In the recently excavated Bamboo Manuscripts of Guodian, there is a volume entitled

Xing

Zi Ming Chu (性自命出). It has two parts and comprises 67 bamboo strips. The first part is well organized, while the second is a compilation of what seems to be fragmented pieces. The title 性自命出 ( Zi Ming Chu) is excerpted from the text of the first part. When this phrase is combined with 命自天降 (Ming Zi Jian Chiang), it is said to resemble the phrase 天命之謂性 (Jiang Ming Chih Wei ) in the preface of the Chong Youg (中庸).
Accordingly, the Chong Youg has been used to interpret the meaning of the recently unearthed manuscripts. This is particularly the case because the Chong Youg, which centers on the nature of destiny (天命の性), philosophizes, as does the

Xing

Zi Ming Chu, on the relationship between the heart (心) and human nature (性). One problem with this approach, however, is that it does not accord with the currently accepted theory that the

Xing

Zi Ming Chu comes from the Warring States Period, while the Chong Youg stems from the Qin Unification Period. In search of a comprehensive understanding of the

Xing

Zi Ming Chu, I thought it necessary therefore to reconsider the relationship between it and the Chong Youg.
In seeking a better grasp on the content of the

Xing

Zi Ming Chu, I considered some of its main concepts. In common with the Chong Youg, it addresses 天 (jian), 命 (ming), 性 (), 道 (dao) and 教 (jiao), in addition to 心 (xin), 情 (qing) and 物 (wu). Examining whether the semantics of these words are the same in the two volumes, I found the differences in their meanings to far exceed the similarities.
For example, both volumes state that destiny (天命) determines one's nature (性) however, the nuances differ between the two: the

Xing

Zi Ming Chu does not ascribe an absolute sort of majesty to the words 天命 and 性, whereas the Chong Youg does. Rather, it tends to avoid such abstract notions as 天 (heaven) and 性 (human nature), in favor of more concrete, empirical expressions like 心 (heart) and 情 (sentiment). It states that the workings of human nature (性) can only be refined with the help of 情 and 道 (the path). Accordingly, in it 道 does not derive from 性, it does in the Chong Youg, but from 情. Looking at the two volumes in this light, their basic concepts are seen to run counter to each other: One pays homage to a world of“destiny”(天命), while the other emphasizes a world of the“path”and “learning”(道/教) centering on 情 and 物 (matter).
Given the nature of the

Xing

Zi Ming Chu, thus elaborated, it is clear that it would be erroneous to try to interpret it based on a close relationship with the Chong Youg. In reverse, the same can be said with regard to determining the origins of the Chong Youg.
In the heart-nature philosophy of the

Xing

Zi Ming Chu, there is contained a thought process characterized by an objectivity associated with the Xun Zu 荀子. This is significant in that it suggests a new line of thought within the annals of philosophical history.

抄録全体を表示

Under the canonization system of the Imperial Funeral in ancient China, the term Da- 大行 was generally recognized, according to the maxim "大行受大名 (Great deeds deserve a great title)" in the book Yi-Zhoushu 逸周書 (Shifa 諡法), as a title given to an Emperor Huang-di 皇帝 who had passed away. In Japan, too, there exists such a system for an Emperor Tenno 天皇, which has been recognized as being adopted from China. This means that Da- can replace the posthumous title (諡) which corresponds to the 'great title'. In other words, Da- was a temporary name during the period from an Emperor's death to the confirmation of his posthumous title. In this case, the word Da- means 'great deeds'. At least since the Qin 秦 dynasty, however, Da- has meant 'a great journey', which implies 'going to Heaven', though, this interpretation had no direct relation with canonization at that time. Focusing upon the historical literature (白虎通, 風俗通, 独断, 史記, 漢書 etc.), it can be seen that the doctrine of interpreting Da- as 'a great journey' was established at the time of the first Emperor Qin-Shihuang 秦始皇, along with the Emperor's unification schemes and inspectional journey system, under the patrimonial nation idea. On the other hand, the doctrine interpreting Da- as 'great deeds' in order to canonize the Emperor with a temporary title was established by the Confucian officials known as the Archaic (Gu-wen 古文) scholars, who strongly maintained the Emperor's divinity and absoluteness. These two interpretations advanced and affected the canonization process during the later dynasties. According to the author's analysis of the funeral orations 誄, 諡, 諡冊, 哀策, etc. up to the Tang 唐 dynasty, there are four cases of its interpretation and enforcement. (I)'Great journey', meaning the Emperor's honorable death, is the title given to the deceased Emperor from his death to his burial, but under a non-canonization system (秦). (II)'Great deeds', meaning the Emperor's honorable actions during his lifetime, is a temporary name equivalent to a posthumous title from his death until the conferment of his posthumous title, under the canonization system (漢・晋). (III)A name to differentiate the newly enthroned Emperor from the dead Emperor before the latter was buried (魏・宋・梁・陳・唐初). Though this interpretation implies 'Great journey, honorable death', in fact Da- substitutes for his posthumous title. Thus it is an advanced form drawing a compromise between (I) and (II). (IV) A name to differentiate the new Emperor from the dead Emperor until his burial. This interpretation was the same as 'Great journey, honorable death', but in this case Da- co-occurs with his posthumous title and other titles (尊号・廓号) to form a name. Therefore, it did not substitute for a posthumous title at all. This is an even more advanced form (唐). In general recognition, Da- means 'Great deeds' and indicates a name before the conferment of an Emperor's posthumous title. In actual usage, however, it was interpreted as 'Great journey' and was a name given before his burial in many dynasties. Furthermore during the Tang dynasty the naming process became more flexible and the combination with other titles was allowed, and then Da- merely meant 'the deceased / the last'. In Japan, some scholars have noticed the difference between the canonizations of the Chinese Emperor Huang-di and the Japanese Emperor Tenno. But they have not considered those changes of the canonization system in China itself. Thus the Japanese usage demands further investigation.

