著者

兼子 諭 徳安 彰

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.58, no.4, pp.143-162, 2012-03

著者

鈴木 智之

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.66, no.4, pp.157-181, 2020-03

著者

宮永 孝

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.64, no.1, pp.216-50, 2017-07

著者

濱中 春

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.69, no.2, pp.1-34, 2022-09

著者

鈴木 智之

出版者

法政大学社会学部学会

雑誌

社会志林 = 社会志林 (ISSN:13445952)

巻号頁・発行日

vol.63, no.1, pp.41-70, 2016-07

著者

鈴木 智之

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.67, no.1, pp.33-53, 2020-07

著者

鈴木 智之

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.65, no.1, pp.1-31, 2018-07

著者

宮永 孝

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.49, no.1, pp.1-75, 2002-09

著者

宮永 孝

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.61, no.1, pp.324-172, 2014-07

著者

須藤 春夫

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.58, no.4, pp.11-26, 2012-03

著者

宮永 孝

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.67, no.2, pp.1-166, 2020-09

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It was only after the Meiji Restoration (i.e. 1868), the start of a new government following the fall of the Tokugawa Shogunate, that the Japanese commenced to learn Western philosophy properly. But the Study of philosophy in Japan was primitive. Japanese had, however, only a few scholars who knew something about Western philosophy in the closing days of the Tokugawa government. Banri Hoashi (帆足万里, 1778~1851), the Confucian scholar and scientist, owned “Beginsels der Natuurkunde (The Principle of Physics), 1739” by Petrus van Musschenbroek. He could have found words “Wysbegeerte (i.e. philosophy)” or “Philosophie” by reading the preface of the book.Yōan Udagawa (宇田川榕庵, 1798~1846) was a person who studied Western sciences by means of the Dutch language and a researcher at the Bakufu’s Institute for Western Learning in Yedo (nowadays Tokyo). He learned about “philosophia” and “metaphysica” by reading a handwritten copy of the “Seigakubon” (「西学凡」) by Giulio Aleni (艾儒略), an Italian Jesuit, in the Ming Dynasty. Rokuzo Shibukawa, (渋川六蔵,1815~51), the apprentice scholar at the Research Institute for Western Learning, translated the Dutch Words “philosofie” or “filosofy” into “費録所家”.Amane Nishi (西 周, 1829~97), the apprentice scholar at the “Bansho shirabesho” (i.e. the Research Institute for Western Learning), had slight knowledge of Western philosophy presumably by reading “A Biographical History of Philosophy, 1845-1846) by G. H. Lewis. Prior to his departure for Holland in a bid for studying Western humane studies in the last days of the Tokugawa regime, he sent a letter, desiring to learn Western philosophy, to Prof. J. J. Hoffman at Leiden University, mentioning Descartes, Hegel, Kant etc. In Leiden, Nishi and his fellow student, Mamichi Tsuda (津田真道, 1829~1903), took private lessons under Prof. Vissering, studying mainly politics, economics and international law and so on for 2 years.While working for the new government after the collapse of the Tokugawa regime, Nishi ran a private school named “Ikueisha” (育英社) in Asakusa, Tokyo from 1870 to 1873, teaching his students about some Western philosophers and their theories. In his lecture he referred to kant’s critique of cognition and his transcedental Reinen Vernunft as well. The name of Kant was expressed “韓圖” or “坎徳” in Chinese characters at that time.

著者

藤代 裕之

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.68, no.3, pp.55-68, 2021-12

著者

濱中 春

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.68, no.2, pp.61-96, 2021-09

著者

宮永 孝

出版者

法政大学社会学部学会

雑誌

社会志林 = Hosei journal of sociology and social sciences (ISSN:13445952)

巻号頁・発行日

vol.68, no.1, pp.1-61, 2021-07

著者

奥 武則

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.67, no.4, pp.47-68, 2021-03

著者

奥 武則 Oku Takenori

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.55, no.4, pp.1-41, 2009-03

著者

宮永 孝

出版者

法政大学

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.52, no.1, pp.126-48, 2005-07

