著者

小泉 達人

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.24, no.2, pp.1-19, 1974-03-01

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Gibeon and her neighbouring three sister cities are of Canaanite origin. They made a covenant of peace with Israelites (Josh ix). But King Saul persecuted them violating that covenent (II Sam xxi 1-6). There are some good evidences that David and Solomon, on the contrary, showed special favour to Gibeonites. From where did this sudden change of policies come? In this short article, I discussed this problem which had been left unnoticed by many. The conclusion of my investigations is as follows: there must have been fierce and prolonged battles between David and Saulites. In these battles David is supposed to have received much help from Gibeonites and their neighbours who had cherished resentment against Saul. Gibeon and her sister cities formed an enclave in the territory of Benjamin tribe who were the nucleus of Saulite forces. So Gibeonite cooperation may have been very effective to weaken David's enemy. After his victory, David and Solomon still needed their help in order to control the dissatisfied and grudging Benjaminites. This is the reason for the special favour of David and Solomon to Gibeon and her allies.

著者

山根 幸夫

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.19, no.1, pp.1-15, 1968-09-01

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The relation between Japan and China had been very close for a long time in culture. But after Meiji Restoration, as Japan had learned to take in Western civilization, Japanese people began to look down upon China with contempt. Especially after the victory in the Sino-Japanese War, the tendency became remarkable. The author is going to examine the opinions of Japanese scholors who studied China at that time. So the author takes up a historian, Konan Naito and a political scientist, Sakuzo Yoshino, and attempts to compare what each of them regarded the two serious events-the Hsin-hai Revolution and the May Fourth Movement-in Chinese modern history. Naito would not understand at all the new political situation happening in China because of his old view of China only viewing it from the point of national interest. On the other hand Yoshino tried to grasp the tendency of political reform in China just as it was. Specially in regard to the May Fourth Movement he showed a very precise understanding. In Japan of those days, however, the understanding as shown by Naito was easier for Japanese people to accept. Because it was derived from the Japanese national interest. The author concludes that the reason why the general point of view of the Japanese people for China was distorted, was that it was based on the national interest.

著者

渡辺 正雄

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.11, no.1, pp.33-52, 1960-10-30

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The effect of the so-called "Scientific Revolution", especially that of the "New Astronomy", is very much evident in John Milton's later poems, particularly Paradise Lost. Milton not only lived at the time of Boyle, Hooke and Newton, but also shared the intellectual attitude of the Cambridge Platonists and the Protestant scientists, who refused to accept traditional scholastic authority, exalted "Reason" as the godlike principle in man, and highly valued the study of nature as "the Book of God". As the modern scientific consciousness rejected scholasticism, so the Protestant consciousness of Milton dismissed fictions, fables and mythologies. There still remained for him, however, one source from which he could draw images which were not only poetic but also true: the Bible. Shakespeare, seemingly content with the medieval view of nature, was quite indifferent to the new astronomy. Milton, however, was very much aware of it. Frequent references are made in his Paradise Lost to Galileo's telescope and to the new astronomical wonders manifested by it. These are the sun-spots, the satellites of the planet Jupiter, the phases of the planet Venus, the similarity of the surface of the moon to that of the earth, the Milky Way "powdered with stars", and many fixed stars almost infinitely distant from the earth; all of which powerfully evidenced the Copernican theory. There are also mentioned, besides the mobility of the earth and its similarity to the planets, some conspicuously Galilean and Keplerian speculation that there might exist "other Suns with attendant Moons" and other inhabited worlds. Before he lost his sight, Milton must have surveyed the sky through a telescope on some occasion if not necessarily on his youthful visit to "the famous Galileo grown old, a prisoner to the Inquisition". To this actual sense experience of celestial observation, it seems, he mostly owed the sense of a boundless universe which gave Paradise Lost its unique character as "the first modern cosmic poem" wherein a drama is played out against a background of interstellar space. It is also very likely that Milton was acquainted with the scientific writings of Galileo, Kepler and perhaps of Gilbert. The first one third part of the Book VIII of Paradise Lost is devoted to the discussion on astronomical systems. Adam asks the Angel Raphael whether the earth or the sun is the centre of the world. It is manifest in Raphael's answer that Milton was well aware of the absurdity of the Ptolemaic system and of the beautiful simplicity of the Copernican theory. Yet Milton's Raphael does not give any definite conclusion as to the world systems, but urges Adam to be humble and obedient to God above, saying that though the earth may be so small compared with the firmament, it is given the honour of being waited upon by the host of the heavenly bodies only because of its noble inhabitant, man. Elsewhere, Milton also makes use of the geocentric world picture and traditional view of nature as well as the new. Milton's ultimate concern did not consist in matters of science but in the theocentric humanism, although he frequently took similes and metaphors from science. His conviction of man's moral responsibility outweighed everything else. From this point of view, as is suggested in Raphael's answer, unlimited desire for knowledge of secrets of nature and of God might lead man's mind to the dangers of pride and of disobedience to God. Hence, man must be well controlled by "Reason", which was counted, by Milton as well as by he Cambridge Platonists, as the guiding principle bestowed on man. Whether or not man's free will chooses obedience to God according to reason, is the central theme of Milton's Paradise Lost, and this theme is embodied in the choice of Eve and Adam as to whether they should eat the fruit of the forbidden tree. Twenty years after this drama "Of Man's first disobedience" was published, there appeared Newton's Principia. The modern mind then became more occupied by "Newton's apple" than by "Eve's", and scientific rationalism helped to nourish the spirit of satire in the sphere of literature-which spirit, it will be remembered, was also to make attacks on science itself and on the enthusiasms of the Royal Society, as in the case of Jonathan Swift and other satirists.

