著者

村井 まや子

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.40, pp.112-114, 2007-03

著者

高 史明 Taka Fumiaki

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.53, pp.73-86, 2015-03

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本研究は,Twitter における中国人についての日本語のツイートを収集し,高(2014,人文研究)が分析したコリアンについてのツイートと比較しつつ計量的な分析を行った。中国人についてのツイートの多くはネガティブなものであり,ポジティブなツイートはコリアンについての言説の場合よりも少なかった。中国人についてのツイートも,少数のユーザーが多くの投稿をしており,コリアンについてのツイートほどではないが,一般的なツイートに比べて"拡散"されやすかった。また計量テキスト分析により,特定の保守的なニュースサイトや活動家,"2 ちゃんねる"や"2 ちゃんねるまとめブログ"が強い影響力を持つことが示された。これらに加えて,レイシズム,歴史問題や外交問題,政治や経済への言及,マスメディアへの不信,"真実"が隠されているという信念,情報を"拡散"もしくは共有しようという意図,などに注目して計量テキスト分析を行なった。This study gathered Japanese tweets(statements posted on Twitter) regarding Chinese people and conducted quantitative analysis to compare them with tweets regarding Koreans, which was analyzed by Taka (2014, Studies in Humanities). The majority of the tweets regarding Chinese people were negative, and there were fewer positive tweets among those regarding Chinese people than those regarding Koreans. There was a tendency for a few users to post large numbers of tweets. In addition, tweets regarding Chinese were diffused more frequently than general tweets, and less than those regarding Koreans. Furthermore, quantitative text analysis revealed a strong influence of a conservative news site, a famous far right activist and an anonymous BBS site "2 channel" and its curator sites("2 channel-matome-blogs"). In addition, quantitative text analyses focusing on racism, historical or diplomatic issues, references to politics or economics, distrust of mass media, beliefs in the actual "truth" being hidden, and intention to diffuse or withhold informationwere conducted.

著者

高野 繁男

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.37, pp.87-108, 2004-03

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本論文は,資料『哲学字彙』初版(1881・明治14年)に収録されている全語彙をその造語要素である「語基」(Stem)に分解し,その語基のうち,新たに生成されたものを対象に,語基の生成法を明らかにし,その語基を再び語に戻すことで,語を構成するシステム,つまり和製漢語の造語法を追求する。また,この期に生成された語基のうち,現代語として活用されているものと,そうではなくすでに消滅(39.7%)し,訳し換えられているものがある。どのような語・語基が残り,どのような語・語基が消滅するのか。その語基の単位である漢字のレベル,語を構成する語法のレベルを基本に論じた。

著者

高野 繁男

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.34, pp.39-52, 2001-03

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The Vocabulary of Japanese language enriched drastically during the period from late Edo to early Meiji. In order to build a modernized country, Japan needed to prepare new words to translate many books and documents mainly written in English. In this paper I use Meiroku-zasshi magazine (1874-75) as basic data and try to describe some important features of Japanese vocabulary in early Meiji period. On this Meiroku-zasshi magazine Japanese intellectuals of this period published their opinions based on their comprehension of western thought. Many new words of new concept for modernization and westernization come out in this magazine. Production way of these new words can be divided into two kinds. First Japanese themselves made new words. Second Japan got the loan of words from China who had already translated many books of Western countries into Chinese language. Naturally those loan words are compounds of Chinese morphemes, but the new words which Japanese made for themselves are also compounds of Chinese morphemes, not compounds of Japanese morphemes. I divide this paper into two parts. This is the first part and research on two-letter compounds of Chinese morphemes that are added to Japanese vocabulary in this period of early Meiji and used still now.

