著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.30, no.3, pp.121-124, 2005-03

著者

Pabst Walter 田村 和彦

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人文科学研究 (ISSN:02862700)

巻号頁・発行日

vol.18, no.1, pp.p107-124, 1982-04

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.23, pp.35-75, 2002-07

著者

水野 博介 Hirosuke Mizuno

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学社会学論集 (ISSN:02876647)

巻号頁・発行日

vol.13, no.2, pp.p389-399, 1980-03

著者

竹内 真澄

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学社会学論集 = ST.ANDREW'S UNIVERSITY SOCIOLOGICAL REVIEW (ISSN:02876647)

巻号頁・発行日

vol.55, no.1, pp.23-64, 2021-09-28

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Modern social theory, from Hobbes to Simith, is based on the concept of“private man. ”According to Hegel, private man appears after the decline ofcommunities. It refers to the atomistic type of human being in modernsociety.From the point of view of young Hegel, private man lost the totality, buthe also recognizes the value of private man in history in a definite sense.Then, he establishes the schema, that is to say, community-society-highlevel of community. Correspondingly, human beings move from Individuumvia Einzelne to a high level of Individuum.Hegel examines the experimental thoughts about dialectics in the Jenaerperiod (1801-1807). Through works preceding The Phenomenology of Spirit,including The Spirit of Christianity and its Fate, The Difference betweenFichte’s and Schelling’s Systems of Philosophy, The Critics of ModernNatural Law, and Jenaer Real Philosophy, he analyzes the self-formationfrom Einzelne to general Individuum, which is the main purpose ofphenomenology.I examine that Hegel adds the concept of private man to the context ofdialectics between Individuum and Einzelne. He establishes the base forthe dialectics Allgemeinheit-Besonderheit-Einzelheit.However, he identifies Einzelheit with Individualität at the end, on thesame condition of private property, regardless of categorical distinction ofthe two. This brings about the criticisms of Kierkegaad and Marx.

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = St. Andrew's University bulletin of the Research Institute (ISSN:1346048X)

巻号頁・発行日

vol.28, no.3, pp.247-267, 2003-03

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As the legislation sytem was established in ancient Japan, the harahe (祓) ceased to function as punishment. It developped into the o-harahe (大祓) to remove deceases and calamities as well as sins. When the Japanese added new items to the list of tumi (罪) in the norito (祝詞), they borrowed words for deceases and calamities from the Yakusikyo (藥師經): Thus they introduced into the list sirahito (lepra alba), kokumi (tumor-induced rickets), and calamities of hahumusi (creeping reptiles and worms) and of takatu-tori (birds on high).

著者

谷山 智彦

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.14, pp.377-400, 2021-03-16

著者

橋内 武

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = St. Andrew's University bulletin of the Research Institute (ISSN:1346048X)

