著者
長綱 啓典
出版者
学習院大学東洋文化研究所
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.16, pp.380-358, 2014-03

Some Japanese Leibniz researchers have emphasized "the logic of the analogy" as the point about his chinology. This logic functions as a methodology, with which man can compare the Chinese thoughts with the European ones. But, how does Leibniz precisely judge, whether the informations that the Jesuits have send from China to him are correct? To this question, we can point out that there is the other logic in Leibniz : "the logic of the probability". Leibniz develops this logic mainly in the context of the debates on the reliability of the history, which have taken place around the end of the 17th century in Germany. In these debates, some thinkers agree with the Pyrrhonism on the history. But Leibniz objects to this point of view. He would prefer to establish the reliability of the history by suggesting different degrees about the probability. According to him, the consideration about the probability is based on a kind of calculation, whose exemplar man can find in the jurisprudence at that time. This calculation which demands the objective evidences is the essential of the logic of the probability, no less. Leibniz uses this logic not only in the field of the history, but also in that of chinology, to establish it as one of the objective and modern sciences.
著者
藤本 幸夫 Yukio Fujimoto
出版者
学習院大学東洋文化研究所
雑誌
東洋文化研究 = Journal of Asian cultures (ISSN:13449850)
巻号頁・発行日
no.16, pp.239-250, 2014-03

東洋文化講座「大陸から目白へ : 学習院の東アジア学資料」講演録
著者
吉川 美華
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.11, pp.157-178, 2009-03-31

This paper will try to elucidate the major impact that the family registration law had on Korean society by examining how Japan introduced and revised the law. As part of its colonial rule of the Korean peninsula, Japan enacted this law in 1909 to grasp information on the Korean residents so that it could carry out the policing of the colony more effectively. The law was revised in 1915. Japan’s political intention behind the law will also be investigated. To strengthen its ability to maintain order in Korea without causing a strong local backlash, Japan incorporated many aspects of the colony’s indigenous customs into the law. Yet when it was amended six years later, other elements of the traditional Korean traits that afe characterized by those kin-centered values-which disdain or even exclude people who are not related by blood-were included to a considerable degree. As a result, these custom-which until then I(oreans had not necessarily been very conscious of-came to be clearly recognized by them as‘‘original”ones. After it gained independence from Japan, Korea further developed this notion of kindred as a unique national characteristic. Consequently, Japan’s intervention during the colonial period became aturning point for the shaping of a modern Korean social institution: enactment and revision of the family registration law played a key role in inducing the Korean nation to choose a particular type of family system which may otherwise well have taken many different forms.
著者
益満 義裕
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.6, pp.153-181, 2004-03-31

Dogs were the first animals to be domesticated amollg various livestock. Therefore, their association with man is the longest alld closest. Since dogs were the animal which rendered man loyalty like the horse, they were found useful. However, since the animal ate m an’ 刀@leftovers like the pig, it was looked down upon. From this reason, it seems that their status was low compared with other livestock. In addition, dogs were used for hunting, amusement, or as pets, and were also utilized in military affairs. Since it was believed that dogs barked and drove off evil spirits invisible to the human eye, they were buried in their master’s grave as a talisman, and were exposed in front of the gates of towns. It was also common to eat dogs in ancient China, and various recipes have become clear from excavated data. Moreover, situations that the dogs of those days were lively can be seer in the burial dolls and pictures of dogs.“Xianggoujing”, a book on dogs existed in the Han dynasty, in which guidance oll how to recognize a good dog was written. The depth of the people’s concern for the animal in those days can be imagined from this fact. It seems that the relation between man and dogs differed greatly from the present age.
著者
戸川 貴行
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.15, pp.33-57, 2013-03

