■第八回

第八回

日中韓国際学術シンポジウム

日中韓国際学術シンポジウム

A culture without God and the creation of a new one
SungkyunkwanUniversity,Korea

Shin Jeong Keun
Abstract：To know the characteristics of a world, one cannot help but look at its
movements,itscreation,anditsoperation.That'sbecauseonlythencanweunderstandthe
re-organizationoftheworldorder.ThepurposeofthisarticleistohaveacleargraspofthecharacteristicsoftheEastAsianworld,focusingontheconceptsof創造 ,責任 ,運化（造化）,and推越 / 追越 .Evenifapersonusesasimilarconcept,theconceptcanrepresent
avarietyofmeaningsaccordingtoitsuniquecontext.Forexample,creationisrelatedto
thecreationofobjectsandtheformationofculture,notjusttothecontextofcosmological
creationtheory.InEastAsia,creationiscausedbyitsowncauses,notbythepremiseofGodorcauseoutsidetheworld.Becauseofthis,onehasauniquestatus.Manisnotamere
creatureofGodwhomustkeephiscontract,butratheramemberof三 ,whichrunstheworldalongwithheavenandearth.Forthisreason,onemustconstantlyembraceothers
withinoneselfandmakeendlessself-changeinordertoeventuallyreachanexistencethathasthesameoriginalityasheavenandearth.Inthisrespect,responsibility（change）
isthefategiventopeopleinEastAsiansociety.
Keyword:creation,responsibility,operation,transgression,spontaneity（松本優梨 訳）

xix

6

研究

東洋

Oriental Studies
Volume 10

February 2020

CONTENTS

Abstracts in OTHER LANGUAGESThe Empirical Study of the System of 博士 Bóshì during the Qin-Han Period（I）―On the Form and the Role of the Government of 博士 Bóshì―Takanobu Shiroyama lxix

The extrinsic concept in the theoretical structure of Nakai Riken——Center on the explanation of “De” and “Evil” from <Mencius Hougen>lxx

Liu Yuhao Luozu（羅祖）’s Story In Novels Of Ming And Qing Dynasty―An Example By Liaozhaizhiyi（聊斎志異）XIA yu lxxi

A Modern Qur’anic Interpretation of Indian Shi‘i Minority Muslim
Asghar Engineer’s Reform of Women’s Status
OKAWA Reiko lxxii

Published annually by the Institute of Oriental Thoughts
Higashi Nippon International Universitylxviii

■論文外国語要旨

The Empirical Study of the System of 博士 Bóshì during
the Qin-Han Period（I）―On the Form and the Role of the Government of 博士 Bóshì―Takanobu Shiroyama
In this paper, I take up the transcript documents through the generations
and previous studies, to examine the characteristics of 五経博士 Wǔjīng
bóshì’s development which was one of the most important issues of thegovernmentalization of Confucianism from 秦 Qín and was the period when thegovernment of 博士 Bóshì was being replaced to 前漢 Qiánhàn which was theage when the concept of government of 五経博士 Wǔjīng bóshì was being setup.This paper is the first part of that, and the following results were found.
First of all, I think the government of 博 士 Bóshì from 秦 Qín to 前 漢
Qiánhàn was given to the person such as 法家 Fǎjiā and 陰陽家 Yīnyángjiā whohave the special abilities of not being bound much by the ideas, the theories,
and the group such as 儒家 Rújiādàojiā・道家 Dàojiā. It is to appropriate 博士Bóshì that is backed by 諸子 Zhūzǐ be called 諸博士 Zhūbóshì.
In addition to that, it became the important job for 博士 Bóshì after 前漢
Qiánhàn 文帝期 to manage the books. and then 博士 Bóshì and the books,
and the schools, following the books became essential. Such 博 士 Bóshì werecalled 伝 記 博 士 Zhuànjìbóshì in 後 漢 Hòuhàn. Whereas, 博 士 Bóshì like 諸 博士 Zhūbóshì were disappeared gradually. On the other hand, 五経博士 Wǔjīngbóshì who collected and edited the book was later known as 経書 Jīngshū wasorganized in 前漢 Qiánhàn 武帝期 . It seems that 五経博士 Wǔjīng bóshì took
the responsibility for the job after 伝記博士 Zhuànjìbóshì.