抄録全体を表示

The purpose of this paper is to clarify the position of Fu-zuo and Chixing in the penal system of the Han Dynasty. Generally, Fu-zuo is considered as a slight punishment, and Chi- is considered as prisoners whose punishments are commuted because of their aristocratic rank. But I conclude that Fu-zuo and Chi- are the names of punishment which is commuted to the lower by the amnesty.
After the change of the labour penal system in Wen-Ti _??__??_in 167 BC, when an amnesty was granted, the prisoners being condemned to death were commutated to the labour penalty, and the prisoners being imposed a labour penalty were cut down their term of imprisonment. Such prisoners were called Fu-zuo or Chi-. A lot of them were commanderred to the outlying region of North and used as soldiers and farmers till the maturity of their term. But after maturity, they could enter in the family register with their families at the front prefecture.
Besides, when an amnesty was granted, some Chi- were transfered to the studio in a capital that was called Zuo-xiao _??__??_. They were cut down their term and at work there.
In the Han's penal system, punishments were divided into two groups. One group consisted of death punishment and labour punishment. These two punishments were the main of penal system. And another group consisted of Chi-. It was, so to speak, to reserve labour and colony. So in case of need, it was extracted from regular prisoners by an amnesty.

抄録全体を表示

In order to classify the white porcelains of the Tang Dynasty unearthed in Xi’an, the chemical composition, micro-morphology, and glaze color of archaeological white porcelain samples were systemically analyzed and compared with standard white fragments from Gongyi kilns (Henan Province) and

kilns (Hebei Province) by a series of analytical techniques including ultra-depth of field microscope, X-ray fluorescence spectroscopy and visible spectrophotometer. The results showed that most of white fragments excavated in Xi’an could be attributed to three types. There were two types that could be classified as kilns and Gongyi kilns in terms of microstructure, chemical composition, and glaze color. However, some of Xi’an white porcelains presented imperfect correspondence concerning the firing process, indicating that they might neither come from Gongyi kilns nor from kilns. Or another possibility is that they might be prepared by different firing protocol. Besides, the information of raw materials and firing process of white porcelains of Gongyi kilns and kilns was also discussed. The purpose of this work is to provide a scientific approach to classify ancient ceramics.

抄録全体を表示

KIKUTAKE Jitsuzo (1889-1946), a policy maker for Mongolian affairs in the early "Manchukuo" era, assumed vice directorship of the Bureau () on June 1, 1932 and resigned as vice director of the Office ( Zongshu) on December 19, 1933. Unfortunately, no comprehensive study on the cause of his resignation has been made to date. Through analyzing primary sources in the KATAKURA Tadashi Collection, the author came to a conclusion that KIKUTAKE's resignation can be ascribed to the disagreement over the dismissal of OZAWA Iroha, the supervisor of the Darqan Banner police, in a discord within the "Manchukuo" government over how to rule the Mongols. The author also tries to elucidate actions taken by KATAKURA and KIKUTAKE, after the latter resigned from the office and attempted to make a comeback in politics of "Manchukuo."

