著者

牧野 冬生

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

no.14, pp.137-157, 2010-03

著者

不破 信彦

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.23, pp.235-246, 2014-06-30

著者

安藤 裕子

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.25, pp.69-78, 2015-12-15

著者

菊池 陽子

出版者

早稲田大学アジア太平洋研究センター

雑誌

第二次世界大戦期のインドシナ・タイ, そして日本・フランスに関する研究蓄積と一次資料の概観 -研究のさらなる進展を目指して

巻号頁・発行日

pp.430-434, 2015-03-25

著者

小林 英夫

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.20, pp.243-268, 2013-02-28

著者

平川 幸子

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.21, pp.107-124, 2013-08-31

著者

小野塚 和人

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.22, pp.341-356, 2014-03-27

著者

M. レヌカー

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.23, pp.267-288, 2014-06-30

著者

小野 真由美

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.18, pp.253-267, 2012-03-31

著者

馬場 公彦

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.12, pp.189-222, 2009-03-20

著者

紀 旭峰

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.16, pp.165-187, 2011-05-01

著者

島田 顕

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.43, pp.85-101, 2022-02-28 (Released:2022-03-24)

参考文献数

42

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The broadcast of the Japanese programs to Japan by Moscow Radio, which started in April 1942 during World War II, had various defects. However, the broadcast itself continued without any improvement. Then, in the postwar Cold War period, the Japanese programs of Moscow Radio became a part of communist propaganda to the “West”. What points have come to be emphasized in the radio broadcast to Japan by Moscow Radio during the postwar Cold War period? In addition, have the various shortcomings of Japanese programs that have been overlooked so far been overcome? How has postwar Japanese broadcast changed compared to broadcast during WWII?The purpose of this paper is to clarify the role played by the Japanese programs by Moscow Radio during the postwar Cold War period and the points to be improved in the broadcast programs in line with them, and to consider their meanings. How was the Cold War trying to change Japanese broadcasting?This paper consists of six sections: first, summary of study of the Radio Moscow and broadcast programs in Japanese from WWII to period of Cold War; second, criticisms and improvements of defects in the Cold War; third, persons involved in the improvement; fourth, frequencies and broadcast times of Japanese programs; fifth, relation of Japanese programs to Cold War; sixth, generalization of radio broadcast of Japanese programs to Japan in 1950.

著者

早瀬 晋三

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.44, pp.155-182, 2022-03-24 (Released:2022-03-29)

参考文献数

10

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In the territorial disputes of the East and South China Seas, the scattered islands and reefs are said to be “historically unique territories” for countries claiming territorial rights. A solution to this has been sought by international law. Several scholarly books have already been published, and the Arbitration Tribunal decided on the South China Sea in 2016. However, it is not going to be solved. The reason is that international law has many ambiguities based on customary law and is not binding on judgment. On the other hand, it is not clear how the countries claiming territorial rights have customarily used the sea. The purpose of this article is to consider how the East and South China Seas have been used as fishery resources through the monthly journal Kaiyo Gyogyo (Sea Fisheries) published in 1936–43. Japan invested capital for the development of phosphorus ore from the latter half of the 1910s in the Spratly Islands, the South China Sea, which was further expected to be a prelude to the southward fishing industry. On March 30, 1939 it was incorporated into Kaohsiung City, Taiwan called “Shin-nan-gunto” as a territory of the Empire of Japan.

著者

村嶋 英治

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.43, pp.215-257, 2022-02-28 (Released:2022-03-24)

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“Authentic” relics of the Buddha have the potentiality to become a common object of worship and symbol of all Buddhists regardless of Theravada, Mahayana or Tibetan Buddhism.The Buddha relics excavated in Piprahwa in India in January 1898 were offered by the British India Government to King Chulalongkorn, the sole existing Buddhist monarch. He did not accept them immediately, doing so only after careful consideration.The King distributed a portion of the relics to Russian Buddhists in August 1899, and then to Burmese and Ceylonese monks on 9 January 1900.Inagaki Manjiro, a devout Zen Buddhist and the first Japanese Minister in Siam, fully understood the importance of the relics for forming a unity of the different Buddhists both in Japan and Asia. Without any instructions from Foreign Minister Aoki Shuzo in Tokyo, Inagaki petitioned the King requesting a portion of the relics for the Japanese. Ishikawa Shuntai, the top administrator of the Otani sect of Shin Buddhism, responded favorably to Inagaki’s proposal. Ishikawa envisioned including the relics in his own magnificent plan to build a world Buddhist center in front of the Imperial Palace in Tokyo.A Japanese Buddhist mission (chief representative: Otani Koen of the Otani sect) had an audience with King Chulalongkorn on 14 June 1900 and received the relics the next day from Chaophraya Pasakorawong, Minister of Public Instruction.Ishikawa asked the Thai government to send some Thai monks for the ceremony to lay the cornerstone of his world Buddhist center in Tokyo. However the Thai government did not cooperate because they were not so enthusiastic about Buddhist unity as were Ishikawa and Inagaki.

