著者

日下 幸男

出版者

龍谷大学

雑誌

國文學論叢 (ISSN:02887770)

巻号頁・発行日

vol.58, pp.80-89, 2013-02

著者

日下 幸男

出版者

龍谷大学

雑誌

龍谷大學論集 (ISSN:02876000)

巻号頁・発行日

vol.474, pp.479-523, 2010-01-30

著者

日下 幸男

出版者

龍谷大学

雑誌

龍谷大學論集 (ISSN:02876000)

巻号頁・発行日

vol.478, pp.129-158, 2011-10-01

著者

日下 幸男

出版者

人間文化研究機構国文学研究資料館

雑誌

調査研究報告 (ISSN:02890410)

巻号頁・発行日

no.32, pp.5-11, 2011

著者

中西 健治 日下 幸男

出版者

相愛大学

雑誌

相愛大学研究論集 (ISSN:09103538)

巻号頁・発行日

vol.12, no.1, pp.198-135, 1995-12

著者

日下 幸男

出版者

竜谷大学国文学会出版部

雑誌

国文学論叢 (ISSN:02887770)

巻号頁・発行日

no.38, pp.p20-39, 1993-02

著者

日下 幸男

出版者

龍谷大學國文學會

雑誌

國文學論叢 (ISSN:02887770)

巻号頁・発行日

vol.59, pp.7-70, 2014-02

出版者

龍谷大學國文學會

雑誌

國文學論叢 (ISSN:02887770)

巻号頁・発行日

vol.62, pp.巻頭5-13, 2017-02

著者

平川 彰

出版者

北海道大學文學部

雑誌

北海道大学文学部紀要 (ISSN:04376668)

巻号頁・発行日

no.2, pp.3-19, 1953-03

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On the basis of the Double Truth (二諦)the Sarvastivadins adopt, the preasent writer tries to prove that the epistemology and the ontology, both making out their Dharma-theory, Stand in intimate relations to each other. According to the Abhidharmakosasastra and Yasomitra's commentary on it, paramarthasatya (勝義諦)and samvrtisatya(世俗諦)advocated by the Sarvastvadins mean respectively paramarthasat(勝義有)and samvrtisat(世俗有), thus these two kinds of sat are equally recognised by them as satya, ie, as truth. Svabhava dharmah of the school belong to paramarthasat which, however, presupposes samvtisat, both being established on the mutual relationship. The Sarvastivadins are strongly opposed by the Sunyavadins who insist upon the nihsvabhavata of the dharmas and interpret the svabhavas of the Sarvastivadins only as svo bhavah. But this opposition should be regarded as merely one-sided, because according to the Sarvastivadins svabhava may be interpreted both as substance and as attribute so that dharma presupposes dharmin which is samvrtisat sc. prajnaptisat(仮有) In this respect the relation between paramarthasat and samvtrtisat is, stricly speaking, different from that between guna and dravya of the Vaisesika school. Namely the Sarvastivadins teach that dharma is an attribute inasmuch as it has an owner (dharmin) and that it is at the same time a dravya, inasmuch as the owner of the dharma is Prajnapti (conventional). Thus in this point that the dharma has the double meaning consist, the present writer believes, the characteristics of the Dharma-theory of the Sarvastivadins and only by interpeting it in the way, we can understand the reason why the Savrastivadins insist upon the anatmavada and the ksanabhngavada on the one hand, while they accept the svabhava of the dharmas on the other.

著者

平川彰

出版者

北海道大學文學部

雑誌

北海道大學文學部紀要 (ISSN:04376668)

巻号頁・発行日

vol.2, pp.1-19, 1953

著者

松香 光夫

出版者

玉川大学ミツバチ科学研究所

雑誌

ミツバチ科学 (ISSN:03882217)

巻号頁・発行日

vol.19, no.1, pp.1-8, 1998-01

著者

鎌倉 昌樹

出版者

日本比較内分泌学会

雑誌

比較内分泌学 (ISSN:18826636)

巻号頁・発行日

vol.39, no.150, pp.164-171, 2013

著者

真田 信治

出版者

大阪大学

巻号頁・発行日

1990

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09288

著者

山本 興太朗

出版者

バイオメカニズム学会

雑誌

バイオメカニズム学会誌 = Journal of the Society of Biomechanisms (ISSN:02850885)

巻号頁・発行日

vol.35, no.4, pp.237-244, 2011-11-01

参考文献数

34

被引用文献数

1

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植物の地上部器官は光の方向に屈曲する屈光性を示す.屈光性の機構としては古くから青色光受容体と植物ホルモンであるオーキシンの重要性が指摘されてきたが,その具体的な分子機構は不明であった.最近,モデル植物シロイヌナズナを利用した分子遺伝学的研究によって,光受容体はフラビンモノヌクレオチドを発色団とするフォトトロピンで,オーキシン極性輸送に関わり深いキナーゼ活性を持っていることと,オーキシン作用にはオーキシン極性輸送を担う排出担体PIN タンパク質の細胞内局在調節が重要であることが明らかになり,フォトトロピンによるオーキシン極性輸送調節機構が明らかになりつつある.

