研究東洋

Oriental Studies
Volume 8February 2018

CONTENTS

English Abstracts“Humanism” in Buddhism: A View of Humans in Mahayana Buddhism
MIURA Kenichiii
The Transformation of the Conception of Jingxue 經學 in Former Han:
A Study on the Genealogy of Liuyi 六藝 , Liujing 六經 and Wujing 五經
SHIROYAMA Takanobu
ⅲ
Golden Rule and Peace Economy: An Analysis of State’s Dilemma
Gameⅳ
KAWAI Shin
Development of “Toju’s Teachings” by Kozan Fuchi
TAKAHASHI Yasuhiroⅴ

Diversity of Life Culture in the Islamic World: Remarks fromLagoon Waterfront, Nile DeltaⅵHASEGAWA So
Bali Hindu’s View of Life and Death: Rites of Passage and theCircle of Transmigrationⅶ
ONO Takahiko
A Consideration on the Term “Developmental Disorder”
TAMANAGA Kimikoⅷ

Itō Jinsai's Silhak: the Thought of Pluralistic Universalism
SUN Ji-suⅸ

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

■論文外国語要旨“Humanism” in Buddhism:
A View of Humans in Mahayana Buddhism
MIURA Kenichi
The aim of this article is to clarify the meanings of “humanism” in a viewof humans in Mahayana Buddhism. A view of humans in earliest Buddhist
scriptures assumes the proactive transformations and ambiguous self-identity.
Mahayana Buddhism develops the view on human beings in pre-sectarian
Buddhism and systematizes the worldview of “engi 縁 起 ” or dependent
origination, which perceives the world as existing due to interrelation among”.
all entities, into the philosophy of “ku 空 （emptiness）
Furthermore, it denied the independent individuality uninhibited bydependent origination and established a view on humans as being “mujisho 無自性 ”（devoid of intrinsic nature）.
Mahayana Buddhism also came to promote the training of bodhisattva thatplaces significance on saving others and developed as a Buddhist movement
among secular worshippers that seeks to practice the training of Buddha
amongst real life.
Keywords : Humanism, Mahayana Buddhism, Bodhisattva, Zaike

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東洋

The Transformation of the Conception ofJingxue 經學 in Former Han :A Study on the Genealogy of Liuyi 六藝 ,Liujing 六經 and Wujing 五經
SHIROYAMA Takanobu
In a recent study, I illustrated the expansion of the theory of Liuyi 六藝 bytracing the development of the ideas of Liuyi 六藝 , Liujing 六經 , and Wujing
五經 from the pre-Qin period to the Former Han Dynasty in order to elucidate"the Establishment of Jingxue 經學 ". In addition to that, I confirmed about theconception of Liuyi 六藝 , since Kongzi 孔子 established the new conception ofLiujing 六經 in the age of the Han Dynasty, that Academic system consistingin among the people was completed as the new theory of system making thecompromise among Liuyi 六 藝 , Liujing 六 經 , and Wujing 五 經 and after theages of the comprises the nation idea by Confucianism became the certain
driving force completing the world of China in order to establish Wujing 五經 ,the Academic system of the education and learning for the nation.
Accordingly, as the step towards the next stage, I would like to confirm
about ideas of the citizens of the Former Han Dynasty had through thethoughts or meanings brought by Shiji 史記 and Hanshu 漢書 about Liuyi 六藝 ,Liujing 六經 , and government-manufactured Wujing 五經 in this paper.
As a result, it seems that they basically regarded Liuyi 六藝 and Liujing 六經 as anacademic meaning, although there were examples of higher order and mysticism.
Whereas there are many cases which prove that they regarded Wujing 五經 as
not only as an academic meaning such as Liuyi 六 藝 and Liujing 六 經 but also
as the meaning relating to the education and learning for the nation such as
the examination and institution of Shece 射策 , and some of them are of higherorder and mysticism. I think that the academic conception of governmentmanufactured Wujing 五經 appeared in Former Han Dynasty and Jingxu`s 經學establishment became the chance of government-manufacturing of the academy
regarded as of the higher order and mysticism of the common values becauseof which Confucianism gradually penetrated into Chinese society.
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■論文外国語要旨

