著者

溝井 裕一

出版者

関西大学

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.39, pp.79-103, 2006-04-01

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Since ancient times in Europe, stories have been told about heroes, gods and saints who fought with dragons. While many of them faced monsters and killed them, there are some stories of heroes and heroines who were swallowed by a dragon, killed it from inside, and emerged unhurt from its body. Some of the pictures and legends from the ancient or medieval times tell about those dragon-slayers. For example, according to a picture on a vase of the 5th century B.C., the famous Greek hero Jason was swallowed apparently by a dragon and came out again of its mouth. A legend also tells that the Irish hero Fionn Mac Cumhail entered the body of a dragon and killed it from inside. We can also find the similar motif in the medieval paintings and the legend of St. Margaret. The meaning of those pictures and legends seems difficult to understand. I analyzed the motif of the "swallowing dragon" by applying it to the scheme of rites de passage. According to Arnold van Gennep, the rites of passage consist of three steps-separation, transition, and incorporation. It is also said that they symbolize the death and rebirth of a person who moves from one state to another. I viewed that the motif of the "swallowing dragon" represents the death and rebirth at the rites of passage of heroes or saints. At the beginning of the article, the pictures and stories of the "swallowing dragon" are presented. After that, I will compare the European "swallowing dragon" stories with the notion of the "swallowing animals" in other countries (they appear at the initiation of Siberian and Eskimo shamans as well as the people of New Guinea) and examine the analogy between them. Then, I will apply the Genneps schema to "swallowing dragon" stories and consider whether we can count them among the rites of passage. With the results from those studies, I will clarify the notion of death and rebirth in the European pictures, myths and legends.

著者

熊野 弘子

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.49, pp.495-513, 2016-04-01

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This paper takes a concrete look at Manase Dosan’s Satsusho Benchi, a Japanese edition of the difficult original Chinese Bianzheng Lunzhi. In order to investigate specific individual examples of his diagnostic and clinical approach to diseases, the paper focuses on the treatment of urological disorders, particularly enuresis and incontinence, in medical texts of Dosan’s school. The results may be summarized as follows. Dosan based his writings on direct transmission from his teacher, supplemented by paraphrases and quotations from a wide range of Chinese medical texts. Such Chinese texts were sometimes quite verbose and overly detailed, but Dosan managed to provide a clear and economical explication of the main points of Bianzheng Lunzhi; based on the basic eight-principle pattern identification, which includes diagnoses of vacuity/repletion, cold/heat, and exterior/interior conditions, he gave an orderly presentation of these diagnoses with relevant symptoms and treatments. Such is the content of Satsusho Benchi, a work which may succeed in shedding light on an important aspect of the reception of Chinese medicine in Japan.

著者

橋本 征治

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.37, pp.A49-A67, 2004-04-01

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In order to investigate the process of formation and development of the prehistoric culture of Japan, the cultures of the surrounding regions (East Asian, North Asian, Oceanic, and South East Asian Cultural Spheres) were analyzed in the framework of east-west and north-south axes. Also the races and the four major cultural elements, namely languages, stone tools, earthenware and agriculture were analyzed. According to the result of the analysis, the formation and the development of the prehistoric culture of Japan were very complex and multiplex, which brought the regional diversities. As for the relations with the surrounding regions, multiple axes such as northern axis, east-west axis and southern axis were observed, and a two-way relations developed along each axis. So, in order to explain about this multilayered and complex Japanese culture, it takes patient efforts to try to disentangle the process from time and space axes while keeping the two-way perspective, and to reconstruct it on the mesh of causality. One of the major tasks for that purpose is to regrasp the Japanese culture from the viewpoint of the nanpo, considering the wide range of influence of the southern cultural spheres on the positioning of the prototype of Japanese, Austronesian language element in the old Japanese language, some stone tools leading to Taiwan, southern earthenware, the relations between Jomon cultivation and root-crop cultivation that preceded the rice cultivation. They were examined in this paper.

著者

岡村 心平

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.50, pp.381-393, 2017-04-01

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This paper is a Japanese translation of "Arakawa and Gins: The Organism-Person-Environment Process" (Genedlin, 2013). The purpose of this paper is a comparative discussion about the project of Arakawa and Gins, and of Genedlin's philosophy. First, the author pointed that Arakawa and Gins used the word "persons" as a verb, and he introduce a new concept "inging" to emphasis that function of personing. Secondly, the inging process is compared with Arakawa and Gins's concept of "landing sites," and they are discussed from the perspectives of the implicit intricacy that characterizes his philosophy and practice. Thirdly, it is shown that there is a physical and direct means of accessing the implicit intricacy that is called a "felt sense." Finally, the author introduces TAE (Thinking at the Edge), which is a practice using felt sense to facilitate creative thinking and theorizing, and is shown in these examples.