著者

高 史明 Taka Fumiaki

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.53, pp.73-86, 2015-03

---

本研究は,Twitter における中国人についての日本語のツイートを収集し,高(2014,人文研究)が分析したコリアンについてのツイートと比較しつつ計量的な分析を行った。中国人についてのツイートの多くはネガティブなものであり,ポジティブなツイートはコリアンについての言説の場合よりも少なかった。中国人についてのツイートも,少数のユーザーが多くの投稿をしており,コリアンについてのツイートほどではないが,一般的なツイートに比べて"拡散"されやすかった。また計量テキスト分析により,特定の保守的なニュースサイトや活動家,"2 ちゃんねる"や"2 ちゃんねるまとめブログ"が強い影響力を持つことが示された。これらに加えて,レイシズム,歴史問題や外交問題,政治や経済への言及,マスメディアへの不信,"真実"が隠されているという信念,情報を"拡散"もしくは共有しようという意図,などに注目して計量テキスト分析を行なった。This study gathered Japanese tweets(statements posted on Twitter) regarding Chinese people and conducted quantitative analysis to compare them with tweets regarding Koreans, which was analyzed by Taka (2014, Studies in Humanities). The majority of the tweets regarding Chinese people were negative, and there were fewer positive tweets among those regarding Chinese people than those regarding Koreans. There was a tendency for a few users to post large numbers of tweets. In addition, tweets regarding Chinese were diffused more frequently than general tweets, and less than those regarding Koreans. Furthermore, quantitative text analysis revealed a strong influence of a conservative news site, a famous far right activist and an anonymous BBS site "2 channel" and its curator sites("2 channel-matome-blogs"). In addition, quantitative text analyses focusing on racism, historical or diplomatic issues, references to politics or economics, distrust of mass media, beliefs in the actual "truth" being hidden, and intention to diffuse or withhold informationwere conducted.

著者

朱 琳

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.52, pp.95-115, 2014-08

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Taking its cue from the three "encounters" in the acceptance of an evolutionary theory, using the evolution of "despotism" and the basis of "politics" as keywords, this paper focuses on the Chinese historical accounts of Liang Qichao(梁啓超), which has not been systematically considered up to now, and aims to clarify the features thereof. Firstly, it analyzes in detail the three "encounters" of Kang Youwei (康有為)'s "The Thesis on the Three Stages to Datong(大同)", Yan Fu(厳復)'s "Evolution Theory(天演論)", and the evolutionary theory via Japan. Next, it clarifies the concrete application to the Chinese history, as well as the diagram of political system evolution presented by Liang Qichao. Furthermore, it considers the proposed new world view based on such application, and the discourse on "The Second Warring States Period". Finally, it casts in sharp relief the features of the Chinese historical accounts of Liang Qichao, while comparing the Chinese history discourse of Naitō Konan(内藤湖南), which is widely known through the "Tang-Sung Transition, Modern Sung Dynasty(唐宋変革、宋代近世)" discourse (in short, there was a great transition between the Tang and Sung Dynasties, and the period after the Sung Dynasty is taken as the Modern Period).

著者

朱 琳

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.53, pp.87-115, 2015-03

---

Taking its cue from the three "encounters" in the acceptance of an evolutionary theory, using the evolution of "despotism" and the basis of "politics" as keywords, this paper focuses on the Chinese historical accounts of Liang Qichao(梁啓超), which has not been systematically considered up to now, and aims to clarify the features thereof. Firstly, it analyzes in detail the three "encounters" of Kang Youwei(康有為)ʼs "The Thesis on the Three Stages to Datong(大同)", Yan Fu(厳復)ʼs "Evolution Theory(天演論)", and the evolutionary theory via Japan. Next, it clarifies the concrete application to the Chinese history, as well as the diagram of political system evolution presented by Liang Qichao. Furthermore, it considers the proposed new world view based on such application, and the discourse on "The Second Warring States Period". Finally, it casts in sharp relief the features of the Chinese historical accounts of Liang Qichao, while comparing the Chinese history discourse of Naitō Konan(内藤湖南), which is widely known through the "Tang-Sung Transition, Modern Sung Dynasty(唐宋変革,宋代近世)" discourse(in short, there was a great transition between the Tang and Sung Dynasties, and the period after the Sung Dynasty is taken as the Modern Period).

