研究

東洋

Oriental Studies
Volume 13

February 2023

CONTENTS

Abstracts in OTHER LANGUAGESA Study on Community Based Tourism：
A Study of Hospitality with a Case Study of Tourism in Yubari City,
Hokkaido, Japan

Kenichi Miura ⅱ

The Form of Moral Education and the Establishment of『論語』“The Analects” by 孔子 Kongzi and Confucianists (Ⅰ):
Through the Study of the Conceptions of 世界観 the World of Ancient
China, 語 History, and 賢 Wisdom

Takanobu Shiroyama ⅲ

The Ancient World Viewed Through the Nile Waterfront: An Approach to the Multilayered Construction of Civilizations

HASEGAWA, So ⅴ

Gesshu Jukei's Criticism of 'Honzogaku' in Medical Recognition andthe Construction of Zen and jodo-shiso（pure land buddhism）

CUI XUEPING ⅵ"Wenti（文體 , genre）" in Confucian Classics:
A Multidimensional and Diachronic Study of "Jichuan（集傳）"Hu Hua-yu ⅶ

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

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A Study on Community Based Tourism：
A Study of Hospitality with a Case Study of Tourism
in Yubari City, Hokkaido, Japan
Kenichi Miura
Keywords：Community Based Tourism , Hospitality, Partial Death, Yubari
The purpose of this paper is to review the tourism efforts of Yubari City,
Hokkaido, Japan, which went bankrupt in 2007, and to clarify how tourism inYubari City has changed since its financial collapse. This paper considers thechange in tourism in Yubari City after the financial collapse to be the shift to“Community Based Tourism”（CBT）, which broke away from government-ledtourism. He also reinterpreted the financial collapse as partial death. Furthermore, the author proposed the hypothesis that the financial collapse triggered
the formation of“hospitality”among local residents, which prompted the transition to CBT. This paper is based on the author's research results during hismasterʼs course, and is a partial excerpt of his masterʼs thesis with significant
additions and revisions.

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研究

東洋

The Form of Moral Education and the Establishment
of『論語』“The Analects” by
孔子Kongzi and Confucianists (Ⅰ):
Through the Study of the Conceptions of 世界観 theWorld of Ancient China, 語 History, and 賢 Wisdom
Takanobu Shiroyama
It is believed that『論 語』“The Analects of Confucius” was graduallycompiled after the death of 孔子 Kongzi, and it was partially edited in the various places, finally formed what it is today in the Former Han period. Becauseof this process of the formation, there are many contradictions in the contentsof it and they are often discussed even now.
In Addition to that, it is not easy to decipher the “true meaning” ofthe passages because they were written with the different sense of the value
from today. As it gives the impression that 孔子 Kongzi tried to maintain theancient values, it is not understood enough that how the morality of “孔子 Kongzi and his disciples”, that is, “孔子 Kongzi and Confucianists” was formed.
I would like to think the process of the formation of『論語』“The Analects of Confucius” through the analysis of the conceptions of 世界観 the worldof ancient China, 語 history, and 賢 wisdom in order to elucidate the part ofthat in this paper.
First of all, it would be revealed that what kind of world-view “語 history” of “孔子 Kongzi and Confucianists” was constructed under through adding
analysis to the passages that express the view of the ancient Chinese world in
the process of discussing the “知 intelligence” and “仁 humanity” that are themost inner “徳 moral（something which is the ability in the mind）” in the analects.
Next, I would examine “the role of the classical ' 語 history' in thewords and deeds of 孔子 Kongzi.” In many chapters and phrases of the analects, the “ 語 history” which was pre-Confucius historical facts and proverbs
appeared, and it was recorded how he treated it. Accordingly, the “ 義 goodpractice,” a virtue he put emphasis on and his view of history would be foundiii

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out through the passages that he quoted the historical events and “語 history”
in.
Finally, the analects show a lot of attempts for 孔子 Kongzi to departfrom the ancient age of the gods although he has been regarded as the conservative person who protected the traditions. I would like to confirm theforms of human “徳 moral” by thinking of how he understood the concept of “賢wisdom”.

