著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.31, no.3, pp.199-215, 2006-03-15

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According to the ancient Japanese, women can never be happy during their lives nor can theyget peace after death, because their minds are full of inborn defects such as jealousy, frivolity orcaprice. These defects are said to be sins, to which women themselves are solely responsible.The Japanese ascribed the authority of this view to Buddhist scriptures. However, descriptionsof such female defects are not found in Buddhist texts. Instead, female bodies are said there tobe disadvantageous to preparation for becaming Buddhas, because of physiological phenomenaconnected with generative function, such as menstruation, morning sickness and labour.Having read a Buddhist reference to disadvantages of female bodies, the Japanese of the ninthcentury mistook it for a reference to defects intrinsic to women's minds. And the well-knownJapanese proposition, "Women are naturally sinful and therefore quite hopeless," was thus establishedto justify the Japanese society in tormenting women for more than 1000 years.

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.2, pp.89-101, 2000-11-30

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In eighth century Japan, a number of priests were summoned to recite the Yakusi-kyau. This was called "yakusi-kekwa" (confession of faults to[a image of]Yakusi). In this ritual, however, the Japanese did not confess faults and rather intended to stop misfortunes. As the legal system was established in the Nara Period, the primitive ritual called "harahe". (dusting off) ceased to function for atoning for sins and shifted its target from sins to misfortunes. This new system was called "oho-harahe" (dusting off on a larger scale). It was in the process of reform from harahe to oho-harahe that the Japanese yakusi-kekwa was established. Two kinds of rituals were performed in China before an image of Yao-shih: One is called "yao-shih-ch'ai", in which sinns were confessed so that they might be sunk and consequently future disasters might be prevented. The other is a life-prolonging ritual, in which the Yao-shih-ching was recited so that the supernatural power of Yao-shih might be exercised to cure a sick person. The Japanese yakusi-kekwa is a descendant of the yao-shih-ch'ai in that it is named "kekwa" (confession) and in that it is performed to avert misfortunes by wiping off sinns. And it is a descendant of the Chinese life-prolonging ritual in that sins are not confessed and in that the Yakusi-kyau is recited. However, it is unique and very Japanese in that Yakusi is no longer Bhaisajyaguru nor Yao-shih and functions now as a Japanese kami who has entered the image of Yakusi: Gratified at the recitation, he quells his anger and stops causing misfortunes just like any other kami.

著者

原山 煌 Akira Harayama

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.29, no.3, pp.71-78, 2004-02-20

著者

木村 二郎 Jiro Kimura

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.28, no.3, pp.205-213, 2003-03-20

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The Policy Board of the Bank of Japan announced the stock purchasing plan on September 18, 2002 (“New Initiative Toward Financial System Stability”) in which the Bank would explore possible policy measures to enhance financial institutions’ efforts to reduce their shareholdings. And on October 11, at a regular board meeting, the Board approved basic guidelines on the purchase of stocks held by commercial banks. The purpose of this plan is to secure financial system stability and to foster disposal of nonperforming loans. This plan is not traditional but truly exceptional in the history of the central bank of the world. We will research the facts and the reviews about the plan, and make it clear the problem of it. Our conclusion is that not only this plan is no main job of the central bank but also the plan will injure credibility of the Bank of Japan. Because stocks are very risky assets, the central bank should not have such a risky asset as stocks. It is true that it has some positive effect to secure the stability of financial system, but at the same time it has negative effect on the quality of the asset of the BOJ.

著者

中野 瑞彦 Mitsuhiko Nakano

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.30, no.3, pp.65-79, 2005-03-10

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In the WWI era, the Japanese economy enjoyed an abnormal boom rised by the war in Europe. Japanese exports increased by enormous scale and brought huge external receipts. Discarding the gold-standard system, the Japanese economy lost the adjusting mechanism which the goldstandard system warranted. The money supply increased and thereby the inflation hit the people’s life so that there were riots for shortage of rice in the summer 1918 (Kome-Sodo). This Kome-Sodo riots fall the Terauchi Administration. And after Terauchi, Takashi Hara took office as the first party cabinet in Japan. So the cabinet was changed, but the economic policies were not changed so much. Both administrations took an expansive policies which caused severe inflation and brought an enormous bubble in 1919. The Hara Administration was under control of Hanbatsu fraction. Therefore, Hara could not and would not change the policies (for example, badget) of former administration. That caused disappointment to the party cabinet and democracy in general and paved the way to militarism. This paper dealts with the economic and political causes which lied in desicion process for economic policies in that period by reviewing the newspapers and the journals.

