著者

郭 瀟穎

出版者

Graduate School of Integrated Sciences for Global Society, Kyushu University

雑誌

地球社会統合科学 (ISSN:21894043)

巻号頁・発行日

vol.28, no.2, pp.1-15, 2022-01-31

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Lafcadio Hearn (1850-1904, Koizumi Yakumo) was a well-known Japanese cultural researcher and folklore scholar in the Meiji era, as well as an outstanding writer. At present, the research on Hearn basically focuses on exploring his views on Japan, ghost stories, and literary theories. He is generally evaluated as a "Western introducer and disseminator of Japanese culture" or a "Western cultural critique who loves Japan". This paper explores Hearn' s view of China focusing on Chinese religious belief by exploring the editorials and his letters to friends, combined with the "Social Evolutionism" which popular in American society at that time. In the end, in the European and the American era, he was a communicator of oriental culture adhering to the values of Western-centrism. Through this research, it is the conclusion that the character image of "Western critics who love Japanese culture" proposed in previous studies should be rethink.

著者

清水 靖久

出版者

九州大学大学院地球社会統合科学府

雑誌

地球社会統合科学 (ISSN:21894043)

巻号頁・発行日

vol.24, no.2, pp.1-20, 2017-12-10

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Maruyama Masao (1914 - 1996) famously expressed his political thought by "democracy as permanent revolution" in the addition to the third part of his book Thought and Behavior in Modern Japanese Politics(enlarged edition, 1964). Also, Maruyama made his "bet on the sham of postwar democracy" in the postscript of the same book. This article traces his thought of democracy during the postwar period and considers his idea of democracy as permanent revolution. After the end of World War II, Maruyama worried about democracy for more than a half year partly due to his skepticism about its contradictions. With the announcement of the drafted constitution in March 1946 , he converted to the principle of the sovereignty of the people, and wrote about the so-called democratic revolution of Japan. Since 1949 he was committed to the movement of the democratic camp, pursuing democratization of Japanese society and protesting against the conservative and reactionary forces. Around 1960 he talked about the paradox of democracy, for the government of the people was not natural as Rousseau thought. Shortly after the rise of the Anti-Anpo movement, he wrote in his notebook that not socialism, but democracy deserved the name of "permanent revolution" because of the paradox of the government of the people. Democracy had been the protest concept against the orthodox concept for Maruyama until 1960 . In 1964 , when he professed democracy as "permanent revolution," he kept such literary radicals in his mind as Tanigawa Gan, Yoshimoto Takaaki and their epigones. His idea of democracy as "permanent revolution" was to routinize the revolution as the process of everyday movement. Since then, he had never mentioned "democracy as permanent revolution" before the late 1980 s. Exceptionally, he disputed with students about "permanent revolution" of Trotsky at the University of Tokyo Struggles in 1969 .