著者

米山 喜晟

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.40, pp.1-66, 2009-06-10

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In the first chapter, I indicated that there are two types of the Italian Renaissance. The first type means the extraordinary outburst of the vitality of the Italian people in the late medieval era, since 13th century, which Burckhardt represented as a whole for the first time. The second type begins at about 1400, with the making of the Renaissance style and Humanism in Florence. Burckhardt's book, "The Culture of the Italian Renaissance", treats mainly with the first type, but also some of the second type. In the second chapter, I examined the relations of the two types with Florence. Florence appeared relatively late in the world of the first type, but Burckhardt gave the very impotant role of the promotor of the modernization of Europe to Florence in his book. The second type was born in Florence. In the third chapter, I asked why Burckhardt estimated Florence so high? This overestimate of Florence comes from the fact that more than 40 percents of the main authors (20 percents even with miner authors) of this time were Florentines or their descendents. In this field Florence had no rivals. An interesting statistics shows when this dominance of intellectual productivity of the Florentines and Tuscans happened. Following the statistics, in the 20 years after the defeat of Montaperti, the intellectual productivity of the Tuscans leaped up to more than 12 times (18 times if correctly counted) than the former term. The reflection of the defeat taught to the Tuscans and Florentines the importance of the informations and the knowledge of the humanities. In the fourth chapter, I noticed that the defeat can influence the nation for a long term without its consciousness. The defeat made medieval Florence negative and passive to the war. After the defeat, the Florentines shunned the outbreak of war as long as possible, and even in the fifteenth Century, Florence took the role of the peacemaker, and the promoter of the balance of power, as proved in the case of the peace treaty of 1454.

著者

片平 幸 Miyuki Katahira 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 (ISSN:09170219)

巻号頁・発行日

no.41, pp.105-131[含 英語文要旨], 2009-12

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This essay examines how gardens of Japan were perceived by Western authors in the 19th century, by analyzing the writings of Edward S. Morse (1838_1925), John La Farge (1835_1910), Basil H. Chamberlain (1850_1935), and Lafcadio Hearn (1850_1904), who also played an important role in introducing Japanese culture to Western readers. Japanese gardens had already been introduced by Josiah Conder, an English architect and the author of Landscape Gardening in Japan (1893). Conder methodically explained the history, composition, and ornaments of Japanese gardens as well as introducing some well known gardens in Japan. The essay will compare and analyze how the four authors described Japanese gardens, and also the impact of Conder's writing on them. Morse, a zoologist, described how stones were precisely placed in order to compose a whole garden, and interpreted such features as reflecting the "reserve and sense of propriety" of Japanese people, based on his observation. La Farge, an artist who initiated Japonisme in the United States, visited Nikko with Okakura Tenshin (1862_1913) and Ernest Fenollosa (1853_1908) and described how a garden is drawn from nature and expresses "the ideas of peace and chastity, quiet old age, connubial happiness, and the sweetness of solitude".Chamberlain, a linguist, and Hearn, known for his numerous and influential writings on Japan, each refers to Conder's book, yet there is a stark contrast in the way they described and interpreted Japanese gardens. In Things Japanese, Chamberlain summarized the principal points of Conder's writing and presented a brief digest of Japanese gardens in a rather indifferent manner. Hearn also extracted some essential points from Conder's writing, yet he beautifully described the garden of his house in Matsue, and emphasized that how to "feel" is a key to understanding Japanese gardens. Reflecting the influence of Spencer's ideas, Hearn argued that to appreciate Japanese gardens requires one to understand Japanese people's innate sensibility.

著者

山崎 充彦

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.18, pp.53-68, 1998-09-30

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Arthur Moeller van den Bruck erfuhr die politische Krise der Weimarer Zeit als Zeitgenosse. Eben diese Krise tritt in den Vordergrund der sich ihnen stellenden Probleme und Fragen daruber, wie man sich zu Demokratie, Liberalismus und Parlament verhalten solle. Fur Moeller van den Bruck ist die Kritik am Liberalismus und am Parlamentarismus ein Kernbegriff. Dadurch daβ er die Demokratie vom Liberalismus sowie den Parlamentarismus von der Demokratie getrennt hat und dadurch daβ er das Parteiensystem mit dem Parlamentarismus identifiziert hat, macht er sich den Parlamentarismus zur Kritik. Parteien, so begrundet er ihre Parlamentarismuskritik, seien korrupt, sie verzerrten den Wille des Volkes. Thema meiner Abhandlung sind die Betrachtungen Moeller van den Brucks zur Parlamentarismuskritik.

