nntsuzu/KFTT huggingface dataset:
English: Putting them in order from the biggest number, Mamichi TSUDA published 29, Amane NISHI 25, Shiroshi SAKATANI 20, Koji SUGI 13, Arinori MORI, Shigeki NISHIMURA and Masanao NAKAMURA 11, Hiroyuki KATO 10, Takahira KANDA 9, Rinsho MITSUKURI 5, Takaaki KASHIWABARA (柏原孝明) 4, Yukichi FUKUZAWA 3, Usaburo SHIMIZU 2, Shuhei MITSUKURI, Sen TSUDA and Shokichi SHIBATA 1.
Japanese: その内訳は、多い順に並べると津田真道29本、西周25本、阪谷素20本、杉享二13本、森有礼と西村茂樹、中村正直が同列で11本、加藤弘之が10本、神田孝平が9本、箕作麟祥5本、柏原孝明4本、福澤諭吉3本、清水卯三郎2本、箕作秋坪と津田仙、柴田昌吉が並んで各1本である。
English: It was a stance to criticize the conventional way of thinking and system in Japan while it introduced the systems and thoughts of Europe and America and considered them as the standard of civilized country.
Japanese: 欧米の諸制度・思想を紹介して、それを文明国標準とする一方で、旧来既存の日本の考え方や制度に批判を加えようとする姿勢である。
English: For example, in 'An article about torture' Mamichi TSUDA described that although torture against a suspect was allowed even in the Meiji period, it was not usually allowed in civilized countries and that it was a bad custom which would cause false charges and distrusts in the administration of justice.
Japanese: たとえば津田真道の「拷問論」を例とすると、明治になっても容疑者の取り調べには拷問が認められているが、こうしたことは文明国では認められていないもので、冤罪・司法への不信を生じさせる悪風だと論じている。
English: The above was an example which was discussed about reforms of system, on the other hand, it had a clear stance that they should change people's way of thinking and spirit.
Japanese: 上記は制度改革について論じたものの例であるが、一方で国民の考え方、気風を変えるべきとの姿勢も顕著である。
English: This character was apparently shown in 'An idea to change people's character' (No.30) written by Masanao NAKAMURA and 'A theory on people's sprit' (No.32) by Amane NISHI.
Japanese: 中村正直の「人民の性質を改造する説」（第30号）、西周の「国民気風論」（第32号）などにその特徴が濃厚である。
English: For example, the latter is summarized as follows; Japanese has a character of 'slave sprit' by which they quietly accept autocracy, and 'Churyoekichoku' (忠諒易直) (simple mind) which had been regarded as the virtue until the end of the Edo period was merely another name of 'apathy and sense of powerlessness' in the Meiji period when national isolation was not a national policy.
Japanese: たとえば後者を要約すると、日本人の気風には専制政治を甘んじて受ける「奴隷根情〔ママ〕」が見うけられ、幕末まで美点とされてきた「忠諒易直」（心根が真っ直ぐであること）は、鎖国を国是としない明治の世では「無気無力」の別名に過ぎないとまでいう。
English: This was influenced by the words "individual" or "individuality" which they often saw in the books of Western Europe when they had a question what the people was.
Japanese: これは彼らが国民とは何かという問いをもって、西欧の書物を開く時、そこに頻出する"individual"あるいは"individuality"という語彙に触発されてのことである。
English: Although those words are usually translated into 'kojin' (個人) in Japanese today, there was no particular Japanese word corresponding to the meaning in those days.
Japanese: 現在でこそ、このことばには「個人」という訳語が定着しているが、当時は未だ定まった訳語はなかった。
English: This was because there had not been an idea of being an subject holding a free and independent right in Japan until then.
Japanese: 自由独立な権利の主体という概念がそれまでの日本には無かったためである。
English: The translations such as '人々' and '個々人々' (by Amane NISHI) and '各個' and '人民各個' (by Shigeki NISHIMURA) in "Meiroku Zasshi" show that they had a trouble to translate them.
Japanese: 『明六雑誌』では「人々」・「個々人々」（以上西周）、「各個」・「人民各個」（以上西村茂樹）という訳語が当てられており、訳語に苦労したことがうかがえる。
English: In other words, Japanese 'slave sprit' which was pointed out by them was a problem which was recognized by confronting the term "individual" ("individuality").
