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文明のターンテーブルThe Turntable of Civilization

日本の時間、世界の時間。
The time of Japan, the time of the world

Di Jepun, tetapi di dunia, apatah lagi ia amat China, di Korea

2013年11月13日 10時27分20秒 | 日記

Berikut adalah apa yang ditulis di bawah tajuk dari berita gembira pada akhir Nikkei akhbar rencana 2013/11/10 .

Memanggil perdamaian damai atau suara untuk menendang

Terdapat suara untuk merayu penyelesaian damai kepada masa apabila orang-orang menjadi panas dengan " melakukan perkara yang serius untuk membenarkan yang China", juga.

Ishibashi Tanzan menulis seperti berikut dalam editorial Toyo Keizai Shimposha dengan segera selepas Insiden Manchurian .

Ini antara Shina seluruh negara emosi sekitar oleh musuh, dan ia menarik dan ia mendidih keluarga dunia negara-negara di sekitar dengan musuh dan masih, oleh negara kita , akan urusan ini mempunyai keuntungan yang lebih ?

Kiyosawa Kiyoshi wartawan menjelaskan berbudi yang memahami keadaan negara asing , memperkenalkan bahawa terdapat orang-orang yang mempertahankan Jepun apabila sentimen anti -Jepun telah dipenuhi dengan emosi di Amerika Syarikat pada "teori Jepun hari ini " ( 1935) .

Kemudian, ia dikelilingi penggera, berkata " ciri nasionalis ini adalah untuk mengambil jalan keluar dengan menjejaskan negara dan perasaan ".

Dan ia memberi amaran bahawa " sifat nasionalis 'adalah rayuan kepada emosi dan prasangka rakyat" katanya.

* Perkataan terakhir juga perkataan ini meneka pendidikan fasisme yang umur mental 12 tahun dengan nama yang akan dipanggil anti- Jepun yang Rhee sejak terus menjalankan untuk Korea Selatan mengalihkan mata orang ramai dari misgovernment pemerintah .

China, ia dilakukan untuk Jiang mengalihkan mata rakyat dari insiden Tiananmen Square , dan ia adalah pembuat dasar yang sama yang selepas itu, juga bahawa untuk mengalihkan mata rakyat dari pemerintahan salah , kita telah mengajar yang sama.

Ia telah terus melihat pada leka yang tidak hanya perlu sejak beberapa dekad , terus dilaksanakan Pada abad ke-21, yang dipanggil , orang-orang pengetahuan , layak sebagai profesion intelektual seperti mana-mana adalah tidak ada .

Di Jepun, tetapi di dunia, apatah lagi ia amat China, di Korea.


aken piyambak punika utamané China , ing Korea

2013年11月13日 10時26分23秒 | 日記

Ing ngandap punika wonten apa iki ditulis ing ngisor judhul saka tidbit ing mburi Nikkei koran artikel fitur 2013/11/10 .

Sing rukun rekonsiliasi utawa panggilan swara kick

Ana swara kanggo mréntahaké rekonsiliasi tentrem ing wektu nalika wong dadi panas karo " mengkono sing akeh kanggo ngidini kang China " ki .

Ishibashi Tanzan wrote minangka nderek ing Toyo Keizai Shimposha dadi editor sanalika sawise kedadean Manchurian .

Nanging boils Shina kabèh bangsa emosional watara dening mungsuh , lan narik lan ora iku godhok kulawarga donya saka bangsa ngendi wae dening mungsuh lan isih , dening negara kita , bakal kasebut dealings duwe MediaWiki liyane ?

Kiyosawa Kiyoshi saka wartawan diterangno ing liberality kang understands ing kahanan negara manca , ngenalke sing wonten wong sing mbelo Jepang nalika sentimen anti - Jepang iki kapenuhan emosi ing AS ing " sing saiki dina Japan teori " ( 1935 ) .

Banjur , iku ringed weker , matur " karakteristik saka nationalist iki kanggo Resor kanggo nasional serat lan raos " .

Lan sing dielingake " Umumé saka ' nationalists punika mréntahaké menyang emosi lan prejudices rakyat " ngandika .

* Tembung pungkasan iki uga tembung guessed ing pendidikan fascism 12 taun - lawas mental umur jeneng kanggo bakal disebut anti - Jepang sing Rhee wis wiwit terus tumindak kanggo Korea Selatan ngalihake mripat ing umum saka misgovernment saka panguoso .

China , lagi rampung kanggo ngalihake Jiang mata ing wong saka Tiananmen kothak kedadean , lan padha privasi produsen sing sawise , sing uga supaya kanggo ngalihake mata ing wong saka misrule , kita wis padha memulang .

Sampun terus kanggo katon ing idly sing ora adil kudu liwat pirang-pirang puluh , tetep bisa dileksanakake Ing abad 21st , supaya disebut - , wong kawruh , nduweni kualifikasi minangka intellectuals Profesi kayata , iku ana ngendi wae ora .

Ing Jepang , nanging ing donya , aken piyambak punika utamané China , ing Korea .


не кажучы ўжо гэта асабліва Кітаі , у Карэі

2013年11月13日 10時24分41秒 | 日記

Вось што было напісана пад загалоўкам прынадны кавалачак у канцы газеты Nikkei тэматычныя артыкулы 2013/11/10 .

Мірнае пакліканне прымірэння або голас штурхнуць

Быў голасам звярнуцца мірным урэгуляванні ў той час , калі людзі становяцца гарачымі з "рабіць сур'ёзна дазвол, якое ў Кітаі" , таксама.

Ишибаши Tanzan напісаў наступнае ў рэдакцыйную Toyo Keizai Shimposha адразу пасля маньчжурскага інцыдэнту.