著者

許 海華

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.44, pp.297-318, 2011-04

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While Japan at the end of the Edo period revised their national seclusion system and started to set forward with internationally opening policy, it was the training of translators to communicate at practical negotiations with foreign countries that was most urgently required. In the case of To tsuji 唐通事, Chinese translators at Nagasaki during the Edo period, some of the youths transferred themselves to be in charge of two languages, from solo translation for Chinese to translation for both Chinese and English. They later became very active in the frontlines for diplomacy, education and translation because of their English abilities during the periods from the end of the Edo to Meiji era. One of the typical examples was Ga Noriyuki. Ga Noriyuki was the person who flourished as a liege of Tokugawa Shogunate, a bureaucrat, an educator as well as a translator, who had been working as a Chinese translator at Nagasaki. It was his mastering English which brought him a great turning point for his life. This paper examines historical backgrouds and progress for Ga Noriyuki's mastering English from the view point of the alteration of To tsuji at Nagasaki during the periods from the end of the Edo to Meiji era, through full survey on articles on his carrers.

著者

野間 晴雄

出版者

関西大学

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.42, pp.A51-A60, 2009-04-01

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イギリスのプラントハンターの総元締めのJ.Banksが記した海外からの植物の移送・保存に関する指示書。マイクDフィルムからの手稿の翻刻をした。 This paper is aimed to transliterate the English manuscript " Rules for Collecting and Preserving Specimens of Plants" (1796) written by Joseph Banks (1743‒1820), who is a renown English plant collector, and then became an infl uential patron for plant hunters, explorers or natural historians in the late 18th century to the early 19th century. Since the original document is preserved in the British Library, the author used the microfi lm copy possessed in Kansai University library. The background of this written document is how to transport live plants collected in Asia, Africa and New Continents for plant hunters to Western Europe with moderate and cool climate. The end of 18th century is the last phase of scientifi c navigation era for European countries. British Empire sent James Cook to the Pacific Ocean navigation in order to astronomical survey and make correct maps in 1768‒1771. J. Banks took the same ship and collected many rare plants. After he came back to Britain, he, as the president of the Royal Society of London for the Promotion of Natural Knowledge, started to support fi nancially to collect rare or economically useful plants in the world by plant hunters. At the same time, he instructed plant hunters or botanists to send rare plants, seeds, and herbarium to Kew Garden in the suburbs of London. Thus, the Kew Garden has become the world center of plants. Since the transport live plants to Britain by ship safely is a very diffi cult work at that time, so Banks instructed minutely in the document such as the protection them from sea water, uncertain temperature and humidity.

著者

沈 国威

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.43, pp.119-130, 2010-04-01

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After the first Sino-Japanese War (1894-1895), Chinese began learning Japanese as a foreign language. They were motivated to learn Japanese in order to absorb new Western knowledge through Japanese books. They also felt that Japanese was easier to learn than Western languages. This paper will examine Chinese perceptions and knowledge of the Japanese language at the time by focusing on the statements of Kang Youwei and Liang Qichao on the simplicity of Japanese. It will also delineate some aspects of Japanese language instruction at the beginning of the twentieth century.

著者

溝井 裕一

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.39, pp.A79-A103, 2006-04-01

---

Since ancient times in Europe, stories have been told about heroes, gods and saints who fought with dragons. While many of them faced monsters and killed them, there are some stories of heroes and heroines who were swallowed by a dragon, killed it from inside, and emerged unhurt from its body. Some of the pictures and legends from the ancient or medieval times tell about those dragon-slayers. For example, according to a picture on a vase of the 5th century B.C., the famous Greek hero Jason was swallowed apparently by a dragon and came out again of its mouth. A legend also tells that the Irish hero Fionn Mac Cumhail entered the body of a dragon and killed it from inside. We can also find the similar motif in the medieval paintings and the legend of St. Margaret. The meaning of those pictures and legends seems difficult to understand. I analyzed the motif of the "swallowing dragon" by applying it to the scheme of rites de passage. According to Arnold van Gennep, the rites of passage consist of three steps-separation, transition, and incorporation. It is also said that they symbolize the death and rebirth of a person who moves from one state to another. I viewed that the motif of the "swallowing dragon" represents the death and rebirth at the rites of passage of heroes or saints. At the beginning of the article, the pictures and stories of the "swallowing dragon" are presented. After that, I will compare the European "swallowing dragon" stories with the notion of the "swallowing animals" in other countries (they appear at the initiation of Siberian and Eskimo shamans as well as the people of New Guinea) and examine the analogy between them. Then, I will apply the Genneps schema to "swallowing dragon" stories and consider whether we can count them among the rites of passage. With the results from those studies, I will clarify the notion of death and rebirth in the European pictures, myths and legends.