巻号頁・発行日

vol.44, no.3, pp.31-73, 2019-03

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Do you know what Hansen's disease is ? Formerly known as "leprosy," it is an infectious skinand peripheral nerve disease caused by Mycobacterium leprae. It used to be extremely difficult tocure, resulting deformed faces, falling off fingers, and crippled limbs. However, today the diseasecan be effectively cured with tablets prescribed regularly for several months. Until 1996, however,Hansen's disease patients in Japan were forced to live in remote sanatoria until they passedaway, representing an infringement of the Japanese Constitution in terms of basic human rights.In those days the contagious power of the infection was thought to be severe, so the governmentenacted Leprosy Prevention Acts in 1907, 1931, and 1953. The aim was to isolate the patients inHansen's disease sanatoria in lonely islands such as Nagashima, or in extremely remote locationsfor the rest of their lives.Both Aisei-en and Komyo-en are located at Nagashima Island in Setouchi, Okayama Prefecture.The former was the first national colony of its kind set up in 1930, while the latter was originallybuilt at the Yodo River Delta, Osaka in 1909, but was moved to the island in 1938 after the MurotoTyphoon completely destroyed the entire premises in 1934.The patients' lives at the sanatoria were miserable and pitiful until the 1953 Act was finally repealedin 1996. Picked up either in the street or at home, they were treated like cattle, carriedin a freight car from the station near their hometown to their remote destination. On their arrival,they were loaded into a truck or bus, (and then a ferry) and transported to the sanatorium. Assoon as they entered the premises, their bodies and personal effects were thoroughly disinfected.The newly arrived had to sign a contract with the institution authorizing the use of their body fordissection after death.These patients had to live together as a group in the same room without privacy. Althoughthey were fundamentally patients, they had to engage in manual work, not only constructing roadsand buildings, but also cultivating lands to produce crops and vegetables, and keeping chickens,pigs, and cows. They also did the necessary domestic work including cleaning, sewing, and washing.Less severely affected patients looked after the more serious cases. If a patient broke a codeof the institution, he or she might be confined in a cell for several days.Before a couple could get married at the sanatorium, the man had to be sterilized. If the womanbecame pregnant, she had to have an abortion. The couple would start their new life with thebridegroom visiting his bride's dormitory, where she lived together with her other female roommates.The patients suffered heavy prejudice from the general public, leaving many to live under falsenames. They scarcely left the colony to visit their hometowns. When they did, they might be rejectedby their family and neighbors, as well as by hotels and restaurants. Even after death, theirashes remained even to this day in the cenotaph of the sanatorium, without relatives taking themback to their home graveyards.In spite of such terrible, miserable conditions, most of the patients somehow managed to enjoytheir sanatorium lives. The young people studied at elementary and secondary schools within thecolony. Some even went to the four-year part-time senior high school in Aisei-en, the only onein Japan for Hansen's disease patients. Creative patients wrote distinguished poems, novels, andessays. Blind musicians played instruments and gave moving concerts now and then. Some enthusiastsformed drama circles to perform plays. Games such as go and shogi were very popularamong male patients.Memorable days included seasonal events such as cherry-blossom viewing, outdoor teaceremonies,summer bon festivals, and sports days in autumn. The building of the Oku-Nagashima Bridge connecting the island with the mainland, on May 9th, 1988, was an event withgreat joy, when everyone was able to happily cross over to the other side.The 89-year history of Hansen's disease patients in Japan under the Leprosy Prevention Actsis truly awful, but their lives should be remembered as part of the forced isolation system. Theformer patients who suffered from this disease were victims of these notorious acts, and wish tohave this extraordinary heritage recorded and remembered for the generations to come. It wouldbe wonderful if these Japanese sanatoria in the Inland Sea might be inscribed on the WorldCultural Heritage list in the near future.

著者

橋内 武

出版者

桃山学院大学総合研究所

雑誌

人間文化研究 = Journal of Humanities Research,St.Andrew's University (ISSN:21889031)

巻号頁・発行日

no.14, pp.25-85, 2021-03-16

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After a struggle against revising the Leprosy Prevention Law(らい予防法)of 1953, a high school for young patients was founded at Aiseien Sanatorium, Nagashima Island, Setouchi City, Okayama Prefecture in September,1955. The school was named Niirada Branch, Oku High School(邑久高校新良田教室). It was officially managed by the Okayama educational authorities, staffed by the local teachers, and financially supported by the JapaneseGovernment.Students from all over Japan entered the school, boarding at Aiseien, andattending classes four periods a day for four years. Each class had up to 30students, with enrollment steadily declining. The high school branch closedin March, 1987, with a total of 307 graduates over 32 years. Now there remains a school monument at the site.Because the Leprosy Prevention Law regarded Hansen's disease patientsas the source of a 'terrible infectious disease', sanatorium authorities disinfected the patients' body and personal effects on their arrival at the lonesomeisland colony. The law enforced its isolation policy not only by sending themto the remote sanatorium but also by discriminating against them within thepremises, dividing the patient quarter from the non-patient quarter. The highschool classrooms were in the patient quarter.Most school teachers actually had a strong prejudice and discriminatedagainst the patient students. Being afraid of Hansen's disease infection, theteachers wore 'prevention gowns' to go to the classrooms. They taught their subjects always on the platform without coming down to the student level.There was clearly physical and psychological distance between teachers andstudents.On the other hand, the patient students were not allowed to enter theteachers' room in the non-patient quarter. In order to meet an individualteacher, a student had to ring the bell at the entrance several times likeMorse code. Then the teacher came out of their room to converse with thestudent. This was thought to be a form of prejudice and discriminationagainst such students. Thus they asked the head teacher to change the system. There were several debates between both camps. The bell system waseventually abandoned in 1973 so that the students could enter the teachers'space for consultation.Based on the above story, a movie entitled 'Listen to the Bell Ringing'(「ベルの音が聞こえる」)was made by a group of Okayama citizens underthe direction of YAMAMOTO Mamoru(山本守). They were all amateur actors who either auditioned or volunteered. After over a year of filming, theycompleted the production, and began showing the movie in Setouchi City inthe winter of 2020. The film is now expected to be shown at several leprosysanatoria and educational institutions all over Japan so as to enlighten thepeople about the basic human rights regarding prejudice and discriminationagainst the Hansen's disease patients and their families.

