著者

トニー オーガード 橋内 武 Tony Augarde Takeshi Hashiuchi

雑誌

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

巻号頁・発行日

no.2, pp.103-140, 1990-08-30

著者

深見 純生 Sumio Fukami

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

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

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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

原山 煌 Akira Harayama

雑誌

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

巻号頁・発行日

no.27, pp.53-82, 2003-03-20

著者

高田 里惠子 Rieko TAKADA

雑誌

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

巻号頁・発行日

no.2, pp.1-26, 1990-08-30

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Wahrend es schon bekannt ist, daβ das Dritte Reich die Faszination des Kitsches benutzte, um die Massen zu manipulieren und zu mobilisieren, sind wir uns heute oft der Tatsache nicht so sehr bewuβt, daβ viele (besonders pornographische) Bucher und Filme Bilder des Nazismus verkitschen und zugleich kommerzialisieren, und zwar in der Pose des den Faschismus verurteilenden Kritikers, der stets ohne Selbstreflexion als Anklager auftritt. Mir scheint dieses kitschige Nazi-Image in den gegenwartigen literarischen und filmischen Werken, das uns insgeheim faszinieren konnte, auβerst gefahrlich zu sein. In der vorliegenden Arbeit gilt meine Analyse zuerst den eingefahrenen kitschigen Nazismus-Diskursen, die uns zur psychologischen Einfuhlung fuhren und eine sentimentale Identifikation mit den Opfern (sogar manchmal mit den Tatern) ermoglichen, statt "Hitler in uns" zu evozieren. Aufgrund dierser Analyse beschaftige ich mich dann mit dem Problem, wie man die Verfuhrungskraft des Kitsches uberwinden kann, indem ich vor allem die kunstlerischen Verfahrensweisen von H. J. Syberberg, Elfriede Jelinek und Thomas Bernhard untersuche. Syberberg, der einst die kitschige Machart des amerikanischen Spielfilms Holocaust kritisiert hat, fuhrt uns in Hitler, ein Film aus Deutschland eine neue Moglichkeit vor, dem Kitsch zu entkommen: das bewuβte Zitieren aus der Welt des Kitsches, die Syberberg vorfand. Diese Methode ist freilich nicht neu. Schon Surrealisten oder Popart-Kunstler hatten gezeigt, daβ gewollter oder simulierter Kitsch paradoxerweise nicht mehr kitschig wirkt. Verfremdung durch bewuβten Kitsch oder ironische Simulationeine solche Technik verwenden z. β. auch Jelinek in ihrem Stu ck Burgtheater und Bernhard in Vor dem Ruhestand. Hier treten die Nazi-Elite order-Anhanger entdamonisiert, banalisiert und entpsychologisiert auf, und darin zeigt sich der deutliche Unterschied von anderen Dramen, die Nazismus "todernst" darstellen: Walsers Der schwarze Schwan, Zuckmayers Des Teufels General, Kipphardts Bruder Eichmann, Hochhuts Der Stellvertreter usw. Es laβt sich zwar leicht erkennen, daβ die Technik der Verfremdung oder des Lacherlichmachens von Brecht herkommt; man kann Jelineks und Bernhards Darstellungsweise sozusagen postmodern nennen. Aber ich sehe besonders in Horvath, der wahrscheinlich als erster die Verwandtschaft von Nazismus und Kitsch erfaβt hat, den Vorlaufer dieser Strategie: das ironische Zitieren der Feinde als Waffe.

著者

蔵田 雅彦

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

vol.1, pp.109-122, 1990-03-01

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Todaisha was founded in 1926 by Akashi Junzo as the Japanese section of the Watch Tower Bible and Tract Society. While Todaisha was known to be extremely fundamentalist in its teachings, its pacifist orientation and doctrinal characteristics critical of state authoritarianism made it a victim of state suppression during the period of militarist rule in Japan. Their conscientious objection and criticism of Emperor System were quite in contrast to the compromising attitudes taken by the vast majority of the Japanese Christian Church. The Korean branch of Todaisha, influenced by Akashi, did also take a critical stance vis-a-vis the Japanese colonial government in Korea. Because of their monotheistic faith and eschatological faith they vehemently refused Emperor and Shrine worship which was imposed upon the Koreans as the assimilation policy progressed in the late 1930s and the early 1940s. Their critical faith and court struggle have so far been ignored by the Korean Church historians. This article tries to reveal the significance of the Todaisha group's struggle in Korea under the Japanese colonial rule.

著者

山崎 充彦

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

vol.17, pp.43-54, 1998-02-28

著者

山川 偉也 Hideya YAMAKAWA 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.21, pp.269-292, 2000-03

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Investigating into the reality Parmenides the Eleatic philosopher drew a clear line between δοξα (belief) and αληθεια (truth) in his Πε〓ιψυσεω〓 (On the Nature). The fact immediately reminds us the distinction between samvrtisatya (conventional truth) and paramarthatya (absolute truth) which advocated and developed by Nagarjuna the founder of Madyamika (the Middle-Way School) philosophy. The similarity of their Denkmotiv suggests a significant parallelism between two great philosophers' Denkformen about the reality and time.

