Японские заборы

In Japan, there is an inclination towards obscuring the demarcation between the private and the public space. The high palisades surrounding “skya” style constructions enclose the gardens where the low fences line the vegetation.In the religious domain, the palisades that separate the sacred space from the secular space, called “tama-gaki”, are found neighbouring “koran” style fences.Stone can sometimes be used as part or only component of the barrier.The barriers and palisades in Japan are utilized to hide the buildings and gardens from the public space, but they stay entirely as art works in which the carpenters of the archipelago put sense of aesthetic and tradition, preserving the privacy, harmony of the landscape and calm.В Японии трудно найти четкое обозначение границы между частным и общественным пространством. За высокими палисадами, окружающими постройки в стиле «ския», находятся сады, где низкие заборы окаймляют насаждения. На территории храмов палисады «тама-гаки», отделяющие святые места от светских, соседствуют с ограждениями в стиле «коран». В качестве составной части забора изредка используется камень. Ограждения и палисады в Японии используются для того, чтобы укрыть здания и сады от общественного пространства. В то же время эти ограждения представляют собой предмет искусства, в котором воплощено эстетическое чувство японских мастеров, сохранены традиции, ощущается спокойствие, уединение и гармония с пейзажем

Remembering the atomic bombing of Hiroshima and Nagasaki: Collective memory of post-war Japan

Nanzan UniversityThis study examines the way in which Tokyo has exploited the atomic bombing of Hiroshima and Nagasaki as a symbolic means of inducing post-war Japanese collective identity. To consider an effort on Tokyo’s part to integrate A-bomb memories into the country’s victim consciousness rather than to overcome the past, the study compares the A-bombed cities written with different Japanese forms, the peace parks, and the peace memorials. It also analyses the news coverage by two national daily papers on the A-bomb memorial days. By doing so, the study shows how the nation has been guided in its memory by the government

“For Now We See in a Mirror, Dimly”: Dialectical Wholeness in Oshii Mamoru’s Ghost in the Shell

This essay argues that Oshii Mamoru\u27s 1995 animated film Ghost in the Shell, while indicating possible alliances with the political interests of cyberfeminism, ultimately advocates for the oppositional agenda of dialectical wholeness. Foundational texts of cyberfeminism, such as Donna J. Haraway\u27s A Manifesto for Cyborgs, have criticized narratives of isolation and a return towards a primordial wholeness implicit in Euro-American scientific culture. In the context of these texts, the cyborg symbolizes a departure from such narratives and guides the political project of reimagining epistemological boundaries. However, despite its apparent alignment with such projects, Ghost in the Shell dramatizes and promotes the return to wholeness in its biblical references and employment of marital imagery in its conclusion. Drawing from Haraway\u27s critiques of Euro-American scientific culture, this essay identifies instances in which the film characterizes Motoko Kusanagi, its central cyborg figure, as the radical cyborg outlined in the Manifesto. By leading Kusanagi through a psychoanalytically coded identity crisis that is resolved through a mythological pseudo-marriage, the film not only stands in opposition to cyberfeminism\u27s central agenda, but it also neutralizes the political potential of the radical cyborg to complicate understandings of gendered, embodied subjectivities