西晋未年大量汉族士民涌向江南。其后东晋以恢复中原为国策坚持北归前必须控制对皇帝行宫建康的扩建。但随着侨民子孙土著化以及建康成为天下之中心,上述状况则遂渐变化。受其影响,东晋后半期开始着手扩建建康北的"华林园"。继而至刘宗、南齐时期,作为取代恢复中原的新的国家意志,皇帝以亲卫军为保障在华林园实施"诏狱"来寻求其权力的强化。另外,在受建康影响的北魏洛阳以及北齐邺城亦可见此一形式的皇帝极力强化动向。
著者
玉井 建也
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.18, pp.57-80, 2016-03-01

This paper examines the formation of history image and the relationship with development and the real world by taking up an image of the person who appears on historical novels. More specifically, this paper discusses the Ghost Story of Yotsuya, Juutarou IWAMI and Sasuke SARUTOBI and considered the difference between the forgotten existence and the existence left for the memory even now. A correlation with story culture and the real world is important. Moreover fans of entertainment works also referred to the tourism by visiting related places. I pointed out the importance of the archive facilities where it is supported.
著者
酒井 潔
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.16, pp.326-356, 2014-03

Literature on Philosophy or the history of religion sometimes suggests that Leibniz's Monadology (1714) and Kegon-Gyô - also known as the Buddhist philosophical tradition introduced into Japan from China in the eighth century - present almost the same content in many respects. However, no text-orientated precise analysis of the theme was made until Toshie Murakami (1871-1957) wrote Raibunittsu-shi to Kegon-shû (Mr. Leibniz and Kegon\Buddhism) as his graduation thesis, originally presented to the Imperial University of Tokyo in 1896. The first and only contribution to the topic by Murakami, however, remained unknown until his paper was collected in Kegon Shiso (The Thought of Kegon), edited by Hajime Nakamura in 1960. At that point, for the first time, one realized the solid contribution Murakami had made not only to Leibniz Studies but also to Philosophy of East-West Dialog. Murakami concludes in his article that there is no difference between Leibniz's concept of "monad" and the Buddhistic idea of "Jijimuge"(事々無礙) or the doctrine of the Kegon school that every individual already comes out from itself and that, at the same time, it goes into each other without any barrier.
著者
酒井 潔
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.16, pp.356-326, 2014-03-01

Literature on Philosophy or the history of religion sometimes suggests that Leibniz's Monadology (1714) and Kegon-Gyô - also known as the Buddhist philosophical tradition introduced into Japan from China in the eighth century - present almost the same content in many respects. However, no text-orientated precise analysis of the theme was made until Toshie Murakami (1871-1957) wrote Raibunittsu-shi to Kegon-shû (Mr. Leibniz and Kegon\Buddhism) as his graduation thesis, originally presented to the Imperial University of Tokyo in 1896. The first and only contribution to the topic by Murakami, however, remained unknown until his paper was collected in Kegon Shiso (The Thought of Kegon), edited by Hajime Nakamura in 1960. At that point, for the first time, one realized the solid contribution Murakami had made not only to Leibniz Studies but also to Philosophy of East-West Dialog. Murakami concludes in his article that there is no difference between Leibniz's concept of "monad" and the Buddhistic idea of "Jijimuge"(事々無礙) or the doctrine of the Kegon school that every individual already comes out from itself and that, at the same time, it goes into each other without any barrier.
著者
小林 亮介 Ryosuke Kobayashi
出版者
学習院大学東洋文化研究所
雑誌
東洋文化研究 = Journal of Asian cultures (ISSN:13449850)
巻号頁・発行日
no.13, pp.21-52, 2011-03-31

