试析日本幕末时期的攘夷运动——以关东地区的暗杀外国人活动为线索

德川幕府末期的攘夷运动以在关东地区发生的＂生麦事件＂等暗杀外国人行动为标志,在日本近代开港与外交中产生了重大影响。尊王攘夷思想是尊王攘夷运动的理论基础和政治目标。攘夷运动反映了幕末时期日本民众生活的贫困化和下级武士对时局感到不安的危机意识,另一方面也使幕藩体制渐趋式微。     

日本京都大将军八神社与中国文化的渊源——兼论阴阳道在中日文化关联中的一个侧面

日本京都大将军八神社与中国古代的民间信仰关系密切。其所祭祀的大将军等八将神虽被视为阴阳道体系中的神灵,却是中国鬼神传入日本后“在地化”文化演变的结果。而大将军信仰的历史变迁,不仅反映了日本阴阳道流变的一个轨迹,从中也可窥见中日文化关系里的一种内在血脉关联性。     

Ki te Tika te Hanga,Ka Pakari te Kete: With the Right Structure We Weave a Strong Basket

Two Indigenous frameworks were successfully applied to a significant collection of junior Māori language material at the University of Auckland, New Zealand. Ngā Kete Kōrero Framework is used to assign levels to readers designed for structured literacy development and formed the basis of a new classification system. Ngā ūpoko Tukutuku is an Indigenous subject headings schema developed to empower and enrich records using Māori knowledge systems and terminology. Library staff worked collaboratively with Māori language literacy experts to transform access to the material. The Indigenous frameworks, their application for reclassification and record enhancement, and associated benefits of the project are described.     

The Japanese and Korean Martial Arts: In Search of a Philosophical Framework Compatible to History

Abstract

The popular discourse about Asian martial arts has often been surrounded by an aura of esotericism, so pervasive that it even influenced the academic discussion to some degree. Moreover, nationalistic motives to promote certain martial arts narratives often prevail. This article focuses on the frequently flawed philosophical and historical discourse surrounding the Asian martial arts. In particular, this study concentrates on the academic discussions of the Japanese and Korean martial arts, and the search for a philosophical framework compatible with historical narratives. The Japanese created a romantic but also nationalistic martial arts narrative that aligned with the ideals of the Meiji Restoration. This romanticized image was naively accepted in the West, often imported along with esoteric ideas of the East. And, as most modern Korean martial arts originated in Japan, the Korean martial arts discussion aligns with that of Japanese martial arts, and this alignment has been a point of heated dispute. Discussions of Korean martial arts reflect a search for a definitive identity of the Korean martial arts community as well as the desire to establish a martial arts tradition independent of those of Japan as well as China. However, the discourse has often been influenced by western, albeit biased and perhaps faulty, historical views, and ideas about martial arts traditions.     

Herz und mund und tat und terrorismus (heart,mouth, deed,and terrorism)

ABSTRACT

Since the beginning of the twentieth century, the efforts of a terrorism that makes revolution its goal have sprung from the dream of unity between words and action. In ōe Kenzaburō’s linked texts, “Seventeen,” we find a depiction of a terrorist, or “political youth” who dreams of attaining a “peak orgasm” in communion with the “Pure Emperor.” Moreover, for this youth, “terrorism” means an action undertaken by the self at the very moment of coitus between action and words. It is proper that the terrorist should be transformed from a historical anonym to a subject of language through action (prior to carrying out terror he or she cannot appear as a subject of speech). In the linked text of “A Political Youth Dies,” however, the young man’s action is obliterated in the flood of images coming from television, and he is stripped of language. In this sense, the youth’s situation can be seen as homologous with the terrorism that is bare action stripped of speech, pervasive in our twenty-first century present. A volume containing the translation of “A Political Youth Dies” into German, together with the original Japanese text, has now appeared. Thanks to this publication, we can at last read the original Japanese text. It is now time for us, who have been “deprived of [this] text” for so long, to turn our attention to it.     

日本的杜甫研究述要

该文将日本的杜甫研究划为三个时段。以大量原始资料来显示日本杜甫研究的发生、发展、壮大历程。读者可见仁见智,从不同角度归纳所得,有所感悟。如早期杜诗佳句与杜律的引进,可供版本参校外,也显露了日本学人的唯美倾向;杜甫与弥尔敦的比较,是在东西方文化板块冲撞背景下,日本学人开拓的新视野;秉承求真务实传统的日本近现代杜甫研究,与中国的杜甫研究紧密相关,但并不随之起舞,而是保持着＂旁观者清＂的客观与冷静,颇多创见,自具特色。     

试论《三四郎》中呈现的“文明开化”

夏目漱石在早期三部曲之一——《三四郎》中,通过小川三四郎在东京大半年的学习经历和心路历程,犀利地批判了明治社会单纯模仿西方的种种浮浅的所谓＂文明开化＂的现象,指出在向西方文明学习的过程中,一定不能丢弃本国优秀的传统文化,否则将会沦为西方文明的附属物。     

话语组织标记“话又说回来”

“话又说回来”是一个典型的话语组织标记。“话又说回来”和“话说回来”是众多变体中的两个代表,用于观点对立、避免片面、让步求同、转折否定、补充前提等多种话语环境下联系两个语义相关的话语片段,分布格局为“S1,话又说回来, S2”。其形成机制是物体的空间位移特征向说话人观点发生改变隐喻投射的结果,有助于增强话语连贯,建立最佳关联,能典型地反映语言运用中的工具性语用意识。     

Hurricane Katrina and the chōric object of rhetorical studies

This essay reads former New Orleans mayor Ray Nagin’s infamous radio interview given during the aftermath of Hurricane to rethink both the popular narrative about the federal response to Katrina and, more broadly, the displacement of rhetorical objects both popularly and within rhetorical scholarship. Drawing upon Julia Kristeva’s early work, I advocate for a turn to a particular understanding of chōra, which positions critics in provisional relation objects of rhetorical study. Finally, I tender a reading of Nagin’s post-Katrina radio interview. The essay ultimately argues that: (1) the chōric function of Nagin’s interview simultaneously spurred political change and displaced the appearance of having done so; and (2) if rhetorical studies is to avoid remaining complicit with the politics of such displacement, scholars should attend carefully not only to what counts as rhetorical, but also to those objects that do not count but nevertheless function rhetorically. Reconsidering the object domain of rhetorical studies in this way not only opens up new objects for study but also accounts for how they might function outside of already established narratives.     

论框式介词“对（于）……来说”的句法制约条件

框式介词“时（于）……来说”既可以出现句首,也可以出现在主语和谓语之间。其出现的句法位置有严格的条件制约,其动因既有句法方面的,也有篇章方面的。“对（于）……来说”中的“来说”的隐现有严格的条件限制,句中谓词的语义特点起到了关键作用。表示感情意义的二价形容词充当谓语,“来说”的出现是强制性的：谓词是表评价意义的二价形容词或宾语部分有二价名词或名动词,“来说”的隐现是自由的,但形成句子的结构和意义有较大差异。