成人では稀な神経芽細胞腫の一例を経験した. 症例は34歳男性, 右鼠径リンパ節腫大にて受診した. CT上後腹膜リンパ節から右鼠径部に一塊の腫瘍を認め, この部に骨シンチで異常集積を認めた. 生検所見から悪性腫瘍と考えられたので, CDDP, VP-16, BLM, ADMによる化学療法を施行したが無効であった. その後, 生検標本の免疫染色の結果から神経芽細胞腫と診断した. CPM, VCR, ADM, DTIC, CDDP, VP-16による化学療法で明らかに腫瘍の縮小がみられたため, 末梢血幹細胞移植を併用して大量化学療法を施行した. わずかな残存腫瘤に対し後腹膜リンパ節郭清術を施行した. 摘除組織の一部に高分化神経芽細胞腫を認めた. その後の経過観察6ヵ月で再発を認め, CPM, VCR, ADM, DTIC, CDDP, VP-16による化学療法, 放射線療法行うも無効であった. 手術後1年で癌死した.

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Saiseihigen, an instrument for measuring mine workers' disease at the Iwami-Ginzan Silver Mine in Omoricho, Oda City, Shimane, Japan, (i.e., registered as a UNESCO World Heritage Site in 2007) is left as an industrial legacy. A young doctor, Tachu Miya, contrived it at the request of a deputy official of Omori, by 1857, preventive measures such as protection by ventilating the shafts and using masks were introduced. Up until that time, some symptomatic dosage methods for treating pneumoconiosis-syndrome were of primary concern. Even present-day medicine is incapable of healing disease caused by pneumoconiosis. Dust collection prevention, ventilation and health care are also the key present-day measures for this illness. Not only does this imply the studying of Western sciences, but also a modern rationalism means of thought, and attracts attention to the idea of preventive measures (medicine).

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Since there are many densely built-up areas in Japanese big cites such as Tokyo and Osaka, it is very clear that there are a lot of people facing the grave risks in the case of the strong earthquake. The purpose of this paper is try to make clear the social justice in promoting housing policies “urgently” for protecting the life of people in the densely built-up areas from the strong earthquake based on the concept of the public value of a liberalism theory of justice. Showing some data about risks of the collapse of wooden houses and its street-blockades in the densely built-up areas, I point out that it is one of the public values to promote housing policies “urgently” for protecting the life of people from the unpredictable strong earthquake, because there are many people who cannot avert the risks of the street-blockades which are not blamed on themselves, and because there are some disadvantaged people who cannot avert the risks by themselves.

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Translation is a complex event of performing intercultural communication and the concept of equivalence in translation is full of scandals. This paper explores the discourse of equivalence in relation to theories and applications of translation. Even if translational equivalence in terms of form or meaning between different languages is too naïve to be postulated, the illusion of equivalence remains one of the key words in distinguishing translation from non-translation. The author will first review a main stream of Translation Studies in the European and North American academia, focusing on how the concept of equivalence gave rise to the academic discipline of translation and later became criticized as a rigid linguistic model of analyzing symmetrical texts and making translators invisible. Following that review, Japanese discourse on translation by two antipodal theorists, NOGAMI Toyoichiro and YANABU Akira, will be highlighted to open up the current discussions about the imagined translational equivalence in a Japanese context.

