著者

陳 贇

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.45, pp.279-296, 2012-04

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The word "Min-do" first appeared in newspapers around 1888, but a clear etymology of the word has never appeared. This paper traces back the history of the word's formation and proposes the possibility that this word is a Japanese-created Chinese word influenced by Western thought. This paper also considers the reception of this word in China and researches its mutual relationship with "kokumin-teido (国民程度)" (the condeition of the people) in China during the first two decades of the 20th century.

著者

佐藤 健太郎

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

pp.47-65, 2012-04

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Milk and its by-products are naturally nutritious food, and people in ancient Japan enjoyed tasting them as foods, drinks, or medicines. On the other hand, milk and its by-products were closely related to the philosophy of Buddhism and were often supplied at Buddhist rituals. There have been many studies on ancient diets including milk and its by-products and we have obtained useful knowledge on nutritious foods in ancient Japan. Among the milk products, "So" (蘇), a type of dairy product made from layers of milk skin, has been re-produced, and Japanese people enjoy it as it was enjoyed in the ancient diet. Based on previous studies, in this article the author describes the use of milk and its by-products as well as the contribution system of offerings in ancient Japan. The newly found research materials including Kouninshiki's lost writings' formula (弘仁式逸文) that describe "So" (蘇), wooden plates (木簡), and clay pots (墨書土器) are used for discussion. Since materials useful for studying the contribution system of offerings (蘇) in the Heian Era are unavailable except for 延喜民部式貢蘇条 (a Japanese book of laws and regulations), the contribution system of offerings (蘇) earlier than Engishiki (延喜式) is not known. Thanks to Kouninshiki's lost writings' formula, the contribution system of offerings under regulation called Kouninsikisei (弘仁式制) has been clarified. By comparing the contribution system of offerings called Engishiki with that of Kouninshiki, every aspect of change, i.e., difference in systems and any historical factors for transformation, have been reviewed. It is not clear when the contribution system of offerings was changed from Kouninshiki to Engishiki, but it is certain that the contribution system of offerings (蘇) apparently existed until 887 (the 3rd year of Ninna) according to Kouninshiki.

著者

許 海華

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.44, pp.297-318, 2011-04

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While Japan at the end of the Edo period revised their national seclusion system and started to set forward with internationally opening policy,it was the training of translators to communicate at practical negotiations with foreign countries that was most urgently required. In the case of To tsuji 唐通事,Chinese translators at Nagasaki during the Edo period, some of the youths transferred themselves to be in charge of two languages,from solo translation for Chinese to translation for both Chinese and English. They later became very active in the frontlines for diplomacy,education and translation because of their English abilities during the periods from the end of the Edo to Meiji era. One of the typical examples was Ga Noriyuki. Ga Noriyuki was the person who flourished as a liege of Tokugawa Shogunate, a bureaucrat,an educator as well as a translator,who had been working as a Chinese translator at Nagasaki. It was his mastering English which brought him a great turning point for his life. This paper examines historical backgrouds and progress for Ga Noriyuki's mastering English from the view point of the alteration of To tsuji at Nagasaki during the periods from the end of the Edo to Meiji era, through full survey on articles on his carrers.

著者

松浦 章

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.45, pp.47-76, 2012-04

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In the early Edo period, the Tokugawa Shogunate or Bakufu had policies on how to keep the country closed from the outside world. However, even under Shogunate's strict control, China was open to trading mainly with Japan. A Chinese merchant ship called the "Karafune(唐船)" came to Japan's trading hub, Nagasaki, and brought silk and silk fabrics, Chinese herbal medicines, books, and sugar, for example. In return, they brought back a variety of things from Nagasaki to China such as copper and Japanese dried seafood (sea cucumber, abalone, shark fin). In the Qing Dynasty, dried seafood was particularly liked and used for popular seafood dishes by the Chinese people at that time. Since the Genroku era (元禄時代) in Japan (康 熙 27-42, 1688-1703) the export of dried seafood products gradually increased, and they were a popular food widely eaten, in particular, in the areas of the lower reach of the Chang River. In the late Qing Dynasty these products were transferred to the inland areas in China and more seafood products were brought for the Chinese to enjoy. This article describes the changes in the amount of copper and dried seafood products exported from Nagasaki to China.