著者

青木 康征

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.39, 2006-03-30

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活動報告

著者

三好 章

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.39, pp.33-45, 2006-03

著者

湯田 豊 Yuda Yutaka

出版者

神奈川大学

雑誌

人文学研究所報

巻号頁・発行日

vol.34, pp.53-75, 2001-03-31

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Out of the vedic hymns and the Upanishads have arisen many schools of Indian Philosophy such as the six systems and the materialism besides the Buddhist and Jaina doctrines. Vai s e s ika, Nyaya, Samkhya, Yoga, Mimamsa and Vedanta are called six systems of Philosophy (Roppa Tetsugaku). There are a variety of Vedanta schools. Above all, Advaita vedanta, represented by that famous Sankara expresses the genius of Hindu Philosophical thought. Advaita means "not-two" or the absence of duality, and vedanta means the end or the highest point of knowledge, referring to the Upanisads. The root of Advaita vedanta is to be sought into the earliest philosophical fragments from the Gaudapadiya-karika. Without some knowledge of Gaudapadiya-karika, we are unable to understand the Advaita Philosophy of Sankara and his followers. To my regret, these fragments have been overlooked by many scholars for a long time. I took my first step toward understanding these fragments by means of my own translation. None the less, there are not a few translations of Gaudapadiya-karika. Well known are, for example, Paul Deussen's German translation (1897), Vidhushekhara Bhattacharya's (1943) and T.M.P. Mahadeva's English translations. Em Lesim's French translation (1944) and Hajime Nakamura's Japanese translation (1955) are within scholars' reach. Now, we possess new translations, such as Richter-Ushanas's German translation, and Thomas E. Wood's and Richard King's English translations. In my opinion, King's translation is best, in spite of his translation being incomplete. But, King's "A Running Translation of the Gaudapadiya-karika" is nearly a complete one. This text is a philosophical work. Traditionally, it has been said that it was written by a singular author named Gaudapada, who is known as the teacher of Sankara's teacher (Govinda). A close examination of these fragments discloses that it was not composed by a single hand, namely, Gaudapada. These fragments consist of four chapters (prakarana). These prakaranas are as follows : I. Agama-prakarana, II. Vaitathya-prakarana, III. Advaita-prakarana, IV. Alatasanti-prakarana. There is no doubt that the fourth chapter (Alatasanti-prakarana) is composed separated from other three chapters. But, there is "family resemblance" between II-IV, while I is to be treated as a separate text. Never the less, Gaudapadiya-karika I approves of advaita (non-dualism) and ajativada (the theory of non-origination) Therefore, I has some phisophical connection with II, III and IV. We are in a position to treat I-IV as a whole, integrating them into a whole. We can discover in these fragments I-IV "Gaudapadian" thought (King's phrase). The most inportant prakarana is IV (Alatasantiprakarana). Its central themes are ajativada and asparsa-yoga (the yoga of no contact). Alatasantiprakarana is deeply influenced by Madhyamika-and Yogacara (Vijnanavada) Systems. Gaudapadiyakarika is the synthetic composition of plural authors. This text was composed by them under the influence of Mahayana Buddhism. I am of the opinion that it has been composed by them as a whole in the sixth century. In translating "Gaudapadian" text, I kept three points in mind. First, I have made an every effort to interpret the text in the mahayana context. If we overlook the background of Madhyamika and Yogacara systems, the "Gaudapadian" thougth is not to be fully understood. Secondly, Gaudapadiya-karika represents an attempt to reconcile advaita vedanta with the Mahayana Buddhism. Gaudapadiya-karika makes a frequent use of Buddhist terms and vocabraries in explaining advaita philosophy. There is, I believe, an unsurmountable gap between Advaita vedanta and Buddhist Philosophy. We have to be aware of fundamentally different stances of Advaita vedanta and Buddhism. Thirdly, my earnest hope was to try to translate "Gaudapadian" text as faithfully as possible, thus, to let the voice of its authors hear beyond a language barrier. However, I am not sure if I can suc