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This essay is comprised of 9 chapters . (1) The origin of word " Tetsugaku " ( 哲学 ) in Japan (2) The pioneers who mentioned " Western Philosophy " in the period of the Muromachi in Japan (3) The Jesuit College in Funai ( i.e. Ōita City, Kyūshū Island ) - the birth place of Japanese education on Western philosophy (4) The teachers and the divinity students at the College in Funai (5) The end of the college in Funai (6) The words " philosopho " and " theologia " as appeared in the books published by the Jesuit missionaries in Japan (7) The Western ideas and the scholars of Western learning in the Edo period (8) The imported books on Western philosophy at the end of the Edo period (9) A short history of the introduction of Western philosophy into Japan - from the Edo period until the Meiji period. It was only after the Meiji Restoration that the Japanese started to learn Western philosophy properly . However , when we trace the route of this introduction to its source , it dates back to the end of the Muromachi period ( i.e. the latter half of 16th century ) . When Francisco Xavier (1506~53) , a Jesuit missionary , and his followers first arrived in Kagoshima , Satsuma province , the Japanese learned about Western ideas , such as scholastic philosophy and Greek theology . Since we had no Japanese equivalent to " philosophy " or " philosopher " the missionaries were forced to use the original Portuguese or Latin for the words " philosophy " or " philosopher " . Lectures on Western philosophy started at the Jesuit College of St . Paul ( Colégio de SãoPaulo ) in Funai in September , in the 11th year of the Tensho era ( i.e. Oct. 1583 ) , after 34 years of the introduction of Christianity into Japan . An ltalian padre named Antonio Prenestino ( 1542 - 89 ) first taught logic in Latin to five Portuguese students , which was followed by the brief lecture on dogmatic theology conducted by padre Pedro Goméz ( 1533 - 1600 ) and padre Francisco Calderón ( 1548 - 1618 ) in the 3rd year of the Bunroku ( i.e. l594 ) .It was also at the Jesuit college at Kawachinoura ( 河内浦 ) in Amakusa - jima ( 天草島 ) , a group of islands , west of Kyūshū in the province Higo that Japanese theological stndents were first officially taught Western philosophy and Christian theology in 1599 . The Students then used Compendia compiled by the Spanish Jesuit , Pedro Goméz in 1593 as their testbooks . Though Japanese Christians came in touch with Western ideas and lots of Western thinkers through Jesuit activities and books on Christianity , the newly started philosophical education and the study of Western philosophy in Japan broke down due to the ban of Christianity and to the national isolation promulgated by the Tokugawa government in the Edo period ( i.e. 17th century ) .However the study of Western sciences continued to some extent in Nagasaki while Japan closed its doors to the rest of the world . Nagasaki was the only town in Japan where the Dutch and the Chinese were permitted to traffic . The scholars of Westerm learners in Japan , such as Shizuki Tadao ( 1760- 1806 ) , Watanabe Kazan ( 1793 - 1841 ) , Yoshio Shūnzo ( 1787 - 1843 ) and Takano Chōei ( 1804 - 1850 ) , had a slight knowledge of Western philosophy . Also , we must remember many Japanese classical scholars learned Christian thoughts , Western astronomy , and Western morality through imported Chinese books . It appears to me that every scholar of European learning in Japan didn't have the same keen interest in and deepunderstanding of European philosophy . Having such a weak grounding in Western philosophy and Christian theology was an encumberance in the development of Japanese thought .

著者

平野 秀秋

出版者

法政大学

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.51, no.4, pp.1-47, 2005-03

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5)プラトンは『国家』のなかに哲学者による理想国家論を書き残し、理想国家は理性により構築されるものであり感覚によってはならないと指摘した。これがいわゆる「詩人の追放」問題である。グノーシス宗教やその中の新プラトン主義の影響の元に『神の国』を書いて真理と善悪とのすり替えを行ったのがキリスト教進学者アウグステイヌスである。ニーチェはこれを蛇蜴のごとく嫌ったが無理もない。真理と善悪とは相互補完して多元的習俗・文化を構成すべきものだから。近代にいたって西欧文明の中で、この誤った認識はヘーゲル『法哲学』やマックス・ウェーバーを含む新カント派を通じて修復不能になった。こうして二〇世紀理論は甚だしく混迷した。当然これへの反作用も成立する。現象学の中で認識を数学に還元するというフッサールに対抗し、ハイデッガーは問題の本質を、正しく文明による世界の破壊に見ようとした。フランスで現象学者と近縁とされるベルグソンは「生の跳躍」という神秘主義の中に飛躍した。こうした事実を踏まえてスペンサー、ジンメル、レビ=ストロースなどの重要な寄与があった社会学は見直すべきである。見直しの中心には西欧文明による多元的文化の圧殺という事実を置くべきである。

著者

丸山 友美

出版者

法政大学社会学部学会

雑誌

社会志林 = 社会志林 (ISSN:13445952)

巻号頁・発行日

vol.60, no.3, pp.77-98, 2013-12

著者

佐藤 成基

出版者

法政大学社会学部学会

雑誌

社会志林 (ISSN:13445952)

巻号頁・発行日

vol.65, no.2, pp.95-115, 2018-09