The Ultimate Sanqu Song: Yao Shouzhong's “The Complaint of the Ox” and Its Place in Tanaka Kenji's Scholarship on Sanqu

Starting from a discussion of Yao Shouzhong's sanqu suite “The Complaint of the Ox,” in which the slaughtered animal lays its plaint before King Yama, this article calls attention to the scholarship on sanqu of the Japanese scholar Tanaka Kenji (1912–2002) of the 1950s and 1960s, which culminated in his 1969 article “Gendai sankyoku no kenkyū” (A Study of the Sanqu Songs of the Yuan Period). In this long and highly original article, Tanaka first traced the origin of sanqu back to the tradition of vernacular ci of the twelfth and thirteenth centuries that resulted in the detailed description of daily life, including its less pleasant aspects. He next noted how sanqu, through impersonation, transformed the tradition of yongwu poetry by allowing the objects of description to speak in their own voice. Seeing the true originality of the genre in the combination of these two developments, Tanaka hailed Yao Shouzhong's work and some comparable texts as the genre's culminating achievement.

Research on Qizi Mirror Excavated from the Tomb of King Munyong

The tomb of King Munyong is a major archaeological discovery in South Korea in the 20th century, in which two mirrors with the seven breasted beasts mirror were unearthed. Japanese scholar Takayasu Higuchi thinks that these two bronze mirrors are all Qizi mirrors, while Chinese archaeologist Yang Hong thinks that only one can be called Qizi mirror. According to archaeological findings and literature, Yang Hong's view should be more reasonable. In addition, combined with the archaeological findings in China, it can be found that the Qizi mirror, as an accessory of tomb, may be related to the gender of the tomb owner.

“What is contemporary Japanese Cinema?”. Questioning the answers, answering with questions

The English title of a recent book by renowned film scholar Yomota Inuhiko reads: “What is Japanese Cinema?”. In the preface to the English edition Yomota states that the direction we might take, should we try to provide an answer to the question, changes according to which word, “Japanese” or “Cinema” we choose to emphasize. When his survey reaches the recent past, the Japanese scholar describes the 2000s as “an era of chaos”. Starting from these questions and affirmations, and combining them with others made by scholars such as David Bordwell, Mitsuyo Wada-Marciano, Andrew Dorman and Mori Naoyuki, the following article attempts to explore a more specific doubt: “What is contemporary Japanese cinema”? In so doing, however, other questions arise, as we need to define when contemporaneity starts and what makes it different both from previous eras, and from the contemporaneity of other national cinemas. The further we probe, the more complex our definition becomes.

文雄韻鏡學中所見悉曇反音法之遺緒

<p>中國歷代學術長期影響下，日本韻學中對於反切方法乃至《韻鏡》格位的解釋，具有從悉曇學轉向等韻學之傾向。此學術轉向的契機及途徑，與江戶時代的學術特色有關。據前人研究及筆者之觀察，漢學日本化在日本漢學史中具有穩固的基礎。其中，日本人將日本語的音系結構與中國歷代音韻理論相搭配，用以解釋經典訓詁與音義，此不僅與中國歷代音韻理論有關，還牽涉佛經解讀時的悉曇學，以及韻圖文人化之後的等韻學，然此學術轉向之發生，較中國學術史而言來得晚，其轉向的呈現方式，也與中國範式有所不同。</p> <p>據本文觀察，文雄反切法中所強調的助紐反切與韻圖反切表面看來雖是等韻化的結果，但仍有部分承襲自悉曇學的反音方法。如「假名助紐」雖應用了中國式唐人反切法中的助紐，但其假名助紐的口誦方式卻是承襲明覺以來悉曇反音法中的「五音」概念，即利用「五十音圖」來推理字音。至於「韻圖反切」雖是獨尊《韻鏡》的展現，但文雄把《韻鏡》高度經典化，使《韻鏡》具有跨時空的適用性，進而利用《韻鏡》來規範唐音，這種忽視歷史音變而對後起音韻進行規範的作法，乃是悉曇反音舊習。正因文雄的反切法中仍有悉曇學遺緒，故能理解日本韻學特殊之處，並藉此知曉江戶韻鏡學與明清等韻學殊途之一因。</p> <p>&nbsp;</p><p>Under the sustained influence of Chinese historical academics, the methods to get Chinese pronunciation while reading the Chinese literatures were changed in the Edo period, and the explanation of the form of rhyme book called &ldquo;Yunjing&rdquo; were also different from that in the Ming and Qing dynasty. In general, the traditional phonology turned the way from Siddhaṃ-based analysis to Yunjing-based analysis during the Edo period. Edo Japanese scholar, like Monnou(文雄), took Yunjing to construct the system of Japanese Kanji-on, including Go-on, Kan-on, and To-on, which can be one reason why the way of Siddhaṃ-based analysis had gone insignificant.</p> <p>However, throughout the Japanese traditional phonology, the Siddhaṃ-based ideas are still remained in some part of Yunjing study. We checked the Yunjing related documents of Monnou, and found some visible traces to show the Siddhaṃ ideas in those books. Therefore, the diversity between Japanese Yunjing explanations from Chinese Yunjing interpretations can also be appeared. </p> <p>&nbsp;</p>