Golden Rule and Peace Economy:
An Analysis of State’s Dilemma Game
KAWAI Shin
The purpose of this study is to investigate the way of creating thesustainable “peace economy” by analyzing the “State’s Dilemma” game. For
the sake of that, we focus on the “Golden Rule” from the point of view ofConfucianism and Buddhism, especially from the “Analects” and the “LotusSutra”. It is shown that the priority of national interests, or the state’s egoism,
which it is hard to overcome, generates the “State’s Dilemma.” There are twoways of this dilemma’s solution. One way is a “hard power” that is based on
Hobbesian and consists of the system of the United Nations and Peace Keeping
Operations. Another way is a “soft power” that consists of an education ofhuman rights and a cultural exchange across the countries that generates analtruistic sympathy with each other. The important point is that we have topursue both ways to create and keep the sustainable “peace economy.” We also
show that the policy of “exclusively defensive security system” could solve the“State’s Dilemma.”
Keywords : Peace Economy, Golden Rule, Confucianism, Buddhism, State’sDilemmaiv

研究

東洋Development of “Toju’s Teachings” by Kozan Fuchi

TAKAHASHI YasuhiroThis paper deals with a school of Toju Nakae who was a representative
Confucian scholar in the Edo period. The school of Toju Nakae spreadthroughout Japan during the Edo period. Kozan Fuchi（1617-1687）whohad learned directly from Toju played a leading role in popularizing Toju’s
teachings all over Japan. Kozan succeeded Confucian thoughts on cultivation” advocated by Toju
of the mind in terms of “Disciplining Yourself（Shu-ki ）Nakae. It should be noted that Kozan did not merely pursue a methodology for
purifying one’s mind. He also addressed the issues of how to understand othersand “the ideal state of one’s mind” in interacting with others. Such argumentsof Kozan originated in the questions that he received from his pupils. Kozan
had been developing the teachings of Toju by answering the questions fromlearners. Meanwhile, Kozan understood that Toju’s teachings were considered
to be his search for the best methodology for practicing Confucian ideas. Inaddition, Kozan was conscious of his challenge of how the teachings that hehad succeeded would practice Confucian ideas.
The pupils thereafter started to learn based on “Toju’s Teachings” rather
than Confucian ideas. It is thought that the spread of the school of Toju Nakae
gradually lost its momentum due to the fact that while the pupils became
faithful to the teachings of Toju, they grow apart from the concerns andinterests of regular learners.

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Diversity of Life Culture in the Islamic World:
Remarks from Lagoon Waterfront, Nile Delta
HASEGAWA So
Various forms of life style in the Islamic world is overviewed here and in thecase of Egypt, the consistency of the life style along the Nile flood plain since
the ancient era has been overemphasized, as is shown by the discourse byHamdan. Then, this paper aims to raise a counter-evidence against this theoryof civilization from the Delta lagoon waterfront, Nile Delta. The area aroundLake Idku has previously been overlooked in the social sciences, because of its
image as a low-production wetland made swampy by the annual inundation,
where was once covered by the advancing sea during the period around 6,000–
5,000 BC, and the area became a difficult place to perform basin irrigation
because of its high salt content. On the other hand, many archaeologicalsites are depicted around the lake area on the historical map. Consequently,
this paper describes a trial study by a Japanese expedition highlighting thelowlands and recovering positive evidence of ancient economic activity at thelakeside. The research has showed an image of a “temple precinct” village withplausible scale and dating. This suggests the existence of a group of similar
village sites at the top of the sand dune deposits, which may have played aleading role at the area, while a standard village distribution has been related
to the Nile sediment. This evidence may initiate discussion of the unique local
lifestyle based on the “composite livelihood” jointing several weak occupations
at the Delta coastal areas.

