著者

沖浦 和光 Kazuteru OKIURA 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.14, pp.173-199, 1996-09-30

著者

米山 喜晟 Yoshiaki YONEYAMA 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

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.25, pp.21-48, 2001-12-20

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In the 16th century the epicenter of the Italian Novella removed to Veneto from Toscana. But the writers born in Venice were not so many, and S. Erizzo (1525-85) was one of the most important writers among them. He belonged to the Venetian aristocracy and experienced some important goverment posts. He used a frame to bind his works as Boccaccio, but the frame he used (consisted with six students-tellers) was more simple and monotonous. Among the total 36 works, 19 works were told on the stages of the ancient world, especially 14 works (39%) of in the ancient Greek world. The places of the stage were very various (from Peru and England to Persia), but Greece (11+2) and Italy (7+2) occupied 61,11% of all. The 80.35% of the main characters belonged to the noble class, and this percentage is ecceptionally high among the Italian Novella. Erizzo got hints for his 22 works (61,11%) from the works of Valerius Maximus (by the translation of Giogio Dati), but the works of Valerius themselves were too fragmental and brief, therefore most of his cases, he got only suggestions not so important to narrate his own tales which he believed appropriate to educate the morality of the noble young men of Venice.

著者

面地 敦

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.24, pp.172-173, 2001-07-10

著者

宮之原 匡子 Kyoko Miyanohara 桃山学院大学文学研究科博士後期課程

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.26, pp.81-99, 2002-07-20

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By confining the whole action of the play to an island in the sea in The Tempest, Shakespeare presented it as the place of purification or regeneration, the locus of sea-change. In this island for twelve years Prospero continued to devote himself to the study of white magic, while at the same time fostering Miranda to be a pure and wonderful woman. The mutual love at the first sight between her and Ferdinand, the crown prince of Naples, encourages to cultivate virtues of endurance and devotion. The "marriage of true minds" not only leads to the new auspicious relationship between Milan and Naples, but also brings the hope of prosperity and happiness of both countries. Experiencing distress and suffering in the island, the hateful enemies to Prospero, except for his brother Antonio, repent of their past foul acts and regenerate themselves. Prospero himself also undergoes spiritual growth, and he forgives even his incorrigible brother who usurped the dukedom of Milan and put him and his three-year old daughter to certain death. Under Prospero's theurgical power, the island becomes the place of regeneration, enabling true love of the innocent young, repentance of the wicked through suffering, spiritual growth after discovering their true selves, reconcilation of the adversaries. Thus, a hope of the restoration of peace and order once destroyed is made possible.

著者

生瀬 克己 Katsumi NAMASE 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.6, pp.17-53, 1992-07-20

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There are many Japanese words to denote disability and the disabled. Each person has different interpretations of each word. And there are some terms that the disabled and their families find disagreeable. They prefer to be called "shougaisha (inpediment)"; whereas people don't call them so. Why so? This is the subject that I will argue about in this article. The English word, "deformation" or "malformation," is translated as "kikei" which implies "defectiveness," and in turn corresponds to "fugu." And "teratism" and "monstrosity" are translated as "katawa", which implies a "bogy" or a "monster." They are not "human beings"; and so the disabled and their families dislike these Japanese words. My guess is as follows. When the English word "disabled" or "disability" is tanslatet into Japanese, it is translated as "fugu" in many cases. It is very unlikely, however, that in Japanese, we can identify corresponding translations to "inability to do something," and the detailed investigation of translations of the English word "disability" will enable us to claim that we attribute it to Iinguistic characteristics of Japanese.