著者

青野 正明

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.37, pp.217-276, 2007-12-10

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1936 was a noteworthy year for the shrine policy of the Japanese Government-General of Korea, because a series of statutes intended to reorganize the shrine system were enacted or amended in that year. The author believes that this reorganization, which effectively created a legally-based shrine hierarchy in colonial Koea, was carried out in order to increase the number of shrines and thereby better mobilize Korean people to carry out the Government-General's policies. This paper presents a new approach to both the reasons for and the objectives of the shrine system's reorganization. Specifically, it analyzes the socalled policy of "Spiritual Field Exploitation" (心田開発), which was intended to revamp the Korean people's spiritual life in line with the rural promotion movement being promoted by the Government-General during the early 1930s. The reason for the author's stress on this point is that the decision to reorganize the shrine system was taken in the process of developing the policy of "spiritual field exploitation".

著者

深見 純生

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.28, pp.109-127, 2003-06-15

著者

高田 里惠子

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.10, pp.5-31, 1994-07-30

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Kenji Takahashi (1902〜 ) gilt in der auβerwissenschaftlichen Offentlichkeit als ein Exponent der japanischen Germanistik. Seine rege publizistische Tatigkeit, besonders die als Kommentator der nazistischen Literatur, wurde aber in der fachinternen Welt oft kritisiert. Und auch Takahashi selber verstand sich als AuBenseiter seiner Disziplin. Fur Takahashi, der schon als Student personlichen Kontakt mit japanischen liberal gesinnten Literaten hatte, war der Akademismus der Kaiserlichen Universitat fremd. Daβ wahrer Akademismus und offentlichkeitswirksamer Habitus Gegensatze darstellen, ist lediglich ein gelaufiges Schema. Wichtig ist die Tatsache, daβ trotz dieser Gegensatze Takahashi und die Kaiserliche Universitat Tokio bei der Einfuhrung der nazistischen Kultur zusammenwirkten. In dem vorliegenden Aufsatz soll untersucht werden, wie und warum diese seltsame Kollaboration entstehen konnte. In der Nazi-Zeit sahen Takahashi und auch Kinji Kimura (Ordinarius am Germanistischen Seminar der Kaiserlichen Universitat Tokio) die Legitimation der japanischen Germanistik, die sich an der national-volkischen Germanistik des Dritten Reiches orientieren musse, extern begrundet, d. h. als Beitrag zur Bildung des japanischen Nationalismus. Sowohl Takahashis Liberalismus, als auch Kimuras Akademismus waren plotzlich nicht mehr vorhanden. Gerade ein solcher Legitimationsdruck bildet den Kern der Geschichte der japanischen Germanistik, was notwendigerweise in der Nazi-Zeit ans Licht kam. Die Philosophische Fakultat nahm in der Hierarchie der Kaiserlichen Universitat, deren Ziel in der moglichst schnellen Modernisierung Japans bestand, den untersten Platz ein. Gleichzeitig war die Philosophische Fakultat, besonders das Germanistische Seminar, weit entfernt von der zeitgenossischen literarischen Szene. Die moderne Literatur, die mehr oder weniger die einseitige Modernisierung scharf kritisierte, stand im Gegensatz zum Prinzip der Kaiserlichen Universitat. Die Philosophische Fakultat an der Kaiserlichen Universitat wurde also doppelt als Versager stigmatisiert. Hinzuzufugen ist hier, daβ die deutsche Sprache, ganz getrennt von der deutschen Literatur, bei der Verwestlichung des modernen Japan eine besondere Rolle spielen muβte. Deutschlehrer zu sein, hat damals die Zerrissenheit der japanischen Intellektuellen symbolisiert. Der Grund dafur, warum japanische Deutschlehrer (Germanisten) so unkritisch mit den Nationalsozialisten zusammenarbeiteten, kann in der unglucklichen Entstehungsgeschichte der japanischen Germanistk selbst gefunden werden.