著者

高橋 ひとみ Hitomi Takahashi 桃山学院大学法学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.30, no.2, pp.1-11, 2004-12-20

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Many children in Japan today do not know how to grasp a pencil or use chopsticks properly. Improper pencil grasp and chopstick usage may have a negative impact on one's studying and eating posture. In addition, improper posture potentially leads to poor eyesight. This survey was conducted to examine how pencil grasp and chopstick usage may affect the seated posture among children with the aim of putting a stop to the increasing number of children with poor eyesight. Of all the children surveyed, approximately 30% improperly grasped pencils while approximately 25% improperly used chopsticks. The survey result shows that pencil grasp and chopstick usage are associated with studying (seated) posture. By means of proper pencil grasp and chopstick usage, children were more likely to maintain a distance of 30 cm or more between the eyes and the notebook surface. This is known to impose minimal strain to the eyes. In fact, those children who maintained this optimal posture were less likely to have poor eyesight compared to those who did not. In view of these facts, encouraging efficient pencil grasp and proper chopstick usage among children will contribute to promoting the optimal studying posture that imposes minimal strain on the eyes. Until children are old enough to understand what needs to be done to maintain good eyesight, parents and adults should provide necessary care and support in this respect.

著者

野尻 亘 Wataru NOJIRI 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.24, no.3, pp.49-64, 1999-03-31

著者

小林 信彦 Nobuhiko KOBAYASHI

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.25, no.2, pp.35-50, 2000-01-24

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In ancient India, the Buddhist samgha as a self-governing community maintained order by means of its own law called "vinaya." Violators were punished according to vinaya. On the other hand, all Buddhists, whether monks or laymen, were expected to follow particular customs called "sila." Unlike vinaya, this was not compulsory and did not carry penalties. In Japan far away from the original land of Buddhism, no one paid attention to the distinction between vinaya and sila, because temples were the apparatus of government and there was no samgha to be governed by vinaya. Under such circumstances, Saicho (766-822) openly repudiated vinaya and replaced it with sila. From that time down to this day, the Japanese have been convinced that the essence of true Buddhism consists in the repudiation of vinaya.

著者

木村 義徳 Yoshinori Kimura

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.30, no.2, pp.45-59, 2004-12-20

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This writing is a response to Koichi Masukawa’s criticism of my assertion regarding the time of arrival of the old Shogi game on which modern Shogi is said to be based. It is generally accepted that Shogi, as well as chess, originates from a game called Caturanga in India. Just when the game was brought to Japan, however, as well as the form the game took at that time, is an on-going debate. I assert that standing-figure pieces such as those used in chess were imported during the 6th or 7th century. Masukawa argues against my assertion by stating that pieces printed with Chinese characters were brought to Japan between the end of the 10th century and the beginning of the 11th century. In this writing, I will first point out Masukawa’s violation of the rule in the discussion of this issue. Secondly, I will challenge the evidence Masukawa utilizes to support his point by giving an accurate analysis and interpretation of related documents and source material. In addition, by clarifying the style of Japanese chess and how it is played, I will refute Masukawa’s criticism in an attempt to enhance the validity of my assertion.

著者

井上 敏 義永 忠一 野尻 亘 Satoshi Inoue Tadakazu Yoshinaga Wataru Nojiri

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.30, no.1, pp.21-42, 2004-07-01

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Sensyu District is in the southern part of Osaka Prefecture. In this region, since the 18th century, many farmers had cultivated cotton and spun cotton into thread. However, because of the importation of cotton to Japan in the latter half of the 19th century, farmers had abandoned cultivation of cotton. On the other hand, the tradition of spinning cotton as a side job for farmers led the development of the thriving textile industries in this region. Up to World War II cotton textiles had been the most important export for Japan since the 19th century. Osaka City was the center of exporting cotton textiles. The location adjacent to Osaka City was advantageous for textile industries. Miscellaneous textile products, for example, cotton textiles, blankets, towels, knitwear, carpets etc. are manufactured by medium and small sized factories in Sensyu District. The networks of these companies and related industries have formed the agglomeration of textile industries in this region. The indigenous labor market is composed of specialized workers for textile industries. The trade unions and public institutions are engaged in quality control and development of new products for textile industries. Today, the incursion of cheap imports of textiles from Asia, the lack of successors in the workforce and the stagnation of productivity have gradually brought about the decline of textile industries in Sensyu District.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.28, no.3, pp.247-267, 2003-03-20