著者

村中 淑子 Toshiko Muranaka 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.42, pp.91-111, 2010-10-20

著者

井本 英一 Eiichi IMOTO 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.14, pp.77-100, 1996-09-30

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The Aramaic version of the story of Ahikar; The story of Heykar (Ahikar) in the Arabian Nights; Ahikar in the Book of Tobit; Ahikar in the Aesop's Fables as a Babylonian vizier; Ahikar in the Old Turkish and the Mongolian versions; custom of killing old men; sheltering of the escaped old men in the cellars; the story of Cyrus the Great of the Persian Empire; abandonment of old men in Korea; an obedient son took back an abandoned old man home; a neighboring king made unreasonable demands upon the king who had ordered to abandon an old man; an old man's wisdom helped the king solve the demands; no mention about the neighboring king making unreasonable demands; Ahikar in the Buddhist versions; Ahikar in the Chinese versions; Ahikar in the Japanese versions; addenda and corrigenda to AT 922A and 981.

著者

小林 信彦 Nobuhiko Kobayashi 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

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.32, pp.41-65, 2005-06-15

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The Chinese, who favored the idea of physical rebirth, were disappointedwhen they found references to transmigration in Indian texts. They simply didnot wish their bodies to perish, and were indifferent about the continuity oftheir minds.In an Indian text entitled Bhaisajyagurusutra, it is said that someone's mindreturns [to the world] after staying in Hell for a while. Hsuan-chuang (玄奘)translated it as meaning someone's mind returing to his dead body. He convertedthe passage into a story of rebirth, and his translation was eagerly accepted by Chinese readers.

著者

蕗谷 硯児 Kenji FUKIYA 桃山学院大学経済学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.14, pp.101-141, 1996-09-30

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Dr. Tatsunosuke Ueda regarded the famous South Sea Bubble of 1720 as being as much a literary affair of the first magnitude as a social, economic and political affair. (T. Ueda. The South Sea Bubble in English Literature, Misuzu Shobo, Japan, 1995, p.42) From the same point of view, this article describes: 1) the historical background of the South Sea Bubble, 2) John Law and the Mississippi Bubble of 1720 (France), 3) the course and details of the South Sea Affair, 4) the catastrophe, crime and punishment of the authors of great mischief, 5) the South Sea Bubble and Sir Robert Walpole, 6) the news reports by Daniel Defoe (extracts quoted in the article of Dr. Ueda). From this analysis, we can understand that Japanese Heisei (financial and real estates) Bubble of the present time, is not an exceptional affair, but a very familiar and universal one.

著者

小林 信彦 Nobuhiko KOBAYASHI

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.20, pp.3-19, 1999-09-30

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In the Buddhist tradition, animals are differentiated from plants and minerals, which are considered to be devoid of mind. Being endowed with mind, only animals are involved with eternal transmigration. In the Japanese tradition, however, mind is immanent in all the physical solids, and therefore no sharp line of demarcation is drawn between the human world and nature.

著者

徐 知延 JiYeon Seo

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.44, pp.113-126, 2011-06-14

著者

林 宏作 Hong-zuo LIN 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.7, pp.(7)-(19), 1993-02-25

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阮籍の前半生は恰度曹魏が漢帝国を制する時代にあたるが、阮籍は病気などの口実を設け、紛雑した世から逃避し、一時の平静を得ていた。しかし後半生は、司馬氏が益々野心を増大させていった時期にあたり、その司馬昭が阮籍を常に側近とし望み通りに任せたので、司馬王朝のかけがえのない重臣のような存在にみえたが、実は司馬氏にとって阮籍は極めて有効な利用価値のある人間にすぎず、その本心では彼を信じていなかったのである。本論文は史実に基づいて阮籍とその生きた魏晉時代について論じた。Although the first half of Ruan Ji's life coincides precisely with the period when Cao Cao of the Wei kingdom was putting an end to the reign of the Han emperors, Ruan Ji used the pretext of illness to secrete himself away from the troubled world and gain a period of repose. Subsequently, however, he came to be used by the increasingly-ambitious Sima family which had taken defacto control in Wei (and was eventually to establish its own Jin dynasty), and became the advisor of Si-ma Zhao. Nevertheless, although Ruan Ji appeared to play an essential role as a statesman of the kingdom, it is apparent that the Si-ma clan did not genuinely trust him, but merely regarded him as someone with extraordinarily high use-value. The present paper uses historical sources to discuss Ruan Ji and the transition from Wei to Jin through which he lived.