著者

志保田 務

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.29, pp.215-236, 2003-12-20

著者

深見 純生 Sumio Fukami

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.39, pp.7-18, 2009-03-10

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Although it is difficult to reject emphatically the theory that Hundian, the legendary founder of Funan, came originally from India, the probability seems higher that he was of Southeast Asian origin. The itinerary of Suwu, a member of the royal family of Funan, to and from India in the early third century CE demonstrates the unfamiliarity between the two countries. In which case, the founding of Funan, the earliest known case of state formation in Southeast Asia, assumed to have taken place around the first century CE, and also its development into the center of the Southeast Asian trade network in the third century, must have been a result not of Indian influence but of developments taking place in Southeast Asia itself. The "Indianization" theory, in the sense that state formation in Southeast Asia took place after its contact with Indian civilization, thereby loses credibility.

著者

宮之原 匡子 Kyoko Miyanohara 桃山学院大学文学研究科博士後期課程

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.26, pp.81-99, 2002-07-20

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By confining the whole action of the play to an island in the sea in The Tempest, Shakespeare presented it as the place of purification or regeneration, the locus of sea-change. In this island for twelve years Prospero continued to devote himself to the study of white magic, while at the same time fostering Miranda to be a pure and wonderful woman. The mutual love at the first sight between her and Ferdinand, the crown prince of Naples, encourages to cultivate virtues of endurance and devotion. The “marriage of true minds” not only leads to the new auspicious relationship between Milan and Naples, but also brings the hope of prosperity and happiness of both countries. Experiencing distress and suffering in the island, the hateful enemies to Prospero, except for his brother Antonio, repent of their past foul acts and regenerate themselves. Prospero himself also undergoes spiritual growth, and he forgives even his incorrigible brother who usurped the dukedom of Milan and put him and his three-year old daughter to certain death. Under Prospero's theurgical power, the island becomes the place of regeneration, enabling true love of the innocent young, repentance of the wicked through suffering, spiritual growth after discovering their true selves, reconcilation of the adversaries. Thus, a hope of the restoration of peace and order once destroyed is made possible.

著者

井本 英一 Eiichi IMOTO 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.14, pp.77-100, 1996-09-30

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The Aramaic version of the story of Ahikar; The story of Heykar (Ahikar) in the Arabian Nights; Ahikar in the Book of Tobit; Ahikar in the Aesop's Fables as a Babylonian vizier; Ahikar in the Old Turkish and the Mongolian versions; custom of killing old men; sheltering of the escaped old men in the cellars; the story of Cyrus the Great of the Persian Empire; abandonment of old men in Korea; an obedient son took back an abandoned old man home; a neighboring king made unreasonable demands upon the king who had ordered to abandon an old man; an old man's wisdom helped the king solve the demands; no mention about the neighboring king making unreasonable demands; Ahikar in the Buddhist versions; Ahikar in the Chinese versions; Ahikar in the Japanese versions; addenda and corrigenda to AT 922A and 981.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.37, pp.293-375, 2007-12-10

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.30, pp.3-50, 2004-07-01

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In the story of Jataka 316, a hare jumps into fire to offer his own body as broiled meat. This is a story of extreme self-sacrifice. The hare does this extreme act in order to satisfy a condition for becoming a buddha. This story was transmitted to Japan and adapted as konjakumonogatari-shu(今昔物語集) 5.13. However, its keystone has changed. The Japanese hare is not interested in becoming a buddha. Instead, the hare aims to acquire makoto-no-kokoro (誠ノ心 sincere heart): one who is possessed of it is said to defer his own profit to the interest of others.

著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.39, pp.85-122, 2009-03-10

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes: first, to promote some of the main shrines to the status of Kokuhei-shohsha (国幣小社), which ranked sixth among nationally-supported shrines; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of the two above-mentioned purposes, seeking to clarify the connection between the government's shrineexpansion policy and its statements about making use of Korean village rites. The enactment of the shrine-expansion policy itself will be considered in a subsequent paper.