著者

栄 新江 森部 豊

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.44, pp.121-151, 2011-04

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This paper describes the current status of Sogdians research using archaeological epitaphic materials including the recently found stone inscriptions in China, and purpose research methods for such a study. First the excavated state of the new epigraphic materials is reported, and the current status of their classification with updated publications is also reported. Secondly, among the epigraphic materials investigated by the author, a survey report of the materials related to 翟曹明 (Zhai Caoming) is available. Thirdly, the four recently found historically important materials on the Sogdian study such as the 安備 (An Bei) epitaph, the stone inscription on the 史盤陀 (Shi Pantuo) rock, the 鄭岩 (Zheng Yan) epitaph,and 景教 (Jingjiao; Nestrian) stela text found at 洛陽 (Luoyang) have been evaluated and archaeologically assessed. Finally, future studies on the Sogdians are reviewed with comments and suggestions.原著:栄新江翻訳:森部豊

著者

陶 徳民

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.54, pp.A311-A321, 2021-04-01

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When the Chief Executive of Manchukuo (established on March 1st, 1932) Puyi learned that he was going to be crowned Emperor on March 1st, 1934, with the new reign title of Kangde (Wade-Giles: Kang-te; 康德), he insisted tenaciously to wear the "dragon robe" passed down from the Guangxu Emperor during the ceremony in order to show the restoration of the Qing dynasty. But the Commander of the Japanese Guandong Army rudely directed him to wear the Western-style military uniform in order to declare the birth of a new empire. In a compromise, both rituals were performed. Based on Puyi's autobiography, Yamamuro Shinichi's critical analysis, and Naitō Konan's article in the Osaka Mainichi Shimbun newspaper dated January 21, 1934, and his letter to Prime Minister Saitō Makoto dated March 25, 1934, the present research note reexamines the controversial historical event and the concerns of Naitō Konan as a prominent historian of Manchuria and an opinion leader on the affairs of Manchukuo.

著者

芝井 敬司

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.24, pp.57-72, 1991-03-30

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本稿は平成二年度学部共同研究費の助成を受けた研究成果の一部である。

著者

森部 豊

出版者

関西大学

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.41, pp.137-188, 2008-04

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This paper explains with the analysis of newly found stone record that the military power of Sogdian soldiers was one of the reasons why the Three Commands of Heshuo (Heshuo Sanzhen 河朔三鎮), which were established after the rebellion of An Lu-shan, remained semi-independent against Tang dynasty all the time. The Sogdian soldiers, who played big rolls in the Three Commands of Heshuo, are often said that they worked for An Lu-shan. However, the close analysis of their detail action reveals that they moved to Hebei from Ordos even after the rebellion of An-lushan was over. These Sogdian in Ordos were originally from Tuque(突厥) in the North Asia in the 7th century, and they had become semi-nomad-troopers. After the fall of Tuque, they were moved to Ordos and controlled by Tang dynasty. Still they were active in various districts because they were skilled troopers thus made great soldiers, and also they kept ties among Sogdian people by marriage relations and spatial connections. One of such cases was the military clique in the Three Commands of Heshuo. Among them, the Sogdian soldiers had power in the military clique called Weibo (魏博)and finally made a Sogdian Military Commissioner. However, their move to Hebei was disturbed by political reasons and unions with other ethnic groups. The military power of Hebei's Sogdian soldiers were comparatively decreased, thus the military power of the Three Commands of Heshuo declined as well. Then, they were used or merged by three powers of Shatuo (沙陀), Qidan(契丹), Zhu Quanzhong (朱全忠) toward the end of Tang dynasty and the period of Five Dynasties.

著者

上井 久義

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.34, pp.1-21, 2001-03-31

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In Okinawa, they have Utaki, the holy ground to conduct religious rituals, and priests called Noro. The priest in the highest position is Kikoe Okimi from the royal family. The founder was the daughter of King Shoen, the first king of the Second Sho Royal line. The First Sho Royal line was from Sashiki in the southern part of Okinawa, and Baten N oro took the highest position and guarded the king. But Sho En was from Iheiya Isaland and had no relations with the holy ground in Sannan region. In the era of the second king, Sho Shin, he appointed his sister Gekko as the highest shrine maiden and succeeded the position by receiving a name of God from Baten N oro, and took over the political structure where the king and the shrine maiden were united. After Shoen passed away, the drifters from Korea met with Sho Shin at the age of little over 10 and reported that his mother was in the position of coducting political affairs. There are also some records to show that this Queen Sho En was the daughter of So Niho. This shows that the administrators of this period retained the Japanese as interpreters, and that there were situations where the use of hiragana characters in published documents and inscriptions was regarded as a familiar form of records.