Japanese: つまり彼らのいう日本人に見える「奴隷根情〔ママ〕」なるものは、"individual"（"individuality"）に照らされて浮かび上がった問題意識であった。
English: On the background of such attitude to judge the gap between Western Europe and Japan from the standard of Western Europe, there was a single-track historical view of development which demands individual's acquisition of knowledge and improvement of culture standard, as the requirements for civilization and enhancement of national power.
Japanese: こうした西欧を指標として日本との落差を計測する姿勢の背後には、一国の文明化・強国化の要件として国民一人々の知識獲得や文化程度の向上を求める単線的な発展史観があったのである。
English: On the background that 'Churyoekichoku' was criticized as 'apathy and sense of powerlessness' in the Meiji period, there was a change of viewpoint on human beings.
Japanese: 「忠諒易直」が明治の世にあっては「無気無力」と断ぜられた背後には、人間に対する見方の変化がある。
English: Shushigaku (Neo-Confucianism), a system teaching and learning in the Edo period, required severe restraint against people's satisfaction of desires and interests.
Japanese: 江戸時代に体制教学であった朱子学は人間の欲望充足・利害への関心に厳しい抑制を求めていた。
English: However, the philosophy of enlightenment in "Meiroku Zasshi" had an image of human who sought a free rational sprit independent from superstition and convention and stood on utilitarianism which was affirmative for desires and interests.
Japanese: しかし『明六雑誌』の啓蒙主義は、迷信や因習に縛られない自由で合理的な精神を追求し、欲望や利害に関し肯定的な功利主義に立つ人間像をもっていた。
English: For example, Mamichi TSUDA described sexual desire in the affirmative as 'a natural disposition' in 'A theory of sexual desire' (No.34) and Amane NISHI described that 'wealth' was a treasure as well as health and knowledge in 'The three treasures of human life (No.38 and so on).
Japanese: たとえば津田真道は「情欲論」（第34号）において情欲を「天性の自然」と肯定し、西周「人世三宝論」（第38号他）では健康と智識と並んで「富有」を宝だと述べている。
English: The origin of above characteristics of "Meiroku Zasshi" can be seen in the translations published along with their articles.
Japanese: 『明六雑誌』のこれまで述べてきたような特徴は、彼らの論説に混じって掲載された翻訳の中にその源泉を見ることができる。
English: The 16 translations among 156 articles were published in the bulletin, among which 7 were translated by Masanao NAKAMURA.
Japanese: 雑誌に掲載されたのは全156本中16本が翻訳であって、中村正直が7本を占めている。
English: For example, Francis BACON (a philosopher), Thomas HOBBES, Herbert SPENCER, Johann Kaspar BLUNTSCHLl, Henry BUCKLE and so on.
Japanese: 取り上げられたのは、フランシス・ベーコン(哲学者)、トマス・ホッブス、ハーバート・スペンサー、ヨハン・カスパルト・ブルンチュリ、ヘンリー・バックルなどであった。
English: "Meiroku Zasshi" was a new media which tried to evoke public opinion by discussion between experts and publication of them.
Japanese: 『明六雑誌』は識者同士が議論すること、そしてそれを誌上に掲載することで世論を喚起しようとした新しいメディアである。
English: It is said that the disputes which were published on the bulletin evoke various responses as expected and many letters were posted on various newspapers.
Japanese: 雑誌に掲載された議論については、その目論見通り様々な反響を呼び、各種新聞には多くの投書が寄せられたという。
English: The famous disputes on the bulletin were as follows.
Japanese: 誌上における有名な論争を挙げるならば、以下のものを無視することはできない。
English: In the chapter four in "Gakumon no susume" (recommendation of studying), Fukuzawa's representative work, he describes as follows; 'Scholar should not work for government but stay in private sector.'
Japanese: 福澤の代表作『学問のすすめ』第4篇において、学者とは官職に就くべきでなく、野にあるべきである。
English: One of the aims of enlightenment was to overcome people's spiritless and abjection to power, which were delivered by autocratic government.'