著者

青野 正明

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.47, pp.5-34, 2013-03-28

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes : first, to promote some of the main shrines to the status of Kokuhei-shohsha (国幣小社), which ranked sixth among nationally-supported shrines ; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of the two above-mentioned purposes, seeking to clarify the nature of this shrine policy, which sought to make use of the traditional agricultural rites carried out in villages in Korea. Concretely, I analyze how the policy for reproduction and reformation of village rites attempted to create shrines (神祠) by making use of village rites in the region of Gangwon-Do.

著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.41, pp.133-185, 2009-12-22

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes : first, to promote some of the main shrines to the status of Kokuhei-shosha (国幣小社), which ranked sixth among nationally-supported shrines ; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of those two purposes. By analyzing the Government-General's principle of having one shrine in each myeon (面), I seek to clarify the process through which that policy was formed.

著者

本間 栄男

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.47, pp.93-137, 2013-03

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In this paper I examine the special features of the construction of Alexander Bain's theory of emotion by comparing it with other theories prevalent before the mid-nineteenth century. In Section 1, I outline Bain's life and the history of the publication of his well-known textbook The Emotion and the Will. In Sections 2 and 3, I consider the varying estimations of Bain's work (especially his theory of emotion) in the history of psychology. In Section 4, I discuss the Japanese translations of words related to emotion, and in Section 5, I clarify the origin of Bain's three divisions of the mind and the influence of his theory in Japan. From Section 6 to 9, finally, I examine the construction of the part of emotion in psychology books written during Bain's day and before.

著者

藤岡 毅

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.40, pp.133-144, 2009-06-10

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.33, pp.57-67, 2005-12-20

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.38, pp.1-37, 2008-07-25

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Called Toyoashihara-no-nakatsukuni (豊葦原の中津国) in the mythological age, Japan is described as a country where grass or trees and stones or rocks are fierce and vociferous. Japanese plants and minerals have feelings and express them just like human beings from time immemorial. Since then the Japanese have believed that a tama (soul) subsists in everything that exists on earth. This is the core of Japanese culture, which the Japanese keep still now.There is another system of belief which can never be compatible with this Japanese culture. That is the Buddhist system, which presupposes that minds "transmigrate." When a body dies, the mind leaves it and enters an embryonic germ, and a new life begins. It is only those endowed with a mind that can transmigrate and succeed in becoming a Buddha. Human beings and animals belong to one world and plants and menerals to another. There is a line of demarcation, impossible to get over between the two worlds.The Japanese refuse to accept this point. as it contradicts the principle of Japanese culture. All Japanese leaders of religion agree in removing the line between animals and plants. They deny the Buddhist system of Indian origin. And here appears an interesting character who was unique in maintaining the Japanese principle.Kenchi ( 顯智) was a leader of the followers of Shinran ( 親鸞) in Shimotsuke (下野) from the latter half of the 13th century to beginning of the 14th century. He said that plants are preachers as well as humans. He believed that plants are not different in their nature from human beings. In the view of Kenchi, this was a universal truth and there should be expressions in Buddhist scriptures to support it. He claimed to have found two relevant passages in the Dafodingshoulengyanjing (大佛頂首楞嚴經).In the first passage it is said that plants become humans and humans become plants. It follows that plants and humans are transformed into each other and that plants can become humans at will. In the second passage it is said that clods of earth raised by owls grow into owls and that plant seeds raised by birds grow into birds. It follows that minerals are transformed into animals and plant seeds are transformed into animals. So Kenchi asserted that plants and minerals are regardedas the same in their nature as humans in the Buddhist scripture.It is to be regretted that Kenchi's quotations are beside the point for two reasons. In the first place, the text of the Dafodingshoulengyanjing is not authentic as it was made up by a Chinese writer. The stories of owls raising clods and birds raising seeds have been handed down among the Chinese from the time of Simaqian (司馬遷145_86BC) Secondly, the passages quoted by Kenchi occur in the text as negatve examples. The first one demonstrates the view of the ignorant, and the second one introduces the view of followers of an anti-Buddhist cult.Japanese religious leaders who call themselves advocators of Buddhism are all faithful to their own tradition. In removing a the boundary between animals and plants, they are practical deniers of Buddhism. Among them Kenchi is worthy of our attention. He is so ignorant as to quote passages intended to give counter-examples in an unauthentic Chinese text. Unlike the others, he is unsophisticated and all the easier to understande. His case symbolizes straightforwardly the contradictive aspect observed in the Japanese tradition.

