著者

飯田 隆夫

出版者

佛教大学

巻号頁・発行日

2017

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終了ページ : 224

著者

松本 桂子

出版者

佛教大学

雑誌

佛教大學大學院紀要 (ISSN:13442422)

巻号頁・発行日

vol.33, pp.85-95, 2005-03-01

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D.H.ロレンスは、晩年を南フランスで静養に努めながらも創作を続け、価値ある諸作品を残した。中でも、刻々と迫る死を自覚しつつ書かれた詩「死の船」は、死後の魂を未知なる世界へと運び行く小さな船を象徴として、死という自然の摂理を独特の解釈と手法で描いた作品である。そこに凝縮された死生観にも通じる根本思想を追究することにより、ロレンスの最後のメッセージとして受け取りたい。方舟聖書エトルリア復活再生

著者

峯 雅彦

出版者

佛教大学

雑誌

佛教大学総合研究所紀要 (ISSN:13405942)

巻号頁・発行日

vol.1995, no.1, pp.36-51, 1995-03-14

著者

小島 康誉

出版者

佛教大学

雑誌

佛教大学宗教文化ミュージアム研究紀要 (ISSN:13498444)

巻号頁・発行日

vol.10, pp.1-163, 2014-03-30

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The purpose of this thesis is to clarify some questionable points in regard to the 4th expedition to Central Asia, specifically China Xinjiang, by Sir Marc Aurel Stein (1862-1943), the archaeological explorer born in Hungary and naturalized later in England. He spent 326 days for the expedition, leaving Srinagar in Kashmir on Aug. 11, 1930, and arriving back there July 2, 1931. During this period, even though Sir Aurel Stein encountered such troubles as "the cancellation of the visa and an immediate deportation" directed by the Government of the Republic of China, he struggled to reach the Niya ruins where he had established "glorious achievements" through three previous expeditions. He managed to excavate and collect 130 or so antiquities in the Niya ruins and others, all the while avoiding the Government's observers. I have visited Xinjiang more than 140 times since 1982 and worked on numerous Japan-China joint activities, including the restoration and preservation of the Kizil grottoes, archaeological research of the Niya ruins, archaeological research of the DandanOilik ruins along with the conservation of its wall paintings, a network to raise awareness of cultural property protection (www.wenbao.net.), and a provision of a grant for researchers engaged in conserving cultural relics. The results of this research and these studies were disclosed via reports and symposiums, and the efforts of Chinese as well as Japanese researchers are still being made. I also had an opportunity to present much of the research about the Niya and DandanOilik ruins at the "International Conference-Archaeology of the Southern Taklamakan: Hedin and Stein's Legacy and New Explorations," which was held in November 2012 at the British Library.Stein's reports helped me greatly as useful references in the course of researching in the Taklamakan Desert, which led me to become interested in his way of life and to write this thesis. As I have been fortunate to know Xinjiang very well along with the desert research noted above, I am in a somewhat better position to come to grips with Stein's undertakings than the academic scholars of Central Asia and the so-called "Silk Road enthusiasts." While Stein's first (1900-1901), second (1906-1908), and third (1913- 1916) expeditions were well known because a massive volume of his reports on those expeditions was published due to the great success of them, the report of his fourth expedition (1930-1931) was not issued due to a humiliating failure. Thus his expeditions to Central Asia were thought to be only three until recently and the fourth expedition was not well-known. As information of this expedition has gradually spread in recent years, the archival records of the fourth expedition were beginning to be disclosed. Yet there remain a number of unclear points. As references for my research, I have mainly used the following materials. The Xinjiang Archaeological Archives of Modern Foreign Explorers, Archives of Stein's Fourth Expedition to Xinjiang, and Historical Archival Documents of Sino-Sweden Scientific Expedition to North-West China, all of which were published jointly with Xinjiang Uygur Autonomous Region Archives. "Stein's Diary" was acquired from the Bodleian Libraries of Oxford University, and the "Stein-related Archives" was acquired from the British Museum – both of which deserve deep thanks and support. I also refer to Jeannette Mirsky, SIR AUREL STEIN : ARCHAEOLOGICAL EXPLORER published by University of Chicago Press in 1977; Susan Chan Egan, A LATTERDAY CONEFUCIAN: Reminiscences of William Hung published by Harvard University in 1987; Shareen Blair Brysac, Last of the Foreign Devils, Archaeology published by the Archaeological Institute of America in 1997; Annabel Walker, AUREL STEIN-PIONEER OF THE SILK ROAD published by University of Washington Press in 1998; Helen Wang, Sir Aurel Stein in The Times published by Saffron Books in 2002; and Wang Ji Qing, Deliberations on Stein's Diary of the Fourth Archaeological Expedition to China published by Gansu Educational Publisher in 2004. I would like to express my sincere appreciation to all parties mentioned above, as they provided me with important information and inspiration. Why did people like Professor Paul J. Sachs at the Fogg Art Museum of Harvard University, who understood how the views on cultural heritage were drastically changing among the Chinese (specifically scholars in Beijing), propose the Xinjiang expedition to Stein with a $100,000 grant? Especially considering that the funds were proposed following the Great Crash at the New York Stock Exchange (Oct. 24, 