Japanese: 啓蒙の目的の一つは民衆の無気力・権力への卑屈さを克服することにあるが、それらは専制政府によってもたらされる。
English: In other words, Fukuzawa insisted that 'true enlightenment could not be achieved in the position of government officials but should be achieved by the power of private sector.'
Japanese: つまり真に啓蒙を行おうとすれば、官途にあってはできない、民間の力によって成し遂げられねばならないというのが、福澤の意見であった。
English: Then, he severely criticized scholars in governmental position 'as if a prostitute tried to gain a guest's favor.'
Japanese: そして在官学者を「恰〔あたか〕も娼妓の客に媚るが如し」と痛烈に批判したのである。
English: This criticism was added only to the point that Fukuzawa put too much value on private sector.
Japanese: 批判は福澤が民に比重を置きすぎているという点に加えられたに過ぎない。
English: Nevertheless, Fukuzawa who had an active spirit of out of power was somewhat unique and had a critical view against other keimoka in governmental positions.
Japanese: それでも在野精神旺盛な福澤は、明六社にあってやや異色なところがあって、他の在官啓蒙家たちに批判的な部分があった。
English: Although he had been a member of Meirokusha until the end, he published only three articles in "Meiroku Zasshi."
Japanese: 明六社には最後まで在籍したものの、『明六雑誌』には僅か三本しか論説を発表していない。
English: Some researches pointed out that this number of his articles were too small even though they were written in the same period when he was writing "Gakumon no susume" and "Bunmeiron no gairyaku" (An Outline of a Theory of Civilization).
Japanese: この点につき『学問のすすめ』や『文明論之概略』の執筆時期と重なるとはいえ、少なすぎると指摘する研究もある（戸沢1991）。
English: The opposed ideas over public sector or private sector among Dojin of Meirokusha later blew out when "Meiroku Zasshi" was suspended issue.
Japanese: 明六社同人内の官/民をめぐる思惑のすれ違いは、やがて『明六雑誌』停刊の際に噴出することになる。
English: The period when "Meiroku Zasshi" was published overlapped the first stage of the Freedom and People's Rights Movement.
Japanese: 『明六雑誌』が発行されていた時期は、ちょうど自由民権運動の初期と重なる。
English: In 1874 Taisuke ITAGAKI submitted the political statement for democratic representatives to the government, which was also discussed among the members of Meirokusha.
Japanese: 1874年、板垣退助は民撰議院設立建白書を政府に提出したが、これをめぐって明六社内でも議論が戦わされた。
English: The discussion focused on an opinion by Hiroyuki KATO that establishment of democratic representatives was too early ('A theory of impossibility of democratic representatives' No.4).
Japanese: 議論の中心となったのは、加藤弘之の民撰議院時期尚早論（「民撰議院不可立の論」第4号）であった。
English: Kato did not oppose to the establishment of parliament itself, but insisted that people did not reach the level which needed a parliament and that a system of parliament should be introduced after civilization through enlightenment was realized.
Japanese: 加藤は議院そのものには反対しないものの、国民のレヴェルがまだ議院を必要とするほど発展していないと断じ、啓蒙を通じて文明化を図り、その上で議院制度を導入しようと主張した。
English: Arinori MORI, Amane NISHI, Masanao NAKAMURA, Shiroshi SAKATANI and Kohei KANDA supported his idea.
Japanese: 森有礼や西周、中村正直、阪谷素、神田孝平もこれに同調する立場であった。
English: On the other hand, Shigeki NISHIMURA showed a strong approve of the establishment of democratic representatives, with insisting that the thought that it was too early because the people were in the stage of 'hankai' (middle of civilization and barbarity) was irrational and that they should be led to 'civilization' by the establishment of parliament.
Japanese: 一方、西村茂樹は国民が「半開」（文明と野蛮の中間）にあるから時期尚早というのは理由にできない、むしろ議院を設立することで民衆を「文明」へと導くべきと主張し、民撰議院を設立することに積極的な賛成を表明している。
English: Against Kato's opinion that it was too early, Daijiro MAKI (馬城臺二郎) (a pen name of Kenraro OI) published a counter argument on Tokyo Nichinichi Newspaper.
Japanese: 加藤の時期尚早論に対し、馬城臺二郎（大井憲太郎）が東京日日新聞に反論を掲載した。
English: Maki described that the establishment of democratic representatives was necessary at first in order to defeat the politics of domain clique after arming himself with the knowledge of 'separation of the powers.'