著者

三星 宗雄 Mitsuboshi Muneo

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.46, pp.35-51, 2011-10

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2004 年12 月17 日に景観法が施行された。それまでは景観保護を目的とする自治体条例に止まっていたのが,景観法の施行によってその実体化が促されることとなった。自治体の景観条例はこの10 年の間に約2 倍に増加した(2004 年12 月現在524,NHK 特報首都圏,2004)ことからも分かるように,景観への関心は着実に高まっている。今や景観は客を集めるためのビジネスチャンスとさえなりつつある。 長野県北部の小布施町は葛飾北斎が晩年を過ごした町として有名だが,その作品を集めた北斎美術館ができたのを契機として町の景観整備を進めた結果,観光客が年間120 万人に達したという(同番組放送)。筆者は景観法施行前に,北斎美術館を訪ねるために小布施の町を訪れた。実際町に入って,気がつくと立て看板や広告物がまったく視界から消え,驚くほどすっきりとした印象を受けた。京都や奈良などの古都に観光客が集まるのも,もちろん歴史的な建物の見学が第一の目的であろうが,二度目,三度目というリピーターを惹きつけるのは,それら歴史的建物などによって醸し出される景観のすばらしさがあるからに違いない。街並みの色彩を整えることは決して容易なことではないが,一度そうした街並みを体験すると虜になってしまうのも事実である。 景観に関しては,建物の高さなど物理的に測定できる要素は解決が容易だが,全体としての景観の美的な評価,とりわけその美的基準の確立は単純ではない。東京国立市の景観訴訟に関する東京地裁の判決(2002 年2 月14 日)で,藤山雅行裁判長は「良好な景観がどのようなものかは国民に共通の理解があるとは言い難い。」と指摘している。 美的な基準の確立がむずかしい理由の一つは,美が個人の感性によって異なることである。しかしながらすべてを個人的な感性に任せるなら,この種の問題に対する解決はおぼつかない。どこかで折り合いを付けていかなければならない。最終的にはそこに住む住民,行政および色彩の専門家などから構成される「街づくり協議会」のようなチームを設置し,そこで一つ一つ検討しながら決めていくというのが現実的な方法であろう。 本論文では景観を破壊する要因の1 つに挙げられる,いわゆる騒色公害と呼ばれる事件の歴史的な経緯について考察し,あわせてその解決法について考究することを目的とする。 ここで扱うのは主に建築物および移動物体(都バス)であるが,それ以外にもたとえば自販機の色彩なども騒色公害となりかねない(三星,2011b)。また全国に4 万店あると言われているコンビニの看板なども対象となるような動きが見られる。Several cases in noisy color public pollutions in Japan were described with pictures. There included were the cases of Tokyo municipal bus in 1981, neon signs of a McDonald, s in 1985 and a building of Bic Camera Company in 1986. The author called those three cases" The biggest three noisy color pollutions in Japan", since those three pollutions, the author says, made Japanese conscious to noisy color. The author suggested four possible solutions as below: a. Zoning, i.e. the buildings or the signs with very vivid colors should be restricted into a limited area. b. Vivid colors should be restricted in lower places, from which pedestrians can see only a part of it. c. Vivid colors should be decreased in size. d. Vivid colors should be decreased in saturation. Vivid red or orange colors can be replaced with brown or beige or something like low-saturated colors. Finally the difference found between Japan and European countries and the United States concerning the severeness for noisy colors was briefly discussed.

著者

MORIGUCHI Mai 森口 舞

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.54, pp.65-80, 2015-09

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カストロがキューバ革命当初は圧倒的な国民の支持を得た理由のひとつは,ナショナリズムであると言われている。だが,世界中にある無数のナショナリズムの全てがカストロ政権の事例のように支持を得られるわけではなく,むしろそうでないものは数多い。また,カストロのナショナリズムが支持の柱のひとつであることは多くの研究者において一致しているものの,これを思想内在的に分析した研究は現在まであまりなされていない。本稿では,革命前後のフィデル・カストロのイデオロギーを,当初彼と協働したが後に決別した革命政権初代首相ホセ・ミロ・カルドナの思想と,革命前の共和国,政治原則,バティスタ政権,革命後,米国という5つのポイントで思想の比較を行う。この比較の結果を,リーア・グリーンフェルドの理論を援用して分析した結果,両者がルサンチマンという点に注目した際に国民へのアピールで大きく異なることを明らかにし,カストロの思想は国民に対し,劣等感を抱く身近な強国(米国)に対する自らの優越性を見出したという特徴があり,それが強みである可能性を示した。