Яна зводзіцца Шына ўвесь народ эмацыйна вакол ворага , і ён цягне і робіць гэта кіпяціць сусветную сям'ю нацый вакол суперніка і да гэтага часу , у нашай краіне , ці будуць гэтыя здзелкі прыбытак больш?

Kiyosawa Кіёсі журналіста патлумачыў шчодрасцю , які разумее сітуацыю ў краіне , уяўляючы, што былі людзі , якія абаранялі Японіі , калі антияпонских настрояў быў напоўнены эмоцыямі ў ЗША ў " сучаснай тэорыі Японіі » (1935) .

Тады, яна акружаная трывогу , кажучы : « характарыстыка нацыяналістычных было звяртацца да нацыянальных забабонам і пачуццяў " .

І папярэдзіў , што " прырода нацыяналістаў з'яўляецца зварот да эмоцый і забабонам людзей", сказаў ён.

* Апошняе слова таксама слова адгадваецца фашызму адукацыі 12- гадовы разумовы ўзрост званка імем антияпонской што Ры з тых часоў працягвае весці ў Паўднёвай Карэі адцягнуць вачэй грамадскасці ад дрэннага кіравання кіраўнікоў .

Кітай , гэта робіцца з мэтай адцягнуць Цзян вачах людзей з інцыдэнту на плошчы Цяньаньмынь , і гэта той жа палітычным дзеячам , якія пасля гэтага , таксама , што для таго , каб адцягнуць вочы людзей ад дрэннага кіравання, мы выкладаем тое ж самае.

Ён працягваў глядзець на склаўшы рукі , каб не проста трэба на працягу некалькіх дзесяцігоддзяў , па - ранейшаму павінны быць выраблены ў 21- м стагоддзі , так званыя , веданне людзей, якія не задавальняюць патрабаванням як прафесія інтэлектуалы , такія як , у любым месцы там ніякай .

У Японіі , але і ў свеце , не кажучы ўжо гэта асабліва Кітаі , у Карэі .


bu Koreya , xüsusilə də Çin tək bildirin

2013年11月13日 10時23分34秒 | 日記

Aşağıdakı Nikkei qəzetinin xüsusiyyət məqalələr 2013/11/10 sonunda yağlı tikə və başlığı altında yazılmışdır budur.

Sülh yolu ilə barışıq zəng və ya salmaq üçün səs

Insanlar da, " Çin hansı icazə ciddi bunu" isti olmaq zaman sülh yolu ilə barışıq müraciət səs var idi.

Dərhal Manchurian hadisədən sonra Toyo Keizai Shimposha nin redaksiya belə Ishibashi Tanzan yazdı.

Düşmən tərəfindən emosional ətrafında boils Shina bütün millət və bu çıxarmaz və onu düşmən ətrafında Millətlər Ümumdünya ailə qaynatmaq etmir və hələ də ölkəmizin bu münasibətləri daha mənfəət olacaq?

Jurnalistin Kiyosawa Kiyoshi anti- Yapon hiss " indiki Yaponiya nəzəriyyə" ABŞ emosiya dolu zaman Yaponiya müdafiə edən insanlar (1935) var idi ki, tətbiqi, xarici ölkənin vəziyyəti dərk edən səxavətinə izah .

Sonra o, " milliyyətçi xarakterik milli xurafat və duyğularını müraciət idi " deyərkən, həyəcan halqalı .

Və onu " millətçilərinin xarakteri xalqın duyğu və xurafat müraciət ki," xəbərdarlığını dedi.

* Son söz də söz adı 12 yaşlı ruhi yaş faşizm təhsil Rhee -ci ildən hökmdarlarının misgovernment olan ictimai gözü yayındırmaq Cənubi Koreya üçün keçirilməsi davam edir ki, anti- Yapon adlandırmaq üçün guessed edilir .

Çin , bu Tiananmen Meydanı hadisə insanların gözü yayındırmaq Jiang üçün nə və bu, sonra da karışıklık olan insanların gözü yayındırmaq üçün , eyni tədris ki, eyni siyasəti deyil.

Bu yalnız bir neçə onilliklər ərzində lazımdır ki, işsiz-gücsüz baxmaq davam edir , 21-ci əsrdə həyata davam edir , deyilən , bilik insanlar var yoxdur yerdə, kimi bir peşə ziyalı kimi təsnifləşdirilir.

Yaponiyada , həm də dünyada , bu Koreya , xüsusilə də Çin tək bildirin.


In Japan, maar in die wêreld , wat nog te sê dit is veral China, in Korea.

2013年11月13日 10時22分40秒 | 日記

Die volgende is wat geskryf is onder die opskrif versnapering aan die einde van die Nikkei koerant funksie artikels 2013/11/10 .

Die vreedsame versoening roeping of die stem te skop

Daar was stem vreedsame versoening te appelleer na die tyd toe die mense raak warm met "doen die ernstig te laat wat in China" , ook.

Ishibashi Tanzan het soos volg geskryf in Toyo Keizai Shimposha se redaksionele onmiddellik na die Manchurian voorval.

Dit kom daarop Shina hele nasie emosioneel om deur die vyand, en dit trek en dit kook die wêreld familie van nasies rondom deur die vyand en nog steeds, deur ons land , sal hierdie transaksies het 'n wins meer ?

Kiyosawa Kiyoshi van die joernalis verduidelik die gawe wat verstaan die situasie van die vreemde land , die bekendstelling van dat daar mense is wat Japan verdedig wanneer die anti- Japanese sentiment is gevul met emosie in die VSA in die " hedendaagse Japan teorie" ( 1935 ) .

Dan is dit gering 'n alarm, sê "die eienskap van die nasionalistiese was om plek te nasionale vooroordeel en gevoelens ."