著者

松浦 玲

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.2, pp.67-88, 1990-08-30

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America came to stage of political issue before Holland to involve Japan to new relationship of international treaties. But making good use of vested rights of contnuing trade at Nagasaki under the control of Tokugawa government, Holland intended to make a treaty of commerce, before America. Holland had an advantage because Japan consulted Holland for the establishment of the Japanese Navy. This paper begins with historical research of time when Pels Rijcken started training the Japanese Navy at Nagasaki. Secondly, relating to the above research, it brings into focus that captain Fabius, at the same time, mysteriously acted on the treaties issue. Lastly it states that Kattendijke was the last instructor for the Japanese Navy by a Duch man. He was seriously anxious about a military British treat to Japan and visited Shanghai to obtain information. It shows that Naval War Captain in those days should be a good politician as well. Although Holland did not succed to make a teraty of commerce before America did, it devoted itself to make political efforts to oppose British and American threat to Japan and to educate the Japanese Navy. As a result, Hollandhad peculiar influence to Japanese Naval students such as katsu Kaisyuu.

著者

取屋 淳子

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.35, pp.101-122, 2006-12-05

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In this study of the globalization of "Miyazaki Anime", I focus on MiyazakiHayao's twin masterpieces "Spirited Away" (『千と千尋の神隠し』; 2001),which achieved astonishing box-office returns of more than 30 billion yen, and"Princess Mononoke" (『もののけ姫』; 1997), which was also a top box-officehit in Japan and became the first of Miyazaki's works to become widely popularoutside Japan. The core of the study is a comparative analysis of how thetwo works, both of which were set in Japan, were received in three differentcultures : Japan, the USA, and Taiwan.Using a comparative-culture viewpoint to investigate the true nature ofwhat is called the "globalization of Miyazaki Anime", the research indicatedthat the reception of the two movies was strongly influenced by cultural traitsin the three cultures examined. Moreover, it was found that the degree andnature of understanding of a work outside its native culture tended to bestrongly affected by things like editing and translation, resulting in images thatsometimes seemed quite different from the original. In other words, "globalization"went hand in hand with "localization", and the degree of understandingof a particular work differed according to how closely it approached local culturalnorms. Although it is natural to feel distant from a work originating inanother culture, if the work can be made to include even a small number ofelements with which local people can empathize even while they find otherelements incongruous, it will help them to understand that work. When theelement they empathize with is the core of the story, the work gains thepower of speaking to those people as strongly as it spoke to the people in theoriginal culture.Japanese people familiar with Miyazaki's works and with Miyazaki's policyof allowing audiences to make their own conclusions about the "meaning" ofa particular movie may regret the changes brought by such things as the additionof extra lines and the culturally-influenced translation introduced byDisney, the distributors of his movies in the USA. On the other hand, whateverwas lost from the original as a result of such changes it can also be arguedthat they resulted in a deeper understanding of the movies outside Japan, andMiyazaki himself seems to have concurred in this view. This is because audiencesof a particular movie originating in a culture that is not their own willinstinctively seek elements that concur with their own cultural understanding.To the degree that they find such elements, even if they continue to experiencesome elements of "strangeness", the movie will be a success, andcan then be said to have been successfully "localized", which is to say"globalized".The study found that, because of historical and geographical factors, the degreeof understanding of and empathy with Miyazaki's movies tended to bestronger in Taiwan than in the USA, particularly in the case of "SpiritedAway". For Japanese audiences, Miyazaki's movies have a timeless qualitythat resulted in their becoming such monster hits. Although, commerciallyspeaking they did not have the same success outside Japan, receipt of theAcademy Award for animation together with the high critical acclaim themovie enjoyed in both cultures (as well as in the rest of the world) indicatesthat Miyazaki's movies successfully navigated the process of "globalization" /"localization", and became movies that could be enjoyed on the world stage.