著者

村田 右富実

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.54, pp.55-69, 2021-04-01

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A correspondence between "大伴書持" (Ootomo-no-Fumimochi) and "大伴家持" (Ootomo-no-Yakamochi) is noted in Volume 17 of "万葉集." Conventionally, the letters from "左注" of No. 3910 to "前置漢文" of No. 3911 are considered as follows: 右四月二日大伴宿祢書持従奈良宅贈兄家持 橙橘初咲霍鳥飜嚶 對此時候詎不暢志 因作三首短歌 以散欝結之緒耳 However, "仙覚寛元本系" has the letters "和歌二首" and "廣瀬本" has "和歌四首," which follows "左注." Furthermore, "和歌二首" exists in "題詞" of "類聚古集." When taking all the above-mentioned aspects into consideration, these letters should be revised as follows: 右四月二日大伴宿祢書持従奈良宅贈兄家持 和歌三首 橙橘初咲霍鳥飜嚶 對此時候詎不暢志 因作三首短歌 以散欝結之緒耳 The paper suggests that No.3911–3913 should be understood as "和歌."

著者

王 暁雨

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.49, pp.297-312, 2016-04-01

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The word guomin in Chinese or kokumin in Japanese, which translates into Englishas either "nation" or "people", is not a term of modern coinage; it has been used sinceantiquity in both China and Japan. The promoting of the modern nation and its people is closely related to success or failure in the formation of the nation-state. Because of this, in both China and Japan, it has been said that the establishment of the concept of the "nation/people" (guomin, kokumin) is a crucial part of this modernization process. A look at the changing terminology for the constituent members of the state should be useful in clarifying what is subsumed under the concept of guomin/kokumin, as well as aiding towards a deeper awareness of the value judgments and interaction with foreign cultures that were involved in fostering the modern nation and its people. This paper offers a modest analysis of the changes in value judgments and personal perspectives thattook place in both China and Japan during the progress of modernization, both from theperspective of how the concept of the modern nation and its people was established, andby reference to the discourse of intellectuals regarding the constituent members of the state.

著者

三村 尚彦

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.51, pp.A79-A100, 2018-04-01

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Shusaku Arakawa (1936-2010) - a modern artist - and Madeline Gins (1942-2014) - a poet - interacted with numerous scientists, thinkers and philosophers, attempting to integrate science and philosophy into art. Among such scientists was Eugene Gendlin (1926-2017), a world-renowned advocate for focusing-oriented psychotherapy. Although it was known that Gendlin was writing a paper on Arakawa and Gins, until recently little was understood about what kind of interests Arakawa and Gins had in the Gendlin philosophy. In 2017, I examined manuscripts by Arakawa and Gins, which revealed that Eugene Gendlin had close academic relationships with Arakawa and Gins. Arakawa and Gins were interested in the function of blanks in poetry studied by Gendlin and David Kolb; Arakawa and Gins made notes on this, to which I succeeded in gaining access. This article focuses mainly on the arguments between Gendlin and Kolb, discussing the function of blanks in poetry and expanding on descriptions of the reasons for their different views on it. My purpose is to further advance the study of manuscripts by Arakawa and Gins. Kolb believes that the two categories of 1) symbols and 2) blanks represent felt meaning, and that they are independent discrete concepts that interact with each other, whereas Gendlin believes that these two categories are presented a priori, and that they do not interact with each other or provide support as discrete entities.

著者

河村 晃太郎

出版者

関西大学

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.38, pp.65-81, 2005-04-01

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Su Dongpo is one of the most prominent poets in the Song period. In this paper, I examined his thoughts and attitude on art and literature around the time of his exile. As he opposed the political reform by Wang An-shi (王安石), he was impeached for writing many verses which were regarded as lese-majesty. He was exiled to Huang Zhou (黄州) in 1071. Though he didn't write many poems at this time, he devoted himself to drawing. Though this experience he began to realize that both drawing pictures and composing poems were originated from the same source of creation. Just before he was exiled, he recalled his friend, Wen Tong (文同), and wrote an essay about him. Su Dong-po referred to technical skills on drawing, saying "Imagine a bamboo drawn perfectly in your mind and should tackle it." Although he mentioned about drawing, it can be read as a criticism on verse. It might be too much to say that a person who can write poems can draw pictures, but at least Su Dong-po thought that it was verses that give pictures profundity.