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東洋

The Ancient World Viewed Through the Nile Waterfront: An Approach to the Multilayered Construction ofCivilizations
HASEGAWA, SoThis paper examines the historical multilayered construction of civilizationsin the case of the Memphite waterfront in Egypt, where an administrative
base existed. According to geographic considerations, waterfront formation hasbeen deeply related to the “concentration of power” or the “Egyptian’s natureof tolerance” so far. And then, however, the actual archaeological materials
indicate various aspects of the use of places for settlement and transportation,and provide observations on water levels. They also reflect the transformationof the traditional Egyptian belief in the afterlife and its replacement with theMediterranean views of syncretization. During the course of modernization,these swampy areas at the desert edge dried up, which previously recalled us
the accumulation of the ancient worldv

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Gesshu Jukei's Criticism of 'Honzogaku' in Medical Recognition and
the Construction of Zen and jodo-shiso（pure land buddhism）
CUI XUEPING
In previous studies, Gesshu's reception of medical knowledge had almost noconnection with Zen Thought and was recognized simply as the acquisition of
medical knowledge. However, as Gesshu asserts that ''medicine is the meaning,
and the communication of the heart with the heart,'' he paid close attention
to medicine, not only to academic acceptance, It can be speculated that it isrelated to the idea of Therefore, in this paper, I would like to review the characteristics and significance of Gesshu's acceptance of medicine from a morephilosophical perspective, based on the connection between medical knowledge
and Zen thought. In relation to this, Gesshu first criticized the knowledge andacademicization of herbalism, which represents the Shennong, while at thesame time he called for medical books such as "Yellow Emperor's Classic ofMedicine" and "Nanjing" as well as exchanges between doctors based on thetheory of Yin-Yang and Five Elements. Based on the importance placed on it,
we will analyze the characteristics of Gesshu's understanding of medicine. In
addition, the reason why Gesshu emphasized the above characteristics will beclarified by demonstrating the rationality of the realization of 'self-benefit' andConsistency of Zen Buddhism and Pure Land sect of Buddhism.

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東洋"Wenti（文體 , genre）" in Confucian Classics:
A Multidimensional and Diachronic Study of "Jichuan（集傳）"Hu Hua-yu
A solid tradition in the study on Confucian classics lies in the exploration ofits commentary. While the pattern whereby antecedent Confucians annotatedthe classics, it is believed, bears as much profound meaning as the commentary
itself does. In the present, Chinese-speaking academia, scholars seek to substantiate the relation between the study of the classics and schools dispersed
in geographical regions in imperial China ―― by investigating the title of thecommentary monographs. This essay will examine this research method. Does
the title, it askes, reflect the development of the classic study?
The term “genre” pertains not to Chinese nor Japanese in the ordinary
sense. Since the year 1986, growingly the scholarship in Chinese considers thedevelopment of the classic study in terms how the annotative patterns and formats evolved. The patterns and formats have gained so much attention that,according to the present scholars, Zhu Xi（朱熹, 1130-1200）created the format
Jizhuanjizhu（集傳集注）, and his disciples advanced the theory regarding thepattern called Zuanshi（纂釋）. These scholars ignore that Zhu Xi’s writing never discriminates his annotations systematically. He might have illustrated thedifference of some annotative, such as Zhangju（章句）, Huowen（或問）, Jingyi（精義）, Jilüe（輯略）, regarding the varying purpose and utility assisting our comprehension of the classics, but left other unexplained. Thus, it is precarious tobase the entire study of the classic on its commentary.
This essay approaches the deficiencies of the method. First, I argue that Zhu
Xi and the disciples he taught personally did not recognize the function thetitle of the annotative treatise could bear, though some Huizhou Confucians,
those who relate themselves to the Zhu Xi orthodox, insisted so. Second, in the
premodern literature on the classic study we find no records regarding therelation between the name of the annotative treatise and the genre. Third, GuJiegang (顧頡剛, 1893-1980), an eminent scholars of Confucian classics, ascribes
the relation to the influence of Siku quanshu（四庫全書）, given its seminal influvii

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ence over the production of knowledge thereafter. I complicate Gu’s insight by
my inspection of Weng Fanggang（翁方綱, 1733-1818）. I reach the same conclusion as Gu does that since the 18th century, growing have the Qing scholars
been attentive to the distinction of various annotative patterns, and accordingly, assessing those patterns established by the school of Zhu Xi.

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