著者

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.49, pp.105-126, 2016-04

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This paper sets out current trends (and problems) in research on the history of theXi and Qidan peoples in the Tang dynasty. It also introduces epitaphs of these peoplesthat were discovered during the late-twentieth and early-twenty-first century in Chaoyang (Liaoning Province), Beijing, Xi'an, and Luoyang, while clarifying current scholarly issues and the direction of future research. These epitaphs provide new information on the "loose-rein prefectures" (jimizhou), territories indirectly administered by the central imperial authority, and the Fubing military system in the Tang dynasty.

著者

齊藤 茂雄

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.121-138, 2016-04

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This research analyzes historical sources such as epitaphs and classical Chinese texts, to focus on political tendencies among both the nomadic tribes of the First Turkic Qaghanate and warlords in northern China in the late Sui to the early Tang dynasty. The analysis reveals that the Zhishi 執失, a powerful Turkic tribe, was split by allegiances to both the Qaghanate and the Tang, so that while Zhishi Sili 執失思力 played a key role as a chief vassal of Xieli Qaghan 頡利可汗, Sili's father, Zhishi Wu 執失武, formed a cavalry corps under Li Shimin 李世民. On the other hand, of the warlords that maintained spheres of influence in northern China, those with only relatively limited power, such as Zhang Changsun 張長遜, Guo Zihe 郭子和, and Wan Junzhang 苑君璋, swore their allegiance to both the Türks and the Tang at the same time. Both the Türks and the Tang felt it to be dangerous that these warlords pledged their allegiance to the other side, and sometimes carried out attacks or executions when they ascertained that this was the case. Conversely, there were also cases in which they encouraged the warlords to betray the other side. It is thought that both the Türk nomadic tribes and those warlords with minor spheres of influence sought to survive by shifting between both sides.

著者

新見 まどか

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.101-119, 2016-04-01

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This paper investigates the use of the title "Great King" (大王) by the military governor of Lu-long (盧龍) at the end of the ninth century, using a stone inscription called the "Zhongcan sheliji (重蔵舎利記)" at Mingzhong (憫忠) temple in You-zhou (幽州) as a reference. In this inscription, Li-Keju (李可挙), military governor of Lu-long, is called "Great King," but this is not an isolated occurrence; I have been able to confirm its use in other historical sources from the 880s and 890s, such as Guiyuan bigeng ji (『桂苑筆耕集』)and Ermu ji (『耳目記』). Around this time, changes in the Tang system of investiture permitted individuals of commoner origin, such as military governors, to use the title of "king" (王), a privilege formerly reserved for members of the imperial family. "Great King" is presumed to be an honorific form of this title. Moreover, the forms of spacing and line breaks employed in the inscription suggest that the monks of Minzhong temple were according a military governor with the title of king even greater respect than the emperor. In the late-ninth century, the power and prestige of the imperial court had been dealt a major blow by the rebellion of Huang-Chao (黄巣), and the military governor of Lu-long had embraced the ambition of overthrowing the Tang court and seizing the empire for himself. Such power relations, political and military, between the Tang court and the military governor would appear to have influenced the style and format of the "Zhongcan sheliji" inscription.