著者

笹淵 友一(1902-)

雑誌

東京女子大學論集

巻号頁・発行日

vol.1, no.2, pp.245-249, 0000

著者

笹淵 友一

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.6, no.1, pp.1-44, 1955-12-20

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a. The members of Bungakukai were, almost without an exception, influenced by the idea of enlightenment, longed for political liberty, and became interested in Western culture. Their longing for political liberty and interest in Western culture had certain Romantic characteristic, but, at the same time, had social, outgoing, frank, materialistic and positive characteristics. The Romanticism observed in Bungakukai seems to have set its position when characteristics turned to be individualistic, internal, secretive, highbrow and idealistic. This change was caused by social failure, the influence of Protestantism and Western literature, ane the investigation into Japanese classics. b. The Main Categories of the Romanticism of Bungakukai 1. Christian Romanticism The influence of Protestanticism made the individuals isolated, metaphysical, and idealistic, and together with Christian literature (for instance, that of Dante and Wordsworth), oriented the individuals to the metaphysical way of thinking. The thirst for elegance transcending all, which is traditional in Japanese literature, may also have contributed, to some extent, to this formation of Romanticism, Its dominant ideas were "idea of inner life", "Platonic love" and "sense of imprisonment". They honoured sublimity, elegance, purity, imagination and inspiration, and considered passion as something ideal. (Tokoku, Tenchi, and other members of Bungakukai in its early period are found in this category.) 2. Dionysiac Romanticism Influenced by Byron, Shelley, Burns, Rousseau, Renan etc., they tried to think that human nature is not constrained. They tended to affirm nature, and they were anti-Christian (or anti-Puritan). (Toson, Shukotsu, Kocho and Tokuboku are found in this category.) 3. Art for Art's Sake AEstheticism, They wanted to be liberated by the power of art from the sense of imprisonment. Those people were influenced by Pater, Keats, Rossetti and other Renaissance artists. (Bin and Tokuboku are found in this category.) The above three categories were the basic styles of Bungakukai, but there was also a gradual development from the first category to the second and the third. (In Toson, both the first and the second categories existed.) c. The Limitation of the Romanticism of Bungakukai The Romantic ideas of the members of Bungakukai are limited by various contradictory ideas, such as, positivism (Taine), naturalism (Zola), realism (Kipling) and the tradition of Japanese literature. The rektion with the tradition of Japanese literature is especially important. We should pay attention to the fact that lyricism, the traditional characteristic of Japanese literature, limited the Western influence on the Romanticism of Bungakukai, especially with regard to its aspiration and imagination. Lyricism in "waka", "haiku", "kanshi" and "joruri", on the one hand, had positive significance concerning the formation of the Romanticism of Bungakukai, but, on the other hand, had a corroding influence on its Western characteristics.

雑誌

東京女子大學論集

巻号頁・発行日

vol.20, no.合併号, 1970-03-31

著者

大森 志郎

雑誌

東京女子大學論集

巻号頁・発行日

vol.10, no.1, pp.A1-A10, 1959-06-30

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This study follows my article "Reed-ring Ceremony in Japn" ("Essays and Studies" IX,I.). In ancient Japan, sword was generally considered to take the shape of a serpent. The myth that the "Sacred Sword" was drawn out from the tail of a gigantic serpent called Yamata-no-Orochi seems to be explicable from this point of view. The sword which was used to kill the serpent became the subject of worship in the Iso-No-Kami Shrine. A sacred rite has been performed annually. When a Shintopriest passed through a reed-ring (chinowa) with an unsheathed sword in hand. This rite is a symbolice experssion of killing serpent, and this proves that the origin of the reed-ring ceremony can be found in the mythology of Japan.