著者

池尾 愛子

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.35, pp.129-145, 2019-01-31 (Released:2022-09-16)

参考文献数

69

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After studying at Tokyo Senmon Gakkō, Ōdō Tanaka (1867–1932) stayed in the US for more than eight years from 1889, and taught philosophy at Waseda University for more than 30 years. At the University of Chicago, Tanaka was supervised by John Dewey (1859–1952) and trained also by William James (1842–1910, the author of Pragmatism) and George Santayana (1863–1952). Tanaka naturally became a pragmatist. Tanaka, like James and Dewey, praised utilitarianism highly, and therefore he paid attention to the development of utilitarianism, political economy, and economics.In the early twentieth century, several scholars became interested in Sontoku Ninomiya (1787–1856, economic reformer and thinker). Tameyuki Amano (1861–1938, economist at Waseda University) introduced the teachings of Ninomiya into his Discourse on Thrift and Savings (1901) and his edited textbook New Commercial Reader (1911, 1913). In contrast, Tanaka regarded Ninomiya as a philosopher and authored A New Study of Sontoku Ninomiya (1912) by bringing focus into pragmatist, utilitarian, and individualist arguments in Ninomiya’s writings. Tanaka carefully examined Ninomiya’s concept of “chūyō (golden mean, constant mean),” which could serve as the criterion when a spectator questioned if something contributed to the happiness of a person or mankind in the world. Later Tanaka came to realize that Ninomiya’s concept of “suijō (concession)” should have something to do with Adam Smith’s concept of “parsimony.”It is noteworthy that Dewey visited Japan in March and April 1919 and his lectures given at the University of Tokyo became the book Reconstruction in Philosophy in 1920. It is also important to remember that Dewey accepted the warm invitation sent by Hu Shih (1891–1962), his former student at Columbia University and a philosopher at Peking University, to visit China and then he spent more than two years on giving lecturers at Peking, etc.With reference of Tanaka’s pragmatism, Dewey’s 1920 book, and Amano’s economics, this paper relates Adam Smith’s Theory of Moral Sentiments (1759) and The Wealth of Nations (1776) with the use of the idea of “contributing to the happiness of mankind.” It also argues that Western economic thought has developed from some part of Western philosophy and that Western philosophy and economic thought have deeply connected with Christianity.

著者

島田 顕

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.33, pp.91-107, 2018-03-20 (Released:2022-10-27)

参考文献数

35

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Ishizaka Sachiko was the first female announcer of Moscow Radio Khabarovsk Station Japanese Section (VRK Khabarovsk Group). She worked as an announcer of Nippon Hoso Kyokai (Japan Broadcasting Corporation) Karahuto (Sakhalin) Toyohara (Yuzhno Sakhalinsk) Broadcasting Station in the period of World War II. After the War, Toyohara Broadcasting Station was dissolved and she was transferred to Khabarovsk and worked as an announcer of Moscow Radio Japanese section. Then she resigned from Khabarovsk Station, returned to Japan via Kharahuto Toyohara in 1949. Her personal documents and materials were discovered in the NARA (National Archives and Records Administration) in America.Purpose of this paper is to clarify activities of Ishizaka Sachiko from her birth to return to Japan and consider her contribution to japanese programs from Khabarovsk in the early days based on the historical docments and materials.This paper consists of four sections: first, Summary of studies for History of japanese POW, Radio Moscow and personal documents of Ishizaka Sachiko in NARA; second, Her personal history from birth, character, graduation of Nippon Joshi Daigaku (Japan Women’s University) in Tokyo and the training and works in the NHK in Tokyo and Karafuto Toyohara in the period of War; third, Lives in Karafuto Toyohara from the end of war to Khabarovsk, Works of Moscow Radio Japanese Section in the City of Khabarovsk, Works and lives in Karafuto Toyohara after Khabarovsk, return to Japan and activities after return to Japan; fourth, Generalization of study of Radio broadcasting of Japanese program to Japan and Ishizaka Sachiko.