著者

金子 祐樹 Yuuki Kaneko

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.32, pp.151-195, 2005-06-15

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In Korea, a traditional kneeling bow, called jeol (_), is performed duringceremonies of ancestor worship, jaisa (__). The purpose of this paper is toinvestigate the origin of jeol and the background to how it came to be performedin Korean Confucian ancestral rites.Should jeol be performed in jaisa? Strictly speaking, it should not. The correctritual for jaisa was laid down in the chapter titled "Ancestral Rites" in theFamily Rituals of Chu Hsi (朱熹), and stipulated that participants should bowwhile kneeling with a straight back. Although jeol is a prostration of Koreanorigin, in coming to be accepted as a form of Confucian bow it became a Koreanvariant of traditional Confucian rites. In this phenomenon we can find thenatural energy that transformed jeol from a Korean folkway to a Confucian ritualprostration.To clarify how this came about, I examined the vicissitudes of movementtechniques in Korean ritual ceremonies from ancient times to the period of theJoseon dynasty.From the era before unification by Silla, dance accompanied by singing wasthe centre of Korean religious ceremonies. It remained popular after Buddhismwas introduced to Korea, perhaps because, as a means of appeasing andcommunicating with the spirits, it was considered to be superior to previousforms. However, dance was rejected in the Joseon period because of theJoseon dynasty's policy of indoctrination with Neo-Confucian ideology, includingthe holding of ancestor worship ceremonies according to Chu Hsi's FamilyRituals. Nevertheless, jeol, being a kneeling bow intended to express respectfor elders or superiors, came to be performed in ancestral rites because it wasadmitted as implying respect for ancestors.Korean Confucianists had to solve this problem. First came the techniquefor the kneeling bow developed by Jeong Gyeong-sai, which eventually led toKim Jang-saeng's coining of the term jeonbae to denote jeol defined and carriedout as a Confucian bow. In this way jeol was finally admitted as being a Confucianbow, and has continued to be performed in Korea up to the present.

著者

面地 敦

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.41, pp.235-253, 2009-12-22

著者

米山 喜晟

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.40, pp.1-66, 2009-06-10

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In the first chapter, I indicated that there are two types of the Italian Renaissance. The first type means the extraordinary outburst of the vitality of the Italian people in the late medieval era, since 13th century, which Burckhardt represented as a whole for the first time. The second type begins at about 1400, with the making of the Renaissance style and Humanism in Florence. Burckhardt's book, "The Culture of the Italian Renaissance", treats mainly with the first type, but also some of the second type. In the second chapter, I examined the relations of the two types with Florence. Florence appeared relatively late in the world of the first type, but Burckhardt gave the very impotant role of the promotor of the modernization of Europe to Florence in his book. The second type was born in Florence. In the third chapter, I asked why Burckhardt estimated Florence so high? This overestimate of Florence comes from the fact that more than 40 percents of the main authors (20 percents even with miner authors) of this time were Florentines or their descendents. In this field Florence had no rivals. An interesting statistics shows when this dominance of intellectual productivity of the Florentines and Tuscans happened. Following the statistics, in the 20 years after the defeat of Montaperti, the intellectual productivity of the Tuscans leaped up to more than 12 times (18 times if correctly counted) than the former term. The reflection of the defeat taught to the Tuscans and Florentines the importance of the informations and the knowledge of the humanities. In the fourth chapter, I noticed that the defeat can influence the nation for a long term without its consciousness. The defeat made medieval Florence negative and passive to the war. After the defeat, the Florentines shunned the outbreak of war as long as possible, and even in the fifteenth Century, Florence took the role of the peacemaker, and the promoter of the balance of power, as proved in the case of the peace treaty of 1454.