著者

伊藤 徹

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.35-53, 2011-04

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本稿は、2010年5月7日ロンドン大学東洋アフリカ学院(School of Oriental and African Studies) での講演のために準備されたテクストに若干筆を加え、論文として仕上げたものである。テクストは、当初日本語で書かれたものを、著者のコントロールのもとで、薄井尚樹博士(シェフィールド大学)が翻訳するというかたちで成立した。本論が問題にしたのは、明治維新以来の日本の近代化を支えた基本的な虚構的言説の交替である。高橋由一の造形活動を支えた国家の神話は、森鴎外にも触れつつ論じたように、明治後半以降旧来の家共同体との連結を失うことによって、空洞化していったが、その後『白樺』 派やその周辺の芸術家・知識人などによって語られた大正期の個人の理念も、同時期の西洋文化の模倣という性格を脱しきれず、昭和期にはまた別な国家という虚構に吸収されていった。新たな神話の形成に参与した日本画家・川畑龍子の作品に見られる国家の過剰な美化は、かえって根を失った人間存在を際立たせている。そうした喪失感は、同時期の保田與重郎の民族的伝統の称揚の背後にも見られるのだが、この批評家と同世代に属する戦後美術の旗手・岡本太郎においても、その「主体性」は、independency と訳されているが、それは人間存在の基盤喪失を際立たせようと意図してのものである。論究は、この喪失によって開かれてくる場所、いってみればindependencyのinが、有用性の徹底化としての近代化の必然的帰結であり、私たち自身に課せられた歴史的問いでもあることを示して、結びとした。

著者

呂 超

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.353-376, 2016-04-01

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As is well known, Miyazaki Ichisada (1901‒1995) is one of the preeminent Japanese postwar scholars in the field of Chinese history, but his research interests did not stop there; he left a scholarly legacy that includes wide-ranging research on East-West relations and the history of Asia. Moreover, Miyazaki grasped history with the long view of a generalist, and argued that Chinese history should be studied from a world-historical perspective rather than being confined to the framework of a single nation. On the other hand, Miyazaki is well known for having been the first in Japanese academic circles to emphasize the existence of the historical phenomenon of the city-state in ancient China. This paper investigates a number of papers by Miyazaki which treat of his theory of city-states, and after examining the view of ancient Chinese history which he constructed, clarifies the relationship between his concept of world history and his theoretical approach to China’s ancient city-states. It also traces the formative process of Miyazaki’s conception of world history, analyzing its structure in the context of the social ideologies of the time, and elucidating the nature and characteristics of his philosophy of world history.

著者

呂 超

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.353-376, 2016-04-01

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As is well known, Miyazaki Ichisada (1901‒1995) is one of the preeminent Japanese postwar scholars in the field of Chinese history, but his research interests did not stop there; he left a scholarly legacy that includes wide-ranging research on East-West relations and the history of Asia. Moreover, Miyazaki grasped history with the long view of a generalist, and argued that Chinese history should be studied from a world-historical perspective rather than being confined to the framework of a single nation. On the other hand, Miyazaki is well known for having been the first in Japanese academic circles to emphasize the existence of the historical phenomenon of the city-state in ancient China. This paper investigates a number of papers by Miyazaki which treat of his theory of city-states, and after examining the view of ancient Chinese history which he constructed,clarifies the relationship between his concept of world history and his theoretical approach to China's ancient city-states. It also traces the formative process of Miyazaki's conception of world history, analyzing its structure in the context of the social ideologies of the time, and elucidating the nature and characteristics of his philosophy of world history.

著者

吾妻 重二

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.48, pp.31-52, 2015-04

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Among the most important daimyo of early modern Japan to embrace and promulgate Confucianism were Tokugawa Mitsukuni of Mito and Ikeda Mitsumasa of Okayama, and both were naturally keenly interested in Confucian ritual practices. Confucianism particularly flourished in Mito during Mitsukuni's era and later, at the end of the Tokugawa period, when Tokugawa Nariaki was daimyo of the domain. But throughout this period, Mito Confucianists conducted an earnest inquiry into the proper procedure for the conduct of funeral and ancestral rites, in which Zhu Xi's Jiali (Family Rituals) functioned as a key text. This paper will trace the development of Confucian ritual practice in Mito, accompanied by a broad examination of the textual sources related to funeral and ancestral rituals. In addition, although some scholars have argued that funeral rites in Mito were conducted in a Shinto style, this paper provides evidence that this is a misinterpretation and that Mito funerary rites were fundamentally Confucian in nature.