著者

鳥越 輝昭

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.33, pp.31-46, 2000-03

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In this essay I have tried to shed some light on the meaning that the city of Venice had for passatisti, i.e. anti-modernists or dropouts of modern society, such as Henry James, Henri de Regnier, Evelyn Waugh and Joseph Brodsky. To clarify the distinctive quality of their response to the city that has retained a great deal of premodernity in the modern world, I have touched upon other types of response by (mostly) earlier writers : criticisms on the city's moral degradation by Montesquieu and Joseph Addison, an amused report on its immorality by Charles de Brosses in the eighteenth century, and, after the fall of the Venetian Republic in 1797,nostalgic dirges for its glorious past by Byron and August von Platen, as well as searchs for causes of the city's decline by Comte Daru and John Ruskin. I have also cast a glance, for a better clarification of the passatisti's attitude toward Venice, at similar responses by slightly earlier writers, George Sand and William Dean Howells, and also at the way Kafu Nagai, a Japanese passatista writer, was attracted to the premodern aspect of Kyoto. The following are the points that have been brought out in the essay : (1) Venice has been appreciated for its premodern quality from about the 1830's to the present; (2) such appreciation has been particularly remarkable among passatisti who experienced living in modernized big cities; and (3) in such appreciation, the premodern Venice has often been equated to a paradise on earth. The premodern paradise that the passatisti saw in Venice has probably been contrary to the desire of many Venetians, since efforts for the city's modernization have never been abandoned. In a way, the passatisti saw only what they wanted to see. The need they felt, however, was real, because modernity, which emphasized rationality, progress, clarity, order, and machine mentality, has realized only half of the human potentiality, and because the modern metropolis incorporating modernity has been a place repellent to many sensitive people. The passatisti, who felt alienated in modernized big cities, satisfied their need in the premodernity of Venice.

著者

三星 宗雄 Mitsuboshi Muneo

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.47, pp.25-41, 2012-03

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Photos were taken of the buildings, street furnitures, and various sorts of public signs in the City of Detroit and its suburbs. Their colors were analyzed in order to make sure whether achromatic colors arepredominant in the public colors in America. The results were not so clear-cut that no conclusion was drawn at this stage. It was necessary, the author said, to create an index to show" the achromaticness" in the environment.

著者

大里 浩秋

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.39, pp.47-105, 2006-03

著者

小倉 英敬 Ogura Hidetaka

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.50, pp.93-114, 2013-08

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En 1968 se han ocurrido los cuatro acontecimientos importantes en Cuba. En enero se ha pruducido la purga contra el Grupo "Microfracción" prosovietico encavezado por Anibal Escalante, en marzo fue declarada la liquidación genaral de los negocios de iniciativas individuales, en agosto fue anunciado por Fidel Castro su apoyo a la invación de las tropas sovietica y de los países del Tratado de Warsovia a Checo- Slovaquía y en nobiembre se ha ocurrido "el caso Padilla" que las autoridades culturales criticaron a su posición del poeta Heberto Padilla que ganó en ese año con su obra "Fuera de Juego" el premio de poema Julian del Casal convocado por la UNEAC(Unión Nacional de Escritores y Artistas de Cuba). En este artículo el autor intenta analizar qué significado tuvo "el Caso Padilla" que ha resurgido en 1971 cauzando la divición de los intelectuales europeos y latinoamericanos que teñian la posición fovorable a la Revolución Cubana en la década de 1960, dentro del contexto del proceso revolucionario en base de analisis del comportamiento de los intelectuales que tenían el origen de las clases burguesa y media.