著者

野尻 亘 Wataru Nojiri

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.39, pp.19-55, 2009-03-10

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As a result of observing data from approximately 70 papers written by Japanese geographers from 2002 to 2007 concerning transportation and physical distribution, various themes in geography studies and research trends became apparent: 1. transport between metropolitan areas; 2. inter-regional transport; 3. social transportation geography research; 4. historical geography research relating to modern transportation; 5. geographical research on warehouses; 6. informatization of distribution systems; 7. physical distribution systems by management type; 8. freight flows and international physical distribution; 9. the system of "Just-in-Time"; 10. physical distribution and geographic information systems; 11. geographical studies related to logistics. However, global trends in transportation and physical distribution have brought moves toward deregulation and privatization. Soon, it may be necessary for Japanese transport geography research to critically inspect policies instead of affirming the current situation concerning the spatial effect of deregulation or privatization on the transportation network or on regional society. Concerning the serious accessibility or mobility gap between metropolitan areas and surrounding less densely populated areas, research should be done from the standpoints of social fairness and equality, the merits and demerits of transportation changes promoted by scrap and build or creative destruction, and the abuse of motorization. Physical distribution research has also seen great change. Influenced by the information age and the marketing revolution, research on the logistics systems of businesses centered on chain-stores has become more popular. As for transportation system research, the trend is away from the specialized large volume transportation of the period of high economic growth to Just-in-Time delivery, as well as the transformation of the industrial structure due to the oilshock. The latest trend is represented by a series of research studies by Aoyama, an advocate of a new economic geography based on logistics, a broader concept than the unified system of production, distribution and consumption. Another new theme of economic geography research in the logistics industry is an interest in information systems, electronic commerce and cyber space of physical distribution or marketing trade and consumption. Our conclusion is that there is a growing methodological gap between transport geography (passenger transport research) and physical distribution research (freight transport research and logistic systems research).

著者

シュミット クラウディア・カロリネ

出版者

桃山学院大学

雑誌

国際文化論集 = Intercultural studies (ISSN:09170219)

巻号頁・発行日

no.47, pp.259-295, 2013-03-28

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Samurai is an important genre in Japanese entertainment media, such as books, television, and even manga. It has been a genre especially for male target groups for a long time, but during the last decade, there has been a tendency for samurai manga to focus on female target groups. In my research, I focus on the difference between the image of samurai in manga for male and female target groups, and afterwards I describe the possible social reasons for those differences. For the analysis I chose Okita Soji from Watanabe Taeko's Manga "Kaze hikaru" as an example for a samurai described for a female target group, and for a male target group, I chose Miyamoto Musashi from Inoue Takehiko's "Vagabond" as a representative samurai. I mainly follow Yomota Inuhiko's method as presented in his work "Manga genron", adding a focus on the keywords social life, love and life as swordfighter, especially analysing problems and solutions concerning these themes. Through the analysis I found some interesting answers. While the image of Okita in "Kaze hikaru" obviously is adapted to classical genres for female readers (the keywords love and social life are the main points and the story itself is similar to high-school campus stories), Miyamoto's description focuses on his work of building a strong self, especially by countless action scenes. The two represent a different ideal of masculinity, on the one side showing an Okita who is influenced by the typical effeminate male aesthetics of Japanese male pop idols-an image mainly created by aiming towards female fans. And on the other side there is a Miyamoto representing aclassical warrior image, which can be interpreted as a counter flow to the new male aesthetics. Yet, Miyamoto's warrior journeys and his life far from civilization can also be seen as criticism of young men's reaction to the growing demands of their working lives, but also in their daily lives as some kind of escapism from their daily lives. In contrast to Miyamoto, Okita shows an exaggerated image of loyalty, especially to his troops' leaders and his protegee, a girl dressed up as boy who joines his samurai troop. Especially his relationship to his protegee shows the uncertainty of young women concerning gender constructs and shows the desire of women to take part in social life or even to create history. In summary, it is obvious that the image of the samurai is fit to the gender of the target groups and it seems as if it gives the reader an entertaining possibility to compensate for the limits of everyday live.

著者

村中 淑子 Toshiko Muranaka

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.42, pp.91-111, 2010-10-20

著者

谷口 勇 Isamu Taniguchi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.3, pp.109-116, 1990-12-30