Japanese: 馬城は「三権分立」で理論武装した上で、藩閥政治を打破するためには、まず民撰議院設立が必要であると述べた。
English: Against this, Kato maintained a cautious stance until the end by insisting that the establishment of parliament in a 'hankai' nation would lead to 'Yushi Sensei' (autocratic government dominated by the bureaucracy of domain clique).
Japanese: これに対し加藤は「半開」の国家で議院を設立しても「有司専制」（官僚独裁）に陥るだけだとして、最後まで慎重であった。
English: This dispute was limited to the period when democratic representatives were going to be established, and was not developed any more.
Japanese: この論争はあくまで民撰議院の設置時期に限定されるものであって、それ以上の深みは無かった。
English: However, it is appreciated as it sowed seeds of the Freedom and People's Rights Movement because democratic representatives gathered public attention.
Japanese: けれども、民撰議院が世情の関心の的となったことで、本格的な自由民権運動の種子をまいたと評価されている。
English: Mori was seriously involved with the civilization of Western Europe and he had a Western standard of views on men and women and marriage.
Japanese: 森は非常に西欧文明に傾倒した人物で、その男女観・結婚観も西欧を基準としていた。
English: In other words, on the background of 'A theory of wives and concubines' he had an idea that the practice of monogamy was natural, and his marriage itself was a contract marriage.
Japanese: すなわち「妻妾論」の根底には一夫一婦制が自然という観念があったし、また自身の結婚も契約結婚であった。
English: In such Mori's eyes, a concubinage system of Japan in which a wife and a mistress happened to live together in the same house was very strange.
Japanese: そういう森の眼には、日本における畜妾制・妻妾同居は不自然極まりないものとして映じた。
English: Therefore, in 'A theory of wives and concubines' he insisted that husband and wife should be always equal, patriarchal authority was against civilization and that women had a role as a wife, a key person in a family, and a mother who was in charge of education, which should be respected.
Japanese: それ故「妻妾論」では夫婦は必ず平等であるべきであって、家父長専制は文明に悖る、女性には家庭内の要である妻としての役割、教育を担う母としての役割があって、それを尊重すべきとした。
English: Mori's idea on the equal between husband and wife did not develop to an idea of the equal rights between husband and wife, but it became to be received as an opinion to expand women's rights, related with the Freedom and People's Rights Movement and so on later.
Japanese: 森の夫婦同等論は、夫婦同権論にまで踏み込むものでは無かったが、その後自由民権運動などと交叉する中で婦権拡張論として受け取られるようになっていった。
English: In 'A bad custom of the equal rights between husband and wife' (No.31), Kato mentioned about the custom of lady first in Western Europe and criticized that introducing this custom by Asian people was a result of excessive equal between husband and wife.
Japanese: 加藤は「夫婦同権の流弊論」（第31号）において、西欧のレディファーストの慣習を取り上げ、これを東洋の人が真似るのは夫婦同権の行き過ぎた結果だと批判した。
English: Kato considered it "logical" not to give a right to vote to women as well as boys, berserk, criminals and the poor.
Japanese: 加藤は少年・凶人〔ママ〕・犯罪者・極貧者と並んで婦人に選挙権を与えないことを「正理」とした。
English: As a result, it can be said that 'a dispute on wives and concubines' raised questions about the equal between men and women at a private space between husband and wife, but that it was passive against the equal of political and social rights between men and women.
Japanese: 結果から言えば「妻妾論論争」は、夫婦間の私的な空間における男女平等については積極的な問題提起をしたが、公的な空間における政治的・社会的な男女同権については消極的姿勢に甘んじたと言って良い。
English: However, because it showed a critical stance against a family system of patriarchal authority in Japan, a view of marriage in Western style had been gradually spread.
Japanese: しかし日本における家父長的家族制度に批判的な視線を投げかけたことにより、徐々に西欧的結婚観への支持を広げた。
English: In 1882 concubines were forbidden at least legally.
