近代における日本人の中国旅行記・来日した中国人の日本研究書や両国の文人たちの筆談資料などの原資料を精読し、明治時代における日中両国の文化交渉について考える。授業においては、中国学を研究する上で必要とされる基本的な文献の利用方法についても解説を加えていく。

儒教・道教・仏教の三教の関係について議論するテキストを選んで講読する。中国の伝統的な三教論は、各々のどのような点を取り上げ、どのように論じながらその異同や優劣を判断するかを確認してもらいたい。同時に、中国の古典文献を精確に読む技術を身につけ、また三教それぞれの思想教説の基本も習得する。 この授業では、宋の静斎学士劉謐撰とされる『三教平心論』を講読する。 参加者がそれぞれテキストの一定部分を担当して訳注プリントを作り、授業の際に順番に提出して全員で検討する。各自が担当する分量は、参加者の人数等をふまえて授業の初回に決める。

儒教・道教・仏教の三教の関係について議論するテキストを選んで講読する。中国の伝統的な三教論は、各々のどのような点を取り上げ、どのように論じながらその異同や優劣を判断するかを確認してもらいたい。同時に、中国の古典文献を精確に読む技術を身につけ、また三教それぞれの思想教説の基本も習得する。 参加者がそれぞれテキストの一定部分を担当して訳注プリントを作り、授業の際に順番に提出して全員で検討する。 今年度Ａセメスターは、三教帰一を唱える全真教の代表的な語録といえる王志謹の『盤山棲雲王真人語録』を読む。思想面だけではなく、禅語録などの宋元口語による語録類の読み方も指導する。

東アジアにおける古典籍の形成、流布や伝来の歴史に関する基本的な研究論著を講読しながら、書籍史の研究方法を学んでいく。受講者による発表を行うため、中国語で記された論著に対する読解力が必要とされる。

The purpose of this course is to examine how Japan’s transformation into a modern nation was shaped and represented through visual culture. Great emphasis is placed on group work, as students are expected to actively collaborate with peers to analyze visual materials, share perspectives, and co-construct knowledge. Through these interactive and cooperative activities, students will also have the opportunity to enhance their English communication skills and connect with a community of internationally minded peers. この授業では、日本が近代国家へと変化していく過程を、当時の絵画や写真、広告などの「視覚資料」を通して学びます。授業では、オンライン教材やビデオ講義、歴史資料を用いながら、ディスカッションや課題に取り組みます。特にグループワークを重視しており、視覚資料の分析やプレゼンテーションなどを通して、学生同士が協力しながら学びを深めていきます。これらの活動を通して、視覚的リテラシー、歴史的思考力、異文化理解力を養うとともに、英語によるコミュニケーション能力の向上も目指します。国際的な視野を広げたい方や、英語を実践的に使って学びたい方に適した内容となっています。

Is there such a thing called Japanese philosophy? While there is a tendency to think of philosophy as uniquely Western, with some developments having sprouts and branches in Indian and Chinese history, what is not as well-known is that there was an original philosophy that emerged out of 20th Century Japan. What we will look at in this course is one strand of Japanese philosophy: the Kyoto School philosophy (京都学派). The Kyoto School is a name given to a philosophical movement that took place around Kyoto University that both assimilated and challenged the foundational claims within Western philosophy by drawing on its own intellectual heritages and ideas and used them to reformulate religious, political, and moral viewpoints that are unique to the East Asian cultural tradition, and perhaps to the rest of the world, while maintaining a dialogue with its Western counterpart. What makes this school important and relevant to contemporary philosophy is the fact they took a bipedal stance between the East and West. The goal for many of these philosophers was not to advance a particular Eastern philosophical standpoint as such, but to put forth a vision of dialogue among a multiplicity of worlds. In this sense, the Kyoto School appears rather cosmopolitan when compared with other European or American schools of thought at that time. Given the increasingly global context we currently live in, it is becoming certain that we need other philosophical discourses that are not Western grounded to further understand the pressures, diversity, and problems of contemporary life. This course will discuss the major figures, principles, and historical controversies of the Kyoto School philosophy and bring these thinkers into conversation within Western philosophy in order to engage the problems of today’s global world. These thinkers shared cosmopolitan visions of the future, seeking to address issues related to colonialism, social conflict, and self/cultural identity; and if we read these thinkers more hermeneutically, we can find that their work touches on issues that afflict us today as well: issues, such as environmental degradation, military escalation, and excess capitalism. Finally, note that this is part I of a sequence of courses I call “The History of Japanese Philosophy” (with part II focusing on the social philosophy of Japanese history and part III on the Marxist tradition within the history of Japanese thought). Ultimately, what this course aims to do is to have students exercise their analytical and critical thinking skills in English by deploying these authors or texts in the service of demonstrating their relevance to the sustainable development goals that is the center of Global Liberal Arts classes (or students can do the opposite, as an option—to disprove their relevance!). In this course, the students will: a) know who the major figures of the Kyoto School are; b) learn the fundamental arguments proposed by leading Kyoto School thinkers; c) understand and discuss the controversies around the Kyoto School; d) explore the personal, social, and political issues raised by the Kyoto School; e) and theorize the possible connections or relevance the Kyoto School has to contemporary problems or issues related to the sustainable development goals