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Bali Hindu’s View of Life and Death:
Rites of Passage and the Circle of Transmigration
ONO Takahiko
The purpose of this paper is to outline the rites of passage from birth todeath of Bali Hindus in Bali, Indonesia and clarify their view on life and deathby focusing on public cremations in detail. These rites of passage guarantee
the circle of transmigration for Bali Hindus. It is also said that these rites
confirm that people can connect with their previous lives, they are promisedhappiness in their lifetimes and reincarnation after death. Bali Hindus accept
the reincarnation circle as a matter of course and that their transmigration
appears by fulfilling these rites of passage.

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■論文外国語要旨

A Consideration on the Term “DevelopmentalDisorder”
TAMANAGA Kimiko
Recently, the term “Developmental Disorder” has been frequently used inJapan.
The term “Developmental Disorder” was first used at DSM-III（Diagnosticand Statistical Manual of Mental Disorder -III） in 1987. The term
“Developmental Disorder” was translated as HATTATUSHOGAI（発達障害）
with Japanese language.
However, in some reasons, the term “Developmental Disorder” wasdisappeared from DSM-IV published in 1994.
The term “Disorder Usually First Diagnosed in Infancy, Childhood, orAdolescence” had taken the place of the term “Developmental Disorder”.
Then, at DSM-5 published in 2013, the term “Neurodevelopmental Disorder”
has taken the place of “Disorder Usually First Diagnosed in Infancy, Childhood,or Adolescence”.
“Neurodevelopmental Disorder” was translated as“SHINKEIHATTATUSHOGUN（神経発達症群）” into Japanese. Here, “Disorder”
is not translated as “SHOGAI（障害）” but “SHOGUN（症群）”.
Nevertheless, the term “Developmental Disorder（発達障害）” has still being
used in Japan. Here, there are two implications to use “DevelopmentalDisorder”. One is that some Japanese people use this word for referring to aperson who is unique, genius, eccentric and so on.
Another usage is as diagnostic term. However, because the term
“Developmental Disorder” is comprehensive word included “Autism SpectrumDisorder”, “Learning Disabilities”, and “Attention Deficit HyperactivityDisorder”, people are in a confusion with the usage.
This statement is written about the term “Developmental Disorder” and thetransition of the terminology.
The purpose of this paper is to assert that if public people understandcorrectly the educational terminology, they could bring youngster and youth
to be healthy conditions with treating properly. People should grasp correctknowledge for raising children.
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東洋

Itō Jinsai's Silhak : the Thought of Pluralistic
Universalism
SUN Ji-su
This paper examines the practical aspects of the Japanese remarkable
scholar, Itō Jinsai. Jinsai frequently used the terms “true virtue（実德）”, “truereason（実理）”, “true mind（実心）”, and “true learning（実学）”, and the actual
characteristics of Jinsai to be expressed by these words have common features
to those of Joseon or China’s early studies, but it has originality.
Jinsai deeply recognized that human beings by its very nature are
disconnected in the sense that they cannot understand the inner world of
the other person; nevertheless naturally consider feelings of the other person
through his experience of youth. And this “conflict” is not a moral issue of anindividual, but a social and political situation that always occurs in the courseof a natural community life.
Jinsai found the solution to this, by “forgiveness（恕）” consciousness of othersin my mind, and acting on the basis of the “faith（信）” of consciousness and we
could approach the ideal world where our world is homeostatic and humanity
and justice is realized.
On the other hand, Jinsai suggested the possibilities of being able toparticipate in the same world by “tao（道）”, even though humans have various
stances and perspectives and they are disconnected from each other. However,this is not a pursuit of the unified value, but building desirable relationshipamong humans to assure value of pluralism, difference and multiplicity.
Jinsai understood “tao（道）”, “virtue（德）”, and “teachings（敎）” are inseparable
to the everyday world in which various people make connections andcommunicate with each other, by extension, prove realistic usefulness.
In its analysis in Jinsai’s work of scholarship and Japanese Confucianism, we
can find the other role of Confucianism and features of Silhak different fromKorea or China’s.

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