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

山口 正晃

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.233-259, 2018-04-01

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This paper aims to clarify part of the situation where so-called "Chinese Buddhism" is established, by analyzing the currency situation of "Fo-ming jing 仏名経". Chinese Buddhism was established mainly in the Chang'an 長安 Buddhist circle led by the Sui 隋 Tang 唐 Dynasty. At the time, the Buddhist church repeatedly created a catalog of sutras to arrange Chinese-translated Buddhist scriptures and tried to establish authority by creating a system called "Tripitaka 大蔵経". There are also many Buddhist scriptures that were culled out during the process, the influence of which is also strongly seen in the "Fo-ming jing 仏名経". Originally, in Dunhuang 敦煌, a unique Buddhist world spread and from the Sui 隋 to midway through the Tang 唐 period, the influence of the Chang'an 長安 Buddhist world was accepted, although limited. The Nara 奈良 dynasty in Japan was far more strongly influenced by the Chang'an 長安 Buddhist world than the Dunhuang 敦煌, but common elements with Dunhuang also emerge. It was found that one variety of "Fo-ming jing 仏名経" didn't spread in Chang'an 長安 Buddhist circle, but spread to both Dunhuang 敦煌 and Japan. From here, we can see how the Buddhist world in the private sector, which is closer to common people, has spread widely around the "orthodox" Buddhist world by the Chang'an 長安 Buddhist world.

著者

角山 幸洋

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.28, pp.A17-A104, 1995-03-31

著者

西本 昌弘

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.38, pp.A1-A23, 2005-04-01

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The original Portraits of the Five Patriarchs of the Shingon Buddhism that Kukai brought back from Tang have been handed down in Toji Temple. With the portraits of Ryumo and Ryuchi newly added in Japan in the 12th year of Konin (821), the portraits of the seven patriarchs were completed. It is generally believed that the inscriptions on the seven portraits were handwritten by Kukai, but there were some doubts about it in the old days. In this paper, based on the study of the historical research works, we support the opinion that the biographies on the four patriarchs (Ryumo, Ryuchi, Zenmui, and Ichigyo) out of the seven were not written by Kukai. On the other hand, in the collection of Kukai's letters, 'the Koya Collection of Letters', is the letter concerning the restoration of the Portraits of the Five Patriarchs. The letter addressed to the Left Chief of the Guards (Fujiwara no Fuyutsugu) is the one. It has been believed that the letter was written around the 6th year of Konin (815), but based on our study, it has been made clear that it was written around the 12th year of Konin. In this letter, Kukai requested Emperor Saga to restore the Portraits of the Five Patriarchs, and at the same time, he requested the emperor to write the biographies on the Portraits of the Five Patriarchs following the historical fact about the Emperor of Tang Dynasty. It is highly possible that the Emperor wrote them to reply to Kukai's request. So it can be considered that the inscriptions on the fourpatriarchs, in a different handwriting from Kukai's, should have been written by Emperor Saga.

著者

辜 承堯

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.333-352, 2016-04

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Japanese scholars began their studies of Chinese drama in the Meiji period. After the Meiji Restoration, Japanese academia was significantly influenced by Western academic methods, and as result of this aspects of folk culture such as drama became an important object of study in the field of Chinese-literature studies. Masaru Aoki(1887‒1964) was a famous researcher of Chinese drama during Japan's modern period. Through Aoki's writings and the recollections of his family and close friends, this paper will attempt to outline the contours of his Chinese-drama research. Through an analysis of Aoki's major works(Shina Kinsei Gikyoku shi ,Genjin Zatsugeki Jyosetsu), this paper will clarify the approach and problems that are characteristic of Aoki's drama research.

著者

松浦 章

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.37, pp.15-48, 2004-04

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The Sino-Japanese steamship lines were started by the foreign steamship companies that came to Japan in the last days of Tokugawa regime. The leading character in Jules Verne's 'Le Tour du Monde en Quatre-Vingts Jours', published in 1873, crossed the Pacific between Yokohama and San Francisco on a steamship run by Pacific Mail Steam Company. This company also had a line extending further from Yokohama to Shanghai. The steamship lines between Japan and other countries were monopolized by American and other forign companies before 1875. But in 1875 a Japanese company entered the scene.. The first one was the steamship line between Japan and Shanghai, China as the first overseas line in Japan. Under the instructions of the Japanese Government, M. B. S. S. Co, opened a line from Yokohama to Shanghai via Kobe, Shimonoseki, and Nagasaki on February 3.1875. It was a regular service leaving Yokohama for Shanghai every Wednesday, and Shanghai for Yokohama every Sunday. The line was succeeded by N. Y. S. S. Co. that was newly founded on October 1, 1885. This paper discusses the use of the steamship lines by the Chinese and the Japanese people in the 30 and some years from the opening of the regular line between China and Japan by the Japanese steamship company to the fall of the Qing Dynasty.