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In recent years scholars have begun paying more attention to the fields of social history and the history of everyday life, resulting in great strides throughout many research areas. The aspect of eating habits is no exception and is now beginning to recieve the interest it deserves. However, studies which attempt to deal directly and exclusively with the history of food, victual preparation and table manners are almost non-existent ; and so the actualities of this everyday event are still not very clear. Moreover, the place where meals were partaken of and its significance have hardly been touched upon. In this essay, the author takes up the problem of the relation between feasting (kyoshoku 共食) and political control ; that is, the problem of the relationship of feasting to the communal consciousness of the dining participants and their status at the site of the banquet. Also to be investigated is the burden of providing foodstuffs, on such occasions as the serving of food and drink to corvee labor and banquets held when surveying land and collecting the annual land tax. Feasts, which were held on the occasion of independent community gatherings in cities and villages, would call for drawing from the stream of the sacred water of comradship (ichimi jinzui 一味神水), an act which functioned to strenghten communal consciousness and signified a group pledge for unity. On the occasion of the acceptance of a petition for merciful government and debt remission (tokusei 徳政), or the rendering of decisions in disputes, food and drink were partaken of ; and in public places where legal statutes were acclaimed, banqueting would follow. When groups such as ad hoc bands (ikki 一揆) whose members were considered of equal status were formed, a common thing was eaten by all present. However, when there were status differences within the group, what was eaten and where it was eaten differed accordingly. For example, an investigation of a menu (kondate 献立) listing the order of food and drink to be served on the occasion of a visit (onari 御成) from the Muromachi Shogun in 1561 (Eiroku 永禄 4) reflects a stratified status order and assures that this status order will be maintained among the various participants at this banquet, which lasted from evening till morning. Whenever unscheduled, special corvee levies were exacted, as in the case of irrigation facilities construction and repair, food and drink were always served to laborers. While there is the view which puts such eating and drinking in a stage of history which predates hired labor paid in cash, and the view which holds that behind such food service lay the attempt to capitalize on the community's customs, during both the medieval and ancient periods the burden for the provision of food and drink, which was required in certain labor-related specifications, was for a long time the responsibility of the ruling class. Within the realm of the ruling classes, as well, food and drink were communally enjoyed at the time of land survey and tax collection. When cadastres were carried out by the surveyors sent from the proprietor, feasting, known as mikkakuriya 三日厨 and hirakuriya 平厨, was enjoyed ; and the burden for foodstuffs reverted to local peasants. Food for banquets during tax collection, however, was provided by land proprietors. Eating habits related to feasting and political control in Japan's medieval period and those in the early modern period differ remarkably. In the latter era, feasting lost much of its former meaning, the banquet all but disappeared from the scenes of corvee labor and tax collection, and on the occasion of land surveys, only a minimal amount of foodstuffs were mustered under the state land tax system. By an investigation into the area of medieval eating habits showing the relationship between feasting and political control, the author has been able to give a fresh insight into the nature of the social consciousness of medieval people and the structure o

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本稿は、1879年に琉球王国を「沖縄県」として日本国家に併合した所謂「琉球処分」の政治過程とそれをめぐる同時代の様々な「語り」の検討によって、近代西洋との遭遇以降もナショナリズムの発生を抑制してきた東アジア世界の歴史的諸条件を明らかにしつつ、同時に現地住民の「民族性」を領土問題の正当化に動員するような政治体制の、東アジアにおける起源について再考することを目的とする。人類学における民族論の展開は、民族とは「差異の政治学」を通じて不断に構築されるプロセス-たとえばある社会問題が「A民族対B民族」の「民族間対立」として問題構成され続けることによって、「A民族」「B民族」が相互に排他的な実体的集団として人々に意識されるようになるという過程-であることを明らかにしている。そうであれば、国境画定作業において現地住民の集団的アイデンティティが政治的に資源化されるような議論の「場」が出現する時期を見定めることは、例えば当該地域におけるナショナリズムの発生を考察する上で肝要となる。従来、「琉球処分」において日本政府は日本住民と琉球住民との人種的・民族的同一性を併合の根拠にしたとされてきたが、一次史料から見るとそのようなイメージは必ずしも事実でなく、日本内地や中国の新聞記事からも琉球の一般住民の性格によって領土帰属を論じた議論は観察されない。さらに注目されるのは、同時代の欧米系メディア(米国人の著作や横浜居留地の英国系新聞など)には「日琉同祖論」に通ずる民族誌的知識や、生物学的純粋性・混淆性に立脚して人種間の優劣を議論する言説が見られるにも関わらず、日本・琉球・中国という東アジアのアクター諸国はそれを政治的な道具として動員していないことであり、その背景には国民形成以前の状態にあった東アジアの表象システム-「民族問題」を構成しないような論理と世界観の体系-が存在した。本稿はその歴史的実態を明らかにするとともに、そのような作業を通じて、研究領域として自己完結しがちな民族論や国民国家論をより普遍的な視野へと開くことを目指すものである。

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本稿は、唐代写本として夙に著名な有鄰館蔵『春秋経伝集解巻第二』が、第一群点によるヲコト点本位の訓点資料であることを報告し、加点内容と加点方法の検討から加点年代を平安中期以前と推定する。さらに本資料に見られる加点の特徴を訓点資料の展開史の中で位置づけ、漢籍訓点資料には従来から指摘があるような仏書訓点資料との関係とは別に、中国様式を起源とするもうひとつの流れがあったことを推定する。

