著者

山川 偉也 Hideya Yamakawa 桃山学院大学法学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.24, pp.219-240, 2003-01

著者

平井 啓之 村田 全 山川 偉也 Hiroyuki HIRAI Tamotsu MURATA Hideya YAMAKAWA 桃山学院大学文学部 桃山学院大学文学部 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.3, pp.p1-110, 1992-03

著者

赤瀬 雅子 Masako AKASE 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.21, pp.49-59, 2001-07-10

著者

深見 純生

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 = Human sciences review, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.43, pp.145-170, 2012-11-21

著者

深見 純生

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 = Human sciences review, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.44, pp.273-295, 2013-03-29

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This is a biographical sketchi of Li Ye-si (a scholar with pseudonym Li Gao-tang in Zhe-jiang Yinxian1622-1680) : A chronological description of Li Ye-si's life-time history, his works and several movements of the related persons with him.

著者

高橋 ひとみ 衞藤 隆 Hitomi Takahashi Takashi Eto 桃山学院大学法学部 東京大学教育学研究科

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.37, pp.35-61, 2009-10-20

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In February 2009, we tested the far-vision visual acuity and near-vision visual acuity of school children at "A" elementary school, a municipal school. The purpose of the test was to examine whether the present far visual acuity test could also identify the children whose near visual acuity is bad. Based on the past study, we set the standard of near visual acuity at 0.8. We recommended that children whose near visual acuity was under0.8 see an ophthalmologist. There were many children whose far visual acuity was under 1.0, more than half of all children, especially in the upper grades. This result shows that there is concern with the control of children's eyesight after the test.On the other hand, more than ten percent of the children of each grade scored less than 0.8 in uncorrected vision. We found children who have trouble seeing near objects who are overlooked in the present far visual acuity test. We have to check children's near visual acuity in order to find children who have trouble with near visual acuity.

著者

出原 博明 Hiroaki DEHARA 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.22, pp.31-55, 2001-12

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Detachment is particular to Kyoshi's attitude in telling stories. He hardly ever reveals himself. However, this short story has one scene in which he reveals himself. The scene is that of the red camellias. The story is a love story of 75 year old Kyoshi, the narrator, and 21 year old Eiko. At its early stage the story presents the scene of Kyoshi sitting in the garden of his house, watching the red camelliias in full bloom there. Those red flowers begin to dance in the air around him. He feels as if he were surrounded by young women and loses himself in ecstasy. Suggesting something very erotic, this scene could be evidence of 75 year old Kyoshi still keeping the fire of eros burning in him. He falls in love with Eiko when she calls on him for the first time with one of his disciples. Then he takes up a positive attitude. He produces a number of haiku suggestive of his love for her. He even gives the doll named Tsubakiko to her as a present. Let me compare this story with Yasunari Kawabata's novella The Sound of the Mountain, whose theme is also an old man's love for a young woman. Both stories are set in Kamakura, a few years after the end of World War II. Both Kyoshi and Kawabata were citizens of Kamakura. In Kawabata's story, 62 year old Shingo, the narrator, is shocked to discover a truth by means of thorough psychoanalysis of a very strange dream he had. The truth he digs out is that there are eros and sexual desire latent at the bottom of his love for 20 year old Kikuko, his daughter-in-law. He suffers a lot from this morally. He examines himself minutely in view of his conscience, which Kyoshi never does. Shingo is baffled and feels uneasy about his date with Kikuko. He has qualms of conscience, which Kyoshi would never have in the same situation. Kyoshi has a lot more nerve. He is beyond the weakness and susceptibility of the modern Japanese intelligentsia which Shingo represents. Kyoshi is bolder, stronger-minded, primitivistic, rooted in Nature itself, little influenced by modern Western thought. Kyoshi prefers the red camellia above all, which is symbolic of vitality, the fire of life, something primitive. A hundred haiku of his take the red camellia for their motif. In this story Eiko also makes a haiku: "I fear the naked tree among the cherry blossoms at night." The naked tree seems to symbolize something erotic, which attracts and at the same time scares Eiko, a virgin. She doubtless senses Kyoshi's erotic feelings for her. The things I point out above reveal Kyoshi's character. Kyoshi is quite different from Shingo who is a typical modern Japanese intellectual. He is a sort of sphinx in modern Japan. (With his strong will to live, Kyoshi took care of himself and sustained his reputation as one of the greatest haiku-poets until he died at the age of 85, while Kawabata, Nobel prize winner, committed suicide at the age of 73.)

