著者

井本 英一

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.61-79, 2000-12-20

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In 19th-century Korea votive pictures of a tiger or a cock were put on the door or the wall of the imperial palace on the New year's Day. Pictures of a god and a goddess were also put on both the door posts or the entrance to the palace. These animals and gods were the ancestors of the emperor, whence the gardians of the palace. This custom was borrowed from China. In China there was more detailed systems of animals through which the souls of the dead were transmigrated. It was believed that the souls of the dead went into the wall and appeared out of it. People buried the dead body in the wall. The dead, like the living, come to life again on the New year's Day. The votive pictures of the New year's Day were the pictures of the ancestors of the emperor.

著者

烏仁其其格

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.47, pp.221-258, 2013-03

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This paper considers Sambuu (1895-1972) and his widely-read work Advice to the Nomadic Herder, published in 1945 in the People's Republic of Mongolia, in which he sets out his proposals for the nomadic life. In the early part of his life, Sambuu was a herdsman. He acquired a wide knowledge of nomadism including domestic animal pasturage through his personal experience as a nomad for more than 20 years. From 1930 he served as the Prefectural Governor of Tov and Omnogovi, as Ambassador to the Soviet Union, as Acting Minister of Foreign Affairs, and he was Chairman of the Presidium of the Great Khural for six consecutive quarters from 1954. At the same time, Sambuu left many books, including the masterpiece mentioned above, in which he wrote down his knowledge of nomadism and the skills he had acquired as a herder. Despite changes in Mongolia's social system, Sambuu continues to enjoy a high evaluation, not only as a statesman, but also for his contribution to the nomadic economy. The first part of this paper gives a brief summary of Sambuu's career as a statesman, and also introduces his book Advice to the Nomadic Herder. The second part analyzes Sambuu's biography of his days as a herdsman, and examines the process through which Mongolian nomadic herders grow to maturity. The paper shows the wide variety of knowledge and skills required for the nomadic life in Mongolia that are utilized and acquired by experience.

著者

ヘイマンス・ファン・アンローイ[著] 深見 純生[訳]

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.31, pp.105-132, 2004-12-20

著者

ヘイマンス・ファン・アンローイ[著] 深見 純生[訳]

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.32, pp.197-240, 2005-06-15

著者

H.A.ヘイマンスファンアンローイ 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.32, pp.197-240, 2005-06

著者

ヘイマンス・ファン・アンローイ[著] 深見 純生[訳]

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.30, pp.131-159, 2004-07

著者

HijmansvanAnrooj 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.30, pp.131-159, 2004-07

著者

王 竹

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.47, pp.297-322, 2013-03-28

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Looking back over the history of Chinese studies of the philosophy of Dream of the Red Chamber 紅楼夢, we can find Commentary on the Dream of the Red Chamber 紅楼夢評論, written by Wang Guowei 王国維, which treated the novel in the context of Chinese literature and philosophy. Building on from Wang Guowei's study, Hu Shi 胡適established a new research method for approaching the novel, demonstrating not only that the author of Dream of the Red Chamber was Cao Xueqin 曹雪芹, but also that the novel should be considered as Cao's autobiography. After that, many more scholars took up the study of Dream of the Red Chamber, and it is now recognized throughout the world as a reflection of Chinese culture rather than just a novel. Various genres for the study of Dream of the Red Chamber have appeared over the years since research began, but research into the philosophy that underlies the book has lagged far behind even though it has been long been considered important by scholars. Together with basic comprehension of the standard genres for approaching the book, this paper, by making a detailed study of Cao Xueqin's favorite work of philosophy, Zhuangzi 荘子, will seek to gain a better understanding of Dream of the Red Chamber. In the eighty chapters of Dream of the Red Chamber, there are at least sixteen situations which refer directly or indirectly to Zhuangzi, and many more situations which reveal Cao Xueqin's Zhuangzi consciousness. Believing that the philosophy of Zhuangzi is the key to understanding Dream of the Red Chamber, the paper undertakes a detailed study of the situations in which Cao Xueqin's debt to Zhuangzi may be identified.

著者

侯 巧紅 Qiao Hong Hou

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.33, pp.1-22, 2005-12

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King Sibi is crazy about `giving things to others' (布施), and Indra, the emperor of gods in Heaven, wants to know his intention. So he takes the shape of a hawk and his vassal takes the shape of a dove. Pursued by the hawk, the dove flies into the armpit of King Sibi to seek his protection. The hawk demands return of his prey, but King Sibi refuses, saying that it is his duty to protect all living beings. The hawk retorts that he is also a living being and needs flesh to live.Thereupon King Sibi proposes to offer his own flesh. The hawk accepts the proposal on condition that the flesh which he gets from King Sibi should be equal in weight to that of the dove. A scale is brought in and the dove is put on one side of it. King Sibi takes a portion of flesh from his own thigh and puts it on the other side of the scale. But the scale does not balance. Although he repeatedly adds his flesh, the scale is always inclined towards the side of thedove. Finally King Sibi puts his whole bloodstained body on the scale. Seeing that his `act of giving' has reached the ultimate level, the hawk is at last convinced that King Sibi earnestly wishes to become a buddha. The hawk and the dove resume their proper forms and return to Heaven. This is the story of Sibi as found in the Da-zhi-du-lun (大智度論) of Kumaraji va(鳩摩羅什344_413).In China this story has been handed down in many variants, among which one is worthy of special ttention. It is the story as told in the Liu-du-ji-jing (六度集經). Indra who appears there is very unique in his motive for testing a king called "Sarvadatta." This Indra is anxious about his own future and apprehensive that the king may aim at becoming Indra. If the king becomes another Indra, the present one has to lose his position. As the king has fortunately proved his wish to become a buddha, Indra feels relieved and returns to Heaven together with his vassal.