著者

仁木 宏

出版者

大阪市立大学

雑誌

人文研究 (ISSN:04913329)

巻号頁・発行日

vol.48, no.12, pp.1019-1036, 1996

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近世、肥後熊本細川藩の筆頭家老であった松井家は、一方で同国八代(熊本県八代市)城主として領内の経営にあたるなど、独自の地位と格式を有していた。同家はまた、江戸時代の文書や『松井家譜』などの編纂史科の他、中世古文書の写など、多数の貴重な史科を伝来している。……

著者

天野 忠幸

出版者

大阪市立大学大学院文学研究科 : 都市文化研究センター

雑誌

都市文化研究 (ISSN:13483293)

巻号頁・発行日

no.9, pp.54-69, 2007-03

著者

幡鎌 一弘

出版者

天理大学史文会

雑誌

史文 = Tenri historical review (ISSN:1344669X)

巻号頁・発行日

no.23, pp.39-45, 2021-03

著者

土谷 真紀

雑誌

人文 (ISSN:18817920)

巻号頁・発行日

no.17, pp.125-155, 2019-03

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初期狩野派が初めて手掛けた絵巻作例は、永正十年(一五一三)に細川高国が奉納した「鞍馬蓋寺縁起絵巻」である。本絵巻は鞍馬寺の草創と霊験を主題とし、奥書から細川高国が奉納し、詞書を青蓮院尊応が書写、絵を狩野元信が描いたことが知られる。しかしながら、原本が失われたため、これまでの考察は欠損部を有する模本に基づいて考察されてきた。 本稿では、新たに見出された模本(個人蔵)を紹介する(以下、個人蔵本と称す)。個人蔵本は詞書と絵を全段完備し、模写時期は江戸時代後期と推定される。線描から著彩に至るまで丁寧に仕上げられ、優れた作風を示す。画面からは、「鞍馬蓋寺縁起絵巻」の制作段階において、初期狩野派が絵巻における物語叙述の過渡期的な段階にあること、そして、従来の絵巻にみられる造形語彙を踏まえていることを改めて確認することができる。 この度見出された個人蔵本は狩野派絵巻研究にとり極めて重要なため、本稿にて資料解題及び全段の詞書の翻刻と画面を掲載することとした。|The Kuramagaiji engi emaki three-scroll set dedicated by Hosokawa Takakuni in 1513(Eishô 10)is the oldest handscroll work by a Kanô school painter. The paintings recount the founding of Kuramadera and related miracles. The colophons identify the dedicator as Hosokawa Takakuni, the text calligrapher as Shôren'in Sonnô and the painter as Kanô Motonobu. Given that the original scrolls are no longer extant, our understanding of the work has been based solely on extant copies, which contain some lacunae. This article introduces a newly discovered copy of the scrolls, today in a private collection. This newly discovered work is extremely important, as the only extant copy containing the original work's entire text and pictures. I surmise that this copy dates to the late Edo period. The superb painting style conveys all elements, from line work to coloring, in careful detail. The pictures in this newly discovered copy indicate that the original scrolls were produced just as the Kanô school was constructing the narrative pictorial method to be used in its handscrolls, and this newly established style was based on the visual vocabulary seen in earlier handscrolls. Given the importance of this new discovery for the study of Kanô handscrolls, this article presents interpretations and transcriptions of the texts and scenes, along with reproductions of all picture sections.

著者

佐藤 博信

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.87, no.2, pp.203-218,272-27, 1978

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This article seeks to clarify concretely the relationship between two powerful families in the Sengoku period, the Gohojoshi and the Ashikagashi, as part of the author's research on Kogakubo (古河公方). While rejecting such explanations of these families' relationship as one of compromise or envelopment, theories which ignore the strained relationship between these families, the author examines step by step the strained relations between these two families. He concludes that their relationship developed in the following stages : 1.Before the establishment of marital relations 2.After the establishment of marital relations 3.After the rise of Kubo Yoshiuji (公方義氏) a.Hoshun・indono (芳春院殿) b.Hoshun・inshuko (芳春院周興) 4.The era of Hojo Ujiteru (北条氏照) After the fourth stage the Gohojoshi control of the government was accomplished, and the Kogakubo Ashikagashi existed only as a symbol of authority, thus distinguishing this period from earlier periods when the Ashikagashi held real power. Stages two and three were when the Kogakubo Ashikagashi tried to maintain its power through its symbolic authority. The Gohojoshi was establishing close relations with it through marriages. Then, as a member of the family and the actual Kanto Kanrei (関東管領), Gohojoshi took full advantage of its power and sought to establish itself as Daimyo-Ryogoku-Sei (大名領国制). Thus, the Gohojoshi held a two-sided relationship with the Ashikagashi. During the third stage this two-sided relationship continued when Yoshiuji was not at all a puppet. Hoshun・indono, the daughter of Hojo Ujitsuna (北条氏綱の娘) and mother of Yoshiuji, and then later on the Zen monk Hoshun・inshuko both played important function in developing this two-sided relationship to an extreme degree. Hoshun・inshuko, as the head of the sojya (奏者), had an important role in many ways, even in the composition of formal documents, and he took an active role in changing the power structure of the kubo. Also, at this time the Esso (越相) Alliance was formed between two former rivals, Echigo Uesugishi (越後上杉) and Gohojoshi. This new alliance confirmed the relationship between the Gohojoshi and the Kubo Yoshiuji, while it also brought to an end the external function of Yoshiuji. Thereby the Gohojoshi could end its two-sided relationship with Yoshiuji and changed him into just one of the feudal lords under the Gohojoshi rule. Yoshiuji survived only as a symbol of authority without any political base but for his position as an ancestor of the Ashikagashi.

著者

内田 稔

出版者

創価大学教育学会

雑誌

創大教育研究 (ISSN:21851395)

巻号頁・発行日

no.28, pp.117-123, 2018-12-31