji-Sungram".Rather than merely sharing similar motifs, it would seem that the traditional tales of Korea and Japan are more directly connected.
- 著者
- 李 虎栄 金 京煥
- 出版者
- 日本マス・コミュニケーション学会
- 雑誌
- マス・コミュニケーション研究 (ISSN:13411306)
- 巻号頁・発行日
- vol.69, pp.90-107, 2006-07-31 (Released:2017-10-06)
- 参考文献数
- 7
Free newspapers are remarkable not only for the new business models they represent but also for their readership. They started as free commuter tabloids when existing newspapers were still pay-basis or when the paid newspapers were closed down. In Korea, it was in 2002 when free newspapers began to be distributed through transportations. In 2005, there were 9 free newspapers in Korea with the total circulation at 2.7 million. Most Korean free newspapers are published as tabloids or magazines. Seoul Metro and AM7 are smaller in volume with only 32 to 40 pages, while Daily Focus has up to 56 pages. Many readers of free newspapers are so-called 'new readers', who are young and did not read any newspapers in the past. Free newspapers highly depend on advertising revenues. In Korea's newspaper market, as for advertising, free newspapers at first had low intake levels. However, they have grown both in terms of volumes and shares of revenue. Free newspapers may hurt sales of traditional newspapers, weakening their existing standing in the market.
- 著者
- 金 京
- 出版者
- 名古屋大学大学院国際開発研究科国際コミュニケーション専攻
- 雑誌
- ククロス : 国際コミュニケーション論集 (ISSN:13493140)
- 巻号頁・発行日
- no.14, pp.47-61, 2017-03
- 著者
- 金 京燕
- 出版者
- 京都大学大学院人間・環境学研究科 社会システム研究刊行会
- 雑誌
- 社会システム研究 (ISSN:13434497)
- 巻号頁・発行日
- no.19, pp.101-113, 2016-03
1 0 0 0 OA 非営利民間放送の持続可能な制度と社会的認知コミュニティ放送のモデルを探る
- 著者
- 松浦 さと子 石川 旺 川上 隆史 川島 隆 林 怡蓉 牧田 幸文 松浦 哲郎 小川 明子 櫻田 和也 津田 正夫 魚住 真司 山口 洋典 日比野 純一 小山 帥人 平塚 千尋 金 京煥 小山 善彦
- 出版者
- 龍谷大学
- 雑誌
- 基盤研究(B)
- 巻号頁・発行日
- 2006
非営利民間放送は現在、コミュニティにおけるコミュニケーションを活性化し、社会的排除の削減に取り組む独立したセクターとして国際的に認知されつつある。しかしながら、このセクターの持続的発展のための法的・財政的・人的な前提条件は、日本においていまだ存在しない。ゆえに我々は、非営利放送局を支えるための体制の可能なモデルを、さまざまな国と地域における成功事例を比較参照することによって明らかにするよう努めた。
1 0 0 0 OA 『十地経論』における六相について
- 著者
- 金 京南
- 出版者
- 日本印度学仏教学会
- 雑誌
- 印度學佛教學研究 (ISSN:00194344)
- 巻号頁・発行日
- vol.54, no.2, pp.1089-1086, 2006-03-20
1 0 0 0 OA 中国華厳における「入法界品」理解 : 智儼と法蔵を中心として
- 著者
- 金 京南
- 出版者
- 東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室
- 雑誌
- インド哲学仏教学研究 (ISSN:09197907)
- 巻号頁・発行日
- vol.10, pp.61-75, 2003-03-20
In this paper, I examine how the Gaņdavyūha-sūtra 入法界品, the last chapter of the Hua-yen ching 華厳経, was interpreted in the Chinese Hua-yen school, specifically clarifying the differences between the interpretations of Chih-yen 智儼(602-668) and his disciple Fa-tsang 法蔵(643-712). Paying attention especially to their theories regarding the "division" of the sutra into smaller sections, I examine both their interpretations from two angles: 1) interpreting the Gaņdavyūha-sūtra within the Hua-yen ching, and 2) interpreting the Gaņdavyūha-sūtra by itself. Chih-yen advances a theory of three divisions in his Sou-hsuan chi 捜玄記, and therein he suggests two views on the liu-t'ung-fen 流通分. 1) The Hua-yen ching originally consisted of one hundred thousand gathas, of which only thirty-six thousand gathas now remain, and the liu-t'ung-fen is missing. This means that the liu-t'ung-fen never existed. 2) In the sutra, the last two gathas are considered to correspond to the liu-t'ung-fen. The first view is based on the assumption that the sutra consists of one hundred thousand gathas, excluding the liu-t'ung-fen, and the second, that the sutra consists of thirty-six thousand gathas which include the liu-t'ung-fen. This means that, in Chih-yen's three divisions, the Gaņdavyūha-sūtra either belongs to the cheng-tsung-fen 正宗分, or includes both the cheng-tsung-fen and the liu-t'ung-fen. Chih-yen, influenced by Chih-cheng 智正(559-639), also divided the cheng-tsung-fen into four parts, the last of which is the i-yuan hsiu-hsing cheng-te fen 依縁修行成徳分. To this belong the "Li-shih-chien p'in" 離世間品 and the Gaņdavyūha-sūtra. The latter is also called the i-jen ju-cheng fen 依人入証文. For Chih-yen, the Gaņdavyūha-sūtra represented a Buddhist teaching of realization (cheng 証) which perfects ascetic training through shan-chih-shih 善知識. This was the very chapter from which began the enlightenment of sentient beings. Fa-tsang's three divisions developed from his Wen-i kang-mu 文義網目, which does not admit the liu-t'ung-fen, to the T'an-hsuan chi 探玄記. In the meantime, he bolstered his arguments with the concept of dharmadhātu (fa-chieh 法界) and, furthermore, emphasized the One Vehicle character of the Hua-yen ching, taking the Three Vehicle character as the liu-t'ung-fen. In addition, basing himself on Chih-yen's four divisions, he suggested a theory of five divisions. He views the structure of the Hua-yen ching as being fully provided with hsin 信 (faith), chieh 解 (understanding), hsing 行 (practice), and cheng 証 (realization). The Gaņdavyūha-sūtra comes under the Buddhist teaching of cheng-ju 証入. Chih-yen put emphasis on the importance of shan-chih-shih in dividing the inner structure of the Gaņdavyūha-sūtra. He categorizes all shan-chih-shih into five types. This method of categorizing was taken over by Fa-tsang. The main characteristic of Fa-tsang's method of dividing the Gaņdavyūha-sūtra lies in his distinguishing of the essential assembly (pen-hui 本会) from the secondary assembly (mo-hui 末会). To sum up, the main difference between the two theories can be reduced to the way in which emphasis is put either on the concept of shan-chih-shih or on that of dharmadhātu. Chih-yen emphasized the former, Fa-tsang the latter. This difference shows the development of understanding the Gaņdavyūha-sūtra, from Chih-yen's practical interpretation to Fa-tsang's rather theoretical one.