En dit het gewaarsku dat " die aard van die nasionaliste 'is 'n beroep op die emosies en vooroordele van die mense" het hy gesê.

* Die laaste woord is ook die woord het aangeraai om die fascisme onderwys van die 12- jaar-oue geestelike ouderdom van naam genoem word anti -Japannese wat Rhee sedert het voortgegaan om te doen vir Suid- Korea die oog van die publiek lei van die misgovernment van regeerders .

China, word dit gedoen aan Jiang lei in die oë van die mense van die Tiananmen Square voorval , en dit is dieselfde beleidmakers wat daarna ook dat ten einde die oë van die mense van wanbestuur te lei , het ons geleer dieselfde .

Dit het voortgegaan om te kyk op ledig dat nie net nodig het oor 'n paar dekades , gaan voort om te word uitgevoer In die 21ste eeu , die sogenaamde , die kennis mense , kwalifiseer as 'n beroep intellektuele soos , enige plek is daar geen .

In Japan, maar in die wêreld , wat nog te sê dit is veral China, in Korea.


Japonya'da , ancak dünyada, Kore , Çin başta olmak üzere tek başına sağlar

2013年11月13日 10時21分41秒 | 日記

AşağıdakiNikkei gazetesi özelliği makaleler 2013/11/10 sonunda çerez en başlık altında yazılmıştır budur.

Huzurlu uzlaşma arama veya tekmeses

Insanlar da , " Çin'de işlemine izin için ciddi yapıyor " ile sıcak oluncazaman barışçıl uzlaşma itiraz sesi vardı .

Hemen Mançurya Olayı sonra Toyo Keizai Shimposha en başyazısında şöyle Ishibashi Tanzan yazdı.

Düşman tarafından duygusal etrafında kaynar Shina bütün milletin , ve çeker ve düşman tarafından etrafında ulusların dünya aile kaynatın eder ve hala , ülkemizin , bu ilişkilerinde daha fazla kar olacak ?

Gazeteci Kiyosawa Kiyoshi anti - Japon duyguları "günümüz Japonya teorisi" ABD'de duygu dolu zaman Japonya savundu kişi (1935 ) olduğunu tanıtan ,yabancı ülkenin durumu anlayan cömertlik açıkladı .

Daha sonra , bu "milliyetçi karakteristik ulusal önyargı ve duyguları başvurmak olduğunu " söyleyerek , bir alarm halkalı .

Ve "milliyetçilerin doğası insanların duygu ve önyargılara itiraz " uyarısında dedi .

* Son söz de kelimenin adı 12 yaşındaki zihinsel yaşfaşizm eğitim Rhee bu yana yöneticilerinkötü yönetim gelen halkın gözü aktarma Güney Kore için yapmak devam etmiştir anti - Japon çağrılacak tahmin edilmektedir edilir .

Çin , bu Tiananmen Meydanı olaydan halkın gözünde aktarmak Jiang için yapılır , ve , sonra da kötü yönetimine gelen insanların gözünde aktarmak için , biz aynı öğretim olduğunu aynı politika olduğunu .

Sadece birkaç on yıl boyunca ihtiyaç değil boş boş bakmak için devam etti , 21. yüzyılda yapılması devam ediyor , sözde , bilgi insanlar , hiçbir her yerde , gibi bir meslek aydın olarak nitelemek .

Japonya'da , ancak dünyada, Kore , Çin başta olmak üzere tek başına sağlar.


In Japan , maar in de wereld , laat staan het bijzonder China , in Korea

2013年11月13日 10時19分56秒 | 日記

Het volgende is wat onder de noemer van lekkernij werd geschreven aan het eind van de Nikkei krant hoofdartikelen 2013/11/10 .

De vreedzame verzoening roeping of de stem te schoppen

Er werd gesproken om vreedzame verzoening beroep doen op de tijd toen de mensen zich warm met " het doen van de ernstig te staan die in China" ook .

Ishibashi Tanzan schreef als volgt in Toyo Keizai Shimposha 's redactionele onmiddellijk na de Manchurian Incident .

Het kookt Shina hele natie emotioneel rond door de vijand , en het trekt en doet het kook de wereld familie van naties rond door de vijand en nog steeds , door ons land , zullen deze transacties een winst meer ?

Kiyosawa Kiyoshi van de journalist legde de vrijgevigheid die de situatie van het buitenland begrijpt , de invoering van dat er mensen waren die Japan verdedigde toen de anti -Japanse sentiment werd gevuld met emotie in de VS in " de huidige Japan theory ' ( 1935 ) .

Dan is geringd een alarm , zeggend " het kenmerk van de nationalistische was hun toevlucht nemen tot de nationale vooroordelen en gevoelens " .

En het waarschuwde dat " de aard van de nationalisten ' is een beroep op de emoties en vooroordelen van het volk ", zei hij .

* Het laatste woord is ook het woord is geraden het fascisme opvoeding van 12 - jaar - oude mentale leeftijd van naam aan anti - Japanse heten dat Rhee sindsdien is blijven verrichten voor Zuid -Korea af te leiden het oog van het publiek van het wanbeleid van de heersers .

China , is het gedaan om Jiang leiden de ogen van de mensen van het Tiananmen-plein incident , en het is dezelfde beleidsmakers die na , ook dat met het oog op de ogen van de mensen uit wanbestuur af te leiden , hebben wij onderwijzen hetzelfde .

Het is blijven werkeloos toekijken dat niet aan hoeft alleen maar over meerdere decennia , blijft plaatsvinden in de 21e eeuw , de zogenaamde , de kennis mensen , kwalificeren als een beroep intellectuelen zoals , overal is er geen .

In Japan , maar in de wereld , laat staan het bijzonder China , in Korea .


