著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.37, pp.149-203, 2009-10

著者

福井 幸男

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.40, pp.1-41, 2011-03-30

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Sen no Rikyu (1522-1591) was one of the well-known founders of the traditional tea ceremony (Sado) in medieval Japan. Toyotomi Hideyoshi (1537-1598) ordered Sen no Rikyu to commit ritual suicide (seppuku) in February, Tensho 19 (1591), because he was the general who won the final victory in the military conflicts among the Samurai and unified medieval Japan. Various opinions have been offered concerning the reasons for Sen no Rikyu's death. However, no firm hypothesis has yet been reached. The author has critically reviewed a large number of historical materials and theories regarding this episode to try to elucidate the truth. The official announcement of the Toyotomi Hideyoshi regime gave as the principal reasons for Sen no Rikyu's punishment, was his lese majesty toward both General Toyotomi himself and the emperor, together with his unreasonable valuation and trade in tea-ceremony items. Sen's lese majesty charge also included his construction of an overly splendid gate to the Daitokuji Temple in Kyoto, and his order to place a wooden sculpture of himself on the gate. However, the author has managed to locate many descriptions from sources about the miscellaneous circumstances of his death that differ quite considerably from information found in other cases of ritual suicides. Using these idiosyncratic materials, the author seeks to further elucidate the truth about the causes of Sen no Rikyu's seppuku.

著者

福井 幸男

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.42, pp.37-91, 2012-03-27

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Sen no Rikyu (1522-1591) was one of the well-known founders of the traditional tea ceremony (sado) in medieval Japan. Toyotomi Hideyoshi (1537-1598) ordered Sen no Rikyu to commit ritual suicide (seppuku) in February, Tensho 19 (1591), because he was the general who won the final victory in the military conflicts among the samurai and unified medieval Japan. Various opinions have been offered concerning the reasons for Sen no Rikyu's death. However, no firm conclusion has yet been reached. The author has critically reviewed a large number of historical materials and theories regarding this episode to try to elucidate the truth. The official announcement of the Toyotomi Hideyoshi regime gave as the principal reasons for Sen no Rikyu's punishment , his lese majesty toward both General Toyotomi himself and the emperor, together with his unreasonable valuation and trade in tea-ceremony items. The lese majesty charge also included his construction of an overly splendid gate to the Daitokuji Temple in Kyoto, and his order to place a wooden figure of himself on the gate. However, the author has managed to locate many descriptions from sources about the circumstances of his death that differ quite considerably from information found in other cases of ritual suicides. Especially, the author notes the following ; (1) the strict guard of Rikyu's home by 3,000 soldiers before his death to prevent his being rescued by influential feudal lords (daimyo), and (2) the crucifixion of Rikyu's figure and exposure of his head at Ichijyo-Modoribashi Bridge, Kyoto. From these idiosyncratic materials, the author seeks to further elucidate the truth about the causes of Sen no Rikyu's seppuku. The author infers the cause of Rikyu's death as follows. General Toyotomi Hideyoshi had planned to invade the Korean Peninsula after the unification of all Japan. Ishida Mitsunari, who was one of the most influential vassals of Hideyoshi, falsely told him that Rikyu had opposed the invasion, in collaboration with major influential feudal lords in East Japan, especially Tokugawa Ieyasu and Date Masamune, in a room for the tea ceremony. Hideyoshi was frightened by Mitsunari's slander, and got angry with Rikyu. Therefore, Hideyoshi ordered the seppuku, and these idiosyncratic matters concerning his death were a tacit warning to each feudal lord to collaborate in the invasion.