Japanese: 1882年（明治15年）には妾という存在は少なくとも法的には認められないものとなった。
English: How to write a nation's script, that is, the problems pertaining to a nation's script, was discussed as one of the ways to leave from the Eastern civilization, which was regarded undeveloped, and to enter into the Western civilization when civilization and enlightenment was promoted.
Japanese: 自国の言語をどう表記するかということ、つまり国語国字問題は、文明開化を推進するにあたって、遅れた文明とされた東洋文明から離脱し、西洋文明に仲間入りする方法の一つとして論じられた。
English: The reasons for this were to escape from an influence of Chinese civilization and to achieve civilization by changing characters more simple for all people to be able to read.
Japanese: 中国文明の影響を脱すること、文字を簡単にして読めない人を無くし文明化をはたすというのが、その理由であった。
English: Before the establishment of Meirokusha, Hisoka MAEJIMA showed his opinion about this for the first time, and he proposed to abolish kanji (Chinese characters) and write hiragara (Japanese syllabary characters) with putting space between characters like English.
Japanese: 明六社誕生以前、まずこの問題について意見表明したのは前島密で、彼は漢字を廃止し、平仮名を英語のように分かち書きにすることを提唱した。
English: However, 'An opinion to write Japanese in alphabet' by Amane NISHI which was published on the first issue of "Meiroku Zasshi" was more radical.
Japanese: しかし、『明六雑誌』創刊号に掲載された西周の「洋字を以て国語を書するの論」は、より過激であった。
English: He insisted to abolish not only kanji but also kana characters and to express Japanese in Roman characters with using alphabet.'
Japanese: 漢字どころか仮名文字も廃し、「洋字」、すなわちアルファベットを用いたローマ字で日本語を表記すべきと主張した。
English: This was because learning Western languages became easier and because it became possible to import academic terms of Western leaning directly and without any trouble to create suitable translations.
Japanese: 西欧言語習得が簡単になること、翻訳の際、西欧学問の用語をそのまま、つまり適切な訳語を作る苦労無しに、移入できることを理由とした。
English: On the other hand, Shigeki NISHIMURA countered that how to express Japanese should be discussed after enlightenment would proceed and that education should be prior to it.
Japanese: これに対し西村茂樹は同じ号で、表記をどうするかは開化が進めば論ずればよく、今は教育などを優先すべきと反論した。
English: In addition, Usaburo SHIMIZU announced an article which recommended to use hiragana as well as Hisoka MAEJIMA (No.7).
Japanese: また清水卯三郎は、前島密と同様平仮名を用いるべきとの論説を発表した（第七号）。
English: However, this was not discussed any more in the bulletin, and there was no article of other Dojin.
Japanese: しかし雑誌内ではこれ以上の議論にはならず、他の同人からの論説は掲載されていない。
English: At first, as to the opinion to express Japanese in kana character, Shimizu established 'Kana no kai' (an association of kana) in 1883 with Fumihiko OTSUKI and actively campaigned.
Japanese: まず仮名文字表記論の方は清水が、大槻文彦らと1883年（明治16年）に「かなのくあい（かなの会）」を設立し、精力的に運動を展開した。
English: The number of its member was 200 when it was established, but it was over 2,000 in the following year.
Japanese: 発足当時200名だった会員は、翌年には2000名を超える会員を獲得した。
English: Secondly, as to the opinion to express Japanese in Roman characters, 'Roma-ji kai' (as association of Roman characters) was established in 1884.
Japanese: またローマ字表記論は1884年（明治17年）「ローマ字会」が設立された。
English: About one year after Meirokusha was established, Arinori MORI who was the president told that the average sales of "Meiroku Zasshi" every month was 3,205 in a speech.
Japanese: 明六社が発足してより約一年後、社長であった森有礼は『明六雑誌』の毎月の売れた部数は平均3205冊であると演説で述べている。
English: Although it seems to be small from our sense today, it can be said that this was a tremendous large sales in the beginning of the Meiji period when a bulletin was published for the first time.
Japanese: 現在の我々の感覚からすると、存外少ない観があるが、雑誌というものが初めて登場した明治初期にあってこれは驚異的な売れ行きであったと言わねばならない。
English: In addition, articles on "Meiroku Zasshi" were often reprinted on other newspapers in various places (which might be done without permission), so that it can be said that they had wider readership furthermore.