After the collapse of the Qing Empire in 1912, the Republican China asserted its authority over the whole of Tibet. The Dalai Lama government, in turn, also claimed independence and planned to unify Tibetan borderlands overlapping Chinese provinces. Therefore, Eastern Tibet, located between Tibet and China, inevitably became a central issue of this border dispute. Previously, many scholars have examined this dispute from the perspective of the historical process of the binary relationship between China and Tibet and from that of the history of the Chinese frontier policy. However, they have rarely focused on the indigenous Tibetan leaders who actually ruled Eastern Tibet. My paper examines the development of tripartite relationship between Qing Empire, Dalai lama government and indigenous leaders in Eastern Tibet, by clarifying the Kingdom of Derge(sDe dge), De ge Tusi(徳格土司), was committed to the Dalai Lama government and the Qing Empire during the late nineteenth and early twentieth centuries. To do this, I based on primary materials in English, Chinese and Tibetan。 This historical process of the Derge Kingdom shows us part of the radical change of Eastern Tibet from the intermediate region between China and Tibet to the front line that both governments planed to unify.
著者
扎西 才譲 Tsering Tashi
出版者
学習院大学東洋文化研究所
雑誌
東洋文化研究 = Journal of Asian cultures (ISSN:13449850)
巻号頁・発行日
no.13, pp.592-575, 2011-03-31

使役文可分力宜接干預型,同接干預型,非干預型三秤。本文岡述了日,藏培中的同接干預型使役文的吋恣。当“冠程性劫洞”充当使役文凋沼吋,爾和悟言都表示‘友生放任’和‘遊行放任’,后鎮“ておく/~‘xi zhak”吋則表示‘控制中的遊行放任’;当“瞬同性劫洞”充当型胃悟吋,后鎮“ておく/~‘ ?堰@zhak”オ能表示‘控制中的送行放任’。 安多藏濡中表示‘放任’的最典型的句型是“假定型使役文”,日梧中不存在逮科句型。当“Lt程性劫洞”充当“假定型使役文”凋活吋表示‘炭生放任’,如后躾“~‘xi zhak”表示‘控制中的送行放任’;“瞬1司性劫洞”充当潤培吋表示‘炭生放任’,如后鎮“~‘xi zhak”表示‘控制中的遊行放任’和‘控制中的結果鑑鍍放任’。
著者
深川 真樹
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.16, pp.59-85, 2014-03

一般認為,董仲舒思想以天人感應論為特徵,關於其性質,向來有君主權抑制論、君權神授論、君主主體性論的三個見解。然而整理與探討這些見解的同時,參照〈賢良對策〉的相關部分而斟酌天人感應論,便可知:君權神授論與君主主體性論,皆並非適當討論決定董仲舒天人感應論性質的主要因素,即天與君主相互關係的特性;君主權抑制論則並無完整處理此相互關係。由天人感應論的理論結構而言,可把以下兩個性質視為其中天與君主相互關係的特性:一,由天將君主行為引導到儒家理念的方向;二,君主行為與天命、陰陽、祥瑞、災異等有所相連。此考察結果應可當成再次探討〈賢良對策〉內容與性質的重要線索。
著者
若林 正丈
出版者
学習院大学東洋文化研究所
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.5, pp.121-139, 2003-03

It is a well-known fact that identity politics emerged in Taiwan following its political democratization. Competing notions and discourses concerning the identity of Taiwan's polity are vying for political support. This can be better understood in the context of post-war years, when the Taiwall state was reconstructed as a"settler state"(in Ronald Weitzer's term)by the Chinese Nationalist Party(the Kuomintang:KMT). KMT's retreat to Taiwan after its defeat in the Civil War against the Chinese Communists restructured Taiwan's multi-ethnic society by bringing in a new "ethnic"group, the Mainlanders. The Mainlanders or Waishengren (literally people of outer provinces), who fled with the KMT regime to Taiwan, also monopolized the core positions of the settler state. Although this is a widely recognized fact, academic studies concerning this situation and the role of Waishengren in post-war Taiwan remain limited. This study is a preliminary effort to contribute to the existing researches on Waishengren. It first shows that a deep ethnic division between Waishengren and Benshengren (literally people of this province)was formed as a result of Bensh engren's uprising against the KMT-led Taiwan provincial government, on February 28,1947, and the subsequent harsh suppression which claimed between 180,00 and 28,0001ives(the February 28 1ncident). Based on the demographic data of Waishengren, the study then provides a rough picture of the social outlook of Waishengren during the early years of their settlement in Taiwan.