著者

安藤 洋美

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.19, pp.1-90, 2000-07-31

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The European mathematics exists as a science and the fundamental tools of thchnology. On the other hand, the Japanese mathematics (Wasan) did not as a science but as an art. However, the Japanese were by no means wanting in scientific spirit. The warriors (Samurai) of the Tokugawa Shogunate were strongly endowed with a zealous yearning for knowledge of the navigation at the Nagasaki Navy College, which was founded in 1855. They were taught and trained by Dutch officers with severity. Some of them were especially diligent, namely Yatabori, Ono, Enomoto, Akamatsu, Nakamuda, Tsukamoto, Sawa, Ban, and Hida. After a few years, they had become the leading members of the Tokugawa Navy. They understood that mathematical thinking was at the foundation of European civilization. Indeed, their mathematical abilities advanced with rapid strides. But, Katsu was a dull student and could not become interested in mathematics. A certain number of Dutch mathematical and astronomical works were in the possession at the Astronomical Board of the Shogunate (Bakufu Tenmonkata). To read these works, the Institute of Occidental Culture (Bansho Chosho) was founded in 1855 by the Shogunate. In this Institute, K. Kanda was the first professor of the department of mathematics. In 1866, Dr. S. Yanagawa was elected to a professorship of this Institute. Kanda wrote "Introduction to Arithmetic" and Yanagawa wrote "How to Use for Arithmetic" in 1857. A friendship between Kanda and Yanagawa continued until Yanagawa's death in 1870. Yamamoto, Sahara, Suzuki, Nagahiro Enomoto, and T. Kikuchi are all graduates of this Institute. Arithmetic was also taught at the Yokohama French College, which was founded in 1864. Zinbo is a graduate of this college. The mathematicians of the old Japanese school (Wasanka) took pains to solve the many difficult problems, but could not discovered the general method of a solution. Ono and Yanagi was the well-known Japanese mathematicians, but they made an effort to learn the European mathematics. In 1868, the political change of the Restoration took place. The leaders of the New Meiji Government were not familiar with Occidental culture. Most of them were terrorists with the exception of Omura. For the most part, the Meiji Government had been conducted by the warriors intelligentsia of the Shogunate. The teaters at the Navy College, Military Academy and University College (Daigaku Nanko) were mostly old warriors of the Shogunate. In 1877, the Tokyo Mathematical Society was founded. The first president was Kanda. One half of the organization's members were mostly old Shogunate warriors and well-known old Japanese mathematicians. The rest were the second-class mathematicians.

著者

Billingsley Philip 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.5, pp.p35-65, 1993-09

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It is not generally known that the Russian anarchist Bakunin's successful escape from Siberia in 1861 was a side-result of the ending of Japan's 250-year policy of seclusion. Even Bakunin's biographers have been able to find out little about the facts of his two-week stay in Hakodate and Yokohama, partly because of the lack of materials, partly because Bakunin himself seems to have been less than impressed by what he found there. The present paper, using some of the scattered Japanese-language sources presently available, seeks to throw some preliminary light on the facts of this little-known episode. After first setting out the sociopolitical background, I explain briefly the events that led Bakunin into Siberian exile and thence into his unprecedented escape across the Pacific. The third and fourth sections, using contemporary travellers' accounts (among them people who actually made acquaintance with Bakunin), sets out the conditions that must have greeted the fugitive after his arrival in Yokohama, hazards some guesses about how he must have spent his time there, and sketches his adventures en route back to England via San Francisco and New York. In conclusion, I point out that, as a man whose mission in life was the overthrow of the traditional European ruling class, Bakunin was hardly likely to have considered Japan, a place which had yet to register itself upon the Western imagination, as more than a stepping-stone on his way home. His refusal to write his memoirs of his sojourn in the country make this point abundantly clear.

著者

山本 順一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.45, pp.71-88, 2014-03-28

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In recent years, the Japanese academic world has been at a loss to cope with duplicate publications in scholarly journals. This article shows the backgrounds that may tend to produce to duplicate publications, and the present situations that scientific societies in Japan are wrestling with. Second, the author considers the conceptual structure of duplicate publications, and their legal meaning relating to copyright. Third, this paper tells R&D institutions how to prevent the duplication of publications by hired researchers. Finally, the author presents concrete examples relating to duplicate publications, and indicates which cases fall into the category of improper publications.

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.36, pp.81-196[含 英語文要旨], 2009-03

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Paul Carus (1852-1919) wrote a short Buddhist narrative called "The Spider-web" in 1894 and Teitaro Suzuki (鈴木貞太郎 1870-1966) translated it into Japanese in 1898. Ryunosuke Akutagawa (芥川龍之介 1892-1927) adapted it for children in 1918. Entitled "Kumo-no-ito" (蜘蛛の糸 a spider's thread), this adaptation was evaluated highly among Japanese critics and adopted in many schoolbooks. In spite of its high reputation among critics, however, Akutagawa's Kumo-no-ito is not a success as an adapted story. Ignorant of the Buddhist tradition, Akutagawa missed Carus's points and failed to construct a coherent story. Modern philological study of Buddhist texts was established in Europe in the nineteenth century and excellent research results were produced there. Having taken advantage of them, Carus knew much about ancient Buddhist literature. His tale is faithful to the Buddhist tradition and coherent as a whole. Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote "The Spider-web," which runs as follows: A sinner called Kandata has been suffering tortures in Hell. Having appeared on earth, Buddha sheds rays. Spreading everywhere, they reach even Hell. And he sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. (Here the rays are a symbol of Buddha's teaching.) The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as atman (self). The Hindus believe that an entity called "atman" subists in every human or animal body. In contrast, the Buddhists deny the existence of atman. Kandata falls back into Hell, because he proves that the illusion of atman is still upon him, saying that the cob-web is his alone. In translating "the illusion of atman (self)," the ancient Chinese used the expression "wozhi-wangnian" 我執-妄念, which means "the mistaken idea approving the existence of atman," "wo" 我 (I) being equivalent to the Sanskrit "atman." The ancient Japanese borrowed the word "wo-zhi