著者

徐 興慶

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.13-14, 2012-04

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阪谷朗廬(素、1822‒1881)は岡山(備中)川上郡九名村(現在岡山県小田郡美星町)の出身で、幕末の漢学者、儒学者、教育者として、また明治維新期の官吏として知られている。彼は七歳から陽明学者大塩平八郎(1793‒1837)の漢学塾「洗心洞」に入り、ついで江戸で同郷の朱子学者昌谷碩(精溪、1792-1858)に入門、十七歳になって儒学者の古賀侗庵(1788-1847)に師事し、のち広島藩の藩儒にも迎えられた。1853年、ペリー艦隊の「黑船」が来航した際、朗廬は岡山にて「興譲館」(興譲館高等學校前身)を創設し、漢学を普及しながら、洋学を兼修していた。幕末動乱期に、彼は開国論を主張し、議会主義、海軍充実を説く開明派であり、世界の共通言語が必要であることを唱えた。1862年に彼は長崎へ赴き、中国の知識人林雲逵(1828-1911)と筆談を行い、『林阪筆語』を残した。また、渋沢栄一(1840-1931)は朗廬に師事し、二人の間においては、詩文を交わすほか、姻戚関係まで結ばれた。 朗廬は1866年6 月(四十五歳)に第十五代將軍德川慶喜(1837-1913)に謁見し、のち「二条城」にて経書を講じた。1881年1 月に福沢諭吉(1835-1901)が設立した「交詢社」の「常議員」として選ばれ、「明六社」の一員となった。さらに陸軍省に務めた後、文部、司法などの要職を歴任したほか、「斯文会」の文学教授になり、東京学士会議員に選ばれた。日本に近代化において、朗廬は朱子学の学問から、日本天皇へ忠誠心そのものを育んだ。本報告の主旨は以下の焦点を当てる。⑴朗廬が受けた儒学教育及び彼が持つ儒学思想の特質とは、どのような関係があったのか、その伝統のある学問は明治社会にどんな影響をもたらしたのか。⑵朗廬と林雲逵の筆談は、どんな内容であったのか。⑶「白鹿洞掲示説」から見た朗廬の儒学観、西洋観を分析し、彼の「尊王攘夷説」や「開港論」の形成背景を検討する。

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.47, pp.57-69, 2014-04

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It was Chinese sailing ships that most extensively plied the waters of premodern East Asia, and such vessels were frequently shipwrecked on the shores of Joseon‑dynasty Korea, Tokugawa Japan, and the Ryukyu Kingdom. In many cases, the shipwrecked crews were able to converse with local rescuers only through the medium of writing, using the Chinese characters (kanji) commonly understood throughout the region. Records of many such written dialogues have been preserved in collections of historical documents from Joseon Korea and Tokugawa Japan. This paper explores the characteristic features observed in such dialogues, focusing primarily on records of written communications between the crews of shipwrecked Chinese sailing vessels and officials of Joseon Korea.

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.47, pp.57-69, 2014-04

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It was Chinese sailing ships that most extensively plied the waters of pre-modern East Asia, and such vessels were frequently shipwrecked on the shores of Joseon‑dynasty Korea, Tokugawa Japan, and the Ryukyu Kingdom. In many cases, the shipwrecked crews were able to converse with local rescuers only through the medium of writing, using the Chinese characters (kanji) commonly understood throughout the region. Records of many such written dialogues have been preserved in collections of historical documents from Joseon Korea and Tokugawa Japan. This paper explores the characteristic features observed in such dialogues, focusing primarily on records of written communications between the crews of shipwrecked Chinese sailing vessels and officials of Joseon Korea.