著者

松浦 章

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.A15-A48, 2004-04-01

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The Sino-Japanese steamship lines were started by the foreign steamship companies that came to Japan in the last days of Tokugawa regime. The leading character in Jules Verne's 'Le Tour du Monde en Quatre-Vingts Jours', published in 1873, crossed the Pacific between Yokohama and San Francisco on a steamship run by Pacific Mail Steam Company. This company also had a line extending further from Yokohama to Shanghai. The steamship lines between Japan and other countries were monopolized by American and other forign companies before 1875. But in 1875 a Japanese company entered the scene.. The first one was the steamship line between Japan and Shanghai, China as the first overseas line in Japan. Under the instructions of the Japanese Government, M. B. S. S. Co, opened a line from Yokohama to Shanghai via Kobe, Shimonoseki, and Nagasaki on February 3.1875. It was a regular service leaving Yokohama for Shanghai every Wednesday, and Shanghai for Yokohama every Sunday. The line was succeeded by N. Y. S. S. Co. that was newly founded on October 1, 1885. This paper discusses the use of the steamship lines by the Chinese and the Japanese people in the 30 and some years from the opening of the regular line between China and Japan by the Japanese steamship company to the fall of the Qing Dynasty.

著者

横田 健一

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.6, pp.41-57, 1973-03-30

著者

横田 健一

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

no.6, pp.41-57, 1973-03

著者

大庭 脩

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.4, pp.29-77, 1971-03-30

著者

末尾 至行

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.10, pp.A1-A16, 1977-09-30

著者

前原 あやの

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.45, pp.67-80, 2012-04

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Zhang Heng was a Chinese astronomer who lived during the Eastern Han Dynasty of China. Zhang was promoted to grand historian (太史令), and his job was to record heavenly observations. Zhang believed that any observable phenomenon could be explained by scientific means and he tried to seek a rational explanation for such phenomena. Zhang submitted a report entitled 請禁絶図讖疏 to the emperor about his controversial ideas, and criticized the prognosticatory character of fortune-telling called Tuchen (図讖; prediction, prophecy). On the other hand, Zhang accepted 占術 (divination), which he specifically official. In fact, some kinds of divination, for example, Boshi (卜筮; scapulimancy and divination), and oneirocritics (夢占い) were used and described in the books entitled 思玄賦 and 霊憲 written by Zhang. The fact that Zhang criticized Tuchen (図讖) is widely known, but no specific study has been done regarding Zhang's criteria of judgment as to "wha". This article discusses the divination that appeared in books written by Zhang and reviews his critique on Tuchen (図讖), which clarify his thoughts on a close relationship between heavenly bodies and divination. The author provides an account of Zhang's philosophy and evaluates Zhang's philosophy both from the point of view as a literary man and as a scientist against the background of the history of thought in the Eastern Han Dynasty.

著者

山寺 美紀子

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.139-165, 2016-04-01

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Fujisawa Togai (1794‒1864) -founder of the Chinese studies academy Hakuen Shoin and responsible for the revival of the Confucian school of Ogyu Sorai-loved the music of the seven-stringed Chinese qin, as Sorai had before him, and was also known during his day as a master of playing the instrument. This paper reports the following research and analysis in an effort to clarify the historical facts surrounding Togai’s relationship with the qin. In the first section, there is a brief discussion of the lineage of qin-playing to which Togai belonged, and of Sorai’s study of the qin, which probably influenced Togai. The second section traces Togai’s connections, through the qin, with contemporaries such as Chokai Setsudo, Abe Kenshu, Sogo Setsudo, Nomura Kosetsu, Kogaku Yushin, and Mega Yusho. The third section uses qin scores and books on the qin in the collection of Hakuen Shoin to specify the pieces that Togai probably studied and played (about thirty in all) and to speculate on what he might have learned from the literature on the qin that he read and consulted (including Ogyu Sorai’s writings on the qin). Finally, in the fourth section, Togai’s essays, “Kogetsu kinki” and “Kinkai ki”, are scrutinized for what they reveal about the events and gatherings related to the qin that Togai engaged in with his teacher and fellow players, giving us a glimpse of Togai’s frame of mind and the nature of his friendships mediated through his musical activity.