著者

清水 真一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 = Human sciences review, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.45, pp.265-279, 2014-03-28

著者

浜根 知恵 大野 順子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 = Human sciences review, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.43, pp.121-143, 2012-11-21

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The pioneering activities on the Hojyo Dunes, Tottori Prefecture, came about due to the abundant cultivation of cotton and colza that took place during the Edo period. This changed to the cultivation of mulberry with the advent of the Meiji period because of the importation of cotton from foreign countries. This Dune area was irrigated using a small artificial pond known as the beach well and it was used to draw up subterranean water it came to be called the "Wife-killer beach well" because of the intense labor it required. In the 1950's the government provided this area with irrigation facilities. With these government sponsored policies and advances in farming technologies it became possible to cultivate items such as grapes, tomatoes, melons, eddo potatoes and leeks that could be used to make monetary profit in the market in addition to more traditional crops of sweet potatoes, shallots and watermelons. Farming in this desert area, which demanded that fields be treated with artificial measures due the lack of water created a state of affairs where there had to be a switchover to growing crops that were profitable and in demand in the marketplace along with the implementation of modern irrigation techniques. This resulted in advancing cooperation simultaneous with the development of large scale management that exceeded the range of the then existent traditional community. And thus, with the introduction of modern irrigation facilities along with the elimination of excessive labor connected with the Wife-killer beach well, we also see the development of communal farming and the sharing of production and distribution activities in the area and other areas as well as the advancement of usage regulations involving water used for agricultural purposes. With this, there also rapidly came into existence, a large-scale form of agricultural management concerned with the renting and leasing of land.

著者

小林 信彦 Nouhiko Kobayashi 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.28, pp.19-62, 2004-12-10

著者

軽部 恵子 Keiko Karube 桃山学院大学法学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.39, pp.57-93, 2010-12-15

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部(元)

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.33, pp.1-47, 2007-06-08

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According to the Buddhist tradition, a buddha called Bhaisajyaguru has resolved that he would make everyone a buddha. But the world where people live is full of obstacles to their progress toward buddhahood. He devotes himself to remove such obstacles as sicknesses, famines, disasters, wars, and wicked governments. Thus he works hard to help people prepare for the ultimate goal. Among the manifold activities of Bhaisajyaguru, the Chinese are interested only in medicine. Called Yaoshi (藥師) in Chinese, this fo (佛) is worshipped as the almighty physician in China. Unlike Bhaisajyaguru, Yaoshi is capable of preventing the sick from dying and he is even able to revive the dead. It is just like the Chinese, who yearn for eternal life, to expect him to carry out the function of resuscitation. It is most characteristic of the Japanese Yakusi (藥師) to hold a medicine pot in the palm of his left hand. As the most reliable physician, he shares a basic function with his Chinese counterpart. Making a sharp contrast with Yaoshi, however, Yakusi does not demand repentance. The Japanese implore him for relief without repenting, and their wishes are granted at once. Since the mythological age, the Japanese have worshipped Ohonamuti (大己貴) and Sukunahikona (少彦名) , who are kami (神) competent in medicine. Like other kami, they do not care whether their devotees feel repentant, and they grant wishes if only implored. Naturalized in Japan, Yakusi is identified with them. Fostered in Japanese culture, he is a Japanese object of worship, quite independent of Yaoshi.

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部(元)

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.32, pp.1-51, 2006-11-30

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In ancient Japan, the government ordered priests to perform kekwa 悔過 when a drought occurred or an emperor fell into a critical condition. Although the Chinese word hu-gu 悔過 meant repentance for an error," no participant in this Japanese rite repented. The Japanese conceived the idea of this rite on their own in accordance with their cultural tradition, borrowing only its name from Chinese. Chinese emperors of the sixth century took upon themselves wrongs done by their subjects and repented on behalf of them before the image of Yosh 藥師 the f 佛(buddha). By repenting so, they intended to nullify the wrongs so that disasters that might result would also be nullified: The emperors wished to prevent disasters from happening to their subjects. It took seven days at a minimum and one year at a maximum for the repenting emperors to satisfy Yosh and to be freed from the assumed sins. On the other hand,the Japanese performed their kekwa without repenting. They intended to mitigate disasters which had already happened, not to prevent those which were to happen in the future. And their wishes were granted at once. Chinese Yosh was naturalized in Japan to become Yakushi and joined the pantheon of Japanese kami 神, who had the habit of not demanding repentance from human beings and of being quick to respond to their wishes. The Japanese flattered the kami called Yakushi in order to stop present disasters immediately.