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.40, pp.55-77, 2007-04-01

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It is essential to investigate the cultural exchange with surrounding areas in analizing the formation and developing process of Japanese prehistoric agriculture. The study on the 'Southern Route' is especially important because it is assumed that the 'Southern Route' had influenced deeply on the formation of farming culture of vegetative root crops which had been the staple crops in the Japanese fundamendal agriculture. In general speaking, the 'Southern Route' consists of the continental route and the islands route. I have mainly studied the islands route, especially the route of the Kuroshio Current, which has Nansei Islands, Formosa, the Philippines along the Kuroshio Current. Comparing similarities of the traditional farming culture, language, rituals, archaeological ruins and remains between the regions along the Kuroshio Current, we can find spatial continuity and discontinuity of the similarities. This discontinuity, however, is not the absolute discontinuity, but is a partial one, and it is considered to be a phenomenon appeared on the outer layer of culture when you see it in time series. Therefore, it is important to investigate what really exists in the depth of such discontinuity, or to find out why it looks discontinued on the outer layer. This paper, as a process of investigating such depth under discontinuity, studied Lanyu (Botel Tobago), the small island in the southeast of Formosa, and recorded and investigated the farming styles, land ownership, and land usage, based on the field study of the farming system of root crops in Lanyu. Then, we compare them with those of Japanese Nansei Islands, Northern Philippines, and Fiji. As the result, Fiji and Nansei Islands showed the distinct contrast. Fiji people have developed the most rich and active farming culture of root crops, but Nansei Islanders have grown a few varieties with dedicated care. The root crops farming culture of Lanyu and Northern Philippines, which basically position between Fiji and Nansei Islands, showed similarity of something in-between concerning their characteristics. With close look, we found less variety in Lanyu which resembles the Nansei Islands, and ample variety in Northern Philippines which resemble Fiji. These positioning of similarity agrees with the idea that Lanyu belongs to the cultural diffusion area of the farming culture of vegetative root crops, following the Kuroshio Current from the Philippines, Formosa, and to the Nansei Islands.

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.45, pp.47-76, 2012-04

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In the early Edo period, the Tokugawa Shogunate or Bakufu had policies on how to keep the country closed from the outside world. However, even under Shogunate’s strict control, China was open to trading mainly with Japan. A Chinese merchant ship called the “Karafune(唐船)” came to Japan’s trading hub, Nagasaki, and brought silk and silk fabrics, Chinese herbal medicines, books, and sugar, for example. In return, they brought back a variety of things from Nagasaki to China such as copper and Japanese dried seafood (sea cucumber, abalone, shark fin). In the Qing Dynasty, dried seafood was particularly liked and used for popular seafood dishes by the Chinese people at that time. Since the Genroku era (元禄時代) in Japan (康 熙 27-42, 1688-1703) the export of dried seafood products gradually increased, and they were a popular food widely eaten, in particular, in the areas of the lower reach of the Chang River. In the late Qing Dynasty these products were transferred to the inland areas in China and more seafood products were brought for the Chinese to enjoy. This article describes the changes in the amount of copper and dried seafood products exported from Nagasaki to China.

著者

高橋 誠一

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.33, pp.75-107, 2000-03

著者

高橋 誠一

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.33, pp.1-39, 2001-03

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.40, pp.A39-A54, 2007-04

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本稿は2006年9月29日にベトナム国家大学ハノイ校地理学部で開催された同学部創立40周年記念大会(ベトナム地理学会共催)での招待講演「20世紀日本の地理学の伝統と革新」の発表原稿を,写真等を除いてほぼそのまま掲載したものである。その目的とするところは,ベトナムの地理学研究者に日本の地理学界の基本的な情報を提供することと,現在の課題をベトナム地理学の動向と比較しつつ考察することである。前半では,20世紀におけるアカデミック地理学の伝統を主要な4つのスクール(東京大学,京都大学,東京高等師範学校/東京文理科大学/東京教育大学/筑波大学,広島高等師範学校/広島大学)の創立者やの後継者たちの研究テーマの特色から概観した。後半では,第二次世界大戦後における日本の地理学の変化を,応用地理学,第四紀への関心,いわゆる「地理学の革命」といわれたアングロサクソン系地理学の影響の深化,地理学教室の新規設立や学術雑誌の刊行,マルクス地理学の影響,GISの普及などから展望した。