Japanese: また『明六雑誌』の論説は、各地の新聞に（無断?）転載されることも多かったので、さらに一層の広がりを持っていたといえる。
English: An eager support for the bulletin can be seen in a letter to a newspaper as follows.
Japanese: 雑誌に対する熱い支持は、以下のような新聞への投書に見ることができる。
English: Meiroku Zasshi is a bulletin in which today's famous scholars discuss and write articles and it is very unique in the points of authenticity of topics, accurate texts, interests that notices bring and merits to encourage and teach juniors, so that people in both public sector and private sector have to read with holding it on the forearm.'
Japanese: 明六雑誌は当今の有名の諸学士論著する所にして、議事の確、行文の実なる、其警醒〔けいせい、警告・注意喚起〕の益、提撕〔ていせい、後進を励まし指導すること〕の功に於て他書の比す可きに非れば、在官伏野を問はず必らず一部を挟んで之を読まざるを得ず。
English: Signatures on some letters show that it was read by intellectuals such as government official, students, shosei (a student who is given room and board in exchange for performing domestic duties), village officer, former warrior class, wealthy farmer and wealthy merchants.
Japanese: 数々の投書にある署名からして、官吏や学生、書生、村役人、旧士族、豪農、豪商など知識人層に読まれていたことが分かる。
English: As to the point of location, the bulletin was read not only by the people around Tokyo but also by jinshi (a person of high social standing and cultured) in various places of Japan such as Osaka, Hiroshima and Aomori.
Japanese: 地域という点からいえば、雑誌は東京周辺だけで読まれただけではなく、大阪や広島、青森など全国各地の人士にも読まれていた。
English: He read "Meiroku Zasshi" when he was 16 years old and impressed so much as he frequently joined periodical speech meetings at Tokyo from Kochi Prefecture.
Japanese: 彼は16歳の時『明六雑誌』を読み、感動して高知から上京して定例演説会に足繁く通うほどであった。
English: Ueki was awakened to the Freedom and People's Rights through Meirokusha's speech meetings and "Meiroku Zasshi."
Japanese: 植木は明六社の演説会と『明六雑誌』に触れて自由民権に目覚めていった。
English: This was an example that "Meiroku Zasshi" promoted local jinshi to join the Freedom and People's Rights Movement.
Japanese: これは『明六雑誌』が、地方人士の自由民権運動に参加するきっかけとなった一例である。
English: The appearance of "Meiroku Zasshi" and its wide readership, reprinting of those articles on local newspapers and readers' letters to them as responses led to create a space of speech which has a common interests against various problems.
Japanese: 『明六雑誌』の登場と広範な読者の獲得、その論説の地方新聞への転載とそれへの反響としての読者の投稿、これらは様々な問題関心を共有する言論空間を生み出した。
English: It can be said that it made intellectuals in various places tied through the issue of the Freedom and People's Rights Movement and conscious of the same problem in common.
Japanese: 各地の知識人層を、自由民権問題を通じて結びつかせ、同じ問題意識を共有させたといえる。
English: The trace of this space of speech can be seen in the words which we use today as follows.
Japanese: この言論空間の痕跡は以下に見るように、現在の我々が使用することばにも見つけることができる。
English: And for its settlement, an opportunity in which that vocabulary is commonly used and its prevalence to some extent would be needed.
Japanese: そしてその定着の為には、その語彙を使用する共通の場とある程度の広がりが必要とされよう。
English: The above various translations of "individual" were a part of examples, but those appeared in "Meiroku Zasshi" were not settled down.
Japanese: 上記"individual"に当てられた様々な訳語はその一端であるが、"individual"の場合、『明六雑誌』の訳語は定着しなかった。
English: However, there are many new vocabulary and translations which were derived from this bulletin that had a great influence on civilization and enlightenment.
Japanese: しかし文明開化に非常な影響力を持っていたこの雑誌に由来する新語彙・訳語は多い。
English: The major vocabulary which appeared in "Meiroku Zasshi" and are still used today are as follows (Since it is difficult to divide them, they are not strictly classified).