抄録全体を表示

In the past, concerning the text, based on the differences in some characters between the text found in the Siming zunzhe jiao

lu 四明尊者教行録 and those found in the Tōketsushū 唐決集 of the Tōnihonkokushi nijūshichimon 答日本国師二十七問, it was widely accepted that the different characters were misprints. However, it has been clarified that the text of the Tōnihonkokushi nijūshichimon seen in China by Ruji 如吉 and Fazhao 法照 is close that of the Siming zunzhe jiao

xing

lu, while in Japan the text of the Tōnihonkokushi nijūshichimon seen by Shōshin 証真 is close to that of the Tōketsushū. Therefore, it is acceptable to view the Tōnihonkokushi nijūshichimon found in the Siming zunzhe jiao

xing

lu as the text that circulated in China, while that of the Tōketsushū was the text that circulated in Japan. From this we can conclude that the view that the character differences in the respective texts are simply misprints is probably not correct.

抄録全体を表示

Blueschists accompanied by greenschists and pelitic schists occur along the Xiguitu-Tayuan fault in the Toudaoqiao area, northeastern China. The amphiboles in the blueschists are zoned from barroisite through winchite and magnesioriebeckite/glaucophane to winchite. The peak metamorphic conditions are defined by the mineral assemblages of magnesioriebeckite/glaucophane, epidote, high-Si phengite (Si<7.1), chlorite, albite, hematite and quartz. The P-T conditions are estimated as P = 400-450°C and T = 12-13kbar. The occurrence of the blueschists along the Xiguitu-Tayuan fault strongly suggests the fault is the suture between the Ergun and the `an blocks situated in the eastern portions of the CAOB.

抄録全体を表示

The canal is situated about 60 kilometers northeast of Guilin, one of the famous sight seeing place in Kiangsi province. The upper streams of Luoging Jiang and Jiang flow side by side, but oppositly near Xiangan, namely the former goes down southward through Guilin to Xi Jiang, and the later northward into Donjing lake and to Chang Jian. Shin Aung Ti sent his troop to south China and unified the country in B.C. 221, but suffering transport of munitions of war through mountain jungle, he ordered Shi Lu to excavate canal, and in B.C. 219 it was accomplished. The details of shi plan is unknown. But perhaps he decided the canal site, devised Howshi (plow share shaped instrument of dividing stream) and overflow dyke. The present status of canal appeared through more than twenty conservacies. I shall make some explanation with the map No. 2 and the Phot. No. 4. The photo was taken at the entrance of south canal. The stone paved overflow dyke is called Xiao Tian Ping about six meters higher than old river bed of Jiang (left side of the photo), it damps up the upper stream of Jiang making artificial lake (right side of the photo) and the water flows into the south canal (Lingqu canal). The dyke enters the grove which is man made islet where present Howshi is settled. At present Lingqu Canal finished her roll as a navigation canal, but she serves as irrigation and service water canal as well. The government of China is eager to repair the canal and to manifest it as the important historical remnant of the world.

抄録全体を表示

The purpose of this article is to clarify the thought of Zhiyuan of the Song dynasty and Zhixu of the Ming dynasty, by comparing their commentaries on the Shoulengyan jing. Zhiyuan regards zhenxin (真心) as of greatest import from his weixin (唯心) principle, and often uses the concepts of zhen (真), wang (妄), zhong (中) in his commentary. Zhixu often uses kong (空) jia (仮), zhong (中), zhi (止), guan (観), xiu (修), (性), cang (蔵), tong (通), bie (別), yuan (円), and other Tiantai doctrines in his commentary.

抄録全体を表示

The maximal CP violation hypothesis depends on the phase convention of the CKM matrix, when we assume that three rotation angles in the CKM matrix are fixed by the observed values of |V_<us>|, |V_<cb>| and |V_<ub>|. Phase conventions which lead to successful prediction under the maximal CP violation hypothesis are only two: the original Kobayashi-Maskawa phase convention and the Fritzsch- phase convention. Thereby, possible structures of the quark mass matrices are speculated.

