著者

白岩 一彦

出版者

三田史学会

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.64, no.3, pp.p311-325, 1995-04

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はじめに一 『集史』「チンギス・ハン祖先紀」について二 一二世紀モンゴル社会における父系親族組織としての宗族三 一二世紀モンゴル社会における祖先伝承と族譜四 チンギス・ハン期における宗族組織の変容むすび

著者

今宮 新

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.15, no.4, pp.627-667, 1937-02

著者

杉本 忠

出版者

三田史学会

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.13, no.2, pp.55(233)-103(281), 1934-08

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一 先人の説二 讖緯説の性質内容三 先秦の書檢討四 秦讖 上 呂氏春秋檢索 下 史記に現はれたる讖言

著者

前嶋 信次

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.30, no.1, pp.1-33, 1957-07

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五 立化祖師六 従來の諸説七 黑龍江口上陸説八 中里機庵の説九 大都に入るの説

著者

三科 仁伸

出版者

三田史学会

雑誌

史學 (ISSN:03869334)

巻号頁・発行日

vol.84, no.1, pp.85-108, 2015-04

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文学部創設125年記念号(第1分冊)論文 日本史はじめに一 玉川電気鉄道の設立と開業までの道程二 玉川電気鉄道の開業と鉄道事業の展開三 玉川電気鉄道の経営陣と株主おわりに

著者

飯川 厚

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.73, no.1, pp.130-131, 2004

著者

松本 芳夫

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.25, no.4, pp.434-455, 1952-09

著者

太田 有子

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.49, no.4, pp.421-434, 1980-03

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論文一 序二 考古資料三 文献史料四 結び

著者

宮本 陽子

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.66, no.1, pp.67-90, 1996-09

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西欧中世における権威の理念ボーヴェのヴィンケンティウスと『大鏡』『大鏡』序文に示された権威の構造ヴィンケンティウスの権威の序列構造における個人の権威の位置付けThe Speculum maius (first manuscript completed by 1244) is recognized as the greatest encyclopedia before the eighteenth century French Encydopedie. The compiler of this encyclopedia, Vincent of Beauvais (1190?-1264), collected and presented all the knowledge available to the thirteenth century Latin West. The Speculum maius, therefore, offers an insight into the thought of the thirteenth century, the formative period of the High Middle Ages. It also provides ideal material with which to examine the elusive notion of authority (auctoritas). In the introduction, 'Apologia Actoris', Vincent defines and classifies the different kinds of authority he used in the Speculum maius. This paper explicates Vincent's idea of epistemological authority and considers some of the wider historical implications of his idea. In chapter 12 of Apologia Actoris, Vincent maps out a hierarchical structure of authority. The ultimate authority is Holy Scripture, which is beyond any debate or any authority of the Church. Next to Holy Scripture, Vincent says he wants (volui) to give the same, highest degree of authority to the canonized Saints and the papal bulls and conciliar cannons. He further explains the relationship between these two categories in a somewhat enigmatic sentence : "Therefore, both kinds are appropriately placed in the first degree of authority, because as the exceeding and the exceeded they are mutually given precedence to each other (Utrumque ergo genus in primo auctoritatis gradu merito ponitur, quoniam ut excedentia et excessa sibi vicissim preferuntur)." The middle rank of authority is given to Christian scholars who were prudent and catholic, but not canonized. The lowest rank of authority is given to non-Christian scholars and philosophers ; despite their ignorance of the truth of catholic faith, they made statements that may well be proven true by catholic faith and human reason. Vincent denies any authority to apocryphal texts on the grounds that they are either written anonymously or of dubious verity. In describing the first rank of authority, Vincent shows a certain tentativeness which he does not display when dealing with other ranks of authority. Vincent places the authority of Saints and that of papal bulls and conciliar cannons at the same level. In other words, he places inner authority at the same level as the social authority of the Church. He further states these two to be of a mutually supplementing nature. As opposed to when he describes other ranks of authority, he does not present this view as a given norm. He wants to recognize them as of the same dignity; this is his personal opinion. In order to understand this peculiar mode of presentation, we need to take into consideration the person of Vincent and the social situation of his time. Vincent was a Dominican. Dominicans combined preaching and contemplation. Vincent was also a close associate and even lector of the Cistercians. He shared their criticism of the state of the world (including the institutional Church) and shared their strong inclination toward contemplation. Vincent was convinced of the efficacy of inner authority. In this temporal world, the ultimate way to the truth of God seemed to be the experience of personal communion with God, the experience toward which contemplation strives. Vincent trusted the Church to shepard believers. However, Vincent also believed that in some cases the inner authority of exceptional individuals could supersede the social authority of the Church. This is so because these individuals have direct knowledge of transcendental reality attained through personal communion with God. But Vincent knew that such a view could be accused of heresy by those who held the social authority of the Church firmly above the inner authority of individual believers. Since the late twelfth century, the proliferation of heresy was a most pressing problem for the Church. One of the crucial points in defining heresy was balancing the authority of individual believers with that of the Church. The dichotomy of inner and social authority is already manifest in the Gospels. Nevertheless, though never denied, inner authority was never given a clear position in the structure of Church. Vincent, therefore, had to be tentative in his assertion of the value of inner authority. Further evidence that Vincent valued inner authority can be seen in his statements that he compiled the encyclopedia as a guide, and that readers should make their own judgments. Evidence is also found in the way he cites the authors' names for his quotations in the main texts, not in the margin, lest they should be lost or become obscure through the mistakes of scribes. Vincent's emphasis on inner authority has wider historical implications. For one, the question of balance between inner and social authority, which re-surfaced during the Reformation era, has not been solved even today. It also draws attention to the question of European individualism, particularly to the view that it had its germination in the Middle Ages (cf. among others, Jan A. Aertsen and Andreas Speer eds, Individuum und Individualitdt im Mittelalter (Berlin/New York, 1996); Aaron Gurevich, The Origins of European Individualism Oxford/Cambridge, Mass., 1995; Colin Morris, The Discovery of the Individual 1050-1200 Tronto, 1972).