lxix

研究

東洋

The extrinsic concept in the theoretical structure ofNakai Riken——Center on the explanation of “De” and “Evil” from< Mencius Hougen>

Liu Yuhao
Abstract: From the development of Confucianism to the stage of NeoConfucianism, more and more attention has been paid to the intrinsic elementsof human beings. The concepts such as “Heart”, “Nature”, “Natural Law”
and “Not manifested” are all derived from human inherence, and there is atendency to evolve into an amoralityontology. However, Nakai Riken took
the opposite approach and paid great attention to the external attributes ofconcepts such as “De” and “Evil”. The emphasis on the externality of Riken's
thought shows a philosophical situation that is quite different from the “universalnature”of Zhu Zi's Philosophy.
In Riken's thought, the root of “De” lies in the human heart, but it must be
manifested through behavior. “De”consists of both internal emotionsand
external behavior. The purpose of Riken's emphasis on external morality is
to regain the pre-Qin Confucian tradition of attaching importance to humanaffairs and caring about people's lives. The records of “De” in the early Chineseand Japanese documents have obvious external characteristics. The traditional
interpretation of “De” has a great influence on the thoughts of Riken. Riken's
logic shows a retrospective trend of Reactionism. Regarding the sourceof “Evil”, the bad behavioris result from custom and cover. Man on earth,good at birth. However, the good behaviorcan be changed by the externalenvironment. "Evil" arises from the influence of the external environment, andall bad consciousness and behavior are acquired. The ides of the “theory ofmind” has obscured the standard of “good” and “bad” in Confucianism, so Riken
introduced the concept of "rule". The “rule” refers to the natural principle ofthings, and it is given by heaven. However, the homogeneity of “heart”, “nature”
and “heaven” from the Confucian system makes the “rule” still involved in
the scope of the “heart”. The “rule” from Riken's thoughts may have alreadyreached the theoretical limit of his thoughts.
Keyword: Nakai Riken,< Mencius Hougen>, De, Evil, extrinsic.
lxx

■論文外国語要旨

Luozu（羅祖）’s Story In Novels Of Ming
And Qing Dynasty―An Example By Liaozhaizhiyi（聊斎志異）XIA yuThis thesis will focus on the story of Luozu（羅祖）in the novel Liaozhaizhiyi（聊斎志異）which was written in Qing Dynasty. Luozu（羅祖）is the creatorof Chinese religion Luojiao（羅教）. Because Luojiao has many branches, there
were many different stories about him. I am going to research what plot isreal in this novel. And I am going to prove that Luozu（羅祖）in this novel andthe creator of Luojiao（羅教）who was also called Luozu（羅祖）in reality is thesame person. And this novel is also showed that Luojiao（羅教）was transferredwidely in Qing dynasty. Comment from Pusongling（蒲松齢）, who is the writerof this novel, also refleted that some intellectuals criticized Luojiao（羅教）inthat time.

lxxi

研究東洋

A Modern Qur’anic Interpretation of Indian Shi‘i Minority Muslim
Asghar Engineer’s Reform of Women’s Status
OKAWA Reiko
Asghar Ali Engineer (1939–2013), who was an Indian Muslim from theBohras, a small sect of Shi‘a Isma‘ili Muslims, advocated and acted for reformin Muslim society. Although he was from a Muslim minority community, hisinterpretation of the Qur’an, published in 2005, has attracted a lot of attention,
both nationally and internationally, and among both Muslims and non-Muslims.
This paper focuses on his interpretation of the Qur’an, The Qur’an, Womanand Modern Society, to identify its features. First, we look at his life and theaim of the interpretation. Then, we focus on two important topics related togender issues in Islam: talaq (unilateral divorce by a husband) and polygamy.
He resisted the traditional Bohra authorities all his life by acting against theinequality in Muslim society between classes as well as between men andwomen. This reflects his interpretation of the Qur’anic verses, such as 4:3 and2:228–230. These interpretations support the view that the Qur’an admits theequal rights of women in terms of divorce and marriage, despite the traditionalviews prevailing in Muslim societies.
Through these examinations, it becomes clear that his Qur’anic interpretation
was a product of his emphasis on modernity. He was a modernist who foundthe modern Western value of human rights in the scripture of the earliest
Islam and made it the standard of reform in Muslim society.

lxxii