著者

屋名池 誠

雑誌

東京女子大学比較文化研究所紀要

巻号頁・発行日

vol.64, pp.23-40, 2003

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Japanese has a unique writing system, which allows you to write horizontally as well as vertically. It was not until late Edo Period or Early Meiji Period (around 1860 -1870) that horizontal writing was introduced. Before then there was only vertical writing. This paper examines the reasons why the horizontal writing was possible to occur in these periods. The reasons are: 1. When a language with a different direction of writing contacts another, it is not unusual that they influence each other and produce variants. 2. However, it is not easy for a variant to settle in an already existing language. In order for it to settle down, there should be some conditions in which the new variant would be socially accepted in the speech community. 3. Horizontal writing may have been accepted as part of the extensive Westernization that was carried out in those periods. This would be a reason why the innovation in the direction of Japanese writing occurred in the middle of the 19th century.

著者

原 英一

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.78, pp.41-57, 2017-01-01

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Kazuo Ishiguro’s recent turn towards fantasy in his latest novel The Buried Giant has placed all of his previous works in a revealing perspective. In relation to this, the following five propositions are outlined and established.

著者

安藤 信広

出版者

東京女子大学比較文化研究所

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.72, pp.1-16, 2011-01-01

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This paper considers the thoughts of Japanese people and an aspect of language through the unique circumstances of reading Aesop's Fables in Chinese. Aesop's Fables have been translated into various languages and published in many countries from ancient times till the present day. Although the first translation of this work was published in Japan and China by the Jesuits in the 16th and 17th centuries, a new translation did not appear for a long time after that.

著者

小宮 彰

出版者

東京女子大学

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

no.58, pp.1-22, 1997

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Terada Torahiko (1878-1935) was a physicist who played an important role in developing the study of physics in modern Japan. He published not only many scientific papers in the field of geophysics and experimental physics, but also many other essays both on scientific and literary subjects. He is today appreciated as a creater of the "scientific essay" genre in Japan. In the history of Japnanese literature, he is known as a younger friend of Natsume Soseki (1867-1916). In I Am a Cat, one of Soseki's earliest works, written in 19041906, there is a character called "Mizushima Kangetsu", a young physicist who studies such "peculiar" themes as "Mechanical Studies on Hanging" and "The Effects of Ultraviolet-rays on Electrical Conductivities of Frog's Eyeballs". It was said as soon as the work was published that the "model" for "Kangetsu" was Terada Torahiko. We can note some facts on this point. In the first place, both "Kangetsu" and Torahiko share the same birthplace and other biographical data. Secondly, a study of the theme "On Hanging" had really been published in The Philosophical Magazine in 1866 by a British physicist, Rev. Samuel Haughton. It was Terada Torahiko who told Soseki about this article. Finally, Torahiko received a doctorate in 1908 for "Acoustical Investigation of the Japanese Bamboo Pipe , Syakuhati", which one might regard as a "peculiar" theme. We are able to find in the correspondence of Torahiko and "Kangetsu" some important features of Terada Torahiko's works. One of those features, I think, is possibly that he had an intention to develop physics beyond the bounds of modern western thought.

著者

曽我 芳枝

出版者

東京女子大学比較文化研究所

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.72, pp.17-30, 2011

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This paper is a comparative discussion based on Clara's Meiji Diary of how non-Japanese people,with different values and beliefs,took to and understood gagaku,especially, bugaku, which has one of the richest histories of any part of Japanese culture.Clara Whitney,an American girl,came to Japan because of her father's work in 1875(8th year of Meiji), a time when Eastern and Western cultures were coming into contact. She saw ancient Japanese bugaku and tried to understand its cultural world,so completely different from the Western one she knew, with curiosity and passion.I tried to trace which bugaku pieces Clara watched at the beginning of the Meiji Era using evidence from the official Gagakuroku (Musical Activities of the Gagaku Department, Bureau of Ceremonies, Imperial Household Agency), and musicians' diaries. I discovered that the pieces performed in the gagaku rehearsal room between 1878 and 1879 were Manzairaku, Kitoku, Tagyuraku, Bairo and Rakuson. By reviewing Gagakuroku and Clara's Meiji Diary, I have discovered what gagaku was like in the early Meiji era and sensed how the Gagaku Department was trying to spread the cultures of the Japan and West with the aim of promoting exchanges and interactions between Eastern and Western cultures.Clara Whitney was a part of a historic period in the early Meiji era when gagaku underwent a significant transformation and played a role in making the culture known overseas.