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As the legislation sytem was established in ancient Japan, the harahe (祓) ceased to function as punishment. It developped into the o-harahe (大祓) to remove deceases and calamities as well as sins. When the Japanese added new items to the list of tumi (罪) in the norito (祝詞), they borrowed words for deceases and calamities from the Yakusikyo (藥師經): Thus they introduced into the list sirahito (lepra alba), kokumi (tumor-induced rickets), and calamities of hahumusi (creeping reptiles and worms) and of takatu-tori (birds on high).

著者

朴 惠玲 岸本 裕一 Hyepyeong Park Yuichi Kishimoto

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.32, no.3, pp.33-43, 2007-03-20

著者

山川 偉也 Hideya Yamakawa 桃山学院大学法学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.33, no.1, pp.129-168, 2007-06-20

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This article first takes a critical look at Aristotle's definition of "human being" as a "politicalanimal" (πολιτικον ζψον), as noted in his Politics 1253a2_3. Following that is a study of the correlation between Aristotle's and Diogenes' views of human beings. The author initially provokes the reader's attention to the fact that the Aristotelian term "political animal" originally had two contexts. First, according to Historia Animalium, the political animal is a species of "gregarious animal" (τα αγελαια). Therefore, it is not the case that human being is a unique species of political animal; a large group of different species described as political animals does indeed exist. Aristotle states, for example, that various forms of political animal, such as "man," "bee," "wasp," "ant" and "crane," each has a common property: the devotion to some common good in its political community. On the other hand, in Politics 1252a1_7, Aristotle identifies "the so-called city-state" (η καλουμενη πολιζ) as a "political community" (η κοινωνια η πολιτικη)_According to Historia Animalium, the human being is only one species of political animals. But, according to Politics 1253a 7_8, the human being is a "political animal" in a greater measure than bees or any other "gregarious animal". The author insists that it was precisely in this context that Aristotle needed to specify human beings by a geometrical proportion: `God :Man=Man : Animal.' The author analyzes thoroughly Aristotle's view of human being and discloses the fact that Aristotle's theory of the "natural slave" conflicts with his own definition of"man." In this way the author divulges the invisible aspects of Aristotle's political thought. The author then concentrates to clarify the meaning of Diogenes' mission "paracharaxon to nomisma" ("deface the currency") and to highlight the significance of his protest against the Aristotelian definition of human beings: God : Man=Man : Animal Thus, the author proceeds to deface the current interpretations of Diogenes of Sinope's conception of justice and cosmopolitanism, which has been regarded by scholars as almost "nothing"or at least as a "shadowy ancestor" of the cosmopolitanism of Zeno of Citium. In place of these interpretations the author is submitting another version of cosmopolitanism that is to be regarded as a defaced version of Alexander's. Following the Sinopean dog philosopher's mission"παραχαραξον το νομισμα" ("deface the currency"), the author is defacing contemporary views on Diogenes of Sinope's "character" (χαρακτηρ)_

著者

志保田 務/山田 忠彦 山田 忠彦 桃山学院大学経営学部/京都大学法学部図書室

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.28, no.2, pp.123-147, 2002-12-20

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Ryunosuke Akutagawa (1892-1927), one of the major novelists in modern Japan, is also famous as an adapter who learned from other writers in the inside and the outside. His works are considered bookish. Therefore, we assumed that he read many writers' works in his day, and we tried to prove the causality and we attempted to show how these works affected his own writing. In this work we would show some materials of the above facts consisting on the records of "A bibliography of writers who were read by Ryunosuke Akutagawa, based on "Akutagawa Ryunosuke Zenshu", published by Iwanami Shoten, Tokyo, 1977-1978, 12 volumes". Each entry in this index has three items: the writer's name, the title of the work, and the date when Ryunosuke Akutagawa would have read the work. Entries are ordered according to the writer's name in the Westerner syllabary this index.