著者

山川 偉也 Hideya YAMAKAWA 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.15, pp.31-60, 1997-02-20

著者

片平 幸 Miyuki Katahira 桃山学院大学国際教養学部

雑誌

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

巻号頁・発行日

no.41, pp.105-131, 2009-12-22

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This essay examines how gardens of Japan were perceived by Western authors in the 19th century, by analyzing the writings of Edward S. Morse (1838_1925), John La Farge (1835_1910), Basil H. Chamberlain (1850_1935), and Lafcadio Hearn (1850_1904), who also played an important role in introducing Japanese culture to Western readers. Japanese gardens had already been introduced by Josiah Conder, an English architect and the author of Landscape Gardening in Japan (1893). Conder methodically explained the history, composition, and ornaments of Japanese gardens as well as introducing some well known gardens in Japan. The essay will compare and analyze how the four authors described Japanese gardens, and also the impact of Conder's writing on them. Morse, a zoologist, described how stones were precisely placed in order to compose a whole garden, and interpreted such features as reflecting the "reserve and sense of propriety" of Japanese people, based on his observation. La Farge, an artist who initiated Japonisme in the United States, visited Nikko with Okakura Tenshin (1862_1913) and Ernest Fenollosa (1853_1908) and described how a garden is drawn from nature and expresses "the ideas of peace and chastity, quiet old age, connubial happiness, and the sweetness of solitude".Chamberlain, a linguist, and Hearn, known for his numerous and influential writings on Japan, each refers to Conder's book, yet there is a stark contrast in the way they described and interpreted Japanese gardens. In Things Japanese, Chamberlain summarized the principal points of Conder's writing and presented a brief digest of Japanese gardens in a rather indifferent manner. Hearn also extracted some essential points from Conder's writing, yet he beautifully described the garden of his house in Matsue, and emphasized that how to "feel" is a key to understanding Japanese gardens. Reflecting the influence of Spencer's ideas, Hearn argued that to appreciate Japanese gardens requires one to understand Japanese people's innate sensibility.

著者

li na Yi 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.31, pp.67-104, 2004-12-20

著者

米山 喜晟 Yoshiaki Yoneyama 桃山学院大学文学部(元)

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.42, pp.1-90, 2010-10-20

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In the introduction, I point out that the good effects of defeat are too much underestimated. To account for this fault, I extend the concept of the Montaperti Phenomenon (M. P.), and define it as a phenomenon which brings favorable results to the majority of the losers of a war or their adherents. In chapter 1, I treat cases in which the M. P. happened singly, and give as the first example the effects of the defeat of the navy of Wakoku (old Japan) at Baeg-chong-gang in Korea (663). After the defeat, Wakoku construcked a defense system, and prepared for attack by Tang and Silla. Besides, there took place the rebellion of Jinshin, and the new Emperor Temmu reformed the constitution of Wakoku drastically, changing Wakoku into Nippon (new Japan). Thus the defeat in Korea brought good effects to the history of Japan. I also show several other examples of this type of M. P. In chapter 2, I treat cases in which the M. P. happened doubly. First I choose the case of Siena after the defeat at Colle di Val'Elsa. This defeat changed Siena drastically and brought about the Goverment of the Nine, which governed the city very well and developed it into one of the most charming cities in the world. The M. P. in Siena followed that of medieval Firenze, about which I have written several times. In chapter 3, I suggest that when a closed area is conquered by a strong power, if the power chooses a policy of endurance, there occurrs often the M. P. To test this hypothesis, I show the examples of the Edo Bakufu and the Mongol Empire. Thus, I prove the importance of the good effects of defeats, which were sometimes indispensable for the building of civilizations.

著者

伊力娜(イリナ) Yilina 桃山学院大学特別研究員

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.203-234, 2009-12-22

著者

沖浦 和光 Kazuteru OKIURA 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.173-199, 1996-09-30

著者

米山 喜晟 Yoshiaki YONEYAMA 桃山学院大学文学部

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.25, pp.21-48, 2001-12-20

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In the 16th century the epicenter of the Italian Novella removed to Veneto from Toscana. But the writers born in Venice were not so many, and S. Erizzo (1525-85) was one of the most important writers among them. He belonged to the Venetian aristocracy and experienced some important goverment posts. He used a frame to bind his works as Boccaccio, but the frame he used (consisted with six students-tellers) was more simple and monotonous. Among the total 36 works, 19 works were told on the stages of the ancient world, especially 14 works (39%) of in the ancient Greek world. The places of the stage were very various (from Peru and England to Persia), but Greece (11+2) and Italy (7+2) occupied 61,11% of all. The 80.35% of the main characters belonged to the noble class, and this percentage is ecceptionally high among the Italian Novella. Erizzo got hints for his 22 works (61,11%) from the works of Valerius Maximus (by the translation of Giogio Dati), but the works of Valerius themselves were too fragmental and brief, therefore most of his cases, he got only suggestions not so important to narrate his own tales which he believed appropriate to educate the morality of the noble young men of Venice.

著者

面地 敦

雑誌

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

巻号頁・発行日

no.24, pp.172-173, 2001-07-10

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

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.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

生瀬 克己 Katsumi NAMASE 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.6, pp.17-53, 1992-07-20

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There are many Japanese words to denote disability and the disabled. Each person has different interpretations of each word. And there are some terms that the disabled and their families find disagreeable. They prefer to be called "shougaisha (inpediment)"; whereas people don't call them so. Why so? This is the subject that I will argue about in this article. The English word, "deformation" or "malformation," is translated as "kikei" which implies "defectiveness," and in turn corresponds to "fugu." And "teratism" and "monstrosity" are translated as "katawa", which implies a "bogy" or a "monster." They are not "human beings"; and so the disabled and their families dislike these Japanese words. My guess is as follows. When the English word "disabled" or "disability" is tanslatet into Japanese, it is translated as "fugu" in many cases. It is very unlikely, however, that in Japanese, we can identify corresponding translations to "inability to do something," and the detailed investigation of translations of the English word "disability" will enable us to claim that we attribute it to Iinguistic characteristics of Japanese.

著者

村中 淑子 Toshiko Muranaka 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.42, pp.91-111, 2010-10-20

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

深見 純生

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.45, pp.145-163, 2012-01-31