著者

軽部 恵子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.44, pp.297-303, 2013-03-29

著者

藤間 真 志保田 務 谷本 達哉 西岡 清統 Makoto Toma Tsutomu Shihota Tatsuya Tanimoto Kiyonori Nishioka 桃山学院大学経済学部 桃山学院大学経営学部 羽衣国際大学・羽衣学園短期大学 大阪市立大学大学院創造都市研究科

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.28, pp.121-139, 2004-12-10

著者

高田 里惠子 Rieko Takada 桃山学院大学経営学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.34, pp.61-85, 2007-12-07

著者

林 陸雄 山本 浩子 Rikuo HAYASHI Hiroko YAMAMOTO 桃山学院大学文学部 桃山学院大学非常勤講師

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.16, pp.139-152, 1999-01-30

著者

片倉 穰 Minoru Katakura 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

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.38, pp.173-215, 2010-03-25

著者

侯 巧紅

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.35, pp.251-305, 2008-07-07

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In the Dazhidulun (大智度論), Indra tests King Sibi in order to discover a future Buddha. He is so persistent as to demand that he perform an observance called "declaration of the truth" (satya-vacana), which is handed down in Indian literary tradition. The Indians believe that a supernatural power subsists in the truth (satya) to work a miracle in an urgent crisis. It is when the truth is verbally expressed that a miracle takes effect. Insisting that he really intends to become a Buddha, King Sibi declares, "If your words should be true, may my broken body be restored." As soon as he speaks, his body is restored. Thus his words prove to be true. Indra is at last convinced that King Sibi earnestly wishes to becomea Buddha.On the other hand, in the Liudujijing (六度集經), Indra is only anxious about his own future and he is contented unless the king aims at the position of Indra. He is soon restored the injured body of the king after applying celestial medicine to him. The two versions of the story of King Sibi are thus incompatible with each other.The story of King Sibi was introduced into Japan from China. We find it told in three narrative collections in different ages, first in the Sanboe(三寶繪) of 984, next in the Kingenruijusho(金言類聚抄), the date of which seems to be sometime bwetween the late 11th century and the early 13th century, and last in the Sangokudenki (三國傳記) of the first half of the15th century.Minamoto-no-Tamenori (源爲憲), the compiler of the Sanboe, uses both the Dazhidulun and the Liudujijing, the two Chinese texts incompatible with each other, when he tells the story of´Sibi. He mostly follows the text of the Dazhidulun. Oddly enough, however, he does not notice the declaration of the truth as performed by the king. He is ignorant of this observance, well-known in Buddhist tradition. Without declaring the truth, the king in this version gets by on Indra's test when celestial medicine is applied to his damaged body. We do not know whether this Indra is eager to find a future Buddha or merely anxious about his own future. As a mixture of the two sources incompatible with each other, the story of King Sibi in the Sanboe is in confusion.Tanro(潭朗), the compiler of the Kingenruijusho(金言類聚抄), also tries to follow the text of the Dazhidulun when he tells the story of King Sibi. However, he does not read this Chinese text correctly. Like the compiler of the Sanboe, he does not know the motive of Indra for testing the king, nor does he know that Indra intends to evoke a declaration of the truth. Unlike Minamoto-no-Tamenori, he does not refer to celestial medicine when the king recovers, because he sticks to the Dazhidulun text. This story is also in confusion.Different from the two preceding Japanese versions, the story of Sibi as told by Gento(玄棟), the compiler of the Sangokudenki (三國傳記), does not follow any Chinese text. Except for the core of the story, King Sibi's gradual abandonment of his body, there is nothing that reminds us of a Chinese source. Words describing the characters who appear on the stage are all familiar to the Japanese. The whole text is in a perfect Japanese style. We find here no ambiguous points. King Sibi here is no longer a candidate for Buddhahood. He is merely an unusual person involved in an abnormal event. Freed from Chinese tradition, this version of King Sibi is truly Japanese.

著者

谷口 勇 Isamu Taniguci 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

pp.141-201, 1990-03-01