著者

小田 亮

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.1, pp.37-66, 1990-03-01

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This paper aims to explain a correlation between the social division of ritual services on "purification" and the social connotations of "pollution", a form of ritual states of danger. In chapter I, we see the cases of performers of purification among three African societies; the Kaguru, the Nuer, and the Bambara. Among the Kaguru, 'joking partners' (watani), presons who stand reciprocal' joking relationship' with one another, conduct the ritual services to purify the pollution of death, incest, crime or witchcraft. Watani have "strangerness" and aren't regarded as pariha. Among the Nuer, the 'leopardskin chief or priest' conducts purification rituals. They are "strangers" in the communities where they live. Unlike watani leopardskin priests are specializing in purification, but, like watani, have strangerness. The Bambara society consists of three categories of people; freemen (horon), artisans (nyamakala) and slaves (djon). Among the Bambara, nyamakala, who conduct ritual srevices of purification for horon, are a kind of pariha. They are travelling "market people", and "strangers" to communities of freemen. In short, all these executors of ritual purificatuion among three societies above have "strangerness", but only Bambara nyamakala are held in contempt and, in some sense, awe others. That is, all "strangers" who execute purifying rituals are not regarded as awesome, nor as pariha. Then, what makes certain executors to be pariha and awesome? To answer this question, we must know three "ideal types" of "exchange"; market exchange, reciprocity, and redistribution, and know chieftainship from kingship. The discrimination of the types of "exchange" furnishes the ideal types of social domains; "liminal domain" or "the space of muen" where market exchange takes place, "the space of giri" where the rule of reciprocity dominates, and "domestic domain" or "the space of on". And the ritual danger of pollution can spead and affect within the domestic domain or the space of redistribution in which the pollusion arose. Persons or objects in "liminal domains" are free from the danger. This is why the executors of purification have "strangerness". Kingship, which produces the total redistribution system including liminal domains in the kingdom, stands in a dilemma. Because, only to the king, who stands on the top of the total redistribution system, "liminal domains" turn out to be "domestic domains", and the body of the king can be affected by all the pollution which every community in the kingdom throw into the liminal domains. It is "scapegoat mechanism" that can solve the kingship dilemma. The scapegoat that are connected with the king and live in the liminal domains are burdened with purification for the king. They appear as pariha in the total redistribution system, because they are alienated by the connection with the kingship from each community of which the kingdom consists.

著者

深見 純生 Sumio Fukami

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.39, pp.7-18, 2009-03

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Although it is difficult to reject emphatically the theory that Hundian, the legendary founder of Funan, came originally from India, the probability seems higher that he was of Southeast Asian origin. The itinerary of Suwu, a member of the royal family of Funan, to and from India in the early third century CE demonstrates the unfamiliarity between the two countries. In which case, the founding of Funan, the earliest known case of state formation in Southeast Asia, assumed to have taken place around the first century CE, and also its development into the center of the Southeast Asian trade network in the third century, must have been a result not of Indian influence but of developments taking place in Southeast Asia itself. The "Indianization" theory, in the sense that state formation in Southeast Asia took place after its contact with Indian civilization, thereby loses credibility.

著者

西山 達也 ニシヤマ タツヤ Tatsuya NISHIYAMA

出版者

西南学院大学学術研究所

雑誌

国際文化論集 (ISSN:09130756)

巻号頁・発行日

vol.27, no.1, pp.183-216, 2012-10

著者

津​田​ ​謙​治 ツダ ケンジ Kenji TSUDA

出版者

西南学院大学学術研究所

雑誌

国際文化論集 (ISSN:09130756)

巻号頁・発行日

vol.26, no.1, pp.97-106, 2011-09

著者

蔵田 雅彦

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.1, pp.109-122, 1990-03-01

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Todaisha was founded in 1926 by Akashi Junzo as the Japanese section of the Watch Tower Bible and Tract Society. While Todaisha was known to be extremely fundamentalist in its teachings, its pacifist orientation and doctrinal characteristics critical of state authoritarianism made it a victim of state suppression during the period of militarist rule in Japan. Their conscientious objection and criticism of Emperor System were quite in contrast to the compromising attitudes taken by the vast majority of the Japanese Christian Church. The Korean branch of Todaisha, influenced by Akashi, did also take a critical stance vis-a-vis the Japanese colonial government in Korea. Because of their monotheistic faith and eschatological faith they vehemently refused Emperor and Shrine worship which was imposed upon the Koreans as the assimilation policy progressed in the late 1930s and the early 1940s. Their critical faith and court struggle have so far been ignored by the Korean Church historians. This article tries to reveal the significance of the Todaisha group's struggle in Korea under the Japanese colonial rule.

著者

山崎 充彦

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.17, pp.43-54, 1998-02-28

著者

山川 偉也 Hideya YAMAKAWA 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 (ISSN:09170219)

巻号頁・発行日

no.21, pp.269-292, 2000-03

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Investigating into the reality Parmenides the Eleatic philosopher drew a clear line between δοξα (belief) and αληθεια (truth) in his Πε〓ιψυσεω〓 (On the Nature). The fact immediately reminds us the distinction between samvrtisatya (conventional truth) and paramarthatya (absolute truth) which advocated and developed by Nagarjuna the founder of Madyamika (the Middle-Way School) philosophy. The similarity of their Denkmotiv suggests a significant parallelism between two great philosophers' Denkformen about the reality and time.