抄録全体を表示

The blueschists and the related metamophic rocks along the Tayuan-Xiguitu fault, between the Ergun block and the `an block have been found since 1990s. Recent our field work survey revealed that the blusechists occur with basic schists, pelitic schists and siliceous schists. The blueschists consist mainly of chlorite, epidote, amphibole, the peak metamorphic stage: epidote-blueschists facies is characterized by the sodic-amphibole, epidote, albite, phengite and hematite. The basic schists consist mainly of amphibole, epidote, plagioclase and clinopyroxene. The constituent minerals (Hbl + Pl + Ep + Qtz +Cpx) are stable at the peak metamorphic stage of epidote-amphibolite facies.

抄録全体を表示

This paper is centered on the assessment of 3 soil-water retention curves (SWRC) equations for unsaturated soils, for its predictive capability with respect to different soil types. The fitting effects of van Genuchten equation, Fredlund and

equation and Brooks and Corey equation on clay, silt and sand are studied. The influence of different soils with different initial dry density on parameters in different equations is analyzed. A new SWRC prediction method considering the influence of initial void ratio is proposed, which assumes a linear relationship between the initial void ratio and the saturation under the same suction. By analyzing the test data of sand, the predicted results are compared well with test results.

抄録全体を表示

‘Kaiwei shiwen sishierzhang’ 開幃試問四十二章 in the Siming zunzhe jiao

xing

lu (四明尊者教行録 Record of the Venerable Siming's Teachings and Practices) is composed of 42 questions on Tiantai Doctrine, and is a test which Siming Zhili 四明知礼 (960-1028) assigned to his disciples.
In this paper I tried to analyze the contents of this text in compassion with ‘Kaii shimon shijunisyoto’ 開幃試問四十二章答 written by Koken 光謙 (1652-1739). I will examine this text to understand the fundamental thought of Tiantai Buddhism in the Early Song. Thus the mutual relations of this text and ‘Jiangwei wenda sanshizhang’ 緯幃問答三十章, ‘Jiaomen zawenda qizhang’ 教門雑問答七章, ‘Sizhong sidi wenda’ 四種四諦問答 are confirmed too.

抄録全体を表示

現在の日本の地理学は，近代以降の欧米思想の導入に基づき成り立っている．一方，それ以前の日本では，中国に源を発する思想が，日本の思想や文化の根幹を形成していた．それは，「道」の思想であり，陰陽五行の思想である．近世までの日本人の聖地信仰も，この思想に基づいていたと考えられる．本稿ではまず，「道」や陰陽五行の思想と，陰陽五行に基づく干支の意味を説明した．そして，干支を用いた時間と空間の概念を説明した．その後，近世江戸の富士講による富士信仰を，庚申という干支を用いて読み解いた．本稿は，近世までの日本人が生きていた時間・空間感覚の再考を提案するものである．

抄録全体を表示

アンズの系統分類にRAPD分析法を適用した.DNA多型を効率的に検出するために, 5種類の代表的な品種を供試して, 225種類のオペロンプライマーについてスクリーニングを行い, 各系統間で複数のDNA多型を示す有効な18種類のプライマーを選抜した.次にこれらのプライマーを用いてアンズ33品種・系統と近縁の野生2種の分類を試み, 検出されたRAPDsをもとにクラスター分析と数量化理論第三類を用いてデータの解析を行った.その結果, 本実験で供試したアンズ(Prunus armeniaca)の品種・系統は中国西部からヨーロッパにかけて分布する"西方品種群"(A)と中国東部, 日本などに分布する"東方品種群"(B)の2群に大別された.しかしながら, 近縁野生種のP. sibiricaとP. brigantina, 中国の西部から北部に分布し, 諸特性が不明である'白杏', およびスモモとアンズの自然交雑種とされる'仁杏'はこれらの群に属さなかった.また, 中国の品種はA群およびB群の両方に属し, 遺伝的変異が大きいことから日本アンズ, ヨーロッパアンズの祖先種である可能性が高いと推察した.

抄録全体を表示

For unsaturated soils, the soil water characteristic curve (SWCC), which represents the relationship between degree of saturation and suction, is a crucial function for determining both the soil hydraulic property and its coupled mechanical properties. However, because the tests for measuring the SWCC take a long time and the process is complicated. It is very necessary to propose a simple and practical method for predicting the SWCC of unsaturated soil. The grading curves and grading parameters of the five soils in the literature were obtained. And the fitting parameters a, n, m of the Fredlund and

model for five soils were obtained also. By means of the regression analysis between the grading parameters and fitting parameters of SWCC, a simple and practical method was proposed for predicting the SWCC curve based on the grading parameters. This may be helpful for engineering practice at an early stage when not much experimental data are available.

抄録全体を表示