W Japonii , lecz w świecie , a tym bardziej jest to zwłaszcza w Chinach , w Korei

2013年11月13日 10時19分14秒 | 日記

Oto , co zostało napisane w rubryce smakołyk na końcu artykułów Nikkei m.in. gazet 10.11.2013 .

Ciche wezwanie pojednania lubgłos kopać

Nie było głosu do odwołania pokojowego pojednania w czasie, gdy ludzie stają się gorąco z " robipoważnie , aby umożliwić , które w Chinach " , też.

Ishibashi Tanzan pisał następująco w artykule redakcyjnym w Toyo Keizai Shimposha mandżurski natychmiast po incydencie .

Wrze Shina cały naród emocjonalnie okolicy przez wroga , i to ciągnie i to gotować światowej rodziny narodów wokół przez wroga i nadal , przez nasz kraj , będą te relacje mają zysk więcej?

Kiyosawa Kiyoshi dziennikarza wyjaśnił szczodrość , który rozumie sytuację obcym kraju , wprowadzając , że byli ludzie, którzy bronili w Japonii , kiedynastroje anty- japoński był pełen emocji w USA w " dzisiejszej teorii Japonii " ( 1935 ) .

Następnie, obrączkowane alarm , mówiąc, "charakterystyczne nacjonalisty było uciekać się do krajowego uszczerbku i uczucia " .

I ostrzegł, że "charakternacjonaliści " jest odwołanie się do emocji i uprzedzeń ludzi ", powiedział.

*Ostatnie słowo jest równieżsłowo domyślićedukacja faszyzm z 12 -letnim psychicznego wieku nazwy na miano anty- japoński , że Rhee od tego czasu w dalszym ciągu prowadzić do Korei Południowej odwrócić wzrok publiczności z misgovernment władców .

Chiny, to jest zrobione na Jiang odwrócić oczy ludzi z wydarzeń na placu Tiananmen , i to te same , po polityków , którzy również , że aby odwrócić oczy ludzi od złych rządów , mamy nauczaniesame.

To nadal przyglądać bezczynnie , że nie wystarczy w ciągu kilku dziesięcioleci , nadal prowadzi się w 21 wieku, tak zwane , ludzie wiedzą , zakwalifikować jako intelektualistów zawodów , takich jak , wszędzie tam jest no.

W Japonii , lecz w świecie , a tym bardziej jest to zwłaszcza w Chinach , w Korei .


I Japan , men i världen , än mindre det är särskilt Kina , i Korea

2013年11月13日 10時17分36秒 | 日記

Följande är vad som skrevs under rubriken godbit i slutet av Nikkei tidningsartiklar funktionen 2013/11/10 .

Den fredliga försoning ringer eller rösten att sparka

Det var rösten att överklaga fredlig försoning till den tid då människor blir varma med " gör det på allvar för att tillåta vilken i Kina " , också .

Ishibashi Tanzan skrev följande i Toyo Keizai Shimposha redaktionella omedelbart efter Manchurian incident .

Det kokar Shina hel nation känslomässigt runt av fienden , och det drar och betyder koka världen familjen av nationer runt av fienden och stilla , med vårt land , kommer dessa kontakter har en vinst mer ?

Kiyosawa Kiyoshi av journalisten förklarade frikostighet som förstår situationen i det främmande landet , införa att det fanns människor som försvarade Japan när anti - japanska känslor fylldes med känslor i USA " dagens Japan teori " ( 1935 ) .

Sedan , ringmärkt det ett larm , säger " det karakteristiska för nationalist var att tillgripa nationella fördomar och känslor " .

Och det varnade för att " den typ av nationalister " är vädjan till känslor och fördomar av folket " , sade han .

* Det sista ordet är också ordet gissat fascism utbildning av 12 - åriga mental ålder av namn att kallas anti - japanska att Rhee sedan fortsatte att föra för Sydkorea avleda ögat av allmänheten från vanstyre av härskare .

Kina , är det gjort för att Jiang avleda ögonen på folk från Himmelska fridens torg , och det är samma beslutsfattare som efter , även att för att avleda folkets ögon från vanstyre , har vi undervisning densamma .

Det har fortsatt att titta på passivt som inte bara behöver under flera decennier , fortsätter att utföras i det 21-talet , så kallade , den kunskap människor , kvalificera sig som ett yrke intellektuella såsom , någonstans finns det inget .

I Japan , men i världen , än mindre det är särskilt Kina , i Korea .


In Japan, but in the world, let alone it is especially China, in Korea.

2013年11月13日 07時30分00秒 | 日記

The following is what was written under the heading of tidbit at the end of the Nikkei newspaper feature articles 2013/11/10.

The peaceful reconciliation calling or the voice to kick

There was voice to appeal peaceful reconciliation to the time when the people become hot with " doing the seriously to permit which in China ", too.

Ishibashi Tanzan wrote as follows in Toyo Keizai Shimposha's editorial immediately after the Manchurian Incident.

It boils Shina whole nation emotionally around by the enemy, and it pulls and does it boil the world family of nations around by the enemy and still, by our country, will these dealings have a profit more?

Kiyosawa Kiyoshi of the journalist explained the liberality which understands the situation of the foreign country, introducing that there were people who defended Japan when the anti-Japanese sentiment was filled with emotion in the U.S. in " the present-day Japan theory " ( 1935 ).

Then, it ringed an alarm, saying “the characteristic of the nationalist was to resort to national prejudice and feelings ".

And it warned that "the nature of the nationalists' is appeal to the emotions and prejudices of the people" he said.

*The last word is also the word is guessed the fascism education of 12-year-old mental age of name to be called anti-Japanese that Rhee has since continued to conduct for South Korea divert the eye of the public from the misgovernment of rulers.