著者

坂口 [コウ]吉

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.34, no.1, pp.91-110, 1961-07

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In 1277, Robert Kilwardby, archbishop of Canterbury, pronounced at Oxford, the-condemnation of some Aristotelian theses including Thomist theory of unity of forms. In 1284, his successor, John of Peckham ratified his enactment. The aim of this article is to show the reason why these two archbishops issued such prohibitions against St. Thomas, one of the greatest Christian thinkers It is certain that the two archbishops thought that the theory of unity of forms threatened the traditional interpretation on dogmas on the creation and the body of Christ. But they did not ask the sanction of papal court before announcing this prohibition. So, it can be said that on the part of Roman curia, the Pope did not give any suggestion to the archbishops in issuing this condemnation. Therefore, the two archbishops are fully responsible on their action. However, they issued the condemnation not only in accordance with their personal judgement, but they followed the atmosphere of Christian world in which there were still many Augustinians. In those days circles of prelates were totally Augustinians and anti Thomists. These Augustinians were seriously concerned of the new pagan elements in the world of Christian thoughts. The enactment of Kilwardby and Peckham is the reflection of this atmosphere in the Christian world. But it is to be regretted that they failed to grasp, the situation of Thomism which was spreading rapidly in the world of Christian thought and which was adopted by the Dominican order, one of the most important supporters of the papacy, as their official opinions. If they had known better about this situation before issuing their condemnation, they would have been more careful. Their condemnation caused a serious discrepancy among the Christian world which resulted in the disintegration of medieval Christendom.

著者

嘉納 孝太郎

出版者

三田史学会

雑誌

史學 (ISSN:03869334)

巻号頁・発行日

vol.86, no.1, pp.73-134, 2016-06

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論文序第一章 フェリックス・ファブリとその巡礼記第二章 フェリックス・ファブリの巡礼記に現れる五人のドラゴマン第三章 ドラゴマンの職務的側面第四章 ドラゴマンの制度的側面むすび

著者

平山 栄一

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.35, no.2, pp.211-226, 1962-12

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間崎万里先生頌寿記念Those who carried out the coup d'etat of Brumaire (November, 9-10) 1799, declared the establishment of the provisional government of the Consuls and started drafting of the new constitution. The ideas of Sieves, one of the members of the revolutionary group and the theorist of it, were adopted as the foundation of the constitution. However, Napoleon Bonaparte interfered with the work of the drafting committee and proceeded to revise the draft so as to make it fit to his purpose. Thus the Constitution of the Year VIII came into being on December 13th with the signatures of the committee members and was later approved by the national plebiscite according to the provision of the constitution. The new constitution, unlike the earlier ones, does not have in the preamble any declaration of rights and consists of only 95 articles. It is briefer than any of the preceding ones, and contains, among others, provisions for the rights of citizenship, the Senate, the legislative power, the government, the courts, and the responsibilities of public functionaries etc. The executive power resides in the three Consuls, the First Consul being entitled to the right of promulgating laws, and appointment and dismissal of officials, civil and military, and remaining two Consuls being only entitled to consultative voice. The members of the legislatures, and all the public officials central and departmental, were all elected by the people formally. Thus the ideals of Sieyes who had, under the principle of the sovereignity of people, tried to prevent the dictatorship by dividing powers, crumbled before the intervention of Napoleon Bonaparte and came to be even utilized by him for his purpose.

著者

高瀬 弘一郎

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.42, no.3, pp.305-336, 1970-02

著者

河北 展生

出版者

三田史学会

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.56, no.3, pp.p263-276, 1986-11

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論文

著者

松本 信広

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.48, no.4, 1978

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批評と紹介

著者

恒松 安夫

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.5, no.2, pp.277-294, 1926-05

著者

吉田 小五郎

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.24, no.2, pp.252-290, 1950-10

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福澤諭吉五十年忌記念

著者

真下 英信

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.51, no.3, pp.154-161, 1981-12

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批評と紹介

著者

三上 朝造

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.50, pp.489-503, 1980-11

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西洋史第五〇巻記念号

著者

石神 裕之

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.69, no.3, pp.503-540, 2000-05

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一 はじめに二 出土泥面子の概要三 出土泥面子の考古学的分析 (1) 出土遺跡および数量の把握 (2) 泥面子の形態分析 (3) 泥面子の年代決定 (4) 汐留遺跡における面打の出土地点四 文献史料にみる面打と賭博の関係 (1) 面打の用途 (2) 文献史料に見る「キズ」の流行 (3) 大名屋敷における人口動態五 まとめ