著者

松井 幸一 高橋 誠一

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.44, pp.243-272, 2011-04

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Amami Oshima has created own unique culture, which is based on Ryukyu culture and also mixed with Yamato culture. Tatsugou-chou,a targeted research area for this paper,has mountain district and forest in the central part and villages are located on coast area and look like sticking on the island. Each village inside the island Amami Oshima is called "Shima," which means island in Japanese,since they do not have good access to transportation to other villages as if they are island. Therefore,folk culture also has defferent characters. Under this nature environment,people clearly differentiate between the own village, which they belong to, and the others,which are outside different/unfamiliar world. A targeted research area of this paper is Tatsugou-chou in Amami-oshima. This paper is aim to geographically reserch regarding villagers' consciousness toward self-world and outside world by restoring scattering spiritual places and traditional places of infesting specters on the map As aresult of reserch,there is a tendency that spiritual places are mainly located on old area of the villages and each village has the spiritual place, which is called "Kamiyama." This village constriction is with the philosophy based on "Kusate" idea, which is a traditional village constriction philosophy of Ryukyu. In addition, some cases are recognized that traditinal spiritual places are incorporated in "Heike" legend and lost an original meanings. On the other hand, many of specter-infecting places are located around the outer edges of each village. One of the reasons for this tendency is due to villagers' unconscious social group consciousness. In order to differentiate

著者

橋本 敬造

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.40, pp.A21-A38, 2007-04

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The author discusses the conflict at the introduction of the Western method into the traditional Chinese calendar system in the beginning of the Qing Dynasty. It was not only the question of how to prepare the traditional Chinese calendar, which was the Luni-solar system, according to the Western astronomical system, but also the problem of how to justify to adopt the Western system instead of the traditional Chinese. This is not a new problem. But, here, we should like to discuss the issue from the point of view of the Western learning, Xixue 西学, as well as the Tianxue 天学, which means Christianity. This is because the author's main concern here is in the development of the Rites Controversy in the early Qing period. So far this issue concerning the Qing calendar has been called the Calendar Accusation, Liyu 暦獄. The author regards the prosecution had the nature of the religious one. First of all the discussions begin with the astronomical controversies, raised by the prosecutors, Yang Guangxian 楊光先et al. He carried on his campaign against the missionaries. In 1664, he submitted to the Board of Rites the document in which he charged Johann Adam Schall von Bell, Tang Ruowang 湯若望, with several alleged errors in astronomical calculations and accused the missionaries of plotting against the state and of indoctrinating the people with false ideas. He referred to the view mentioned in the Tianxue chuankai 天學傅概 [History of Christian Church in China], written in 1664 by the convert, Li Zubai李祖白. He developed the ideas that man had originated in Judea and that a branch of the human family migrated to China under the leader, tentatively identified as Fuxi 伏羲. He also asserted that in ancient China God had been worshipped under the name Tian天or Shangdi 上帝, which was known as the Tianxue 天学, which was eventually to be revived by Ricci. This was repugnant to Yang. Including this idea, Yang produced other articles as the evidences for the accusation of the religion and the missionaries with their followers. Finally Yang lodged against Schall the more serious-though in fact erroneous-charge that he had deliberately fixed on the inauspicious day in 1658 for the burial of the infant prince, Rong Qinwang 榮親王, in order to cast spells on the parents (i.e., Emperor Shizu 世祖and Empress Xiaoxian 孝賢). For the critical issues against the New Method, Xinfa 新法, now F. Verbiest, Nan Huairen 南壊仁, following Adam Schall von Bell, successfully defended, because he had so far well prepared astronomically. Immediately after this prosecution, the Western astronomical system, Xifa 西法, became exclusively called the New Method. On the other hand, the religious issues were mainly treated by the senior missionary, L. Buglio (Li Leisi 利類思). Here we discuss the conflict from the aspects of the both sides, religious and astronomical.