PEMBERANTASAN TINDAK PIDANA KORUPSI Hukum Non Sistemik dan Hukum Profetik

This article examines the empirical facts about the failure of the state (government) to eradicate this already acute corruption. Although there are laws that regulate it and there is already a special commission to eradicate corruption, namely the KPK, many still fail. The main cause is that our law still adheres to the all-mechanical-formal-legalistic system built by legal positivism. So on that basis there needs to be a new formulation as an alternative effort to make Indonesia free from corrupt practices. This study uses two theoretical approaches, namely non-systemic law / chaos theory and prophetic law. According to chaos theory, Charles Sampford in his book entitled The Disorder of Law Critical of Legal Legal Theory is not seen as a system-mechanical building, but also as liquid reality. Chaos theory states, legal theory that must be understood as a system-mechanical chaos theory (according to the view of legal positivism) is clearly a mistake, that is a mistake from the beginning in photographing legal reality. The Prophetic law is one approach in understanding the contents of the verses of the Koran. This approach focuses more on empirical, historical and temporal aspects. In the prophetic paradigm, Kuntowijoyo understands that knowing God and learning revelation are important elements in explaining reality. He took this view from a Japanese scholar, Toshihiko Izutsu, who put up his work on the Semantic Al-Qur'an Field, in the title of God and Man in the Koran: Semantics of the Koranic Weltanchauung. Of the two new offers in the effort to eradicate corruption, it was found empirical facts that there is something wrong in understanding corruption itself so that it still remains a disease that threatens the moral of a nation. The key must be courage not to be confined in the shackles of the mechanically-formal-legalistic positivism of law.

The past and future of the social sciences. A Schumpeterian theory of scientific development?

The paper argues that Vergangenheit und Zukunft der Sozialwissenschaften (The Past and Future of the Social Sciences), a contribution not always well understood in the literature, is important to an understanding of Schumpeter’s concept of development as applied to the field of the social sciences. To this end, it addresses three key questions. First, can the book be taken as a starting point to reconstruct a Schumpeterian theory of scientific development? Second, is Vergangenheit und Zukunft merely ‘a brief outline of what first became the Epochen [der Dogmen- und Methodengeschichte] and finally the History of Economic Analysis’, as Elizabeth Boody Schumpeter wrote in her Editor’s Introduction (July 1952) to the latter work (p. XXXII), or should it be read as a complement to Epochen and perhaps the History? Third, is the eminent Japanese scholar Shionoya right to claim that Schumpeter’s work pursued the ambitious goal of developing a ‘comprehensive sociology’?

Kaibara Ekken (1630–1714)

Kaibara Ekken was a leading Japanese scholar in the school of neo-Confucianism established by the renowned twelfth century Chinese synthesizer, Zhu Xi. As a thinker and a scholar Ekken, embraced a wide variety of topics from highly specialized neo-Confucian philosophy to the need to popularize Confucian ethics and to assist the society through practical learning (jitsugaku).

The political theorist, Fujita Shōzō: between his sense of hope (kibō) and his sense of despair (zetsubō)

In this article, I describe an important aspect of the intellectual tradition of Japanese political theory while focusing on the Japanese scholar Fujita Shōzō’s political and scholarly activities. Not surprisingly, he has been chiefly considered a thinker or a historian of ideas, due to his being a pupil of Japan's brightest political scientist, Maruyama Masao. It must be stressed, however, that his scholarly works do not confine his academic scope to their ingredients; they are composed of theoretical requisites for the disciplinary activity of political theory, as can be seen particularly in his early contributions. He requires his theory to constitute integral aspects of practice, experience and perspective on the basis of his political concerns and practices in terms of detachment realism. From this perspective, I explore how Fujita changed his primary purpose from criticising Japan's ‘Tennō system’ (Tennōsei) to criticising its ‘high-speed growth’ (kōdo seichō) by highlighting the psychological transformation of his self-critical and self-reflective political thinking and acting according to his optimistic state of ‘hope’ (kibō) and his pessimistic state of ‘despair’ (zetsubō), especially in terms of his early work.