Is there such a thing called Japanese philosophy? While there is a tendency to think of philosophy as uniquely Western, with some developments having sprouts and branches in Indian and Chinese history, what is not as well-known is that there was an original philosophy that emerged out of 20th Century Japan. What we will look at in this course is one strand of Japanese philosophy: the Kyoto School philosophy (京都学派). The Kyoto School is a name given to a philosophical movement that took place around Kyoto University that both assimilated and challenged the foundational claims within Western philosophy by drawing on its own intellectual heritages and ideas and used them to reformulate religious, political, and moral viewpoints that are unique to the East Asian cultural tradition, and perhaps to the rest of the world, while maintaining a dialogue with its Western counterpart. What makes this school important and relevant to contemporary philosophy is the fact they took a bipedal stance between the East and West. The goal for many of these philosophers was not to advance a particular Eastern philosophical standpoint as such, but to put forth a vision of dialogue among a multiplicity of worlds. In this sense, the Kyoto School appears rather cosmopolitan when compared with other European or American schools of thought at that time. Given the increasingly global context we currently live in, it is becoming certain that we need other philosophical discourses that are not Western grounded to further understand the pressures, diversity, and problems of contemporary life. This course will discuss the major figures, principles, and historical controversies of the Kyoto School philosophy and bring these thinkers into conversation within Western philosophy in order to engage the problems of today’s global world. These thinkers shared cosmopolitan visions of the future, seeking to address issues related to colonialism, social conflict, and self/cultural identity; and if we read these thinkers more hermeneutically, we can find that their work touches on issues that afflict us today as well: issues, such as environmental degradation, military escalation, and excess capitalism. Finally, note that this is part I of a sequence of courses I call “The History of Japanese Philosophy” (with part II focusing on the social philosophy of Japanese history and part III on the Marxist tradition within the history of Japanese thought). Ultimately, what this course aims to do is to have students exercise their analytical and critical thinking skills in English by deploying these authors or texts in the service of demonstrating their relevance to the sustainable development goals that is the center of Global Liberal Arts classes (or students can do the opposite, as an option—to disprove their relevance!). In this course, the students will: a) know who the major figures of the Kyoto School are; b) learn the fundamental arguments proposed by leading Kyoto School thinkers; c) understand and discuss the controversies around the Kyoto School; d) explore the personal, social, and political issues raised by the Kyoto School; e) and theorize the possible connections or relevance the Kyoto School has to contemporary problems or issues related to the sustainable development goals

中国中近世期の漢文史料を精読することで、自らの研究において適切に史料を用いることができるようになる。

漢字圏全体を見わたす文学史的展望のもとに、先秦から明清まで、士大夫階層を中核とする古典詩文がどのように成立し展開したのか、近代のリテラティによる文学がそれとどのように接続するのか、俯瞰的に把握するとともに、個別事象について検討を加え、新たな理解を得ることを目標とする。

日露戦争から両大戦間期にかけての日仏交流には、世界の困難な状況のなかでそれを克服しようとする動きも見られた。この授業では、「戦争の世紀」における国際平和を模索する試みが、政治的・外交的な駆け引きだけでなく、ライシテの時代の宗教的な理想とも結びついていたことに着目し、20世紀前半の日仏交流に「世界歴史」の観点からアプローチする。方法論的には、「接続された歴史」（サンジャイ・スブラフマニヤム）や「可能性の歴史」（ドゥルエルモーズとサンガラヴェルー）を参考にした「グローバル・ヒストリー」を意識している。具体的に取りあげるのは、日露戦争と1905年のフランス政教分離法の関係、同法制定に尽力したアリスティッド・ブリアンのライシテ観と協調外交、1920年代前半に駐日大使として日本に派遣されたクローデルの役割、クローデルとともに日仏会館を創設した渋沢栄一の経済思想、渋沢栄一の精神的右腕として知られる姉崎正治の宗教思想などである。それらを通して、国際連盟と民間外交、小国平和志向の思想なども扱うことになると思われる。