1929), which triggered the Great Depression? Harvard University envisioned filling the Fogg Art Museum with relics excavated in Central Asia. Langdon Warner at the Fogg Art Museum was not allowed to remove some parts of a wall surface on his second visit to Dunhuang. To make their wish come true they hired Stein as a "professional" explorer. America, a country with a short history, was longing for ancient cultural heritage. During the "Museum Era," when museums were being built one after another, people satisfied their desires with a variety of art pieces and antiques. Why did England, including its Indian Empire, continue to support Stein's Xinjiang expedition? Stein had brought a large volume of Central Asia's relics, including those from Niya, DandanOilik, Loulan, and Dunhuang, to the British Empire while championing the norms of the Imperialism Age. He was considered a great hero in terms of culture, similar to a general winning a war. To seize those relics by endorsing him was one of the best ways to show how great this imperial power was. I am wondering why a person such as Stein, who was superb in collecting information and familiar with Chinese affairs, misread thesituation in those days. Harvard University invited Stein to deliver a series of lectures at the Lowell Institute at the age of 67 just one year after he retired from the Archaeological Bureau of the Indian Empire. We can sense the desire of both Stein and Sachs for relics through their correspondences. Mirsky referred to Stein's attempt to climb Mount Mustagh Ata on his first Central Asia expedition in a rivalry with Hedin. While Hedin was proceeding with comprehensive research of the Chinese northwestern area jointly with China, Stein thought he could singlehandedly manage this expedition with British diplomatic power as well as his own exploring capabilities overriding objections from John Leighton Stuart and William Hung from the Harvard side. In the end of April the next year, he arrived in Nanjing to discuss acquisition of a visa with British Minister Miles Lampson on the 28th. The following day, the minister visited the director of the Nanjing Government's Foreign Affairs, Wang Zheng Ting, to submit memorandums regarding both Stein's expedition and arms exports requested by the Xinjiang Province. He pressed for the issuance of Stein's visa. On May 1, Stein, along with Minister Lampson, visited the Director of Foreign Affairs, Wang, to explain the expedition plan and request the visa. The visa was issued on May 6th and received 7th. The reason Stein asked the British Museum to subsidize the Harvard proposal was that he focused more on Great Britain's diplomatic power rather than on financial assistance. The visa could not have been issued without British involvement. The interpretation of this visa was widely different between the Chinese side and Stein, which led to the subsequent turmoil. The visa was described as " 遊歴護照", meaning "a travel passport." Minister Lampson also cited in his telegram of June 12, 1930, to the Secretary of Foreign Affairs of the Indian Empire, "Stein has merely been furnished with a passport for ordinary travel in Hsinchiang and Inner Mongolia, and, if he intends to collect antiquities and remove them from the country, he should submit to the Institute a statement of the object, scope and plans of his proposed research and obtain their approval." However, according to Stein's counterstatement (dated May 10, 1931) sent from Kashgar during his exploration to address reproaches from both the Chinese Foreign Affairs and the National Commission for the Preservation of Antiquities, "I received a passport authorizing me to travel in Hsin-chiang and Inner Mongolia for archaeological purposes, this permission being understood to include needful surveys…. It was on a definite understanding that I was to be allowed to examine and, where necessary, to clear any ancient ruins traced." He stated in "The Times" on July 16, 1931 on his way back to Srinagar: "Passport was understood to provide also permission for such survey work." And in the preface of the research report conducted in India and Iran, Archaeological Reconnaissance's in North-Western India and South Iran (1937), he stated, "…to obtain the issue by the Chinese Ministry of Foreign Affairs of a passport authorizing me to trace and closely investigate ancient remains in Hsing-chiang and Inner Mongol." Thus, both parties argued on different planes, and Stein was thwarted from entering China. Minister Lampson worked hard to successfully let him enter the country, but he was stuck in Kashgar. Finally, thanks to the tremendous efforts made by Consul General George Sherriff and others, Stein could proceed eastward on the South Road of the Taklamakan Desert on November 11, 1930. Observers dispatched by the Government accompanied him. Every trick came into play on the Stein side, wishing to reach neighboring Keriya without letting them know their true destination -- the Niya ruins. The Xinjiang side wanted to summon Stein to Urumqi to check on his intention. The scene was described in lurid detail in the Xinjiang archives, Stein's diary, and in the British Government's archives. Developing bronchitis, Stein had to stay in Keriya for treatment for 20 days or so. Soon afterward he advanced to the Niya ruins to