著者

梅山 秀幸

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = St. Andrew's University bulletin of the Research Institute (ISSN:1346048X)

巻号頁・発行日

vol.46, no.1, pp.95-117, 2020-07

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Continuing to study how Buddhism was accepted in ancient Japan, I spent the year of 2015on sabbatical in Paris. The series of terrorist incidents that occurred in November of that yearforced me to ponder the clash of civilizations and religions. In Paris I was a guest academic fellow of College de France, whose ethos is "docet omnia(teaches all)," so it was a very convenablecircumstance to think about the conflicts and symbioses of civilizations(and of religions). There,Hebraists, Semitists, Buddhists, and Biblicists could be seen having lunch together in the university cafeteria, and holding peaceful discussions in the corridors. The building of College facesthe rue Clovis. Going up that street, we meet the rue Clotilde. At the place where those twostreets intersect, there once was the Abbaye de Ste. Geneviève. King Clovis, Queen Clotilde, andSaint Geneviève complete the three big names of people who contributed to the acceptance ofChristianity in France and the founding of Catholic France.The field of comparative studies is likely to offer a new and valid perspective from which toconsider the theme that I have been concerned with for many years. So, through reviewingFormer President François Hollande's discourse at the ceremony of homage to the Victims of13 November 2015, and reading Gregoire de Tour's "History of the Francs", this research paperwill explore how the "barbarous" people became civilized through accepting the highly dogmatical and catechized religion.

著者

杉本 尚次 Hisatsugu Sugimoto

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学社会学論集 (ISSN:02876647)

巻号頁・発行日

vol.7, no.1, pp.56-86, 1973-07

著者

井上 敏 義永 忠一 野尻 亘 Satoshi Inoue Tadakazu Yoshinaga Wataru Nojiri

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = St. Andrew's University bulletin of the Research Institute (ISSN:1346048X)

巻号頁・発行日

vol.30, no.1, pp.21-42, 2004-07

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Sensyu District is in the southern part of Osaka Prefecture. In this region, since the 18th century, many farmers had cultivated cotton and spun cotton into thread. However, because of the importation of cotton to Japan in the latter half of the 19th century, farmers had abandoned cultivation of cotton. On the other hand, the tradition of spinning cotton as a side job for farmers led the development of the thriving textile industries in this region. Up to World War II cotton textiles had been the most important export for Japan since the 19th century. Osaka City was the center of exporting cotton textiles. The location adjacent to Osaka City was advantageous for textile industries. Miscellaneous textile products, for example, cotton textiles, blankets, towels, knitwear, carpets etc. are manufactured by medium and small sized factories in Sensyu District. The networks of these companies and related industries have formed the agglomeration of textile industries in this region. The indigenous labor market is composed of specialized workers for textile industries. The trade unions and public institutions are engaged in quality control and development of new products for textile industries. Today, the incursion of cheap imports of textiles from Asia, the lack of successors in the workforce and the stagnation of productivity have gradually brought about the decline of textile industries in Sensyu District.

著者

Сказкина С.Д. 井尻 良夫 С.Д. СКАЗКИНА Yoshio Ijiri

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.14, pp.p43-55, 1978-03

著者

辻本 法子

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.47, no.1, pp.33-52, 2021-07-15