著者

薗田 香融

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.22, pp.1-36, 1989-03-31

著者

木岡 伸夫

出版者

関西大学

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.41, pp.六三-七五, 2008-04

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Le problème de la «rencontre avec le monde moderne» se réduit à deux questions : «Comment les hommes européens ont-ils rencontré les autres 'inconnus' jusqu'alors ?» et «Quelles réflexions ont-ils eu sur eux-mêmes à travers cette expérience de rencontre ?». On doit presque nécessairement vivre entre «décentralisation» et «recentralisation» lorsqu'on sort de son propre monde afin d'entrer dans un nouveau monde qui nous est étranger. C'est justement le cas d'Augustin Berque qui s'est mis en relation extrêmement cordiale avec le Japon.La rencontre avec le Japon n'était pour lui pas autre chose qu'un processus d'établissement de la mésologie (fûdogaku) en tant que discipline. Comme le sens des milieux (fûdo) s'exprime en paysages dans la théorie mésologique, Berque ne put s'empêcher de s'accoutumer, dans ses études sur la culture japonaise, à ces paysages très différents de ceux dans son pays. La diversité des expressions paysagères se fond sur la pluralité des «types» de culture. Il devait donc «décentraliser» en comparant la culture japonaise avec celles de l'Europe, ce qui constitua une étape nécessaire à sa réflexion sur lui-même.Il n'en est pas de même des recherches urbaines, parce qu'on n'aperçoit dans toutes les villes qu'un seul prototype : l'union de la substance physique (astu ; ville ; town) et de la communauté spirituelle(polis ; cité ; city), laquelle est typique des villes historiques à l'Occident. Pour ce qui est de l'unité complète de la «structure» et du «sens», on ne l'a trouvé nulle part ailleursque dans les villes européennes de tout temps historiques. C'est pourquoi Berque leur accorde une position de modèle idéal.Il nous marque son attitude de «recentralisation» en ce qu'il fait de la ville occidentale son cadre de référence. Pourtant ce n'est pas de l'ethnocentrisme, car il fait aussi du Japon une sorte de miroir réfléchissant sur lui-même et il fait par cela même le trajet entre «décentralisation» et «recentralisation», c'est-àdire qu'il accomplit une dialectique proprement mésologique. Et ce qui y joue un rôle de médiateur n'est pas le Japon, ni l'Europe, mais l'Amérique. Une triade «Japon-Amérique-Europe» apparaîtra ainsi avec l'intérêt de se situer dans une structure multipolaire internationale.Le Japon fonctionne alors comme miroir en ces sens : il reflète avant tout l'image positive ou idéale de la France(ou de l'Europe) et puis celle de l'Amérique avec sa réalité négative. Il reflète enfin l'image négative de l'Europe qui se laisse ronger par son double ennuyeux, l'Amérique. Tout cela signifie qu'il y a toujours, dans la pratique de la mésologie, un processus circulaire de «décentralisation- recentralisation». C'est ainsi que le «centre» se prépare à échanger sa place avec la «périphérie».

著者

奥村 佳代子

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.43, pp.131-142, 2010-04

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There are two types of Chinese-language translations of the Japanese joruri (narrative drama) work "Kanadehon Chushingura" (The Treasury of Loyal Retainers: A Model for Emulation). "Chushingura Engi" (An Adaptation of The Treasury of Loyal Retainers) is a work translated by Nagasaki To Tsuji (Japanese interpreters of Chinese located in Nagasaki), and "Haiwai Qitan" (Tales of the Strange, a colloquial Chinese-language translation of Chushingura) is a work completed by a Japanese intellectual. Both works were translated in the Edo Period."Haiwai Qitan" (Tales of the Strange) was long ignored as a Chinese language source, but comparing it with "Chushingura Engi" (An Adaptation of The Treasury of Loyal Retainers) revealed that it depicts the results of a Japanese intellectual learning a foreign language, i.e. Chinese.This paper begins by looking at the heterogeneity of vocabulary found in "Chushingura Engi" (An Adaptation of The Treasury of Loyal Retainers) and the diverse vocabulary found in "Haiwai Qitan" (Tales of the Strange). It then examines how "Chushingura Engi" (An Adaptation of The Treasury of Loyal Retainers) is reworked in "Haiwai Qitan" (Tales of the Strange). Finally, the paper profiles the translator of "Haiwai Qitan" (Tales of the Strange) and discusses his translation style.