著者

和栗 珠里

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.36, pp.197-222, 2009-03-10

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It is said that the nobility of the Republic of Venice was a caste, because the noble status was a hereditary privilege of certain families. A series of decrees issued in 1297-1323 defined its Serrata (closure), which continued until the middle of the 17th century, when noble status became purchasable, although at a very high price. However, if the nobility was inaccessible to the Venetian non-nobles, foreigners could obtain Venetian noble status. In fact a large number of foreigners, especially condottieri (mercenaries), were accepted into the Venetian nobility even under the Serrata system. In this article I examine some cases in which condottieri came to be ennobled. These were agents in wars to whom Venice turned in fighting against the Terraferma (mainland) powers such as the Scaligeri of Verona, the Carraresi of Padua and the Visconti of Milan, against the king of Hungary, and even in the wars against Turkey. Those appointed to the rank of Captain General of the Venetian army found it easy to be ennobled. It is not always easy to determine whether a condottiero obtained a hereditary status in the Venetian nobility instead of a personal one, but not a few condottieri did so. Moreover, some families kept a special relation with the Republic of Venice. The Malatesta of Rimini provided Venice with many able men of arms, and Venice in return protected them from their enemies. The Martinengo of Brescia also contributed military talent to Venice and weaved a matrimonial network with other condottieri families with Venetian noble status. Interestingly enough, we find a dozen condottieri members in the Compagnie della Calza, fete-organizing associations composed of young members of prominent noble families, which had much to do with the growing self-consciousness of the Venetian nobility in the late 15th and 16th centuries. The ennoblement of condottieri may have been, in the first place, a reward to military commanders. But it had another function; namely, to give more `nobleness' to the Venetian nobility who had non-feudal origin. Most of the condottieri were already nobles with feudal titles (duke, marquis, count, etc.), or at least semi-nobles with rule over a dominion. Thus they helped not only to conquer the Terraferma but also to establish a substantive definition of the Venetian nobility after the Serrata.

著者

横井 清

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.5, pp.p106-92, 1993-09

著者

井本 英一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.10, pp.57-76, 1996-01-30

著者

生瀬 克己

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.12, pp.325-342, 1997-03-15

被引用文献数

1

著者

竹中 暉雄

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.12, pp.83-108, 1997-03-15

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Edelwei〓piraten sind eine vergessene Protestbewegung in Deutschland, und eine noch fast unbekannte Tatsache in Japan. Die vorliegende Arbeit ist ein Versuch, das feindliche Verhaltnis zwischen Edelwei〓piraten, die meistens aus jugendlichen Arbeitern bestanden, und Hitlerjugend zu erklaren. Die Edelwei〓piraten standen der Hitlerjugend feindlich gegenuber und sie haben oftmals die uniformierte Hitlerjungen, besonders HJ-Streifendienst uberrascht und angepobelt. Ein Hitlerjunge sagte, da〓 es fur HJ-Angehorige eine Zeit lang unmoglich gewesen sei, wahrend der Dunkelheit in Uniform uber die Stra〓e zu gehen, ohne befurchten zu mussen, von Edelwei〓piraten angerempelt oder gar uberfallen zu werden. Ein HJ-Kameradschaftsfuhrer hat von HJ aus dem Grund entfernt, da〓 er von den Edelwei〓piraten uberrascht worden ist. In dieser Weise sind Edelwei〓piraten den Hitlerjugen ein gro〓es Hindernis geworden, um Hitlerjugenddienst fortzusetzen.