China, it is done to Jiang divert the eyes of the people from the Tiananmen Square incident, and it is the same policy makers who after, also that in order to divert the eyes of the people from misrule, we have been teaching the same.

It has continued to look on idly that not to just need over several decades, continues to be performed In the 21st century, so-called, the knowledge people, qualify as a profession intellectuals such as, anywhere is there no.

In Japan, but in the world, let alone it is especially China, in Korea.


神護寺

2013年11月13日 07時25分00秒 | 日記

神護寺(じんごじ)は、京都市右京区高雄にある高野山真言宗寺院

神護寺(じんごじ)は、京都市右京区高雄にある高野山真言宗遺迹(ゆいせき)本山の寺院で、山号を高雄山と号する。本尊は薬師如来、開基は和気清麻呂である。

京都市街の北西、愛宕山(924メートル)山系の高雄山の中腹に位置する山岳寺院で、紅葉の名所として知られる。清滝川に架かる高雄橋から長い参道を歩いた先の山中に金堂、多宝塔、大師堂などの堂宇が建つ。神護寺は空海東寺高野山の経営に当たる前に一時住した寺であり、最澄もここで法華経の講義をしたことがあるなど、日本仏教史上重要な寺院である。

寺号は詳しくは「神護国祚真言寺(じんごこくそしんごんじ)」と称する。寺の根本史料である「神護寺略記」や国宝の「文覚上人四十五箇条起請文」などにももっぱら「神護寺」とあり、寺の入口の楼門に架かる板札にも「神護寺」とあることなどから、本項でも「神護寺」の表記を用いる。

神願寺と和気氏

神護寺は、いずれも和気氏の私寺であったと思われる「神願寺」と「高雄山寺」という2つの寺院が天長元年(824年)に事実上合併してできた寺である。2つの前身寺院のうち、神願寺は、和気清麻呂(733 - 799)により8世紀の末頃に建てられた寺であるが、その所在地については河内説、山背説など諸説あり、いずれも決め手を欠いている。和気清麻呂は奈良時代末期~平安時代初期の高級官僚で、歴代天皇の側近として平安京遷都などに力を発揮した。また、僧・道鏡の皇位継承問題にからんで流罪になったことでも知られている。称徳天皇(女帝・孝謙天皇重祚)の信任が厚かった僧・道鏡は「八幡大菩薩のお告げ」により皇位を継ぐ者とされていたが、称徳天皇は神意を再確認すべく、和気清麻呂を八幡大菩薩が鎮座する九州の宇佐八幡宮へ派遣した。宇佐から戻った清麻呂は「宇佐八幡は、臣下の者が皇位に就くことを望んでいない」と奏上した。これが道鏡の怒りにふれ、清麻呂と姉の和気広虫(法均尼)は神護景雲3年(769年)それぞれ大隅と備後へ流罪となった。道鏡が実際に皇位を望んでいたのかどうか、事件の真相には不明な部分もあるが、翌宝亀元年(770年)には、称徳天皇が死去し、天皇の信望厚かった道鏡は左遷され、入れ代わるように清麻呂と広虫は許されて都に戻ってきた。清麻呂が和気氏の私寺である神願寺の建立を願い出たのはそれから10年後の宝亀11年(780年)とも言い、少し後の延暦年間(782年~)とも言われる。神願寺という寺号は宇佐八幡の神意に基づいて建てた寺という意味である。延暦12年(793年)には「神願寺に能登国の墾田五十町が寄進された」旨の記録(「類聚国史」所収)があり、この年が神願寺建立時期の下限とされている。

高雄山寺

もう1つの前身寺院である高雄山寺(または高雄寺)は、現在の神護寺の地に古くから存在した寺院である。和気清麻呂の墓所が今の神護寺境内にあるところから、ここも和気氏ゆかりの寺院であることは確かだが、創立の時期や事情については明確でない。伝承では、洛北の鷹峯(京都市北区鷹峯)に鎮座していた愛宕権現を愛宕山に移座した際に、他のいくつかの山岳寺院とともに建立されたという。高雄山寺の歴史上の初見は延暦21年(802年)である。この年、和気氏の当主であった和気弘世(清麻呂の長男)は伯母に当たる和気広虫(法均尼)の三周忌を営むため、最澄を高雄山寺に招請し、最澄はここで法華会(ほっけえ、法華経の講説)を行った。弘仁3年(812年)には空海が高雄山寺に住し、ここで灌頂(密教の重要な儀式)を行った。この時、灌頂を受けた者の氏名を書き付けた空海自筆の名簿(灌頂歴名)が現存し国宝に指定されているが、そこにも「高雄山寺」の寺号が見える。

空海以後

天長元年(824年)の太政官符(「類聚国史」「類聚三代格」など所載)によれば、この年、神願寺と高雄山寺の寺地を「交換」し、寺号を「神護国祚真言寺(じんごこくそしんごんじ)」とし、この寺は定額寺(官が保護を与える一定数の私寺のこと)に列せられた。寺地の交換が行われたのは、神願寺の所在する土地に「汚穢」(けがれ)があり、仏法の道場としてふさわしくなかったからとのことである。「神護国祚真言寺」とは、「八幡神の加護により国家鎮護を祈念する真言の寺」という意味で、この寺が密教寺院であることを明確に示している。