著者

佐藤 健太郎

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.45, pp.47-65, 2012-04

---

Milk and its by-products are naturally nutritious food, and people in ancient Japan enjoyed tasting them as foods, drinks, or medicines. On the other hand, milk and its by-products were closely related to the philosophy of Buddhism and were often supplied at Buddhist rituals. There have been many studies on ancient diets including milk and its by-products and we have obtained useful knowledge on nutritious foods in ancient Japan. Among the milk products, "So" (蘇), a type of dairy product made from layers of milk skin, has been re-produced, and Japanese people enjoy it as it was enjoyed in the ancient diet. Based on previous studies, in this article the author describes the use of milk and its by-products as well as the contribution system of offerings in ancient Japan. The newly found research materials including Kouninshiki's lost writings' formula (弘仁式逸文) that describe "So" (蘇), wooden plates (木簡), and clay pots (墨書土器) are used for discussion. Since materials useful for studying the contribution system of offerings (蘇) in the Heian Era are unavailable except for 延喜民部式貢蘇条 (a Japanese book of laws and regulations), the contribution system of offerings (蘇) earlier than Engishiki (延喜式) is not known. Thanks to Kouninshiki's lost writings' formula, the contribution system of offerings under regulation called Kouninsikisei (弘仁式制) has been clarified. By comparing the contribution system of offerings called Engishiki with that of Kouninshiki, every aspect of change, i.e., difference in systems and any historical factors for transformation, have been reviewed. It is not clear when the contribution system of offerings was changed from Kouninshiki to Engishiki, but it is certain that the contribution system of offerings (蘇) apparently existed until 887 (the 3rd year of Ninna) according to Kouninshiki.

著者

陳 贇

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

pp.279-296, 2012-04

---

The word "Min-do" first appeared in newspapers around 1888, but a clear etymology of the word has never appeared. This paper traces back the history of the word's formation and proposes the possibility that this word is a Japanese-created Chinese word influenced by Western thought. This paper also considers the reception of this word in China and researches its mutual relationship with "kokumin-teido (国民程度)" (the condeition of the people) in China during the first two decades of the 20th century.

著者

岡村 心平

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.55, pp.A147-A185, 2022-07-01

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This article explores the idea, that the body knows the answer, using the perspectives of Gendlin philosophy and therapeutic culture theory to focus on a method of self-help or psychotherapeutic support. Eugen Gendlin’s practice of focusing attends to bodily felt senses and seeks meaning in personal problems and circumstances. This approach emphasizes “hunches” or “forefeelings,” allowing bodily senses rather than rationality to determine ways of resolving problems and working on the future. ” The perspective has been critiqued as empiricism and antiintellectualism with the agenda of explicating its dubiousness. Using focusing processes postulated in Gendlin’s philosophy, this article initially discusses the characteristics of the body that forefeels the unknown future and through which the body itself knows the solution to its problems. In this context, the paper also references Arakawa and Madeline Gens’s concept of the architectural body. Gendlin argues that the body infers a change in itself. From this point of view, the body forefeels the future and can indicate occurrences by focusing. Also, the future is conceived differently in Gendlin’s philosophy from the usual linear view of time. It is hence theoretically comprehensible why forefeeling is suspiciously viewed. In the next section, the paper investigates the characteristics of forefeeling from the perspective of therapeutic culture and clinical philosophy, with particular references to Hisao Nakai, Satoshi Kimura, and Seiichi Washida. Forefeeling is encompassed in the characteristics of the ante-festum in schizophrenics and is commonly found in the manner in which the bodies of poets forefeel the next line as a blank. ” Forefeeling is also relevant to poetry, in which both the poet’s forefeeling and waiting become significant occurrences. Focusing also highlights the importance of waiting at the level of technique. However, according to Kimura, most schizophrenics are characterized by their inability to wait. The function of waiting denotes a crucial difference between forefeeling through focusing and the characteristics of the ante-festum. In conclusion, this paper demonstrates that the “forefeeling body” or the creative character of the body of the focuser (speaker) in a focusing session is underpinned by waiting, whether for clients in therapy or poets. Such considerations will propel further therapeutic subcultural discussions on forefeeling and waiting.

著者

二階堂 善弘

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.50, pp.41-50, 2017-04-01

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I have been engaged in research on temple guardian gods in Japan and China, as well as, over the course of several years, investigations into Buddhist temples in Vietnam. I have come to the conclusion that the Vietnamese temple guardian known as Duc chua ong has its origins in India Sudatta (Anathapindika). In mainland China some papers asset an Erlanshen influence from Zoroastrianism. I agree in part with this viewpoint.

