著者

松野 敏之

出版者

学習院大学外国語教育研究センター

雑誌

言語・文化・社会 (ISSN:13479105)

巻号頁・発行日

no.14, pp.29-48, 2016-03

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Arai Hakuseki's Kishinron is famous as a book which argued demon's reality and collected many Ghost story. And Kishinron is estimated low as "imperfect soul study" or as "Zhu Xi 朱熹's demon theory was copied". A conventional study pays attention to only demon's reality and doesn't grasp Hakuseki's insistence. For example, why did he criticize Buddhism in Kishinron? I would like to define the reason that he criticized Buddhism clearly.Hakuseki denied metempsychosis of Buddhism. He admited that a person is born from his parents and a soul and a body are formed by his parents.When metempsychosis is admitted, a soul will exist without his parents. This way of thinking lowers the value of his parents. The idea of metempsychosis cuts the connection of a person and his parents off.Hakuseki emphasized the worship of ancestor. Because a person knows importance of the family through bowing to his ancestor. Hakuseki tried to made people realize the connection with their parents and their ancestor through emphasized demon's reality.

著者

松野 敏之

出版者

学習院大学外国語教育研究センター

雑誌

言語・文化・社会 (ISSN:13479105)

巻号頁・発行日

no.14, pp.29-48, 2016-03

---

Arai Hakuseki's Kishinron is famous as a book which argued demon's reality and collected many Ghost story. And Kishinron is estimated low as "imperfect soul study" or as "Zhu Xi 朱熹's demon theory was copied". A conventional study pays attention to only demon's reality and doesn't grasp Hakuseki's insistence. For example, why did he criticize Buddhism in Kishinron? I would like to define the reason that he criticized Buddhism clearly.Hakuseki denied metempsychosis of Buddhism. He admited that a person is born from his parents and a soul and a body are formed by his parents.When metempsychosis is admitted, a soul will exist without his parents. This way of thinking lowers the value of his parents. The idea of metempsychosis cuts the connection of a person and his parents off.Hakuseki emphasized the worship of ancestor. Because a person knows importance of the family through bowing to his ancestor. Hakuseki tried to made people realize the connection with their parents and their ancestor through emphasized demon's reality.

著者

根本 かおる

出版者

学習院大学外国語教育研究センター

雑誌

言語・文化・社会 (ISSN:13479105)

巻号頁・発行日

no.7, pp.156-160, 2009-03

著者

熊井 信弘

出版者

学習院大学

雑誌

言語・文化・社会 (ISSN:13479105)

巻号頁・発行日

no.4, pp.91-102, 2006-03

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The first hypermedia dictation program called"QuickDictation" was developed by Sugiura with software called HyperCαrd in 1993. The same kind of dictation program,"QuickTime Dictation",was produced by Kumai in 1996 by utilizing video files, which offered realistic communication situations to learners. In this program,1earners watch video files on a screen and enter the exact words they hear. The program automatically evaluates the learners'answers and shows them how well they did in the exercise by providing feedback information once the task is completed. Analysis showed a high rate of preference by learners for this program. However there are some drawbacks which need further improvements. One of them is that the program functions as a mere tester rather than as ahelper. The program only shows whether the answers are correct or not, yielding no other information or clues such as what is wrong with the answers and what learners should do to provide the right answers. Another drawback is that the program worked only on Macintosh computers, which were not the main stream computer system at that time, and could therefore not be executed via the computer network or the Internet. What's worse, the learners'results could not be saved for later reference or analysis. The purpose of this paper is to describe how the new version of the video dictation program was developed, and to discuss some improvements in terms of technology and educational implications. This video dictation program is designed to improve learners'1istening skills, espe一 cially bottom-up processing. The software was produced with quiz authoring software, Q厩zル1αker 2.Oby Articulate. In this program learners watch video files which include the sound changes they learn in the classroom and enter what they hear on the screen. Their answers are automatically recorded and processed by the program. Then the learners get immediate feedback on their results. The results are accumulated in the server, called 五θαγ痂g、Mαnαgement System(Moodle or WebClass)and can be obtained in the form of Excel files for future reference and analysis. With the help of such online programs, teachers can shift these basic practices to the homework assignment outside the classrooms so that they can concentrate more often on those communicative activities and authentic tasks which are only possible during class-time.

著者

狩野 智洋

出版者

学習院大学外国語教育研究センター

雑誌

言語・文化・社会 (ISSN:13479105)

巻号頁・発行日

no.13, pp.1-18, 2015-03

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The Flowing Light of the Godhead by Mechthild of Magdeburg had been treated mainly by interpreting the text. But in order to grasp its character, it is also necessary to research the social context. In this paper three subjects will be treated: the proprietary church, monastic reform and heresy in the 11th century.Although the institution of the proprietary church and cloister contributed significantly to the spread of Christianity throughout Europe,they were also goods to be traded, a hotbed of simony, and destroyed the lives of those cloistered within.Cluny Abbey, which eliminated interference by the rulers, used the institution of the proprietary church and cloister to spread their monastic network. The abbot of Cluny was called "the king of monks". The actual work of Cluniac monks consisted of chanting the Psalms and Prayers for the salvation of the souls of the departed and of the illustrious living. On the other hand manual labor was abolished to a great extent. Neither the imitation of Christ nor the postolic life is in evidence here.In the 11th century arose heretical groups that seemed to pose a danger to those in power, although these groups only wanted to be good and true Christians, and based their faith mainly on the Gospels and the Acts of the Apostles. The confrontation between the heretics and the Church was a struggle to understand Christianity correctly, to obey it faithfully, and to fully realize the Christian faith.Since the middle of the 11th century the people had come to want to know and state their opinions about serious matters of religion and politics,and this shift was an indispensable precondition both for Mechthild, who could express her opinions on essential issues of dogma, and for her book, which found general acceptance.

著者

柳田 直美

出版者

学習院大学外国語教育研究センター

雑誌

言語・文化・社会 (ISSN:13479105)

巻号頁・発行日

no.13, pp.1-29, 2015-03

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This article surveys the reign of the fifth Tokugawa Shogun Tsunayoshi 綱吉, considered as "an absolute monarch", or in the opinion of Kaempfer, as "a good and just, wise sovereign". When Tsunayoshi inherited his position in 1680 an era of peace and stability had begun. He therefore changed policy from ruling by military authority to attaching greater importance to matters of etiquette and hierarchical order.During the transition from the Ming to the Qing dynasties in early 17th century, when there was no strict division between Buddhism and Confucianism in China, rituals to do good deeds were widely organized under the guidance of Confucian intellectuals. Japanese versions of morality books reflecting this tradition were published around the beginning of Tsunayoshi's government.According to one view the ultimate purpose in books of morality was to make citizens supportive of an ideal absolute government. Tsunayoshi, who was devoted to Confucian thought, considered that the cultivation of "benevolence 仁心" and "mercy 慈悲" was the utmost "good", and through his "policy of compassion for living things 生類憐み政策" he made people respect life and accumulate "good deeds".Tsunayoshi adopted Confucianism as a ceremonial doctrine to achieve cultural supremacy in opposition to the court. However, when we consider his policy of compassion we realise that Tsunayoshi was also influenced by the Confucian idea of retribution for good and bad deeds that appears in Chinese morality books.