research there for about a week and collected a number of relics. In spite of being summoned to come to Urumqi by Jin Shu Ren, the Chairman of Xinjiang Province, Stein ignored it because he may have anticipated that it was risky to return to Kashgar via Keriya carrying the relics. Thus he took a detour by circling the Taklamakan Desert and stopping at Cherchen, Charkliq, Korla, Kucha and Aksu. He finally returned to Kashgar on April 25, 1931. Stein negotiated through the Consul General to bring back the relics he had collected from the Niya ruins for research and then return them to China. But as his request ended in rejection, Stein had no choice but to leave Kashgar for home on May 18. Why did Stein "dig up" the Niya ruins despite the fact that research and excavations were forbidden? The collections of the ruins in Niya and other places rewarded him with the title of "Sir" as well as being naturalized in Britain. He needed to secure that honor first of all. He also had to perform "the relics providing agreements" with Harvard University and the British Museum. Stein also put the words "complete cleaning" in his dairy in place of "excavation" and let his Indian and Uygurian subordinates work ahead of him. Meanwhile, he kept records in a tent to keep the observers off guard. He also made investigations while the observers were sleeping. And what kinds of actions were taken domestically in China, including by the Central Government, Xinjiang and local regions? Social turmoil was prevailing there soon after the establishment of the Republic of China, intensive intrusion by foreign powers, and rivalry between the local warlords. In fact, the Xinjiang Province took a different tack from the Central Government. Concerning local treatment for Stein, a welcoming response was recorded thanks to the issue of an arms import in some quarters. Within Xinjiang, conflicting ideas were observed among local governments of Urumqi and other regions. Even among ethnic groups, different views were expressed. Stein received a big welcome from old friends, but some local supporters from the first expedition were arrested and cast into prison. Where are the relics collected by Stein now, as they were forbidden from being removed by the Chinese Government? Is the rumor true that some parts of the banned relics are stored at the British Museum? Though we can verify by Chinese archives that the relics Stein left at the British counsel in Kashgar were actually transported to Urumqi, no one knows their current whereabouts. That is because rumors have been spread that they are at the British Museum, in Beijing or were sold within China. The pictures that were banned from leaving along with relics are now stored at the British Library and at the Library of the Hungarian Academy of Sciences. In addition, how should we come to grips with the activities of bringing out cultural materials by explorers from abroad, including Stein's Britain, Germany, Japan, the U.S., and France? From the end of the 19th century through the beginning of the 20th century, when the "exploration boom" was being exploited by the major powers, excavations and removal of artifacts were partly allowed for research purposes. That is why every explorer from any country could hire people at the site and work together with them. However, that way of thinking had changed by the time of Stein's fourth expedition. We have to recognize that the activities conducted up until the third expedition should be clearly distinguished from those of the fourth expedition. It is no wonder that the fourth expedition to Xinjiang is denounced. While ideally cultural materials should be stored where they actually were, we often see examples where removed relics have been preserved, yet those left at sites were destroyed or scattered. England and Russia (the Soviet Union) raged an intelligence-gathering battle to expand territory across the entire Central Asia including Xinjiang after the middle of the 19th century. The explorers of each nation could be called vanguards in the intelligence-gathering battle to acquire territory. Because so many people from England and Russia lived in Xinjiang, somerecords show that it is similar to a settlement, which is the so-called "Great Game." Though we can see an old example of "The Great Game" in the area of the Wakhan Corridor in Afghanistan, it continues now not only in Central Asia but across the world. While the protagonist of Stein's fourth expedition was nobody but Stein himself, the "scriptwriter" and director were Harvard University and the British Empire, respectively. Stein's expeditions and research, which extended over a wide variety of fields, have been highly valued. Their spectrum, depth and volume are almost superhuman. We cannot discuss the history of Central Asia without referring to him just as we cannot easily pass over a huge mountain. It is also noteworthy that he offered what he had done to the public through a massive volume of books. Whereas Stein has been highly regarded in Europe as well as in Japan, the Chinese people consider him to be the epitome of a looter. "The lifetime explorer wandering around strange lands" who turned "his inferiority complex and defiant spirit against an irrelevant discrimination" into his own energy source is sleeping in Kabul.