著者

浅川 伸一

出版者

東京女子大学比較文化研究所

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.75, pp.1-18, 2014-01-01

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A neural network model to read aloud proposed. Although two succeeded models\r were proposed so far, some problems still remained unsolved. The problems are the way\r of implementation about the“lookup table”in the dual route cascaded model, and the\r existence of“division of labor”in the triangle model. The model proposed here was\r intended to integrate both models in order to give a solution to these problems. The model\r is consisted of two local perceptrons to deal with information of orthography and\r semantics, and a gating perceptron to adjust outputs of local perceptrons. Introducing a\r Gaussian function and its interpretation, this model can describe contribution of semantics\r clearly. This model can also explain the grapheme-to-phoneme-correspondence rule to\r read regular words, and the way of reading irregular words. According to this model,\r there is no difference between the dual route cascaded model and the triangle model. The\r outward difference between these models can be absorbed in a variance parameter. The\r variance parameter will be adjusted or learned through training many times. Therefore,\r this model can formulate for the problems in which both models could not describe. This\r model can be regarded as an extended and generalised version of previous models which\r are absorbed in this model.

著者

小室 尚子

出版者

東京女子大学比較文化研究所

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.74, pp.37-48, 2013

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Myotei Mondo is a book of great significance as it is the first book and only one of its era on catechism written by a Japanese author, Fucan Fabian, and was published at the beginning of the 17th century, a period of Japanese history during which Christians were persecuted. After writing the book, however, Fucan Fabian gave up with his Christian faith and about 20 years later, he published his next work, Hadaiusu an anti-Christian book.The title Hadaiusu combines the characters'ha', meaning'confute', and'daiusu',meaning'God'My primary interest is the reasons behind Fucan Fabian change of view of Christianity. I speculate that the major factor was that he could not understand the doctrine of God. He may have had a lot of information about God, but he never grasped the real sense of the doctrine.In this paper, I will draw a parallel between Myotei Mondo and Hadaiusu and will then analyze Fucan Fabian's understanding of the doctrine of Christianity, especially his understanding of God. I hope to delve into the reason for the difficulty Japanese people have in accepting Christianity. I would like to explore whether there are particular aspects of the doctrine about God and Christianity that are difficult for Japanese people to accept.

著者

平瀬 徹也

出版者

東京女子大学

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.58, pp.23-40, 1997

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It is natural that most writers on atrocities tend to put emphasis on their own case, whether they are witnesses or researchers. But that is not always conducive to a balanced judgement of the case. To avoid this, the present author proposes the differentiation of atrocities of the 20th century into three categories - (a) the madness of battlefield, (b) the madness of war, and (c) the madness of ideology. The madness of battlefield is rather accidental like the Son My (My Lai) Massacre in the Vietnam War or the Nanking Massacre in the Sino-Japanese War. Though the outcome is often extremely bloody and horrible, this kind of atrocity is not caused by government decision. On the other hand, the madness of war is usually more deliberate and calculated. Like the Japanese ill-treatment of the Allied POWs and the Allied strategic bombings during the Second World War, it is the product of national policy. It is not just the outburst of individual or group cruelty. The madness of ideology is also the product of national policy. But as in the cases of the "Holocaust" and the "Goulag Archipelago", it is caused by special ideologies which choose particular races, classes, or religious sects as mortal and unworthy of humanitarian treatment. Even old people and children are not spared cruelties and massacres in this case. The present author thinks that failure to differentiate these three categories of atrocities makes obscure the true character of each case. We must guard ourselves against the confusion of memory and history. If necessary, we must be prepared to scrutinize and calculate.