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When Japan opened the gate to the world and Japanese intellectuals began to introduce Western ideas into this country in the 19th century, Japanese intellectual leaders made great efforts to have them understood by people in general. They tried to coin new words to translate Western ideas. In order to convey the idea of‘religion’, they adopted the traditional word‘shukyo’, which had already been in use among Buddhists of China, Korea, Vietnam and Japan. (Contemporary Chinese pronounce it as chiou tsong.)
But the word shukyo does not necessarily correspond to the Western word religion.
The author of this article exhaustively checked passages where the word shukyo is mentioned throughout Chinese versions of Buddhist scriptures and various scriptural texts of Japanese Buddhism, and tried to make clear the various nuances of the use of the term with implications.
One of the noteworthy results of this research is as follows;
In the Lankavatara-sutra shu is the Chinese and Japanese translation of the Sanskrit term siddhanta, whereas kyo is the Chinese translation of the Sanskrit term desana. The word shukyo is a combination of shu and kyo.
Then what is the meaning of the term shu or siddhanta? And what is the meaning of desana?
The author of this article discusses in this connection the meaning of siddhanta in various philosophical texts of India and the Four Kinds of Siddhanta in the Mahaprajnaparamita-upadesa-sastra traditionally ascribed to Nagarjuna. The author discusses also the meaning of desana (teaching) in relation to siddhanta.
One of the conclusions to which we are led is: siddhanta means something fundamental or the ultimate principle which is ineffable, i.e. beyond our thinking and conceptualisation, whereas desana is something provisional, conveniency.
Dharma as the ultimate principle in Indian thought is also discussed in this connection.
In the Appendix the author mentioned similar ideas and thoughts held by some Western thinkers.
[The epitome of this article was published in the author's article:“The Meaning of the Terms‘Philosophy’and‘Religion’in Various Traditions”, included in Gerald James Larson and Eliot Deutsch (ed.): Interpreting Across Boundaries, New Essays in Comparative Philosophy, Princeton University Press, 1988, pp. 137-151.]

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The purpose of this study is to get a basic finding concerning the effect of improving turn possibility of fire engines in the intersection by the installation of corner cut and deployment of small fire engines in crowded wooden houses district with narrow streets. First, we formulated the condition that the turn of fire engines on the corner is possible in consideration of corner cut. Second, we achieved the above-mentioned purpose through solving the following three problems. [1] Analysis of minimum scale of intersection where turn of fire engines is possible. [2] Simulation concerning installation of corner cut and deployment of small fire engines in an existing crowded wooden houses district with narrow streets. [3] Measurement of error margin when an index concerning minimum scale of intersection is applied to the crowded wooden houses district with narrow streets.

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Within the research done by Matsumoto Masaaki on the development process of the Shang-shu 尚書 (Book of History) during the Warring States period, first, attention is paid to the value placed on the work by Confucian scholars of the early part of that period and their efforts to speed up its development, followed by the altogether different use of the work by other schools of thought during the middle of the period, resulting in what turned out to be a number of different versions. While the author of this article agrees with much of Matsumoto's research, on the above point about how the work developed, doubts must now be raised in light of the recent bibliographical research done on works from the pre-Qin Dynasty period. That is to say, it has become necessary to re-explain the wide discrepancies between the quotations from the Shang-shu and those from other works appearing in Meng-zi 孟子. After comparing the characteristics of the works quoted by Meng-zi with those of the works quoted in Zuo-zhuan 左伝, the author proposes that the trends indicative of the Meng-zi quotations were influenced by the fact the Mencius both studied and was active in the kingdom of Zi 斉. Also, regarding the "Yao-Dian" 堯典, the annals of Emperor Yao 帝 and his successor Shun 舜, the author is of the opinion that a school of thought completely different from the Meng-zi tradition wrote the text concerning the legend of how the succession took place, and while Mencius of course refers to the intellectual gap here, he does not accept it. In other words, during his lifetime, Mencius was only on part of the effort by the state and academia to compile the Shang-shu, resulting in differences not only with regard to the date of compilation, but also of a regional nature, which gave rise to the intellectual diversity found in the work. Therefore when studying the developmental process of the Shang-shu, it is necessary to not only follow that process through the early and middle Warring States Period, as argued by Matsumoto, but also to continue through to the end of the Period in order to trace all of its origins.

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