著者

斉藤 利彦

出版者

佛教大学

雑誌

佛教大学総合研究所紀要 (ISSN:13405942)

巻号頁・発行日

vol.2004, no.2, pp.77-156, 2004-12-25

著者

伊佐 迪子

出版者

佛教大学

雑誌

佛教大学大学院紀要. 文学研究科篇 (ISSN:18833985)

巻号頁・発行日

vol.39, pp.183-199, 2011-03-01

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二条院讃岐は正確な実人生がこれまで解明されておらず、従って正確な年表も作成されてはいない。先行研究で提示されている二条院讃岐の生涯は、実人生からは程遠いものである。先稿では二条院讃岐の実人生前半期を解明したので、本稿とこれ以後は二条院讃岐の後半生の実人生を解明する。本妻として兼実家に入った三十三歳以後の人生は、詳細に解読した『玉葉』をもとに、当時の社会事情も考慮して実人生の解明を図り、二条院讃岐の正確な年表作成を意図している。解明された二条院讃岐の実人生には、流産により兼実の子を失った傷心の讃岐像が見えており、また病弱な兼実の傍で介護に明け暮れる日々を過ごしている姿も見えている。その一方で当時の歌人達との繋がりなども見出され、二条院讃岐の知られざる人生が明らかになるだろう。

著者

伊佐 迪子

出版者

佛教大学

雑誌

佛教大学大学院紀要. 文学研究科篇 (ISSN:18833985)

巻号頁・発行日

vol.38, pp.145-156, 2010-03-01

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二条院讃岐の先行研究では、藤原重頼の系図に讃岐の名が見えるという理由で、その系図に讃岐を当てはめて讃岐の人生を推測し、更には讃岐の人生をも創出してきたようである。本稿では讃岐の前半生を系図以外の一次資料を出来る限り精査して、解明しようとするものである。既発表二編の拙稿で解明した讃岐の実人生に深く係っている藤原兼実に加えて、皇嘉門院も讃岐の実人生に大きな係わりを持っていたことが本稿で明らかになった。讃岐の前半生は高貴な人々の中にあって、二条天皇との宿縁を思わずにはいられない。本稿では兼実の青年期の動静を軸に、社会状況も十分考慮して考察を進めたので、讃岐の動静がより明確に把握出来たと思う。先行研究では讃岐の年表作成が出来ていなかったが、本稿により前半生の年表が可能な限り作成できたので、後半生を合わせたより完全な年表の作成を目指そうと思っている。

著者

伊佐 迪子

出版者

佛教大学

雑誌

佛教大學大學院紀要 (ISSN:13442422)