著者

高田 淳

雑誌

東京女子大學論集

巻号頁・発行日

vol.15, no.1, pp.1-46, 1964-08-01

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Mo-ching consists of four chapters; the first two chapters of ching (scripture) and shuo (explanation) and the second two chapters of chiug and shno. The first two chapters of ching and shuo are different from the second chapters in their contents and forms. As the first chapter of ching defines terms; the sentences are brief. So the shuo are written to supplement the sentences in ching. Accordingly, there are some differences between the explanations of terms in shuo and the definitions of terms in ching. As regards the contents of the first chapter of ching, it explains the terminology in the text necessary for the disciples of Mo-chia (墨家) school to study. The first chapter of ching begins with the explanation of Ku (故). It has two meanings; one is the reason of existence of things and the other is the things themselves. The one hundred articles of the first chapter of ching consist of the definitions of the terms. As is in the first chapter of ching, the second begins with the item of Lei (類) and it has the eighty-two articles in all. Lei means classifications of the things or analyses of the terms. Almost all the con ents of the second chapter of ching are the explanations of the themes of the sophists at that time. As being able to see the expressions of "shuo (explanation) exists in …." in the second chapter of ching, as it were, ching contains the explana tion of shuo in itself. For the complicate problems which cannot be made clear in such brief sentences as in the first chapter of ching, the second had to express its views for its own disciples and against other sophists. In this, we can point out this characteristic methode of recognition which is supported by the activities of Mo-chia school. Especially, there can be seen Mo-chia's standpoint and self-consiousness about the sophistic themes; in the second chapter, its viewpoints has come to be clearly and consiously established. The writer intends to study the development process from the first chapter of ching to the second and to try to

著者

松川 成夫

雑誌

東京女子大學論集

巻号頁・発行日

vol.11, no.2, pp.47-70, 1961-03-20

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The Christianity came from Judaism and had many inheritances from it. But the Christianity evolved as the new religion which was beyond Judaism among the Graeco-Roman World during the first two centuries. Therefore, Primitive Christianity, especially the New Testament, was much influenced both by the Old Testament or Judaism and by the Graeco-Roman culture. In order to inquire the educational thought in Primitive Christianity, I have tried to examine the concept of the Greek word "paideia." The word "paideia" was interpreted, on the one hand, as culture (Bildung) in Graeco-Roman World and on the other hand, as chastiment (Zucht) in the Old Testament or Judaism. In the former, "paideia" put on the humanistic tone, and in the latter, to the contrary, the theocentric, disciplinary tone. And then, these two kinds of the concept "paideia" were succeeded to the Christianity. The Christian interpretation of "paideia", especially the concept "paideia" in the New Testament, tookthe unique significance, namely-"paideia Kyriu."

著者

大森 志郎

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.9, no.1, pp.1-27, 1958-12-20

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In his respectable work Shinto; the Way of Gods, 1905, W. G. Aston introduced reed-ring (chinowa) ceremony in Japan, and explained it as a "modern form of the harai ceremony."Since then, during half a century, the researches of folk-lores in Japan have found many ancient customs existing among this nation to regard the gods of water as a serpent. The author sets Japan's ancient literatures against these folk-lores, and wishes to clarify that reed-ring ceremony originates from mimic magic of cutting serpent and that it was a kind of agricultural cults.

著者

大森 志郎

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.4, no.1, pp.95-115, 1953-12

著者

遠藤 真二

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.17, no.1, pp.59-74, 1966-09-01

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Il est bien connu que, durant sa vie, A. Einstein continuait a critiquer severement les notions dans la mecanique quantique. Cependant il a ete lui-meme le premier fondateur de la notion de Quanta. Avant lui, en effet, M. Planck avait presente sa fameuse hypothese de quanta, mais personne n'aurait eu cru a cette hypothese sans travaux geniaux d'Einstein. Celui-ci a reussi a materialiser l'idee abstraite de celui-la. Or, dans quelque vingtaine d'annees, il s'est trouve incapable de s'accoutumer avec la notion de la duplicite onde-corpuscule que W. Heisenberg et N. Bohr ont presente pour interpreter les formules de la mecanique quantique. Sa premiere discussion avec Bohr a eu lieu en 1927 a l'occasion du 5^e Conseil Solvay. Chacun d'eux presentait quelques experiences de pensee pour verifier la legitimite de son propre opinion. Ni l'un ni l'autre n'en a pas ete persuade. En 1935 est arrivee leur seconde discussion. Cette fois-ci, le sujet de discussion a ete ce qui est le caractere fondamental de la theorie physique, y comprise la theorie quantique. Maleureusement Einstein a cite un example inapte dans son expose; il a ete beaucoup critique par la plupart des physiciens. En 1949, dans un livre qui a ete publie pour honorer son 70^e anniversaire, Einstein decrivait sa meditation profonde sur le caractere de la theorie physique et aussi la cause de son mecontentement de la mecanique quantique. Dans cet expose, nous avons esseye de tracer l'evoution de sa pensee scientifique, en suivant ses critiques de la mecanique quantique les uns apres les autres.