著者

内田 慶市

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.31, pp.A1-A19, 1998-03-31

著者

佐藤 健太郎

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

pp.47-65, 2012-04

---

Milk and its by-products are naturally nutritious food, and people in ancient Japan enjoyed tasting them as foods, drinks, or medicines. On the other hand, milk and its by-products were closely related to the philosophy of Buddhism and were often supplied at Buddhist rituals. There have been many studies on ancient diets including milk and its by-products and we have obtained useful knowledge on nutritious foods in ancient Japan. Among the milk products, "So" (蘇), a type of dairy product made from layers of milk skin, has been re-produced, and Japanese people enjoy it as it was enjoyed in the ancient diet. Based on previous studies, in this article the author describes the use of milk and its by-products as well as the contribution system of offerings in ancient Japan. The newly found research materials including Kouninshiki's lost writings' formula(弘仁式逸文) that describe "So"(蘇), wooden plates (木簡), and clay pots(墨書土器) are used for discussion. Since materials useful for studying the contribution system of offerings (蘇) in the Heian Era are unavailable except for 延喜民部式貢蘇条 (a Japanese book of laws and regulations), the contribution system of offerings (蘇) earlier than Engishiki (延喜式) is not known. Thanks to Kouninshiki's lost writings' formula, the contribution system of offerings under regulation called Kouninsikisei (弘仁式制) has been clarified. By comparing the contribution system of offerings called Engishiki with that of Kouninshiki, every aspect of change, i.e., difference in systems and any historical factors for transformation, have been reviewed. It is not clear when the contribution system of offerings was changed from Kouninshiki to Engishiki, but it is certain that the contribution system of offerings (蘇) apparently existed until 887 (the 3rd year of Ninna) according to Kouninshiki.

著者

横山 俊一郎

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.48, pp.213-228, 2015-04

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This paper examines the mutual relationship between the academic connections and the political practice of Adachi Seifu, a graduate of Hakuen-juku in Osaka and Shoheikoin Edo, as an example of the depth of Confucian learning that samurai engaged in practical affairs had acquired by the late Tokugawa period. Examples of Adachi's scholarly contacts are two men he befriended during the course of his education toward the end of the Tokugawa period: the Confucian scholar Mori Kiemon and the village headman Okubo Shichirozaemon. Adachi's political practice was embodied in a land reclamation project he conducted in the Shoboku district of Okayama prefecture after the Meiji Restoration of 1868. This examination reveals that Seifu saw the rise of an educated populace as desirable, and practical education in the classroom as crucial to achieving this end. The paper concludes with an examination of the scholarly connections and political ideas of Yamada Kodo, a graduate of the Kaitokudo in Osaka, and demonstrates that Adachi Seifu wasengaged in a practical implementation of Kodo's political vision.

著者

陳 寅恪 森部 豊

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.54, pp.283-307, 2021-04

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著 : 陳寅恪訳 : 森部豊

著者

薗田 香融

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.22, pp.1-36, 1989-03-31

著者

松浦 章

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.19, pp.1-27, 1986-03-31

著者

山口 哲史

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.54, pp.89-108, 2021-04-01

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It is maintained that Shitennōji Temple accepted the Tendai Sect during the Heian period. This paper aims to shed light on the process of the sect's acceptance into Shitennōji Temple by comparing with Hōryūji Temple's attitude toward the Tendai Sect. Both these temples accepted lecturers from the Tendai Sect at the Ango Assembly, which was held in these temples after the year 825. This policy followed a decree issued by the Great Council of State on February 8, 825, although it was already implemented by Tomi no Fujitsu, a patron of Hōryūji Temple, and Tomo no Kunimichi, a non-priest chief of Enryakuji Temple, and the decree was sent out to three temples in June 824. Hōryūji Temple resisted arbitrary acts by the Tomi clan and expansion of the Tendai Sect caused by the abovementioned policy during the 9th century. Shitennōji Temple, however, was tolerant toward the sect's expansion and assimilated its thought positively. As a result, Hōryūji Temple succeeded in resisting the influence of the Tendai Sect during the 10th century; not a single chief priest was, for example, sent from Enryakuji Temple to work at Hōryūji Temple. On the other hand, chief priests from Enryakuji Temple were active and some Tendai branch temples were operated in Shitennōji Temple. It is apparent that the Tendai Sect expanded into Shitennōji Temple, but meanwhile, Shitennōji Temple attempted to remain independent and resist Enryakuji Temple's influence (particularly in terms of personnel and property) during the 10th century. In other words, although Shitennōji Temple initially accepted the Tendai Sect during the 9th and 10th centuries, it later counterplotted against the sect. This paper suggests that the acceptance of the Tendai Sect by Shitennōji Temple was, therefore, not achieved only through the intent of Enryakuji Temple but through attempts from both temples during the Heian period.