著者

井本 英一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.16, pp.1-29, 1999-01-30

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Sun Yat-sen, Chinese revolutionary, gave a miraculous pot to Tatsukichiro Horikawa, Japanese nobleman, when he departed from China for Japan after the completion of the revolution. When one rubbes the handles of the pot with water in up to 70 per cent height, a large quantity of mist gushes forth. The pot is kind of the cornu copia which supplies inexhausted food and drink. This kind of pot was considered not as a pot of this world but as that of the world beyond. Loaves and fish of Jesus (Matt. 14. 13-21) were cooked in this pot. The large bronze 'sea' in front of Solomon's temple and the Holy Grail of King Arthur were of the same origin. A miraculous pot belonged to the god of the underwater or the underground world so it was laid out at the entrance of the cave tomb. Ancient blacksmiths needed carbon in melting metals. They sacrificed a human being and put it into the melting pot. The story of the miraculous pot is often connected with the body or the head of the victim. The kingship was represented by the miraculous pot. When the kingship was lost the pot sinked to the depth of the water and was guarded by a dragon god, and anyone who got it out of the water became a new king.

著者

高田 里惠子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.14, pp.63-92, 1998-01-31

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Der vorliegende Aufsatz ist eine Vorarbeit, um eine nicht eindeutige Einstellung zum Establishment, die den intellektuellen Mittelstand des modernen Japan bezeichnet, zu analysieren. Dabei gilt mein Interesse zunachst den intellektuellen Diskursen uber Mayumi Haga, einen reprasentativen Kritiker der "Japanischnen Romantik". Ihr eigentumlicher Antimodernismus, der vom einfachen Japanismus zu differenzieren ist, konnte in der Kriegszeit vor allem verzweifelte Studenten faszinieren. Die "Japanische Romantik" schien fur junge Intellektuelle eine einzige Moglichkeit des inneren Widerstandes gegen die Wirklichkeit des Kriegs zu bieten. In einer solchen Situation geno〓 auch Haga als Ubersetzer von Carossa und Rilke gro〓e Popularitat. Aber nach dem Kriegsende wurde Haga von intellektuellen Lesern vergessen oder sogar verachtet, wahrend die "Japanische Romantik" selbst wiederentdeckt und rehabilitiert worden ist. Im Mittelpunkt meiner Darstellung steht, was sich hinter dieser Vergessenheit versteckt. Nicht Hagas (fast komische) faschistische Behauptung, sondern sein falsches Selbstverstandnis, da〓 er ein kritischer Au〓enseiter sei, irritiert uns. Haga halt uns sozusagen den Narrenspiegel vor, in dem wir unsere Besessenheit sehen, da〓 wir als Intellektuelle gegenuber dem Establishment kritisch sein mussen, nicht affirmativ sein durfen. Haga konnte sich selbst mit Recht einen kampferischen Don Quichotte genannt haben.

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.20, pp.325-338, 2000-12-20

著者

浜根 知恵/大野 順子 大野 順子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.43, pp.121-143, 2012-11-21

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The pioneering activities on the Hojyo Dunes, Tottori Prefecture, came about due to the abundant cultivation of cotton and colza that took place during the Edo period. This changed to the cultivation of mulberry with the advent of the Meiji period because of the importation of cotton from foreign countries. This Dune area was irrigated using a small artificial pond known as the beach well and it was used to draw up subterranean water it came to be called the "Wife-killer beach well" because of the intense labor it required. In the 1950's the government provided this area with irrigation facilities. With these government sponsored policies and advances in farming technologies it became possible to cultivate items such as grapes, tomatoes, melons, eddo potatoes and leeks that could be used to make monetary profit in the market in addition to more traditional crops of sweet potatoes, shallots and watermelons. Farming in this desert area, which demanded that fields be treated with artificial measures due the lack of water created a state of affairs where there had to be a switchover to growing crops that were profitable and in demand in the marketplace along with the implementation of modern irrigation techniques. This resulted in advancing cooperation simultaneous with the development of large scale management that exceeded the range of the then existent traditional community. And thus, with the introduction of modern irrigation facilities along with the elimination of excessive labor connected with the Wife-killer beach well, we also see the development of communal farming and the sharing of production and distribution activities in the area and other areas as well as the advancement of usage regulations involving water used for agricultural purposes. With this, there also rapidly came into existence, a large-scale form of agricultural management concerned with the renting and leasing of land.