著者

古澤 頼雄

出版者

東京女子大学

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.66, pp.13-25, 2005

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文化が人間のあり方に大きく影響することは様々な事象によって自明のことであるが、人間のあり方に文化を超えたかなりの共通性があることもまた見逃せない事実である。そのひとつに社会的スティグマ(烙印)がある。社会的スティグマとは、ひとが相手を自分とは異質なもの、汚れたものと見ることによって、相手の存在によって自分の幸せが脅かされると思えたり、理解したくないという気持ちから、相手と一層距離を置きたいと考える心理である。このことは、大勢の人たちが共通にもっている見方からはずれた対象に対して特に顕著にあらわれる。高齢者、異人種・民族、障害者、貧困者などが社会的スティグマの標的になることはしばしば見聞きするところであるが、それだけではない。ここでは、血縁のない家族を創ろうとする人たちが血縁をもつことは家族にとってごく当たり前と思っている人たちから浴びせられる社会的スティグマに焦点を当てながら、どのようにして非血縁家族は構築されていくかを、"不妊治療の選択→養子を迎える決断→幼年養子を迎える"という家族のライフサイクルによって考察し、非血縁家族を構築する人たちの社会的スティグマへの挑戦を通して、改めて家族とは何かを考える。

著者

林 道義

出版者

東京女子大学

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.56, pp.1-16, 1995

著者

香川 由紀子

出版者

東京女子大学比較文化研究所

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.78, pp.21-39, 2017

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This paper examines the image of the "fairy" held by today's Japanese people through analysis of questionnaire responses, and analysis of juvenile literature and young-adult fiction from the point of view of gender. Results are as follows.According to the data obtained from the questionnaire, many female Japanese university students typically picture a "fairy" as a tiny, cute girl in a romantic dress with wings, such as Tinker Bell from Peter Pan. This image corresponds to the "fairies" depicted in juvenile literature. In some works, the cute, romantic appearance of the fairies reflects the desire of the heroine, who is around ten years old, to overcome her inferiority complex; in other works, it reflects the female readers' dreams for a happy, romantic marriage. On the other hand, young-adult fiction portrays the existence of various types of fairies from Western folklore, including male ones, but they also have a cute appearance; at the same time, it creates the original beautiful strong male fairy with wings.The cute appearance of fairies reflects the Japanese people's tendency to regard "tiny things" and "good, old things" as "cute," even if they are uncanny or fearful objects. With the admiration for the West added to this, the romantic beautiful fairies have become the ideal for Japanese girls.

著者

守屋 彰夫

出版者

東京女子大学

雑誌

東京女子大学比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.59, pp.47-68, 1998

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Studies in ancient epistolography have been systematically undertaken since a conference on ancient letter writing at the annual convention of the Society of Biblical Literature held in 1973. Along with this current, various projects have shed light on the epistolary features of letters written in Hebrew, Aramaic, Ugaritic, Akkadian, Egyptian, Greek, and Latin. As a result, above all, Aramaic letters in Achaemenian Persian period, almost all of which were found in Egypt, have been verified to have extensive common characteristics with Akkadian letters exchanged in the preceding centuries in Assyria and Babylonia. Some scholars insist, however, that numerous traits of the Aramaic private letters are derived from Egyptian letter formulae, and this position was dominant in the beginning of 1980s. However F.M. Fales raised an objection to this perception in 1987. In his opinion, almost all the traits found in the Aramaic private letters, to say nothing of official ones, evolved from Akkadian usages. The problem challenges us to come up with an explanation. A succinct history of letter writing is presented in the first part of this article, beginning with Sumerian and continuing up to the Imperial Aramaic period. In the second part, the observation focuses on how epistolary formulae were carefully learned at scribe-training schools in Sumer and Akkad and how they gradually became completely fixed. Every generation accepted the fixed wording as a model and transmitted to following generations. Thus, the traditional epistolary formulae in Sumerian and Akkadian languages reached Aramaic speaking people in Egypt ruled by the Achaemenian Empire notwithstanding geographical and temporal remoteness. In the third part, the derivation of the opening clauses, the temple greeting, the blessing formula, and so on, attested in the Aramaic letters are examined. In the conclusion it is claimed that quite a few of the formulae except for the temple greeting might go back to an epistolary tradition found in the official correspondence of the Assyrian and Babylonian empires. The temple greeting alone might owe a debt to the Egyptian style. In sum, the Aramaic private letters as well as official ones were deeply influenced by the preceding Akkadian tradition as pointed out by Fales.