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[資料] 堺鉄炮鍛冶井上関右衛門家所蔵資料選「メーカーの銃砲史」2 : 天保十三年「金銀出入帳」
Full text link堺市となにわ大阪研究センターとの共同調査によって明らかとなった2万点を超える堺鉄炮鍛冶井上関右衛門家所蔵資料。堺はもちろん日本の銃砲史の解明に大きく貢献する資料群のなかから、良質の史料を紹介するシリーズの第2弾。departmental bulletin pape
カスタマーハラスメントにおける日本の法整備の現状と課題 : 韓国の感情労働者権利保護施策を参考として
Full text link「カスタマーハラスメント」（カスハラ）とは、顧客等からの著しい迷惑行為であり、近年、急速に社会問題化している。具体的には、不当な金品要求、長時間の拘束、土下座の強要などが該当し、カスハラを放置すると、従業員の就業環境を害し、心身に大きな不調をもたらすだけでなく、企業にも重大な時間的・経済的損失を与えることになる。よって、カスハラ対策の必要性を感じた行政は、法制化に向けて本格的に動き始めた。まずは東京都が口火を切って条例制定に踏み切り、さらに政府・与党も法制化に向けて調整を開始した。これは、8年前の韓国と同様の動きであり、韓国でもソウル市で条例が制定した後、法律が施行されている。そこで、日本の法制化における課題を明確にするには、韓国の事例が参考になると考え、実際に条例制定に携わった研究者や感情労働研究者に、現地にてヒアリング調査を実施した。本稿では、法整備後の韓国の現状に関する聞き取りを通して、今後、日本が法制化の際に留意すべき事項や起こりうることが予想される事象について論点を整理し、考察する。"Customer harassment" (kasuhara) describes disruptive behavior by customers, and in recent years it has rapidly become a social problem. In particular, this includes unreasonable demands for money or goods, prolonged detention, and forcing people to get down on their knees. If kasuhara is left unchecked, it will not only harm the working environment for employees and cause them to suffer from physical and mental problems, but it will also cause companies to suffer significant time and economic losses. Therefore, the Japanese Government, felt the need to act against kasuhara, and has begun taking serious steps toward making it a legal issue. First, the Tokyo Metropolitan Government took the initiative to enact the ordinance, and the central government and ruling party has also begun adjusting toward legislation. This is the same movement as in Korea eight years ago; the law was enforced after the ordinance was enacted in Seoul. Therefore, we thought that the case of Korea would be useful as a reference for clarifying the issues involved in the legalization of Japan. We conducted hearing survey with researchers who were involved in the formulation of ordinances and with researchers of emotional labor. In this study, we will discuss and consider the issues that Japan should be aware of regarding legislation and the possible events that could occur in the future, by organizing the issues through interviews on the current situation in Korea after the establishment of the law.departmental bulletin pape
胡適の「反理学」について
Full text linkThe critique of Neo-Confucianism (anti-Neo-Confucianism, 反理学) constitutes a significant aspect of Hu Shih’s thought. This critique operates on two levels: academic research and social criticism, with its ideological foundation rooted in the evolutionary historicism and empirical scientism. On the academic level, Hu Shih constructed a genealogy of “anti-Neo-Confucianism,” which reflected his understanding of the intellectual and academic history of modern China. On the social front, his anti-Neo-Confucian stance was a response to the intellectual debates in post-World War I China, particularly the East-West Cultural Debate (東西文化論争) and the Science versus Metaphysics Debate (科学と玄学の論争) , demonstrating his commitment to anti-traditionalism and scientism. At its essence, his anti-Neo- Confucianism was a rejection of orthodoxy, traditional morality, metaphysics, and superstition, which effectively dissected Neo-Confucianism in the process. However, his critique was not based on a thorough and in-depth study of the Neo-Confucianism. This limitation prevented him from transcending the intellectual confines of the Neo-Confucian thought, which weakened the depth and effectiveness of his critique.departmental bulletin pape
東アジアにおける赤山明神に関する遺跡地
Full text linkThis study investigates the sites related to Sekizan Myojin, specifically the Chishan Fahua Temple in China, Sekizan Zen-in in Japan, and Beophwasa in Wando, South Korea. By examining both the historical documents and the archeological evidence, this study aims to clarify the role of the Sekizan Myojin in East Asia. The Chishan Fahua Temple is considered a temple established by the Silla residents in Tang China. However, it is also linked to Ennin, a Japanese monk who was dispatched to Tang China. Originally, Sekizan Myojin was a local deity associated with the Shandong Peninsula; however, records and archeological findings related to this deity are scarce. It is believed that the records of the Chishan Fahua Temple vanished with the abandonment of the temple. After Sekizan Myojin was enshrined in Japan through Ennin’s efforts, Ennin’s disciple, An’ei, constructed Sekizan Zen-in. Field research and historical records indicate that the ekman Myojin continues to be venerated at Sekizan Zen-in on the western slope of Mount Hiei and at the Sekizan Shrine in Yokawa, which is a part of the Enryaku-ji temple complex. In contrast, the archeological findings and historical documents confirm that there is no direct evidence linking the Beophwasa sites in Wando and Jeju, South Korea, to the Chishan Fahua Temple or Sekizan Myojindepartmental bulletin pape
广东惠州的谭公信仰及其源流探究
Full text linkThis study investigates the Tam Kung faith in Huizhou, focusing on its depiction in the local gazetteers and folk traditions. It explores the possible origins of Tam Kung’s childlike appearance, linking it to the local rituals and the role of the Chaozhou Fengyu Shengzhe (潮州风雨圣者). The research further traces the development of the faith, from the Tam Kung’s emergence as a rain deity in the Ming dynasty to his establishment as a protector god, canonized in the Qing. Despite the historical challenges, the faith persists, what highlights its cultural significance. Future studies may explore the broader symbolic meaning of the deity and the connections to the Hakka identity and the diaspora.departmental bulletin pape
清代蘇州辨銅民商から官商へ : 王履階を中心に
Full text linkWang Lujie, thought to have been from Renhe County, Zhejiang Province, arrived in Nagasaki in the Qianlong 20s as a Chinese ship owner during the Horeki era in Japan, and in the 13th year of the Horeki era (1763), he opened the way for the import of Chinese silver and gold to Japan, and in the 2nd year of the Jiaqing era (1797), he went from being a civilian merchant to being an official merchant. He is thought to have died in the 2nd year to the 4th year of the Jiaqing era. If he died in the 6th year of the Jiaqing era (1801), then we can see that he was involved in Nagasaki trade for at least 40 years, from the 11th year of the Horeki era (1761) to the 1st year of the Kyowa era (1801). The Wang family was the Chinese shipper from the 8th year of the Kansei era (1796) to the 4th year of the Jiaqing era (1807). However, as for the Wang family, Wang Lujie died of illness in 1799 (Kansei 11), and his younger brother Wang Rigui took over as host. Wang Lujie is known to have been the owner of a Chinese ship that arrived in Nagasaki in 1761 (Qianlong 26), and is known to have been involved in Nagasaki trade for at least 40 years, from 1801 (Kyowa 1) as a civilian merchant to an official merchant. In particular, as an official merchant, he worked in the copper mining business for Japan as an official merchant for four years, from 1796 (Kansei 8) until his death from illness in 1799 (Kansei 11). This article describes Wang Lujie's achievements in trade with Japan.departmental bulletin pape
