reel 1-4. A. Okamatsu Yōkoku kankei -- reel 5-8. B. Shokan -- reel 9-28. C. Taiwan kankei -- reel 29-36. D. Minami Manshū Tetsudō kankei -- reel 37-40. E. Saiban kankei -- reel 41-45. F. Daigaku kankei -- reel 46-54. G. Rippoe kankei -- reel 55. H. Dokushō (shoehin katarogu-rui) -- reel 56. I. Takushoku kankei, J. Ōshū kikō kankei (1) -- reel 57. J. Ōshū kikō kankei (2) -- reel 58-72. K. Nōto rui -- reel 73-112. L. Genkō, (...) ronbun -- reel 113. M. Chōji kankei, N. Sonota (1) -- reel 114-122. N. Sonota. (shrink)

教育における「教養」のあり方を、思想史や教育史、文化概念の問題から多角的に考察。多文化時代に人間性を養うことの意義を論じる。.

Kanbandō kara nagameta Kittan Joshin 韓半島から眺 めた契丹・女真 [Khitan and Jurchen as seen from the Korean Peninsula]. By Aisin Gioro Ulhicun 愛新覺羅·烏拉熙春 and Yoshimoto Michimasa 吉本道雅. Kyōto: Kyōto Daigaku Gakujutsu Shuppankai, 2011.

Le texte qui suit est la traduction d’un texte du philosophe japonais Wataru Hiromatsu, intitulé « Imiron Kenkyû Oboegaki ». C’est un article publié dans le Nagoya Kogyô Daigaku Gakuhô en 1965. La traduction a été faite à partir de la version contenue dans...

This study examines Itō Jinsai’s 伊藤仁斎 (1627–1705) criticisms of the Great Learning (C: Daxue大學 J: Daigaku). Three primary sources are considered: Jinsai’s Shigi sakumon私擬策問 (Personal Essays, 1668); the Daigaku teihon大學定本 (The Definitive Text of the Great Learning, manuscript 1685); and his essay, “Daigaku wa Kōshi no isho ni arazaru no ben” 大學非孔氏之遺書辨 (The Great Learning is not a Writing Confucius Transmitted, 1705), appended to his Gomō jigi語孟字義. The study suggests that Jinsai’s critical inclinations grew from his acceptance (...) of Zhu Xi’s views about the value of doubt for progress in learning. The study also suggests that Jinsai’s thinking on the Great Learning had political implications derived in many respects from Jinsai’s overall approach to philosophizing via analysis of words and their meanings. (shrink)

Originally published as 「明治の哲学界：有機体の哲学とその系譜」in 井上克人編『豊饒なる明治』, Kansai Daigaku Shuppannbu, 2012, 3–22. Translated by Morisato Takeshi. German Idealism was introduced to Japanese intellectuals in the middle of Meiji era and was mainly received from a mystical or religious perspective, as we see in Inoue Tetsujirō’s “harmonious existence,” Inoue Enryō’s “unity of mind and body,” and Kiyozawa Manshi’s “existentialism.” Since these theories envisioned true reality as a unified and living whole, I group them under the label “philosophy of organism” and from there (...) argue that their conviction that “all is truth and truth is all” was shaped in large part by the Awakening of Faith in the Mahayana. The understanding of Buddhist concepts by Meiji philosophers was philosophical in its content, and those who devoted themselves to the study of Western philosophy were encouraged to describe Eastern thought in Western philosophical terms. As a result, the philosophical world of the Meiji era developed an original standpoint that unified Eastern and Western perspectives by means of a logic of “phenomena-in-reality.”. (shrink)

Original title : 「ドガの『舞姫』」『深田康算全集』[Œuvres complètes de Fukada Yasukazu]. Machida, Tamagawa Daigaku Shuppanbu, 1972–1973, 3 : 9–15.