Japanese: 両者を分かつことは難しいので厳密には分類せず、『明六雑誌』に登場し、現代まで残った語彙のうち代表的なものを列挙する。
English: Science, agriculture, Western studies, yofu (western style), silicone, arsenic, electromagnetic, false charge, prosecutor, parliament, consul, consulate, oppression Educational system, cost, capital, foreign loan, social intercourse, business, power of government, advertisement, discernment, dementia, ardor, health, securing, establishment, overeating, toy, phenomenon, factory, and declaration
Japanese: 科学、農学、洋学、洋風、珪素、砒素、電磁、冤罪、検事、議会、領事、領事館、圧政、学制、原価、資金、外債、社交、社用、官権、広告、眼識、痴呆、熱心、保健、確保、確立、過食、玩具、現象、工場、申告
English: In addition, meanings of some words were transferred from existing words and the words originated from China.
Japanese: この他従来からあったことばや中国由来のことばを借用し、意味を転用したものもある。
English: Some of the new vocabulary settled down were also transmitted to neighboring countries, that is, China and Joseon Dynasty, through later Japanese boom in the East Asia.
Japanese: 定着した新語彙のうちのいくつかは、その後東アジアにおとずれた日本ブームによって、隣国の中国や李氏朝鮮にも伝播した。
English: For example, the term 'shakai' (society, '社会' in kanji) was the one which had originally appeared in "Kinshiroku" (a book of Chinese thought) (edited by CHU Hsi and RYO Soken), a book of Southern Sung Dynasty, so that it may be said that it was reimported to the continent with a new meaning.
Japanese: 「社会」などは元々南宋の書『近思録』（朱子・呂祖謙共同編集）に登場する語彙であるから、装いも新たに大陸に逆輸入されたといってよい。
English: In this aspect, it can be said that "Meiroku Zasshi" gave an influence not only on Japan but also on neighboring countries.
Japanese: そうした側面からすると、『明六雑誌』の影響は日本国内に留まるものではなく、周辺諸国にも及んでいたと言える。
English: Although "Meiroku Zasshi" began to be published smoothly, regulations which cast a shadow on it were promulgated in the following year of the first issue.
Japanese: 順調なスタートをきった『明六雑誌』であったが、それに暗い陰を投げかける条例が創刊翌年に公布された。
English: In the stream of modernization in Western style, newspapers and bulletins such as "Meiroku Zasshi" appeared one after another.
Japanese: 西欧的近代化を図る中で新たなメディアとして新聞や『明六雑誌』のような雑誌が次々と誕生した。
English: However, after the Freedom and People's Rights Movement became active, the government of Saccho (Satsuma Domain and Choshu Domain) which was feeling the bitterness tried to control media and promulgated the above two regulations.
Japanese: が、自由民権運動が高まると、それを苦々しく思っていた薩長藩閥政府はメディア統制を試み、さきの二つの条例を出したのである。
English: In particular, the issue of newspapers and bulletins were obligated to inevitably get a permission from the prewar Ministry of Home Affairs, to append a writer's signature on articles and editorial comments, and so on.
Japanese: 具体的には新聞や雑誌を発行する場合、必ず内務省(日本)に届け出て許可を得ることや、掲載する記事・論説に書いた人間の署名をつけることなどが義務づけされた。
English: In addition, Daijokan (Grand Council of State) issued a notice that government officials must not make a comment about government affairs to the media other than announcement on official gazette.
Japanese: 加えて太政官から官吏たるものは官報公告以外のメディアに政務についてコメントしてはならないという通達が出た。
English: Arinori MORI, the founder, envisaged Meirokusha as a pure academic enlightenment group and had a policy to be nonpolitical as he described that 'Discussing about politics is against the original aim when we established this association' in the 30th issue.
Japanese: 発起人であった森有礼は明六社を純粋に学術的な啓蒙団体として構想し、また第30号で「時の政事に係はりて論するか如きは本来吾社開会の主意に非す」と言うように、非政治的であることを旨とした。
English: However, as mentioned above, the articles on the Freedom and People's Rights Movement were often published on "Meiroku Zasshi," which evoked many responses on various newspapers and enthusiastic supporters such as Emori UEKI.
Japanese: しかし上で見たように『明六雑誌』には自由民権運動についての論説がしばしば掲載され、各種新聞で多くの反響を呼び、植木枝盛のような熱狂的な支持者を生み出すきっかけともなっていた。