巻号頁・発行日

vol.36, pp.113-126, 2008-03-01

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源家出身の二条院讃岐の歌には「出自」が大きく影響している。讃岐が歌を詠出する土壌について考察する必要から、伝記的・社会的背景の反映として讃岐歌を読み解く。若い頃の讃岐を「歌仙落書」が高く評価しているが、讃岐の人生は明らかではなかった。「玉葉」を詳細に検討した結果、かなり解明されたので伝記を背景に讃岐歌を読み解いていく。讃岐の生涯のうち、摂政・関白藤原兼実の秘書・「北政所」を勤めた社会的役割は大きい。摂政家の家経営の中枢にあって仕事に専念し、「沖の石の讃岐」として女流歌人の地位も確保しており、讃岐の果たした社会的役割と讃岐歌との関わりを考察する。讃岐は藤原兼実の支援を受けて、六十歳で歌壇に復帰した。「出自」「伝記的背景」「社会的背景」の三つの要素から、讃岐の詩的世界は構築されていると解釈する。

著者

網干 善教

出版者

佛教大学

雑誌

佛教大学学報 (ISSN:03884694)

巻号頁・発行日

no.24, pp.25-27, 1974-10-15

著者

栗田 英彦

出版者

佛教大学

雑誌

基盤研究(C)

巻号頁・発行日

2020-04-01

著者

吹田 隆道

出版者

佛教大学

雑誌

佛教大学総合研究所紀要 (ISSN:13405942)

巻号頁・発行日

vol.2005, no.2, pp.71-81, 2005-03-25

著者

吹田 隆道 ダニエル ブシュー

出版者

佛教大学

雑誌

佛教大学総合研究所紀要 (ISSN:13405942)

巻号頁・発行日

vol.2, pp.107-129, 1995-03-14

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The Nagaropamasutra stands out as one of several works containing a special form of the pratityasamutpada formula, namely a ten-fold origination process and a twelve - fold extinction process. This particular dependent origination theory in this text has

著者

杉原 努

出版者

佛教大学

雑誌

社会福祉学部論集 (ISSN:13493922)

巻号頁・発行日

vol.11, pp.31-45, 2015-03-01

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日本は世界でも群を抜いて多数の精神科ベッドおよび長期入院者があり,その対応は精神保健福祉政策の喫緊の課題である。そこで,長期入院者への退院支援に関する先行研究の論点を明らかにするとともに,退院を困難にしている要因の検証を行った。さらに,先行研究が着目した研究視点をカテゴライズした。その結果,17 の概念,5つのサブカテゴリー,2 つのカテゴリーに分類できた。一つのカテゴリー(表2 の番号1 から9) では,日本の精神科医療政策の問題点が明らかになった。地域における社会資源整備の遅れにより長期入院を生じさせてしまった現状があった。もう一つのカテゴリー(表2 の番号10 以降) では,考え方や実践における退院支援の観点が明らかになった。退院支援方法の確立と地域における支援システムの形成がなされつつある現状があった。これらは,長期入院者の社会的復権に向けた取り組みの一つとして位置づけられよう。本稿では主に前者のカテゴリー内容について論じる。後者のカテゴリー内容については第2 稿に示す。

著者

門田 誠一

出版者

佛教大学

雑誌

歴史学部論集 (ISSN:21854203)

巻号頁・発行日

vol.3, pp.65-76, 2013-03-01

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紀年銘のある高句麗の金銅仏として知られる延嘉七年己未銘金銅仏に関して、従来は紀年の比定が論究の中心であった。これに対し、近年、釈読の進められている中国北朝代石窟の千仏図像の傍題に関する研究によって、千仏図像がいくつかの仏典に依拠することが明らかになってきた。それらは主として仏名経類であり、その内容が千仏図像として可視化されている。いっぽう、延嘉七年己未金銅仏銘文には「第廿九因現義仏」の語があり、これは仏名経の一つである『賢劫経』にみえる仏名であることが知られている。この仏像の制作年代は六世紀代とみられており、この時点で仏名経類に基づく仏像表現は敦煌莫高窟などの北朝石窟に限られることから、延嘉七年己未金銅仏銘文によって同様の信仰を実修していたことが明らかな高句麗の仏教が北朝の影響下にあったことを論じた。

著者

堀岡 喜美子

出版者

佛教大学

巻号頁・発行日

2018

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終了ページ : 218

著者

ジェフリー A・S・モニーツ

出版者

佛教大学

雑誌

教育学部論集 (ISSN:09163875)