著者

弥吉 光長

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.7, no.1, pp.17-42, 1956-12-20

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The aim of this article is to describe the publishing world and the mutual relation between publishers, authors, and readers in the first half of the Meiji Era. There were three groups in the publishing world. The traditional book-stores run since the Edo period gradually died out. Some of the newly-established book-stores in the provinces gained much favour by free competition. Private publishing by authors, which was prohibited in the twentieth year of the Meiji Era, was not a great power and could not hold the leadership in the publishing world. The greatest number of scholars was to be found in the field of Western learning. Although they were able, their leadership was very weak for most of them considered their publications as a means of becoming distinct in the world. Therefore, the Confucianists, gaining the support of the statesmen, became powerful over the scholars of Western learning and won the leadership in learning. The common citizens read yellow papers, and were delighted with the cheap novels in them. Those who were previously the retainers of Tokugawa criticized politics in the newspapers and cultivated general opinions; later, the liberalists took over that role. The political novels much excited the young people. The men who were most influential in the general opinions were Yukichi Fukuzawa and Chomin Nakae, but the government and the Confucianists oppressed them. Among the readers, there slowly rose a group of students who, acquainted with Western writings, tried to translate them into Japanese, and another group of those who liked to recite Bakin, and they all supported a new type of literary works and new doctrines. The common people were rather conventional and conservative; they welcomed the newspapers and the cheap books for rent. The readers were not many but ardent. Inspite of the common advocacy of the "Japanese spirit and Western sciences," the Confucian spirit was predominant and difficulties were caused by importing Western civilization without paying any attention to its fundamental spirit nor preparing any sufficient ground for receiving it.

著者

井村 実名子

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.21, no.2, pp.87-103, 1971-07-31

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Lire un ecrivain, c'est se mettre en communication d'ame; un livre n'est-il pas une confidence adressee a un ami ideal, une conversation dont l'interlocuteur est absent? Il ne faut pas toujours prendre au pied de la lettre ce que dit un auteur: on doit faire la part des systemes philosophiques ou litteraires, des affectations a la mode en ce moment-la, des reticences exigees, du style voulu ou commande, des imitations admiratives et de tout ce qui peut modifier les formes exterieures d'un ecrivain. Mais, sous tous ces deguisements, la vraie attitude de l'ame finit par se reveler pour qui sait lire; la sincere pensee est souvent entre les lignes, et le secret du poete, qu'il ne veut pas toujours livrer a la foule, se devine a la longue; l'un apres l'autre les voiles tombent et les mots des enigmes se decouvrent.

著者

井村 実名子

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.19, no.2, pp.128-133, 1969-03-01

著者

小川 圭治

出版者

東京女子大学

雑誌

東京女子大學論集 (ISSN:04934350)

巻号頁・発行日

vol.11, no.1, pp.1-26, 1960-10-30

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In this essay I have tried to explain the of the so-called "Kierkegaard Renaissance" in the couse of modern, European history of thought as an introduction to the study of S. A. Kierkegaard. The modern European civilization was made by the Renaissance and Reformation. But the thinkers of Enlightenment did not recognize the importance of the role of the Reformation, but attributed the initiative of modernization to the Renaissance. E. Troeltsch criti cized this one-sidednessi of thought in Enlightenment. Therefore the typical modern western spirit cae be found in the German Idealism which accomplished a consequent synthesis of two opposite elements. I. Kant made this synthesis through the moralistic immanentization of God, and G.W.F. Hegel through the dialectical absolutization of Man. Both are homocentric and depend on autonomous reason. This haughtiness of human reason resulted the abstractness of thought in German Idealism. In the nineteenth century a great deep change occurred in the spiritual climate of Europe. O.Spenglar characterized it as a decline and fall of western, autonomous culture (der Untergang des Abendlandes). In this new historical situation German Idealism could no longer play a leading role as the philosophy of western Europe. Then a new leading philosophy for the present age was required. The thought of S. A. Kierkegaard had not been recognized by his contemporaries who were under the overwhelming influence of German Idealism. But in this new difficult situation after the First World War the new meaning of his thought on human existence was found, and under the influence the Thelogy of Crisis and Existentialist Philosophy was born. This is the so-called Kierkegaard Renaissance.