著者

柳田 直美 Naomi Yanagida

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 = Language, cultute and society (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.

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

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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

水野 雅司 Masashi Mizuno

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 = Language, Culture and Society (ISSN:13479105)

巻号頁・発行日

no.20, pp.97-120, 2022-03

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Dans son essai « De Dostoïevski à Kafka », Nathalie Sarraute lit quelquesuns des livres de ces deux auteurs (Mémoires écrits dans un souterrain et le Procèsentre autres) comme une préfiguration du destin des sociétés dans lesquelles ils vivaient (les grandes purges staliniennes et la Shoah).En suivant la lecture de Sarraute, qui remet leurs oeuvres dans la lignée du « roman psychologique », nous pouvons constater que celle-ci trouve dans lelangage de Dostoïevski des mouvements qu’on peut appeler « tropismiques », à travers lesquels on peut observer un drame psychique qui pourrait aboutir à« l’immense élan fraternel ». Elle considère aussi que « le monde sans issue où se débattront les héros de Kafka » n’est autre que « le point extrême » où se trouvele héros de Mémoires même si c’est seulement pour « un instant acculé » et que le langage de Kafka est une recherche logique de cet univers. Sarraute montreque les recherches langagières menées par ces deux auteurs sur la réalité humaine développent une perspicacité singulière envers le comportement collectif de lacommunauté où se trouvait chacun d’eux.Chez Sarraute, chaque instant de vie, malgré son apparence paisible, est soustendu par un pressentiment catastrophique. De la même manière que Sarrautelit Dostoïevski et Kafka, nous pourrons lire certaines descriptions de Sarraute comme une dénonciation des embryons de crise potentielle qui reflètent le contextehistorique.

著者

堀内 ゆかり Yukari Horiuchi

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 = Language, cultute and society (ISSN:13479105)

巻号頁・発行日

no.19, pp.120-147, 2021-03

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「フランス語ができるようになったら何をしたいですか?」、と毎年初回の授業アンケートで学生にきいている。「旅行に行ったときに使ってみたい」「フランス語圏の人と話してみたい」という答えとともに、数は多くないがかならず「絵本を読んでみたい」という声がある。これをきっかけに、教材として使えそうなフランスの絵本を探してきた。『星の王子さま』を挙げる学生も時々いるが、この本のフランス語は意外とむずかしい。紆余曲折1 を経て『ぞうのババール』にたどり着いた。本稿では『ぞうのババール』の原書および日本での翻訳について、この本を教材として使う実践について述べていきたい。

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

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

---

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.