著者

日並 彩乃

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.52, pp.85-105, 2019-04-01

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This paper introduces the "Buccho-Sonshodarani-Meigenroku," which was written by Gankai (1823-1873) and illustrated by Reizei-Tamechika (1823-1864). This book aimed at a propagation of vikiraṇoṣṇīṣa by telling the Darani stories of the past and present facts. Tamechika tried to restore the Yamato-e (traditional Japanese-style painting) in the late Edo period. This was published in 1854; that is, it is a work of the period when Tamechika met Gankai, and it should be considered at the forefront of a project memorializing Gankai's completion of "The 1000 Day Circumambulation" which is Penance of Tendai sect.

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.51, pp.A193-A226, 2018-04-01

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TCM (Traditional Chinese Medicine) features the Bianzheng Lunzhi (pattern identification and treatment) system, a term referring to diagnosis and treatment based on a general analysis of symptoms and signs. Manase Dosan (1507-1594) accepted this set of theories, which came to be called Satsusho Benchi in Japan. This paper considers the Satsusho Benchi of headaches by taking a concrete look at medical books associated with Dosan's school (Dosan, Dosan's teachers, and disciples). The books quote many classics of Chinese medicine, for example, Yixuezhengzhuan, Danxixinfa, Yujiweiyi and others and emphasized various diagnoses of symptoms. Satsusho Benchi theories of headache are common to the current Bingxie Bianzheng (pathogen pattern identification), Bingxing Bianzheng (nature of disease pattern identification), Qixue Bianzheng (qi-blood pattern identification), Jingluo Bianzheng (meridian pattern identification), Liujing Bianzheng (six-meridian pattern identification) and others.

著者

辜 承堯

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.A227-A248, 2018-04-01

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Aoki Masaru (1887-1964) is one of the earliest scholars who study on Chinese traditional literature. This paper is focused on Aoki's Etymological Studies. His research method is comparing sound, shape and meaning from a large number of examples, to prove the change of name and object, and the reason of the isolation of the name and object of China and Japan. His research on Etymological Studies originated from his interest in Chinese customs, therefore, his research object mainly focuses on the name and object of China and Japan. While evaluating the positivism of its research, we can also find that most of its research is of its own interest.

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

vol.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

西本 昌弘

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.1-23, 2010-04-01

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In the academic circles of ancient Japanese history, the Tokharians, who drifted to the Japanese shores in 654 and 657, were thought to be the Dvaravatians who lived in a region that is now part of Thailand. Some believed that they were from Persia or the Tokhara Islands. However, in Chinese historical documents, including Buddhist texts, Tokhara was only used to refer to the Tokharians in the Western regions and thus, distinguished them from Dvaravati in Thailand and Persia. It is difficult to believe that the ancient Japanese did not know this.The Tokharians lived in the upper and middle valleys of the Amu, a region now part of northern Afghanistan. In the first half of the seventh century, the West Turk ruled Tokhara, and the Ashina royal family lived in the Katsu (near Kundus) and governed it. After 628, an insurrection erupted in West Turk and Islamic movements closed to Tokharistan in around 650. Around this time, the Ashina started to aggressively approach Tang. Tokhara vigorously approached Tang in the 650s.Caravans of Tokharian merchants traveled to Tang with the visit of the Tokharian delegate. The Tokharians who reached the Japanese shores are assumed to be some of them.

著者

氷野 善寛

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.53, pp.A209-A229, 2020-04-01

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In the early Showa era, the number of Chinese learners increased and Chinese teaching materials were created and published not only for adults but also for children. As a result of data collection, it gradually became clear. This paper particularly focuses on a part of the Chinese teaching materials for children that have not been collected in libraries so far and are not listed in the catalogs of pre-war Chinese teaching materials together with their contents.

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.52, pp.A21-A33, 2019-04-01

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An open-minded Protestant, educator and statesman, Uchigasaki Sakusaburo (1877-1947) obtained a deep knowledge about Anglo-American cultures during his time in England as a college student and at Waseda University as a teacher of Western civilizations. He played a role as a progressive opinion leader along with his fellow-provincial Yoshino Sakuzo in the Taisho period. Through an analysis of the first edition and the revised version of his biography of Abraham Lincoln, published in 1919 and 1929, respectively, the present paper attempts to look into his comparative views on the Civil War and the Great War, on the Civil war, the Meiji Restoration, the Taiping Rebellion and the Unifications of Germany and Italy, and on the constitutional theories and movements in the United States, Meiji Japan, and the early Republic of China. In addition, the paper further reveals his religious faith as a Unitarian believer and his political stance as a middle -of-the-roader, which led to his parting with Yoshino in 1924.