神護寺は、空海の後、弟子の実慧真済が別当(住職)となって護持されたが、平安時代末期には衰退していた。中世、神護寺再興に力があったのは『平家物語』などで知られる武士出身の僧・文覚であった。彼は仁安3年(1168年)、神護寺に参詣するが、八幡大菩薩の神意によって創建され、弘法大師空海ゆかりの地でもあるこの寺が荒れ果てていることを嘆き、再興の勧進を始めた。その後、後白河法皇源頼朝らの援助を得て、寺の再興は進んだ。文覚自身は罪を得て対馬(隠岐とする説もある)に流され、配流先で生涯を終えたが、神護寺の再興は弟子の上覚(上覚房行慈)によって完遂された。なお、鎌倉時代に華厳宗を復興し、高山寺を中興した僧・明恵は上覚の甥で、やはり神護寺に住したことがあった。

 







Jingo-ji

2013年11月13日 07時20分00秒 | 日記

From Wikipedia, the free encyclopedia

Jingo-ji (神護寺?) is a Buddhist temple in Kyoto. It stands on Mount Takao to the northwest of the center of the city. The temple adheres to Shingon Buddhism. Its honzon is a statue of Yakushi Nyorai, the Buddha of Healing or "Medicine Buddha".

The temple was established in the year 824, as a merger of two private temples founded earlier byWake no Kiyomaro. They were the Jingan-ji (神願寺) in Kiyomaro's home province and theTakaosan-ji (高雄山寺).

Jingo-ji holds sixteen National Treasures of Japan.[1] They include the honzon and other statues. Another treasure is a list written by Kūkai in 812 called the "Name List of Abhiseka [Initiates]" (灌頂歴名 kanjōrekimyō?) and displays some of Kukai's talent for calligraphy. This list contains people and deities in 812 who underwent the Abhiseka ritual at Takaosan-ji, presided by Kukai.

Buildings at Jingo-ji have been destroyed by fire and war. Of the original buildings, only the Daishi-dō survived the Ōnin War;[1] even the present Daishi-dō is of uncertain date. Itakura Katsushige, adaimyo and former Kyoto shoshidai in the Tokugawa shogunate, commissioned a major reconstruction in 1623. Another reconstruction took place in the 1930s with a contribution from Gendō Yamaguchi. Present structures include the following:

  • Rōmon (1623)
  • Kondō (金堂, 1934), housing the central image of Yakushi Nyorai, the Buddha of Healing.
  • Bishamon-dō (1623)
  • Godai-dō (五大堂, 1623), housing statues of Fudō Myōō and other wrathful deities.
  • Bell tower (1623)
  • Daishi-dō (大師堂, date unrecorded)
  • Tahōtō (1934)

The temple is located above the Kiyotaki River (清滝川 kiyotakigawa?), and has a special ceremonial well (閼伽井akai?) built on the grounds. Visitors can purchase tiny plates made of clay to throw out from the famous cliffs, the kin'unkei (錦雲渓?), overlooking Kiyotaki River, with the hopes of one's plate hitting the river far below.

Buses from the center of the city arrive at a stop alongside the road. A long set of stairs leads down to the river, and a short bridge leads across it. A similar set of stairs leads up to the gate of the temple.



whenever when Akutagawa's article and being in the good and it thinks

2013年11月13日 07時15分00秒 | 日記

The bookstore in Books of all ages, all classes. Without books there is nothing, not even the reality and professed France has e-mail whenever when Akutagawa's article and being in the good and it thinks.

Jung Chang

From Wikipedia, the free encyclopedia

Jung Chang (simplified Chinese张戎traditional Chinese張戎pinyinZhāng RóngWade–GilesChang Jung,Mandarin pronunciation: [tʂɑ́ŋ ɻʊ̌ŋ], born March 25, 1952) is a Chinese-born British writer now living in London, best known for her family autobiography Wild Swans, selling over 10 million copies worldwide but banned in thePeople's Republic of China.

Her 832-page biography of Mao ZedongMao: The Unknown Story, written with her husband, the British historian Jon Halliday, was published in June 2005.

Life in China

Chang was born March 25, 1952 in YibinSichuan Province, China. Her parents were both Communist Party of China officials, and her father was greatly interested in literature. As a child she quickly developed a love of reading and writing, which included composing poetry.

As Party cadres, life was relatively good for her family at first; her parents worked hard, and her father became successful as a propagandist at a regional level. His formal ranking was as a "level 10 official", meaning that he was one of 20,000 or so most important cadres, or ganbu, in the country. The Communist Party provided her family with a dwelling in a guarded, walled compound, a maid and chauffeur, as well as a wet-nurse and nanny for Chang and her four siblings. This level of privilege in China's relatively impoverished 1950s was extraordinary.

Chang writes that she was originally named Er-hong (二鴻 "Second Swan"), which sounds like the Chinese word for "faded red". As communists were "deep red", she asked her father to rename her when she was 12 years old, specifying she wanted "a name with a military ring to it." He suggested "Jung", which means "martial affairs."

Cultural Revolution

Like many of her peers, Chang chose to become a Red Guard at the age of 14, during the early years of the Cultural Revolution. In Wild Swans she said she was "keen to do so", "thrilled by my red armband".[2] In her memoirs, Chang states that she refused to participate in the attacks on her teachers and other Chinese, and she left after a short period as she found the Red Guards too violent.

The failures of the Great Leap Forward had led her parents to oppose Mao Zedong's policies. They were targeted during the Cultural Revolution, as most high-ranking officials were. When Chang's father criticized Mao by name, Chang writes in Wild Swans that this exposed them to retaliation from Mao's supporters. Her parents were publicly humiliated — ink was poured over their heads, they were forced to wear placards denouncing them around their necks, kneel in gravel and to stand outside in the rain — followed by imprisonment, her father's treatment leading to lasting physical and mental illness. Their careers were destroyed, and her family was forced to leave their home.