著者

面地 敦

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.33, pp.23-56, 2005-12

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Generally, the fourth war between Venice and Genoa (the "War of Chioggia") is famous because this war had a decisive impact on Mediterranean trade. But, behind the war, there was another important war between Venice and Padua on the Italian mainland. This war is less famous, and many historians have paid little attention to it.Until the second half of the fourteenth century, Padua had not threatened Venice, but Francesco I, lord of Padua from 1355 to 1388, changed this situation: he entered into an alliance with Hungary against Venice.During the War of Chioggia (1378_1381), on sea the army of Genoa was the main body of the nti-Venice army, but on the mainland the lord of Padua had the initiative, helping the Genovese army, while also attacking and occupying many cities subordinate to Venice.While Venice fought against Genoa in Chioggia, its point of access to the sea, on the mainland it also fought against Francesco I to secure its commercial route to Germany and Lombardia. The important city for both Venice and Padua was Treviso, because without this city Venice could not maintain its surface trade routes with other Italian cities, and with the European states.In June of 1380, the Venetian army defeated the Genovese army at Chioggia, but on the mainland Padua remained dangerous, attacking not only Treviso but also other small cities allied to Venice. Because of its financial and military difficulties, Venice could not assist its subordinate cities very much. The city of Treviso was well-defended, and the army of Padua did not succeed in occupying it. But the Venetian government judged that it would be difficult to defend Treviso, because the alliance of Padua and Hungary made then much stronger than Venice, and because they disrupted the transport of food and necessities between Venice and its subordinate cities. Also, Venice could not pay its the soldiers satisfactorily. Finally, Venice decided to cede the city to the Duke of Austria. In the Peace of Turin (1381), Padua got some territory nearTreviso, but not Treviso itself, so, the Lord of Padua, declared war against Austria, too. Three years later, in 1384, he bought Treviso for 100.000 ducats from the Duke of Austria, who had given up the attempt to hold the city. In this way, Francesco I continued to be a danger to Venice until 1388 when Padua city fell to the allied army of Milan and Venice. This episode forced Venice to reflect deeply on its of the control of the Italian mainland.In this sense, the "War of Chioggia" was a very significant event.

著者

崔 杉昌

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.38, pp.75-119, 2008-07-25

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The purpose of this study is to examine the folk structure of regional sacrifices performed in Japan and Korea by analyzing their process and formation of the organizers.In chapter 1, the mechanism of the performance of Miyaza is analyzed.Miyaza is an organization of some qualified residents which is in charge of the performance of Shrine rites. Miyaza is worth studying regarding the structure of Japanese society as its formation and operation reflect the structure of each community where it is performed.The city of Niimi, Okayama Prefecture where field works were done is well known as midieval Niimi Manor. Accordingly, that period's history is well reflected in the current Miyaza system and in the way it is performed. That is, in the formation of the sacrifice, Myo meaning land in the manorial system is transmitted, and its representative is called Myogashira. In history, Myogashira is regarded as a man of power who through the medium of land has a part in community autonomy with peasants.Accordingly, even today only a special family with the right of Myo has the right to participate in the sacrifice. This family is descended semipermanently and it only is in charge of Toya, the house where the sacrifice is performed. While limited number of Myogashiras can participate directly in the sacrifice general residents as the status of Yoriko prepare and assist Maturi. In other words, Myogashira and Yoriko form the constructive relationship of master and servant.Although this relationship of course is limited in Maturi today, it obviously reflects Niimi region's inclinations and history and the position of Myogashira means the power in that region.chapter 2, a sacrifice called Tong je performed in Yeongdeok-Gun area in Korea is examined.This study analyzes and examines the organization and performance of Tong je which focuses on the belief called Kolmegi and how the folk belief is accepted in that region.Korean rural communities are getting downsized and older as in Japan and these phenomena change the folk belief.Although they are to be done separately in Korea and Japan such factors as the choice of members who perform the sacrifice, taboo, the operation of Toya and Toga, age related fact like Nobanhe are should be studied through field works by the comparative method.

