著者
酒井 潔
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.16, pp.326-356, 2014-03

Literature on Philosophy or the history of religion sometimes suggests that Leibniz's Monadology (1714) and Kegon-Gyô - also known as the Buddhist philosophical tradition introduced into Japan from China in the eighth century - present almost the same content in many respects. However, no text-orientated precise analysis of the theme was made until Toshie Murakami (1871-1957) wrote Raibunittsu-shi to Kegon-shû (Mr. Leibniz and Kegon\Buddhism) as his graduation thesis, originally presented to the Imperial University of Tokyo in 1896. The first and only contribution to the topic by Murakami, however, remained unknown until his paper was collected in Kegon Shiso (The Thought of Kegon), edited by Hajime Nakamura in 1960. At that point, for the first time, one realized the solid contribution Murakami had made not only to Leibniz Studies but also to Philosophy of East-West Dialog. Murakami concludes in his article that there is no difference between Leibniz's concept of "monad" and the Buddhistic idea of "Jijimuge"(事々無礙) or the doctrine of the Kegon school that every individual already comes out from itself and that, at the same time, it goes into each other without any barrier.
著者
酒井 潔
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.16, pp.356-326, 2014-03-01

Literature on Philosophy or the history of religion sometimes suggests that Leibniz's Monadology (1714) and Kegon-Gyô - also known as the Buddhist philosophical tradition introduced into Japan from China in the eighth century - present almost the same content in many respects. However, no text-orientated precise analysis of the theme was made until Toshie Murakami (1871-1957) wrote Raibunittsu-shi to Kegon-shû (Mr. Leibniz and Kegon\Buddhism) as his graduation thesis, originally presented to the Imperial University of Tokyo in 1896. The first and only contribution to the topic by Murakami, however, remained unknown until his paper was collected in Kegon Shiso (The Thought of Kegon), edited by Hajime Nakamura in 1960. At that point, for the first time, one realized the solid contribution Murakami had made not only to Leibniz Studies but also to Philosophy of East-West Dialog. Murakami concludes in his article that there is no difference between Leibniz's concept of "monad" and the Buddhistic idea of "Jijimuge"(事々無礙) or the doctrine of the Kegon school that every individual already comes out from itself and that, at the same time, it goes into each other without any barrier.
著者
深川 真樹
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.16, pp.59-85, 2014-03

一般認為,董仲舒思想以天人感應論為特徵,關於其性質,向來有君主權抑制論、君權神授論、君主主體性論的三個見解。然而整理與探討這些見解的同時,參照〈賢良對策〉的相關部分而斟酌天人感應論,便可知:君權神授論與君主主體性論,皆並非適當討論決定董仲舒天人感應論性質的主要因素,即天與君主相互關係的特性;君主權抑制論則並無完整處理此相互關係。由天人感應論的理論結構而言,可把以下兩個性質視為其中天與君主相互關係的特性:一,由天將君主行為引導到儒家理念的方向;二,君主行為與天命、陰陽、祥瑞、災異等有所相連。此考察結果應可當成再次探討〈賢良對策〉內容與性質的重要線索。
著者
若林 正丈
出版者
学習院大学東洋文化研究所
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.5, pp.121-139, 2003-03

It is a well-known fact that identity politics emerged in Taiwan following its political democratization. Competing notions and discourses concerning the identity of Taiwan's polity are vying for political support. This can be better understood in the context of post-war years, when the Taiwall state was reconstructed as a"settler state"(in Ronald Weitzer's term)by the Chinese Nationalist Party(the Kuomintang:KMT). KMT's retreat to Taiwan after its defeat in the Civil War against the Chinese Communists restructured Taiwan's multi-ethnic society by bringing in a new "ethnic"group, the Mainlanders. The Mainlanders or Waishengren (literally people of outer provinces), who fled with the KMT regime to Taiwan, also monopolized the core positions of the settler state. Although this is a widely recognized fact, academic studies concerning this situation and the role of Waishengren in post-war Taiwan remain limited. This study is a preliminary effort to contribute to the existing researches on Waishengren. It first shows that a deep ethnic division between Waishengren and Benshengren (literally people of this province)was formed as a result of Bensh engren's uprising against the KMT-led Taiwan provincial government, on February 28,1947, and the subsequent harsh suppression which claimed between 180,00 and 28,0001ives(the February 28 1ncident). Based on the demographic data of Waishengren, the study then provides a rough picture of the social outlook of Waishengren during the early years of their settlement in Taiwan.
著者
若林 正丈
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.5, pp.121-139, 2003-03-31

It is a well-known fact that identity politics emerged in Taiwan following its political democratization. Competing notions and discourses concerning the identity of Taiwan’s polity are vying for political support. This can be better understood in the context of post-war years, when the Taiwall state was reconstructed as a“settler state”(in Ronald Weitzer’s term)by the Chinese Nationalist Party(the Kuomintang:KMT). KMT’s retreat to Taiwan after its defeat in the Civil War against the Chinese Communists restructured Taiwan’s multi-ethnic society by bringing in a new “ethnic”group, the Mainlanders. The Mainlanders or Waishengren (literally people of outer provinces), who fled with the KMT regime to Taiwan, also monopolized the core positions of the settler state. Although this is a widely recognized fact, academic studies concerning this situation and the role of Waishengren in post-war Taiwan remain limited. This study is a preliminary effort to contribute to the existing researches on Waishengren. It first shows that a deep ethnic division between Waishengren and Benshengren (literally people of this province)was formed as a result of Bensh engren’s uprising against the KMT-led Taiwan provincial government, on February 28,1947, and the subsequent harsh suppression which claimed between 180,00 and 28,0001ives(the February 28 1ncident). Based on the demographic data of Waishengren, the study then provides a rough picture of the social outlook of Waishengren during the early years of their settlement in Taiwan.
著者
深川 真樹
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.16, pp.59-85, 2014-03-01