Before her parents' denunciation and imprisonment, Chang had unquestioningly supported Mao and criticized herself for any momentary doubts.[3] But by the time of his death, her respect for Mao, she writes, had been destroyed. Chang wrote that when she heard he had died, she had to bury her head in the shoulder of another student to pretend she was grieving. She explained her change on the stance of Mao with the following comments:

The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives.[4]

Chang's depiction of the Chinese people as having been "programmed" by Maoism would ring forth in her subsequent writings.

Studying English

The disruption of the university system by the Red Guards led Chang, like most of her generation, away from the political maelstroms of the academy. Instead, she spent several years as a peasant, a barefoot doctor (a part-time peasant doctor), a steelworker and an electrician, though she received no formal training because of Mao's policy, which did not require formal instruction as a prerequisite for such work.

The universities were eventually re-opened and she gained a place at Sichuan University to study English, later becoming an assistant lecturer there. After Mao's death, she passed an exam which allowed her to study in the West, and her application to leave China was approved once her father was politically rehabilitated.

Life in Britain

Academic background

Chang left China in 1978 to study in Britain on a government scholarship, staying first in SohoLondon. She later moved toYorkshire, studying linguistics at the University of York with a scholarship from the university itself, living in Derwent College. She received her Ph.D. in linguistics from York in 1982, becoming the first person from the People's Republic of China to be awarded a Ph.D. from a British university. In 1986, she and Jon Halliday published Mme Sun Yat-sen (Soong Ching-ling), a biography of Sun Yat-Sen's widow.

She has also been awarded honorary doctorates from the University of Buckingham, the University of York, the University of Warwick, and the Open University. She lectured for some time at the School of Oriental and African Studies in London, before retiring in the 1990s to concentrate on her writing.

New experiences

In 2003, Jung Chang wrote a new foreword to Wild Swans, describing her early life in Britain and explaining why she wrote the book. Having lived in China during the 1960s and 1970s, she found Britain exciting. After the initial culture-shock, she soon grew to love the country, especially its diverse range of culture, literature and arts. She found even colourful window-boxes worth writing home about - Hyde Park and the Kew Gardens were inspiring. She took every opportunity to watchShakespeare's plays in both London and York. However she still has a special place for China in her heart, saying in an interview with HarperCollins, "I feel perhaps my heart is still in China".[5]

Chang lives in west London with her husband, the British historian Jon Halliday, who specializes in Soviet history. She regularly visits mainland China to see her family and friends there, with permission from the Chinese authorities, despite carrying out research on her biography of Mao there.

Celebrity

The publication of Jung Chang's second book Wild Swans made her a celebrity. Chang's unique style, using a personal description of the life of three generations of Chinese women to highlight the many changes that the country went through, proved to be highly successful. Large numbers of sales were generated, and the book's popularity led to its being sold around the world and translated into several languages.

Chang became a popular figure for talks about Communist China; and she has travelled across Britain, Europe, America, and many other places in the world. She returned to the University of York on June 14, 2005, to address the university's debating union and spoke to an audience of over 300, most of whom were students.[6] The BBC invited her onto the panel of Question Time for a first-ever broadcast from Shanghai on 10 March 2005,[7] but she was unable to attend when she broke her leg a few days beforehand.

Wild Swans

The international bestseller is a biography of three generations of Chinese women in 20th century China — her grandmother, mother, and herself. Chang paints a vivid portrait of the political and military turmoil of China in this period, from the marriage of her grandmother to a warlord, to her mother's experience ofJapanese-occupied Jinzhou during the Second Sino-Japanese War, and her own experience of the effects of Mao's policies of the 1950s and 1960s.

Wild Swans was translated into 30 languages and sold 10 million copies, receiving praise from authors such as J. G. Ballard. It is banned in mainland China, though two pirated versions are available, as are translations in Hong Kong and Taiwan.

Mao: The Unknown Story

Chang's 2005 work, a biography of Mao, was co-authored with her husband Jon Halliday and portrays Mao in an extremely negative light. The couple travelled all over the world to research the book, which took 12 years to write.[8] They interviewed hundreds of people who had known Mao, including George Bush, Sr.Henry Kissinger, and Tenzin Gyatso, the Dalai Lama.[8]

Amongst their criticisms of Mao, Chang and Halliday argue that despite being born into a rich peasant family, he had little concern for the welfare of the Chinese peasantry. They hold Mao responsible for the famine resulting from the Great Leap Forward and claim that he exacerbated the famine by allowing the export of grain to continue when China did not have sufficient grain to feed its own people. They also claim that Mao had many political opponents arrested and murdered, including some of his personal friends, and argue that he was a more tyrannical leader than had previously been thought.

Mao: The Unknown Story became a bestseller, with UK sales alone reaching 60,000 in six months.[9] Academics and commentators wrote reviews ranging from praise[10] to criticism.[11] Professor Richard Baum said that it had to be "taken very seriously as the most thoroughly researched and richly documented piece of synthetic scholarship" on Mao.[12] On the other hand, The Sydney Morning Herald reported that while few commentators "disput[ed] the subject," "some of the world's most eminent scholars of modern Chinese history" had referred to the book as "a gross distortion of the records."[9][13]

 







 


 


河堀口駅

2013年11月13日 07時10分00秒 | 日記

河堀口駅(こぼれぐちえき)は、大阪府大阪市阿倍野区天王寺町南二丁目にある、近畿日本鉄道(近鉄)南大阪線

駅名の由来

和気清麻呂が、788年(延暦7年)に上町台地開削工事を行った際、掘りかけた堀川にちなむ。堀川は河堀(こぼり)といい、なまって「こぼれ」となり、その掘り始めた場所だから河堀口(こぼれぐち)となった。