著者

遠山 淳

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.21, pp.127-140, 2000-03-31

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Japaneese fixed-form verse including haiku, senryu, and tanka, are widely regarded as being composed of 5-7-5 or 5-7-5-7-7 syllables. ignoring the pause placed immediately after the fifth or seventh syllable or, more precisely, mora. This article examines the rhythm of what have been usually regarded as "five" or "seven" moras in Japanese short fixed-form poetry. These poems are not written with five or seven syllables but with a sound space or a temporal space of eight moras in mind. This is because the Japanese language, which is a pitch accent, responds to the long-short duration of sounds rather than the strong-weak stress relation of sounds to cultivate a sense of rhythm. To examine this, the author discusses the effect of the Japanese view of nature and the universe, including breathing, walking, working and dancing, in creating the sense of rhythm in the Japanese language.

著者

国松 夏紀

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.159-170, 2000-12-20

著者

山川 偉也

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.39, pp.347-395, 2009-03-10

著者

伊藤 健一

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.96-97, 1998-02-28

著者

山川 偉也

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.32, pp.67-150, 2005-06-15

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Notifying my intention in the study of Zeno's four paradoxes to be continuedin a long series, I would like to convey my true motive. I have no interest indealing with Zeno's discourse qua "puzzle." And much less I intend to issuesome new and unexplored "solutions" of Zeno's discourses qua "puzzles."which might be appreciated only by a small circle of specialists.My original intention is to show a fact that something "invisible" lurks behindthe "visible" surface of Zeno's discourses. Zeno's "paradoxes" as "visible"strata are pregnant of the "invisible" meaning. However, the "invisible" meaningin question is not separated from its "visible" layer. The "visible" thing itselfassumes the meaning of the "invisible." Thus, the "invisible" is a secretcounterpart of the "visible."The subject-matter Zeno called into question and indeed Zeno himself hide behindthe "visible" surface qua "puzzle." Therefore, in order to excavate Zeno's"invisible" figure and bring it to light successfully, we must remove a largequantity of surface soil which has covered Zeno's true identity. Thus breakingthrough the bulky layers of "paradoxes," we have, by all means, to get to thesolid rock of Zeno's thought.Thus, in this paper `Zeno's Four Paradoxes against Motion' I shall begin toshow my provisional outlook of Zeno's paradoxes and then proceed to diggingup the first layer of Zeno's paradoxes, which a large quantity of surface soil qua"puzzles" has covered. Thus I hope that I could show you some invisible andhidden dimensions of Zeno's paradoxes, which had gone unnoticed for a longtime.

著者

橋内 武

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.453-454, 2007-12-10

著者

後藤 邦夫

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.131-148, 2000-12-20

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The third, and final, part of this series deals with theoretical thinking of Otto Neurath, especially concentrating to his discussion on basic problems of scientific learning. This gives also an explanation of philosophical diversification of people of the Vienna Circle, or logical empiricism, which is often thought as a monolithic, rigorous, inflexible rationalist group. On the contrary, Vienna Circle was a movement, opened to all anti-metaphysical people. Influenced by Weber, Simmel and others, who bore the best tradition of German social science in the last phase of the German Empire, Neurath developed his early theoretical activity. He pursued an ideal of pure science on the one hand, and wanted to realize the social reform on the other. It was the common attitude of young scholars who were to join First Vienna Circle. Responding to the evident decline of the mechanistic world picture in the end of the nineteenth century, these young scholars tried to establish a bridge between Machian empiricism and conventionalism of Poincare. Through an intensive study of Duhem's work, Neurath and Hahn reached an assertion, which was an extension of Duhem's thesis from physics to science in general. In the Second Vienna Circle, which had started in early 1920s, Neurath worked as an active member of this group. Several critical discussions or debates, with which he concerned, are discussed: "protocol sentence debate", "Neurath's Boat", "Ballungen", and etc. While he was the hardest critic against all kind of metaphysical thought and preferred the Enlightenment, he was also the left wing critic against the inflexible pattern of logical empiricism. In a sense, he was a forerunner of the post-WWII science studies, which were developed by Thomas Kuhn, Paul Feuerabend and other scholars.

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.38, pp.39-74, 2008-07-25

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This paper seeks to verify the author's theory about the logic of "State Shinto" (国家神道), whose main component was the worship of the ancestral goddess of Japan's Imperial House. Chosen-jingu (朝鮮神宮), founded in 1925, was one representative type of State Shinto, recognized as the top shrine symbolizing Ise-jingu (伊勢神宮) in colonial Korea. In the author's view, another type of State Shinto was that based on the logic of "Piety and Ancestor Worship" (敬神崇祖).In order to investigate this logic, the author analyzes the relationship between the two deities, Amaterasu-ohmikami (天照大神) and Kunitamano-ohkami (国魂大神). These were the two main deities designated for worship at the shrines promoted after 1936 to Kokuhei-shohsha (国幣小社), which ranked sixth among the nationally supported shrines. Amaterasu-ohmikami, as is well-known, is the ancestral goddess of Japan's Imperial House, while Kunitamano-ohkami was held up by the Japanese Government-General of Korea as the ancestral god of the Korean people.

著者

岩男 久仁子

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.28, pp.129-142, 2003-06-15