著者

前川 理子 Maekawa Michiko

出版者

神奈川大学人文学研究所

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.47, pp.85-97, 2012-03

著者

湯田 豊

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.34, pp.53-75, 2001-03

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Out of the vedic hymns and the Upanishads have arisen many schools of Indian Philosophy such as the six systems and the materialism besides the Buddhist and Jaina doctrines. Vai s e s ika, Nyaya, Samkhya, Yoga, Mimamsa and Vedanta are called six systems of Philosophy (Roppa Tetsugaku). There are a variety of Vedanta schools. Above all, Advaita vedanta, represented by that famous Sankara expresses the genius of Hindu Philosophical thought. Advaita means "not-two" or the absence of duality, and vedanta means the end or the highest point of knowledge, referring to the Upanisads. The root of Advaita vedanta is to be sought into the earliest philosophical fragments from the Gaudapadiya-karika. Without some knowledge of Gaudapadiya-karika, we are unable to understand the Advaita Philosophy of Sankara and his followers. To my regret, these fragments have been overlooked by many scholars for a long time. I took my first step toward understanding these fragments by means of my own translation. None the less, there are not a few translations of Gaudapadiya-karika. Well known are, for example, Paul Deussen's German translation (1897), Vidhushekhara Bhattacharya's (1943) and T.M.P. Mahadeva's English translations. Em Lesim's French translation (1944) and Hajime Nakamura's Japanese translation (1955) are within scholars' reach. Now, we possess new translations, such as Richter-Ushanas's German translation, and Thomas E. Wood's and Richard King's English translations. In my opinion, King's translation is best, in spite of his translation being incomplete. But, King's "A Running Translation of the Gaudapadiya-karika" is nearly a complete one. This text is a philosophical work. Traditionally, it has been said that it was written by a singular author named Gaudapada, who is known as the teacher of Sankara's teacher (Govinda). A close examination of these fragments discloses that it was not composed by a single hand, namely, Gaudapada. These fragments consist of four chapters (prakarana). These prakaranas are as follows : I. Agama-prakarana, II. Vaitathya-prakarana, III. Advaita-prakarana, IV. Alatasanti-prakarana. There is no doubt that the fourth chapter (Alatasanti-prakarana) is composed separated from other three chapters. But, there is "family resemblance" between II-IV, while I is to be treated as a separate text. Never the less, Gaudapadiya-karika I approves of advaita (non-dualism) and ajativada (the theory of non-origination) Therefore, I has some phisophical connection with II, III and IV. We are in a position to treat I-IV as a whole, integrating them into a whole. We can discover in these fragments I-IV "Gaudapadian" thought (King's phrase). The most inportant prakarana is IV (Alatasantiprakarana). Its central themes are ajativada and asparsa-yoga (the yoga of no contact). Alatasantiprakarana is deeply influenced by Madhyamika-and Yogacara (Vijnanavada) Systems. Gaudapadiyakarika is the synthetic composition of plural authors. This text was composed by them under the influence of Mahayana Buddhism. I am of the opinion that it has been composed by them as a whole in the sixth century. In translating "Gaudapadian" text, I kept three points in mind. First, I have made an every effort to interpret the text in the mahayana context. If we overlook the background of Madhyamika and Yogacara systems, the "Gaudapadian" thougth is not to be fully understood. Secondly, Gaudapadiya-karika represents an attempt to reconcile advaita vedanta with the Mahayana Buddhism. Gaudapadiya-karika makes a frequent use of Buddhist terms and vocabraries in explaining advaita philosophy. There is, I believe, an unsurmountable gap between Advaita vedanta and Buddhist Philosophy. We have to be aware of fundamentally different stances of Advaita vedanta and Buddhism. Thirdly, my earnest hope was to try to translate "Gaudapadian" text as faithfully as possible, thus, to let the voice of its authors hear beyond a language barrier. However, I am not sure if I can suc

著者

武内 道子

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

no.40, pp.1-9, 2007-03

著者

孫 安石

出版者

神奈川大学

雑誌

人文学研究所報 (ISSN:02877082)

巻号頁・発行日

vol.41, pp.109-122, 2008-03