著者

薄 培林

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.47, pp.207-224, 2014-04

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In the late nineteenth century, the international order in East Asia was undergoing a transition from tradition to modernity. Relations among the nations in the region were being radically transformed. In the 1870s, confrontation between the Japanese and Chinese governments regarding sovereignty over the Ryukyu Islands was aggravated. In the midst of these difficulties, the late-Qing intellectual Wang Tao (王韜) was invited by Japanese scholars of Chinese literature and culture to Japan, where he made the acquaintance of many Japanese intellectuals of the period. Wang Tao's visit took place immediately after the Meiji government had carried out the "Ryukyu shobun" (policies that eventuated in the annexation of the Ryukyus by Japan as Okinawa Prefecture), a time when tensions between China and Japan had reached a new level. This paper focuses on the issue of the Ryukyus as a source of conflict between Japan and China in the 1870s and 1880s. It analyzes the related writings by Wang Tao and his Japanese acquaintances such as Nakamura Masanao (中村正直), Shigeno Yasutsugu (重野安繹), and Oka Senjin (岡千仞). It examines the question of how Japanese and Chinese intellectuals perceived the international status and identity of the Ryukyus in the rapidly changing East Asian international order, and how they associated the Ryukyu issue with Sino-Japanese relations at the present and the triangular relations of China, Japan and the Ryukyus in the future. At the same time, this paper will highlight the contradictions between the perceptions of these intellectuals concerning the Ryukyu issue and their proposals to "Develop Asia" (興亜), and analyze the nature of the intellectual shift toward modernity manifested in the perceptions of international relations and global politics by the Chinese and Japanese intellectuals of this period.

著者

宮下 三郎

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.22, pp.37-57, 1989-03-31

著者

堀 潤之

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.45, pp.163-177, 2012-04

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This paper examines the history of the distribution and criticism of Jean-Luc Godard's films in Japan, covering half a century and concentrating on the years 1967–1971, when almost 16 of his films were released in succession. Today, we forget the fact that the discourse of Shigehiko Hasumi emerged at this time as a counterattack against the dominant critical trend that emphasized the political dimension of a film. I suggest that one of the consequences of this amnesia is the widespread acceptance in the years following the 1980s of a simple aesthetic view that it is sufficient to appreciate Godard's films as if they were music, seen particularly in the statements of several famous musicians. Finally, this paper advocates the necessity of a semantic exegesis of his films that lacks in the recent Japanese reception of Godard's oeuvre.

著者

二階堂 善弘

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.54, pp.A27-A42, 2021-04-01

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This article explores the gods of plague and medicine in the Ming and Qing dynasties. With regard to the gods of plague, many are known throughout China, including Wangye (王爺) in Fujian and Taiwan, Yanguang Niangniang (眼光娘娘) in the north, as well as Banchen Niangniang (斑疹娘娘), Tainhua Niangniang (天花娘娘), and other niangniang who drive disease. The numerous Yaowang temples across mainland China attest to the belief in these gods. Concerning rituals, the sending off of the royal ship (送王船) is performed to expel epidemics. With regard to the gods of medicine, the kings of medicine (藥王) include famous doctors such as Bian Que (扁鵲), Sun Simiao (孫思邈), Wei Cicang (韋慈藏), and Hua Tuo (華陀). Emperor Baosheng of Fujian was, for example, a well-known doctor who later became a god of medicine. Fictional characters also display traits of gods, such as Lu Yue (呂岳), who appears in the novel Fengshen Yanyi [封神演義] and resembles a plague god, as well as Marshal Gao (高元帥) and Marshal Zhang (張元帥) of Marshal God, who resemble the gods of medicine.

著者

吉川 潤

出版者

関西大学

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.40, pp.41-65, 2007-04

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This paper introduces "Nagasaki Kankei Monjo (The Documents related to Nagasaki)" which is archived at Hideo Tsuda Library of Kansai University, and aims to investigate the life in Nagasaki Kaisyo at the end of Tokugawa Syogunate. "Nagasaki Kankei Monjo" contains huge amount of documents, mainly consists of documents written by (or suspected to be written by) Yamada (山田) Kaduki (香月), the official working at Nagasaki Kaisyo, and documents of Ito Family, and trading records at Nagasaki Kaisyo. This paper focus on "Honuri Negumi Cho (本売直組帳) to investigate "Negumi (直組)", the products imported by Chinese or Dutch ships to Japan in 1845. Nagasaki Kaisyo handled "Negumi (直組)" for variety kinds of imported products. We think it basically carried out its business by sometimes raising the price of imported goods, and othertimes by folloing the precedent price "Zenkakusumi Nedan (前格済直段)". By using these two methods, the Kaisyo could carried out its business smoothly. In addition to that, this paper investigate diaries wirtten (or suspected to be written) by the officials in Kaisyo like Yamada, and introduced their activities like going to Osaka, during Genji and Keio periods.