駅周辺





和気清麻呂

2013年11月13日 07時05分00秒 | 日記

和気 清麻呂(わけ の きよまろ、天平5年(733年) - 延暦18年2月21日799年4月4日))は、奈良時代末期から平安時代初期の貴族。磐梨別乎麻呂(または平麻呂)の子。氏姓は当初、磐梨別公(いわなしわけのきみ)[1]、のち藤野(輔治能)真人、和気宿禰、和気朝臣に改めた。官位従三位民部卿正三位正一位

生涯

備前国藤野郡(現在の岡山県和気町)出身。769年(神護景雲3年)7月頃、宇佐神官を兼ねていた大宰府の主神(かんつかさ)、中臣習宜阿曾麻呂(なかとみのすげのあそまろ)が宇佐八幡神の神託として、道鏡皇位に就かせれば天下太平になる、と称徳天皇へ奏上する。道鏡はこれを信じて、あるいは道鏡が習宜阿曾麻呂をそそのかせて託宣させたとも考えられているが、道鏡は自ら皇位に就くことを望む。[2]

称徳天皇は側近の尼僧和気広虫(法均尼)を召そうとしたが、虚弱な法均では長旅は堪えられぬため、弟の和気清麻呂を召し、姉に代わって宇佐八幡の神託を確認するよう、命じる。清麻呂は天皇の使者(勅使)として八幡宮に参宮。宝物を奉り宣命の文を読もうとした時、神が禰宣の辛嶋勝与曽女(からしまのすぐりよそめ)に託宣、宣命を訊くことを拒む。清麻呂は不審を抱き、改めて与曽女に宣命を訊くことを願い出て、与曽女が再び神に顕現を願うと、身の丈三丈、およそ9mの僧形の大神が出現し、大神は再度宣命を訊くことを拒むが、清麻呂は与曽女とともに大神の神託、「天の日継は必ず帝の氏を継がしめむ。無道の人は宜しく早く掃い除くべし」[3]朝廷に持ち帰り、称徳天皇へ報告した(宇佐八幡宮神託事件)。

762年(天平宝字6年)道鏡は孝謙上皇の病を宿曜秘法を用いて治療し、それ以来、孝謙上皇と道鏡は密接な関係があったとされる。764年(天平宝字8年)孝謙上皇は藤原仲麻呂の乱(恵美押勝の乱)鎮圧の後、淳仁天皇を廃して自ら称徳天皇として重祚すると、道鏡の権勢は非常に強まり、765年(天平神護元年)太政大臣禅師、翌766年(天平神護2年)には法王となった。こうした状況に、道鏡に欲が出たのではないか、とも推測されている。さらに、称徳天皇も道鏡を天皇の位に就けたがっていたとも言われ、清麻呂の報告を聞いた天皇は怒り、清麻呂を因幡員外介にいったん左遷の上、さらに別部穢麻呂(わけべのきたなまろ)と改名させて大隅国(現在の鹿児島県)に流罪とした。

神護景雲4年(770年)8月称徳天皇は崩御し、道鏡失脚後、光仁天皇により従五位下に復位した。その後、播磨・豊前の国司を歴任する。この時清麻呂は自ら強く望んで、美作・備前両国の国造に任じられている。

785年(延暦4年)には、神崎川淀川を直結させる工事を行い平安京方面への物流路を確保した。その後、788年(延暦7年)にのべ23万人を投じて上町台地を開削して大和川を直接大阪湾に流して、水害を防ごうとしたが工事を行ったが費用がかさんで失敗している(堀越神社前の谷町筋がくぼんでいるところと、大阪市天王寺区茶臼山にある河底池はその名残りとされ、「和気橋」という名の橋がある)。清麻呂は桓武朝で実務官僚として重用されて高官となる。平安遷都の建設に進言し延暦12年(793年)自ら造営大夫として尽力した。

また、延暦5年(786年)民部卿として民部大輔菅野真道とともに庶政の刷新にあたった。桓武天皇の勅命により天皇の母・高野新笠の出身氏族和氏の系譜を編纂し、和氏譜として撰上した。子の広世真綱らは、父の没後に官人として活躍した。広世は最澄を招聘して高雄(たかお)の法華会(ほっけえ)を開き、天皇へ最澄を斡旋して勅を蒙り、唐へ留学させ、五男・真綱と六男・仲世は高雄山で最澄と共に空海から密教の灌頂を受けて仏法に帰依し、新仏教興隆に一役買っている。また、姉の和気広虫(法均尼)は夫・葛城戸主(かつらぎのへぬし)とともに、孤児救済事業で知られる。

後世

1851年(嘉永4年)3月15日孝明天皇は和気清麻呂の功績を讃えて神階正一位と「護王大明神」の神号を贈った。1874年(明治7年)、神護寺の境内にあった和気清麻呂を祀った廟は護王神社と改称され別格官幣社に列し、1886年(明治19年)、明治天皇の勅命により、神護寺境内から京都御所蛤御門前に遷座した。また、1898年(明治31年)には、薨後1100年を記念して、贈正三位から位階を進め、贈正一位とした[4]

また、出身地の岡山県和気町には、和気氏一族の氏神である和気神社があり、和気清麻呂・和気広虫が祀られている。配流先とされる鹿児島県霧島市にも和気神社がある。なお、宇佐へ配流の際にによって難事を救われたとの伝説が宗佐厄神八幡神社御祖神社葛原八幡神社足立山などに伝わる、護王神社・和気神社・御祖神社などでは狛犬の代わりに「狛猪」が置かれている。

清麻呂は楠木正成などとならぶ勤皇の忠臣と見なされることもあり、戦前には十円紙幣に肖像(想像図、キヨソーネの描いた木戸孝允の肖像画を修正したもの)が印刷された。東京都千代田区大手町大手濠緑地気象庁付近)や、岡山県和気町の和気神社境内など、各地に銅像がある。