著者

竹中 暉雄

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.40, pp.322-269, 2011-03-30

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This paper, motivated by the question of why the members of the drafting committee of Gakusei left almost no records of their work, focuses chiefly on the following four points. 1. Two poems by Hajime Uryu, a member of the drafting committee of Gakusei (one written at the time of his appointment, the other at the time of his resignation), are almost the only documents surviving that were written by members of the committee concerning their task. The poems reveal Uryu's strong dissatisfaction that the committee carried out its work with almost no sense of responsibility or team spirit, and that the original idea of "education for the national benefit" had been transformed into the idea of "education for individual benefit". If Uryu's complaint was valid, we can understand the reason why the members of the drafting committee did not talk about their work on Gakusei. 2. As the result of the situation Uryu described, Gakusei had many irregularities, not only in its main provisions but also in its Preamble, which includes the famous phrase "there may not be a village with an ignorant family, nor a family with an ignorant child". The text of the Preamble had many grammatical problems and included many historically untrue or exaggerated expressions. These problems have almost never been referred to in research on the Gakusei. 3. The problems in the Preamble to Gakusei become even clearer when we examine English versions of the text. Even the then Ministry of Education was evidently perplexed to prepare an English translation of the Preamble. 4. The new Meiji government emphasised the idea that education should be for the individual benefit in order to emphasise its position that people should not depend on the state for their educational costs. As a result, there were a number of important principles that the Preamble was unable to express. Firstly, the idea of "education for the public benefit" could not be expressed. The school charges referred to in the provisions of Gakusei began from the principle of a school district charge. Secondly, "the necessity of a uniform national educational system" could not be expressed. This system was designed in the provisions of Gakusei. Thirdly, the principle of educating people to be able to actively support the new state through their understanding of its decrees could not be expressed. The educational mission of the new Meiji state was to construct a nation governed by law.

著者

天堀 貴博

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.45, pp.303-326, 2014-03-28

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Venetian opera was born in 1637 as the first commercial opera in the world. It contributed greatly to the development of opera as a genre. In Venice, opera flourished with as many as 17 theaters at its height. Opera was an important element of the culture of this city full of feasts and celebrations. However, after the drastic reduction of ticket prices which took place in the 1670's, the quality of Venetian opera began to deteriorate. At the same time, Neapolitan opera was growing. Thus the center of Italian opera moved to Naples from Venice, and many modern scholars think that Venetian opera declined in the end of the century. For such reasons a large majority of studies on Venetian opera have treated only the 16th and 17th centuries, neglecting the 18th century. And the approaches have been made almost exclusively in the fields of music and music history, whose interests are concentrated on opera writers and their works.This paper is an attempt to reconsider Venetian opera from a different point of view, namely from that of social history, and takes into consideration the 18th century also. It makes a quantitative analysis of new opera works put on the stage in Venetian theaters for the hundred years 1660-1760 using the data given by Selfridge-Field (2007), and then examines the theaters which were active during the period. This analysis reveals that Venetian opera saw its quantitative peak in the first half of the 18th century. That means that after the "price revolution" brought about by Teatro di Sant'Angelo in 1677, opera became popularized and obtained a wider range of audience. It led to easier production of public-oriented opera with low cost. We may call it "pop opera". But such a change did not occur to Venetian opera as a whole. The traditional type of refined opera was maintained by Teatro di San Giovanni Grisostomo, which was opened in 1678 and specialized in classical and mythological themes. We may call this type "sophisticated opera." Both of these theaters were very successful and determined the two main streams of Venetian opera. Teatro di Sant'Angelo and Teatro di San Giovanni Grisostomo were the most influential in the history of Venetian theaters. One with "pop opera" and the other with "sophisticated opera", they constituted the two wheels of Venetian opera. They were cohabiting, rather than conflicting each other. In conclusion, we should not look on the changes in Venetian opera as deterioration or decline but as the establishment of a new sort of opera. We should also appreciate the coexistence of the old "sophisticated opera" and the new "pop opera", which made Venetian opera more prosperous than ever.

著者

松永 俊男 Toshio MATSUNAGA 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.20, pp.139-161, 2000-12

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Scientific investigation in early nineteenth century England was based on natural theology. The evolutionary theory of Charles Darwin was also based on natural thelogy. Most contemporary scholars and clergy accepted the evolution of organisms as providential evolution, that is, evolution guided by God. Darwinian theory did not reject the idea of providential evolution. Darwinian theory, however, also has a revolutionary factor, which implies a mechanical interpretation of the adaptation of organisms. Modern biologists acknowledge only this revolutionary factor in Darwinism. But in order to understand properly the historical significance of Darwinism, we must recognize the religious factor in Darwinism. In this article we analyse the theological background of Darwinism and survey the contemporary reception of Darwinism.

著者

Meillet Antoine 永野 芳郎 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.11, pp.103-128, 1996-07