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Up until 2019, Japan has seen an increase in the number of foreign tourists; the numberstood at 32 million in 2019. In fiscal 2019, the number of inbound tourists increased by 2.2%on a year-on-year basis. Travel consumption was valued at JPY4.81 trillion, which isprimarily attributable to tourists from China.This study proposes a new viewpoint on the travel souvenir-related purchasing behaviorof Chinese tourists in Japan. The purchase of a travel souvenir is typically a one-timepurchase during a visit to a location. To increase the sales of travel souvenirs, it is importantto promote repeat purchases. To ensure such purchases, it is necessary to create brandawareness and increase brand accessibility, so that the tourist can easily recall the brandname and place a repeat order even from their home location.This study focuses on Chinese tourists' brand awareness. Attitude to the brand isconstructed of three components: cognition, affect, and behavior. The attitude is affected byconsumer involvement. This study developed a validation model and clarified how consumerinvolvement and Japan-visit experience affected the attitude to" Shiroikoibito," the mostpopular travel souvenir. The used variables were brand commitment, product involvement,and purchasing involvement toward confectionery, and brand loyalty toward Japaneseconfectionery, age, Japan-visit experience, and the attitude toward Japanese confectionerybrands.The results revealed the following.(1) " Shiroikoibito" was the most popular travel souvenir and the top of mind's brand inJapanese confectionery.(2) Brand commitment had a positive impact on the three components of the attitudetoward" Shiroikoibito."(3) Brand loyalty toward Japanese confectionery had a positive impact on cognition andaffect for" Shiroikoibito."(4) Japan-visit experience had a negative impact on cognition and behavior for"Shiroikoibito."(5) Age had a negative impact on the three components of the attitude toward"Shiroikoibito."

著者

梅山 秀幸

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.47, no.1, pp.115-138, 2021-07-15

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After the defeat of the Shintoists in the war between Buddhists and Shintoists in the year587CE, the Mononobe( 物部) clan was destined to run its course to ruin. But what was theMononobe clan? The word mononofu, synonym for samurai, was derived from the name ofthis clan. So, we can easily assume that Mononobe was a representative clan of ancientwarriors. Furthermore, it also means that this clan shouldered the military industry, and asa result, the majority of other industry of that period.According to the myths, Nighihayahi, ancestor god of the Mononobe clan, came to Japan,ahead of Ninighi, ancestor god of the Emperor's family. Transferring the political power tothe Emperor's family, Mononobe had maintained a certain important position within theEmperor's government. We will search for and consider the Mononobe legends and theirlegendary places which still remain in present day Osaka.In Nihon-shok(i 日本書紀), we find an impressive tale of Mononobe's vassal Tottori-noyorozu(鳥取万), who valiantly fought to the death in the above religious war and of hisfaithful dog who continued to protect his master's corpse. We visit the legendary tombs ofthe dog and of his master. Tottori is also the place name of the extreme South Osaka. Hatajinnja(波汰神社)exists as the religious centre of this district and observes the ancient ritesand festivals. The remains of Kaieji( 海会寺), a few kilometres from Hata-jinja, shows usthe Tottori people's reformation to Buddhism. In Nihon-ryoiki( 日本霊異記), we can find aninteresting episode which tells of the Tottori people's spiritual beliefs at that time.

著者

全 在紋

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学経済経営論集 = ST.ANDREW'S UNIVERSITY ECONOMIC AND BUSINESS REVIEW (ISSN:02869721)

巻号頁・発行日

vol.63, no.1, pp.83-124, 2021-07-27

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Some conclusions reached in this paper within the scope of the treatisewriting rules are summarized as follows:(1)In the accounting community of Japan, “In most Japanese enterprises,double-entry bookkeeping system is widely used. It is used not only byglobal corporations but also by small taverns behind train stations.” Suchkind of discussion (recognition) is rampant. However, as far as the taxstatistics based on the “blue/white return” of the NTA, we cannot acceptsuch a recognition. Even more so, considering that there are not a fewundeclared enterprises (actual numbers unknown).(2)In so-called “modern accounting,” discourses that pretend to bemembers of modern science can be seen as they are. “Profit” (increase inwealth) and “loss” (decrease in wealth), which form the basic concepts inmodern accounting, are not the concepts of entities (objects) that can beobserved straightforwardly. They are not the concepts of entities (objects)that can be observed in a straightforward manner, like the basic conceptssuch as “atom” and “molecule” in physics and chemistry as modern science.In other words, modern accounting is unknowingly in line with the methodof modern science in terms of the basic concepts that make up the “frameof reference for recognition.”(3)According to tax statistics of Japan, in the case of about 2.86 millioncorporations, “blue/white return” is over 99%, and almost all of them arebased on blue return (mostly double-entry bookkeeping system). However,looking at the “percentage of deficient corporations” over the years, almosttwo-thirds of the corporations have not paid corporate tax. With this, itseems unlikely that double-entry bookkeeping system has been adoptedbecause it is useful for increasing corporate profits. Rather, is double-entrybookkeeping system a useful tool for “legal tax evasion” ? Such doubts donot go away.(4)If the current “spreading of double-entry bookkeeping system” was theresult of the controlling means by discipline and training under modernpower, the end of such system is near. Based on Foucault’s ideas, inpostmodernism, the “épistémè de l’homme” as a frame of reference forrecognition is going to disappear without a trace. In short, double-entrybookkeeping system will soon become unpopular. Double - entrybookkeeping system, which was born in modern times, will be obsolete inpostmodernism ! Whether or not our assertion is right or wrong is left tothe judgment of posterity.