著者

小林 信彦 Nobuhiko KOBAYASHI 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

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.3, pp.107-140, 2001-03-15

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Japanese kamis who hate sins get angry and bring about disasters when men do wrong. Without sins they are happy and do not cause disasters. Taking advantage of this behaviour, the Japanese framed the idea of kekwa They tried to soothe angry kamis by chanting sutras as magic formulae in order to stop disasters such as droughts and plagues. This is a new type of harahe and therefore repenting is not involved in spite of its name "kekwa" (to repent).

著者

井上 敏 Satoshi Inoue 桃山学院大学経営学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.34, no.3, pp.85-95, 2009-03-18

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Present Japan is confronted with a grave economic crisis. Museums are being forced to streamline their management under pressure from the economic situation affecting Japanese society overall. But the legal system for museums in Japan is not prepared for optimal management of museums. What is needed is an open discussion on implementing a new system under the concept of "intellectual freedom" in museums. This paper will examine this concept by looking at two key themes. One of these is Dr. Juzo Arai's theory of museum studies. The other is the legal case of the Museum of Modern Art, Toyama. In his theses, Dr. Arai emphasized the importance of selfgoverned organization by gakugeiin ( Japanese Curator) of local museums. This suggestion was indeed used as factual evidence in the legal case of the Museum of Modern Art, Toyama (1986). In Japan's present museum system, little attention is given to the opinions of gakugeiin, creating the need to organize independently from local governments. The concept of "intellectual freedom" in museums must be discussed as a first step toward revising the Museum Act in Japan.

著者

金本 伊津子 Itsuko Kanamoto

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.34, no.3, pp.53-60, 2009-03-18

著者

竹内 真澄 Masumi TAKEUCHI

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.3, pp.141-151, 2001-03-15

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The U. S. A has been considered a developed country which advocates liberalism. But, as Noam Chomsky points out, in fact the manipulation of public opinion by the media has been carried out under the pretense of freedom of speech. The task of this paper is to explain how the media of the U. S. has successfully managed to reconcile the manipulation of public opinion with the condition of freedom of speech. I approach the question by considering New York Times reportage on Okinawa from 1995 to 2000. In this period, following the well-known 1995 rape of Japanese schoolgirl by U. S. Marines, the tension between human rights and U. S. world strategy reached crisis level in Okinawa. Correspondingly, the New York Times sought to adopt a position between two. In the first part of this paper, I will analyze reportage on the rape incident, examining the ways in which the New York Times was able to balance out the numerous factors involved so as to come down on the side of existing U. S. polocy.

著者

尾本 惠市 Kaiichi Omoto

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.29, no.3, pp.101-120, 2004-02-20

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This paper attempts to answer some important questions such as, “Who are indigenous people?” and “What are human rights?” from the standpoint of anthropology. Usually, these are regarded as questions of law, political, or historical sciences. However, as an anthropologist with experiences of field work among the indigenous hunter-gatherers or affluent foragers in Asia, such as the Ainu of northern Japan and the Negritos of the Philippines, I believe that these questions are of fundamental importance in the integrated, new human science at which I am now aiming. After having examined the various definitions of the indigenous people, I tried to compare the histories of the Ainu and the Native Americans with special regard to the problem of human rights. It was found that the two groups show a number of similarities or parallelism in the ways of being invaded, deprived of their land, and ill-treated, as well as suffering from the assimilation policy of the colonists or the national majority group, who were the Japanese for the Ainu and the Europeans for the native Americans. The four wars of the Ainu against the Japanese colonists under the government of the Edo period were compared with the similar events of contemporary northern America. These were the wars of Koshamain (1457), Henauke (1643), Shakushain (1669), and Kunashiri-Menashi (1789). It was argued that the basic ideology of the colonists who invaded the land and ill-treated the indigenous peoples was monotheism and/or ethnocentrism. I do not support the view of “civilized” people that the hunter-gatherer groups of today living as a tiny minority of the world population are the stragglers left behind by civilization. I rather consider these groups to be the invaluable eyewitnesses on the original way of life of modern humans with spirits based on animism. Today, when humans are said to be approaching the end of existence, I think we should hear their messages to the modern civilized world.

著者

小野 良子 Yoshiko ONO

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.25, no.3, 2000-03-25