In lieu of an abstract, here is a brief excerpt of the content:Race, Buddhism, and the Formation of Oriental (Tōyō) Philosophy in Meiji JapanYijiang ZhongIntroduction: Why Race for Philosophy?This paper examines the discursive efforts by Inoue Tetsujirō井上哲次郎, the foremost figure in the establishment of philosophical study in Meiji Japan, to de-Westernize Buddhism for the purpose of redefining the Orient (Tōyō 東洋) and constructing Oriental philosophy in contribution to nation-state building in Japan1. Born in 1855 to a doctor’s family in Kyushu, (...) Inoue studied Confucian classics as well as English and Western thought at a young age before being selected to study at the newly established Tokyo University (Tokyo daigaku 東京大学), which was renamed Imperial University (Teikoku daigaku 帝国大学) in 1886 and then Tokyo Imperial University (Tokyo teikoku daigaku 東京帝国大学) in 1897. Upon graduation, Inoue taught philosophy at the university and co-published the first dictionary of philosophy, Tetsugaku jii (字彙) in 1881. In 1884, Inoue was sent to study philosophy in Europe, and upon returning to Japan in 1890, he became a professor of philosophy at (Tokyo) Imperial University, a position he held until retirement in 1923. Regarded as “the representative philosopher of the Meiji period,”2 Inoue played a major role in adopting and reconfiguring both Western and indigenous discourses and categories in the formulation of Oriental philosophy (Tōyō tetsugaku 東洋哲学), and shaped this new form of philosophical knowledge in the service of a “national morality” (kokumin dōtoku 国民道徳), i.e., the ideological foundation of modern Japanese nation-state building. Key to Inoue’s philosophical thought was the eclectic idea of “phenomenon as essence” (genshō soku jitsuzai ron), or the unity of appearance and substance, which Inoue developed by integrating the Kantian distinction of noumena (thing-in-itself) [End Page 53] and phenomenon, and the Buddhist distinction of discrimination (sabetsu) and equality (byōdō).3In October 1890, Inoue Tetsujirō returned to Japan after six years of study in Germany and took up a professorship of philosophy in the Department of Literature of Tokyo Imperial University, where he lectured from 1891 to 1898 on Indian philosophy and history of Buddhism under the title of “Comparative Religion and Oriental Philosophy.”4 On June 30, 1897, he published a small (123-page) book entitled On the Race of Shakyamuni (Shaka shuzoku ron 釋迦種族論), which included a lecture “What Race was Buddha Shakyamuni?” (Shaka ha ikanaru shuzoku nanoka 釋迦は如何なる種族なのか) given at the Tokyo Academy (Gakushi kaiin 学士会院) on July 7, 1895, and a much longer essay defending his theory of the Buddha’s race developed from the lecture as an attack on Naka Michiyo 那珂通世, who was a professor at Tokyo Higher Normal School engaged in a public debate with Inoue on the issue. In 1902, Inoue went on to publish a biography of the Buddha, Shakyamuni-den 釈迦牟尼伝, demonstrating his persistent interest in the life and identity of the founder of Buddhism. Curiously, while the title “What Race Was the Buddha” appeared in the table of contents of the biography, the essay itself was not included in the book. Then in April 1911, a new version of the biography was published after Inoue and his student Hori Kentoku 堀謙徳 expanded the content and appended seven annotations and bibliographical essays, including one on the racial identity of the Buddha. The revised biography has 465 pages, greatly expanding the 1902 version of 286 pages. This time, not only was the essay “What Race Was the Buddha” not included, but its title did not appear in the table of contents either.Why did Inoue need to talk about race and determine the racial identity of the Buddha when he was lecturing on Oriental philosophy, religion, and national morality? What do the emergence and disappearance of the issue of the Buddha’s racial origin in Inoue’s lectures and publications mean? How did these changes speak of Buddhism, Oriental philosophy, and Japanese philosophy Inoue was constructing? So far, scholars have not raised the question of race, although a growing amount of literature on Inoue from the perspectives of philosophy, intellectual history, and political ideology is surfacing.5 The only study that touched upon Inoue’s essay on the racial identity of the Buddha is Isomae Junichi 磯前順一’s Kindai Nihon no shūkyō gensetsu to sono keifu 近代日本の宗教言説とその系譜 [End Page 54... (shrink)

1. Bendō. Benmei. Ken'en zuihitsu. Ken'en jūppitsu. --2. Rongo chō. Daigaku kai. Chūyō kai. Mōshi shiki. --3. Toku Junshi. Toku Kanpishi. Toku Ryoshi shunjū. Shōshogaku. Kōkyō shiki. Keikoshi yōran. Rongo bensho. --4. Ogyū Sorai shū. Ogyū Sorai shū shūi. --5. Yakubun sentei. Kun'yaku jimō. Zekkukai. Zekkukai shūi. Kobunku, bunhen. Shibun kokujitoku. Narubeshi. Furyū shishaki. --6. Seidan. Taiheisaku. Tōmonsho. Kenroku. Kenroku gaisho. --7. Minritsu kokujikai. Gakuritsukō. Gakuseihen. Kotogaku daii shō. Yūran fu. Bakushūdo kō. Doryō kō. Somonhyō. Sosho kokujikai. --8. Sonshi (...) kokuji kai. Goshi kokujikai. Jimoku kōtatsu shomoku. Gakuryō ryōken. Ken'enroku kō. Shinruigaki Yuishogaki. Senzogaki oyobi Yuishogaki. Ogyū sensei nenpu saikun bohyō kaminushi. Ogyū sensei bokutsu oyobi shi. Ken'en zatsuwa. Kokuji shotoku. Waka. Hisseki. Inpu. Shōzō. Nenpu. Sono hoka. (shrink)