著者

深見 純生 Sumio Fukami

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.39, pp.7-18, 2009-03

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Although it is difficult to reject emphatically the theory that Hundian, the legendary founder of Funan, came originally from India, the probability seems higher that he was of Southeast Asian origin. The itinerary of Suwu, a member of the royal family of Funan, to and from India in the early third century CE demonstrates the unfamiliarity between the two countries. In which case, the founding of Funan, the earliest known case of state formation in Southeast Asia, assumed to have taken place around the first century CE, and also its development into the center of the Southeast Asian trade network in the third century, must have been a result not of Indian influence but of developments taking place in Southeast Asia itself. The "Indianization" theory, in the sense that state formation in Southeast Asia took place after its contact with Indian civilization, thereby loses credibility.

著者

見浪 知信

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学経済経営論集 (ISSN:02869721)

巻号頁・発行日

vol.62, no.1, pp.1-29, 2020-07

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The purpose of this paper is to clarify the actual situation andcharacteristics of trade, especially exports, in Tokyo during the interwarperiod (late 1910s-1930s). During the interwar period, In Tokyo, Industrywas developed in its central and coastal areas, and exports expanded withchanging their items. This paper takes a quantitative look at Tokyo'sexport trade from trade surveys and other sources and analyzes thecharacteristics of Tokyo's export trade during the period throughcomparisons with other regions.Japan's exports during the interwar period showed an upward trend,except for the post-World War I period and the period of contractioncaused by the Great Depression. And the share of industrial products inexports increased from the mid-1920s. This paper examines the export ofsuch industrial products, focusing on Tokyo products. Much research hasbeen accumulated on the process of industrial development in Tokyoduring the interwar period. However, in contrast to these studies, it can besaid that the research has not progressed with respect to the export ofindustrial products. In terms of commodity distribution history, research onexports has not progressed. Many studies have focused on consumptionand domestic distribution within the Tokyo area, because of its size as aconsumption market. This paper examines the export of Tokyo products,which have received little attention in the past, and clarifies theircharacteristics.

著者

梅山 秀幸

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST. ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.47, no.1, pp.115-138, 2021-07-15

---

After the defeat of the Shintoists in the war between Buddhists and Shintoists in the year587CE, the Mononobe( 物部) clan was destined to run its course to ruin. But what was theMononobe clan? The word mononofu, synonym for samurai, was derived from the name ofthis clan. So, we can easily assume that Mononobe was a representative clan of ancientwarriors. Furthermore, it also means that this clan shouldered the military industry, and asa result, the majority of other industry of that period.According to the myths, Nighihayahi, ancestor god of the Mononobe clan, came to Japan,ahead of Ninighi, ancestor god of the Emperor’s family. Transferring the political power tothe Emperor’s family, Mononobe had maintained a certain important position within theEmperor’s government. We will search for and consider the Mononobe legends and theirlegendary places which still remain in present day Osaka.In Nihon-shok(i 日本書紀), we find an impressive tale of Mononobe’s vassal Tottori-noyorozu(鳥取万), who valiantly fought to the death in the above religious war and of hisfaithful dog who continued to protect his master’s corpse. We visit the legendary tombs ofthe dog and of his master. Tottori is also the place name of the extreme South Osaka. Hatajinnja(波汰神社)exists as the religious centre of this district and observes the ancient ritesand festivals. The remains of Kaieji( 海会寺), a few kilometres from Hata-jinja, shows usthe Tottori people’s reformation to Buddhism. In Nihon-ryoiki( 日本霊異記), we can find aninteresting episode which tells of the Tottori people’s spiritual beliefs at that time.

著者

松村 昌廣 Masahiro Matsumura

出版者

桃山学院大学総合研究所

雑誌

桃山法学 (ISSN:13481312)

巻号頁・発行日

no.7, pp.295-312, 2006-03