著者

井口 正俊 Masatoshi IGUCHI

出版者

西南学院大学学術研究所

雑誌

国際文化論集 (ISSN:09130756)

巻号頁・発行日

vol.20, no.2, pp.1-22, 2005-08

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*「踊りにおいてだけ,至高なるものの比喩を語ることが出来ることを私は知っている,しかし今は,私の最も高貴なる比喩は語られずに,私の身に残り続けている!最高の希望は,語られもせず,救済されることもなく私の中に残存し続けていた!そして,私の青春の面影と慰めの言葉は私にとってすべて死んでしまった。……しかし,墓のあるところに,復活もまたあるのだ」(ニーチェ『ツァラトウストラはかく語りき』第二巻「墓の歌」)*「終末論の世俗化に代わっての終末論による世俗化」(H・ブルーメンベルク『近代の正統性』Ⅰ-4)*「誰が語っているか,あるいは誰が書いているかがもはやわからなくなるや,テクストは黙示録的になる」(J・デリダ『哲学における最近の黙示録的語調について』)

著者

深見 純生

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.45, pp.145-163, 2012-01-31

著者

山川 偉也 Hideya Yamakawa 桃山学院大学法学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.39, pp.247-266, 2009-03

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.30, pp.3-50, 2004-07

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In the story of Jataka 316, a hare jumps into fire to offer his own body as broiled meat. This is a story of extreme self-sacrifice. The hare does this extreme act in order to satisfy a condition for becoming a buddha. This story was transmitted to Japan and adapted as konjakumonogatari-shu(今昔物語集) 5.13. However, its keystone has changed. The Japanese hare is not interested in becoming a buddha. Instead, the hare aims to acquire makoto-no-kokoro (誠ノ心 sincere heart): one who is possessed of it is said to defer his own profit to the interest of others.

著者

林 宏作

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.22, pp.238-213, 2000-12-20

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Some Unpublished Pieces by Chen Yi 陳沂(一四六九-一五三八)には『拘虚集』五巻・『拘虚後集』三巻・『拘虚詩談』一巻・『游名山録』四巻・『陳石亭先生文集』十二巻などの著作がある。『拘虚集』は、陳沂が出仕する前から翰林院学士や山東左参議となる前後に至るまでの詩作を自ら選定し、門人の陳儒によつて一五三二年に刊刻されたものである。この原刻本は見ることができないが、幸い任卿が原刻本を復刻した重刊本(一五三三年十月から一五三五年二月までの間と推測される)は、いま台北中央図書館に現存されている。しかしこの任卿の重刊本は巻二と巻三に各々一頁、計五律五首・七律四首が欠けている。『拘虚後集』は陳沂が政界を引退した後の詩作を収め、一五六二年七月その子の陳叔行によつて刊行されたものである。これは陳沂没後二十五年目のことである。また『石亭文集』は陳沂の長子時萬と従子時伸が家蔵の遺稿を収集して一五六五年に刊刻したもので、いま日本尊經閣に収蔵されており、任卿の重刊した『拘虚集』とともに天下の孤本である。なお『拘虚詩談』と『游名山録』の編者や刊行年月については不明であるが、この二書は張寿〓の収集によつて一九三四年三月前述の『拘虚集』と『後集』の後に附刻され、『四明叢書』第四集巻十に収められている。しかしそのうちの『拘虚集』は任卿の重刊した欠頁本を再刻したものであるために、欠頁の状況が依然そのままになつている。かねてから『拘虚集』巻三に欠けていた陳沂の『憶昔』詩其の四を探すために筆者は、一九九七年度の海外研習を利用して、明清の書画資料を収集する傍ら、台北故宮博物院や中央図書館等にある陳沂に関する資料をできる限り精査した。その結果、ここに掲載した十二篇の佚詩佚文を発見し、陳沂の詩文集を補遺すべくこの一文にまとめた。録出した佚詩佚文の後に出典を明示し、それぞれの内容や関係人物および年代などについて考証を行い、陳沂研究における一層の進展を願うものにしたい。なお文末に掲載されている図版は、二玄社の高島義彦・西島慎一両氏のご協力によるものである。ここに誌して謝意を表したい。