一般認為,董仲舒思想以天人感應論為特徵,關於其性質,向來有君主權抑制論、君權神授論、君主主體性論的三個見解。然而整理與探討這些見解的同時,參照〈賢良對策〉的相關部分而斟酌天人感應論,便可知:君權神授論與君主主體性論,皆並非適當討論決定董仲舒天人感應論性質的主要因素,即天與君主相互關係的特性;君主權抑制論則並無完整處理此相互關係。由天人感應論的理論結構而言,可把以下兩個性質視為其中天與君主相互關係的特性:一,由天將君主行為引導到儒家理念的方向;二,君主行為與天命、陰陽、祥瑞、災異等有所相連。此考察結果應可當成再次探討〈賢良對策〉內容與性質的重要線索。
著者
武内 房司
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.19, pp.31-72, 2017-03

DAINAN KOOSI founded by MATSUSHITA Mitsuhiro (1896-1983) in Hà Nội in 1922, transferred to Saigon in 1928, should be paid more attention by two reasons. First, it was one of the oldest and most successful Japanese trading company born and developed in French Indochina, and occupied an important position in Modern Japanese-Vietnamese Relations. Second, DAINAN KOOSI kept close contact with the Vietnamese Nationalist Movements, especially MATSUSHITA supported the wide-ranging activities of the Việt Nam Phúc Quốc Đồng Minh Hội (League for the National Restoration of Vietnam) led by Cường Để during the World War II. This paper will focus and shed the light on the economic and political activities of DAINAN KOOSI based on the Pan-Asianism during the World War II in French Indochina, especially on MATSUSHITA's positive participations in the Vietnamese Nationalist Movements, for example, the League for the National Restoration of Vietnam led by Cường Để, using such Archival Documents in Vietnam, France, Japan.
著者
李 虎男
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.13, pp.359-367, 2011-03
著者
安部 清哉
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
no.15, pp.540-491, 2013-03-01

日本語の方言分布に見出した「南北方言境界線」は,日本列島における南北での気候の相違を主要な要因として形成されたものであった(安部1999)。同様に,気候の南北差と一致する方言境界線は,中国語にも,朝鮮語にも存在していた。これら3つの言語の南北方言境界線をっなぐと,ほぼ同じ緯度的位置において東西に横にっながっているひと続きの境界線となり,相互に関連性があることがわかる。アジアの3言語には,南北を2分する,連続する一つの方言(言語)境界線が存在していると解釈される(「モンスーン・アジア南北方言境界線」)。\ 気候の相違(最寒月期1月の平均気温0度等温線に代表させられる)が,言語(方言)の相違に影響するなら,同様の理由により,ヨーロッパ大陸のインド・ヨーロッパ語族(IE語族)の方言(語派)の境界線と気候の境界線も,同じ位置に存在するであろうことが推定された。\ 本稿では,東アジアの南北方言境界線気候境界線,および,文化人類学的諸特徴の境界線が,日本語,朝鮮語,中国語で一致していることを,それらの基礎的データである個々の分布地図も含めて改めて提示する。新たに,同じ現象が,ヨーロッパ大陸のインド・ヨーロッパ語族の2大分派Centum-Satemにも見られることを,世界で初めて指摘する。さらに,それら東洋と西洋の2つの地域における南北(東西)の方言において,同じ音韻対応[k-p(kw)]の現象があることを指摘する。\ これらの一致を示すことによって,東アジアの言語・文化と,ヨーロッパ大陸のインド・ヨーロッパ語族およびヨーロッパ文化の比較言語・比較文化論的研究の必要性を主張するものである。\ In this paper, the common linguistics feature between the east Asian language and Centum-Satem is ponited out.\ "Boderline of dialect in the south and the north" in Japanses was formed partly due to the difference of the climate. In the Chinses dialect, a similar remarkable borderline of dialect between south and north exists at the same latitude position. Also in the dialect of Korean language, between the south and north this kind of remarkable borderline also exists in the same geographic position. These three south and north boaderlines have the same one consecutive dialect borderline of the bout. The difference in the north and the south of the climate divides the language in the region into two.\ In European language, the similar borderline of the climate can be confirmed in the boundary of Centum-Satem. And in the south and north area of each boderline in Asia and Europe, the same phonetic correspondence [k-kw (p)] exists. The difference in the south and the north of the culture that the climate had produced influenced inventing two types of the languages in Asia and Europe similarly.\ In this thesis, this common feature seen in an each borderline of east Asia and Europe language is pointed out for the first time in the world. I stress on the necessity of the comparison research on east Asia and a European language by showing these common features.
著者
小幡 みちる
出版者
学習院大学
雑誌
東洋文化研究 (ISSN:13449850)
巻号頁・発行日
vol.11, pp.1-28, 2009-03

北魏的道教像是窺祝在当時社会的宗教実隊状恋的重要資料,有美道教造像的研究,到現在力止杁佛教美木史,道教思想史等的立場被討愴。不せ,道教像集中在美中的理由,像的制作主体在是急祥的人伯附有到現在力止不一定明碗。 筆者対美中迭奈地域性着眼,叙述了新天師道主劫了的冠謙之是美中出身,遊行了杁当地道教信仰中改革這幼的事,上谷冠氏通せ宗教的國絡和通婚美系等杁美中在洛阻以南的地杓筑勢力基石出的事,更加北魏政枚力了隼北支配的貫御打算利用那祥的勢力的事。