著者

早瀬 晋三

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.37, pp.1-48, 2019-11-25

著者

Hayase Shinzo

出版者

早稲田大学アジア太平洋研究センター

雑誌

第二次世界大戦期のインドシナ・タイ, そして日本・フランスに関する研究蓄積と一次資料の概観 -研究のさらなる進展を目指して

巻号頁・発行日

pp.77-92, 2015-03-25

著者

村嶋 英治

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.44, pp.1-50, 2022-03-24 (Released:2022-03-29)

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Shaku Sōen (1860–1919), who is famous for introducing Zen to the West along with his disciple D.T. Suzuki, arrived in Galle, Ceylon, in April 1887, where he was ordained as Samanera and learned the Pali language from Kodagoda Pannasekhara under the patronage of Edmund Rowland J. Gooneratne (1845–1914).Disenchanted with Buddhism in the Western colonies, Sōen turned to the “genuine Buddhism” of independent Siam, where the king was a patron of Buddhism, especially the Dhammayut Order.In July 1889, he came to Bangkok from Ceylon, almost penniless, to be ordained fully as Bhikkhu in the Dhammayut Order. However Prince Vajirananavarorasa (Wachirayana Warorot, 1860–1921), the Vice President of the Dhammayut Order dismissed Sōen coldly. He did not give Sōen the opportunity to be ordained in the Dhammayut Order.Why did Sōen want to choose the Dhammayut Order in Siam? Where did he get the knowledge of the Dhammayut? Sōen himself did not say anything about these points.In fact, his aspiration to the Dhammayut Order was based on his teachers, Kodagoda Pannasekhara (พระปัญญาเสขร) and Bulatgama Sumana (Bulatgama Sumanatissa, พระศิริสุมนะติสสะ).Bulatgama Sumana, a close friend of King Mongkut (Founder of Dhammayut Order) was the central leader of the Buddhist revival movement in Ceylon in the mid-19th century. Bulatgama Sumana and Kodagoda Pannasekhara visited Siam in May–June 1886 with the far-reaching intention of reforming and reviving Buddhism in order to unify the divided Ceylonese Buddhist community by introducing the Dhammayut Order under the patronage of the King of Siam.Bulatgama Sumana was ordained as a monk of the Dhammayut Order in a boat on the Chao Phraya River on the night of June 5, 1886.They received a promise of support from the King Chulalongkorn, and was also authorized to be the sole contact persons for the introduction of the Dhammayut Order in Ceylon. Vajirananavarorasa, the Vice President of the the Dhammayut Order agreed that all those who wished to enter the Siamese Dhammayut Order from Ceylon must have a letter of introduction from Bulatgama Sumana or Kodagoda Pannasekhara.In accordance with the agreement, Sōen came to Thailand with a letter of introduction of Kodagoda Pannasekhara. Therefore His visit to Siam should have been welcomed and not expected to be treated unkindly.This paper is the first to make the agreement in 1886 between Bulatgama Sumana, Kodagoda Pannasekhara as one party and King Chulalongkorn, Vajirananavarorasa as other party reveal on the basis of Thai materials; The Journal of the Fifth King’s Royal Events, Part 21 published in 1946 and the unpublished diary of Prince Sommot.In Anne M. Blackburn’s Locations of Buddhism: colonialism and modernity in Sri Lanka(University of Chicago Press, 2010), she examines the modern interactions between Ceylon and the Theravada Buddhist countries of Southeast Asia with the cooperation of Craig Reynolds, an expert in the history of modern Thai Buddhism, but she has completely overlooked these facts.Bulatgama Sumana is generally believed to have been born in 1795, but according to Thai sources he was 74 years old and the period of ordination was 53 years (Buddhist Lent) in June 1886.

著者

村嶋 英治

出版者

早稲田大学アジア太平洋研究センター

雑誌

アジア太平洋討究 (ISSN:1347149X)

巻号頁・発行日

vol.43, pp.215-257, 2022-02-28