巻号頁・発行日

vol.19, pp.43-53, 2008-03-01

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本論文では,ハワイで得た多文化の経験をもとに,特に多文化教育アプローチに焦点を置いている。著者はまた,「ハワイ特有の」多文化を構築するのに大きく寄与した日本の子供向けテレビ番組に着目し,そのため1970年代に島で放映された日本の二つの特撮番組,レインボーマンとキカイダーに注目することで,本論文の主題であるハワイの複合的な視点の概念の意味を明らかにしている。

著者

村岡 潔

出版者

佛教大学

雑誌

社会福祉学部論集 (ISSN:13493922)

巻号頁・発行日

vol.10, pp.67-73, 2014-03-01

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本稿は,前回の隠謀学入門を受けて,その続編として執筆した。最初に,前回のまとめとして隠謀学の定義を簡単にまとめた。ついで,隠謀学的推論の基礎として,まず,「イベント」の単純パズル化について解説し,次に,隠謀学的営為においては等身大の思考が重要である旨を示唆しつつ,「隠謀学的サーブ権」について言語学的な観点から解説した。最後に,コジコジとジョージ・ムーンを取り上げ,隠謀学的等身大の生き方について若干のコメントを述べた。

著者

後中 陽子

出版者

佛教大学

雑誌

佛教大學大學院紀要 (ISSN:13442422)

巻号頁・発行日

vol.35, pp.69-82, 2007-03-01

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〈永遠〉はディキンスンの詩の重要なテーマの一つである。詩人は、712番の詩のなかで、死出の旅は「永遠へ向かう」('toward Eternity')旅であると歌っている。それでは、彼女にとっての〈永遠〉とはどこにあるのか、本稿はこの疑問についての解明を目的とする。511番の詩は、恋人を待ちわびる恋愛詩のようにも解せるが、これを宗教詩として読むことで〈永遠〉の在り処が明らかになってくる。ディキンスンの詩は多義的であり、さまざまな解釈が可能である。この小論においては、聖書からの引喩に着目して、宗教詩としての見地からこれら二つの詩を解釈していく。

著者

野崎 敏郎

出版者

佛教大学

雑誌

社会学部論集 (ISSN:09189424)

巻号頁・発行日

vol.31, pp.105-121, 1998-03-02

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ヴェーパーの論じた資本主義の精神は,成熟した資本主義に適合的な精神ではなく,資本主義を創出する起動力となった精神であった。その精神においては,倫理と営利とが内的に不可分に媒介しあっており,そうした特殊な倫理規範に支えられた営利活動を展開したのは中産的生産者層のみであった。だからこそイギリスで産業革命が開始されることになった。幕末維新期の日本においては,そうした精神をもつことなく,(1)封建的関係意識と功利主義との混在(2)目的志向的倫理観の立身出世主義への転換(3)大衆的規模における知的水準の向上という独特の精神文化が出現することによって,日本的資本主義への道が拓かれることになった。

著者

齊藤 隆信

出版者

佛教大学

雑誌

仏教学部論集 (ISSN:2185419X)

巻号頁・発行日

vol.99, pp.1-19, 2015-03-01

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念戒一致ということばがあるが、そもそも念仏行と戒行は一致しない。厭穢欣浄の念仏は現世否定(いかに浄土に生まれるか)の行法、仏教道徳の戒は現世肯定(いかに娑婆で生きてゆくか)の行法である。もし両者が一致すると言うのであれば、伝宗と伝戒(または結縁五重と結縁授戒)を分けて相伝する必要はなくなる。それにも関わらず今なお念戒一致が説かれている背景には、宗戒両脈を関連づけようとする発想がある。これは伝法然作『浄土布薩式』に拠りつつ、近世に席巻した布薩伝法が契機となっていることは明らかである。本稿は、念戒一致の根拠となった近世の布薩伝法における布薩戒(念仏戒)についての報告である。結論を先取りすれば、布薩戒(念仏戒)とは近世における布薩伝法の口伝の実体であり、念戒一致とは近代以後の名称である。つまり、布薩伝法が廃絶された大正以後も、口伝だけはしぶとく残存し、その名を布薩戒から念戒一致に改めて、まことしやかに伝えられてきているのである。