松宮観山の思想における「道」と「教」 ―神儒仏三教思想の成立原理についての一考察―

松宮観山は江戸期に神儒仏三教思想を論じた一人である。彼は、兵学、儒学、測量学、易学、和歌、唐音などの複数の分野に精通していた思想家で、『三教要論』、『続三教要論』などの自著において、神儒仏三教思想を唱えた。本論文は、松宮観山の思想における「道」と「教」についての分析を通して、彼の神儒仏三教思想の成立原理を検討したものである。最初に、松宮観山の生涯、彼の提起した神儒仏三教思想及びそれにかかわる先行研究を概観する。次に、松宮観山の神儒仏三教思想における「道」と「教」との関わりについて論じる。『三教要論』の冒頭には「教えとは何ぞ、道を脩る也」とあり、この内容の出典は『中庸』の「天命之謂性、率性之謂道、脩道之謂教」と思われる。これをみれば、『中庸』の思想の影響を受けた観山は、「天→性→道→教」の順で「教」が最終的に生成すると主張した。また、観山の神儒仏三教思想は、「道」と「教」との関連を重視し、「教」は自然の「道」によって決定される。これを踏まえて、松宮観山の神儒仏三教思想の成立原理を分析していく。松宮観山は、荻生徂徠の「聖人の道」への執着を批判し、また、本居宣長が「大和心」を探求することを否定する。さらに、観山の独自的な神儒仏三教思想の構造を分析した。彼は「十二支」という概念の活用で、当時のインド、中国、日本の三者を比較し、日本の活力或いは生命力を誇りながら、神道の優位性を強調する。また易学の「天地人三才」の原理、すなわち宇宙間に存在する万物を統合する視点から、神・儒・仏という三つの教えを併用した。このように、神道を中心として、儒仏の二教を補佐とする神儒仏三教思想が構築された。時代背景から見れば、中国では「明清交替」は本土や周辺に大きな影響を与えた。松宮観山の時代、「夷狄」であった満州人が政権を握っていた。同じく「夷狄」と見なされた朝鮮や日本などの周辺諸国において、国家意識や民族意識が次第に強くなっていた。観山においては、日本の「道」の独自性を強調するのが、それにあたると思われる。しかし、儒学を基盤とする中華文明から離れることができず、また日本においては、仏教の広範な社会的基礎があるので、このような時代背景からみれば、すでに日本の独自性に焦点を当てた観山は、神道だけを強調するのではなく、儒学と仏教を活用するように、保守的な態度をもって神儒仏三教思想を提起した。This essay is an attempt to analyze the structure of Matsumiya Kanzan’s Shintoist Theory of Three Teachings, by studying the role of Tou (way or nature) and Kyou (teaching) in his theory.First, we take a look at Matsumiya’s life, his Theory of Three Teachings, and former research conducted on him. One of the proponents of a Three Teachings approach, Matsumiya lived in the Edo era and was an expert in military matters, Confucianism, surveying, poetry and the Chinese language. He advocated his main ideas in his book Sankyouyouron (‘The Basis of the Theory of Three Teachings’). Second, we focus on the connection between Tou and Kyou in Matsumiya’s ideology. In the beginning of The Basis of the Theory of Three Teachings he wrote, “What is the definition of Tou? It is the practice of Kyou.” The following sentence is taken from the Chinese classic Zhongyong (The Doctrine of Mean, trans. James Legge): “What heaven has conferred is called the Nature (Tou), an accordance with this Nature is the Path of duty (Sei), the regulation of this path is called Instruction (Kyou).” It seems that it was the influence of the Zhongyong that led Matsumiya to place Kyou last of his Three Teachings, in the order Tou-Sei-Kyou. Meanwhile, emphasizing the connection between Tou and Kyou, Matsumiya declared Kyou to be determined by Tou, which is based on the law of nature. This is the fundamental principle of his Theory of Three Teachings.Matsumiya criticized Ogyu Sorai’s theory for its insistence on defining Tou as the law of ancient sages, and also he disagreed with Motoori Norinaga’s Japan-centralist approach. Matsumiya applied the 12 earthly branch conception in comparing India, China and Japan, asserting the vitality of Japan, and emphasizing the excellence of Shintoism. He also applied the concept of the Three Geniuses (Heaven, Earth and Men), in order to advocate a position of everything being one when seen holistically, in order to support his combining teachings from different sources.Thus, his construction of his Theory of the Three Teachings, which revolved mainly around Shintoism but also contained Confucian and Buddhist elements, was finally completed. In the period that Matsumiya lived, China was ruled by Qing Dynasty, formed of Manchus, who the people of the time termed “savages.” The fact that such “savages” had become the leaders of the East Asian world had great influence on China’s neighbouring nations, with Korea and Japan’s national consciousness gradually increased through their hatred of “savages.” Matsumiya’s emphasis on a Japanese form of Tou, different from the Chinese Tao, may be a product of increased national consciousness. However, Japan at this time had not separated itself from Confucianism-based Chinese culture, and Buddhism served as the basis of much of Japanese society, which means we can also see Matsumiya’s Theory of Three Teachings as motivated by a form of conservatism