Japanese Literature

En este texto se destaca la presencia de Guadalupe Nettel en la narrativa mexicana como una voz que experimenta con los imaginarios geográficos de China, Japón y México. En este texto se destaca la presencia de Guadalupe Nettel en la narrativa mexicana como una voz que experimenta con los imaginarios geográficos de China, Japón y México.  Se posiciona la figura de Nettel como una escritora que consolida una estética producto del intercambio literario con Oriente y América Latina.

Please see the translation's home pages in English, Japanese and Turkish in the links. The .pdf file contains preview of the first pages by Can Yayınları.
Kapadokya’da Catra Patralar is the Turkish translation of the Japanese fantastic novel Tsukiyo no Chatora Patora (月夜のチャトラパトラ). It is a children’s book on Cappadocia by Etsuko Shindō, the writer of many other Japanese books on Turkey.The Turkish translation by Turkish Japanologist Esin Esen has been published from Can Cocuk Publications in 2012.
Shindō, Etsuko, Kapadokya’da Çatra Patralar, Trans. Esin Esen, Can Çocuk Publishing, Contemporary World Literature Series, 2012 (Japanese children’s book translated from Japanese,original title: Tsukiyo no Çatora Patora) ISBN 978-975-07-1553-2
Preview of first pages: https://canyayinlari.com/book_data/9789750715532.2_preview.pdf

In their works, Arthur Schopenhauer and the Japanese philosopher Kitarō Nishida combine Western attitudes with the Eastern traditions of Buddhism. While Schopenhauer, a Western thinker, loads his philosophy with sources from Indian writings (the Vedas and the Upanishads), Nishida is considered the first modern thinker in Japan to achieve a synthesis between East Asian and European philosophy. Both Schopenhauer and Nishida found themselves at the tail-end of German Idealism and share an attitude that is both anti-metaphysical and critical of reason, which expresses itself in a skepticism of conceptual thinking and knowledge. Schopenhauer seeks refuge in art by identifying aesthetic contemplation as a place of unity of subject and object and, at first, shifting the knowledge of truth to the intuitive consideration of artworks. Schopenhauer's subject of pure knowledge and its correlative, the idea, merge into one another in the act of aesthetic contemplation and enter a unity in which there is no longer a distinction between subject and object, knowing and known. In his earlier work, Nishida also ascribes to pure experience, as the foundation of all reality, similar attributes as those ascribed to the dissolution of subject-object-duality; the freedom from conceptual thought or judgment and the opening of the individual awareness for a different kind of unitary experience. While one can clearly establish a connection, with regards to content, between the characterization of pure experience of Nishida's early work and Schopenhauer's state of pure knowledge, the initial movement of the two types of experience, is, however, different. A comparison of the two philosophers is all the more interesting for the fact that Nishida had himself explored Schopenhauer's writings and made references to them; Nishida also considers a general “system of consciousness that transcends the individual” possible, which “can even be seen as the manifestation of a great, trans-individual will.” Both philosophers think of the transcendence of the individual as a globally immanent path to the ‘sublime’.

「心でどこを探してみても、自分より、愛しい者を見いだすことはできない。
　それと同じく、他の者にとっても、自分のことが愛しい。
　ゆえに、自己を愛する者は、他の者を害さぬように」（マッリカー経）

■ 他人のことを無理やり思いやろうとする必要はありません。ただ正直に自分の心を見つめ、「自分は傷つけられたくない。害されたくない。自分が愛しい」と確認します。さらに、「他人も同じだ。他人にとっても自己が愛しい。だから傷つけてはならない。害してはならない」と、丁寧に理解するだけでよいのです。
このように理解することで、自己を想う「自己愛」から、他者を想う「他者への慈しみ」へと、自然に広がっていくのです。
（本文より）

■ 目　次

はじめに　だらしない自分が嫌い

第１章 「自己を大切にする」とは？
・マリッカー経
　１．自己愛を否定しない
　２．視点を転じて、他人に思いを向ける
　３．自己を想う「自己愛」から、他者を想う「他者への慈しみ」へ

第２章　「自己への慈しみ」を育てる５つのステップ
・自分を思いやる
・怒りではなく、やさしさを選択する
・比べない
・心を前向きに
・定期的に瞑想する

第３章　自分を相手の立場に置き換える
・わが身にひきあてて

第４章　我（attā）から無我（anattā）へ
・「私（attā）」を使って心を育てる
・だれが実践するのか？
・輪廻の苦しみを感じてみる
・なんとかしなければ！
・なぜ、「無我」なのか？
・「我」からスタートして「無我」へ

第５章　自己をよりどころに
・心を育てる３つの詩句
　気づいたときから実践をスタート
　自分を守ってくれるもの
　自分の目的をあきらめない　

第６章　自己改善のための「私（attā）」
・自分をいたわり、他者をいたわる
・心の改革へ

あとがき　心のベクトルの転換

Mallikā Sutta 「マッリカー経」


■ 著者紹介
チャンディマ・ガンゴダウィラ長老　Ven. Dr. Chandima Gangodawila

テーラワーダ仏教長老。
2008年、スリランカの国立スリジャヤワルダナプラ大学で、学士号（優等学位）を取得。最優秀賞受賞。2015年、博士号を取得。
カナダに渡り、ブリティッシュコロンビア大学で４年間、仏教チャプレンを務め、さらにヴィクトリア大学にて教鞭を執る。
現在、カナダのオタワにあるテーラワーダ・ブッディスト・ヴィハーラに在住。
カナダを中心に、イギリスのケンブリッジ大学、アメリカ、マレーシア、タイ、スリランカの大学や寺院で、講演や法話をおこなう。
著書に、『感情の波にのまれない心のトレーニング: ストレスから心を解き放つ』『幸せへの鍵：慈経（Metta Sutta）に学ぶ〈15の善習慣〉と〈10の善行為〉』『妄想の対処法―認識プロセスを観察し、妄想ループを絶ち切る：蜜丸経（Madhupiṇḍika Sutta）』『新しい生き方を切り拓く７つの実践：小業分別経（Cūlakammavibhaṅga Sutta）』『業（カルマ）は直線ではない－生き方を変えられるのは、いま：大業分別経（Mahākammavibhaṅga Sutta）』『涅槃への道を妨げるもの: 老いない経（Na Jīrati Sutta）』『新型コロナウイルスへの不安と恐れを乗り越える８つのポイント』, シンハラ語の著書に『රතන සූත්‍රයේ පදගතාර්ථ සහ විවරණ , Ratana Sutta：Text, Word-to-word Meaning, Translation, and Explanations, 英語の著書に『Papañca to Nippapañca：Mental Proliferation to Mental Non-Proliferation』『8 Buddhist Tips to Overcome COVID-19 Fear』(以上 Sukhī Hotu), 『An Annotated Translation Into English Of Ratnamālāvadāna With A Critical Introduction』『A Critical appraisal of the contribution of Germany and France to Sanskrit studies』などがある。
ブログ：Paṭisota (https://patisota.blogspot.com/)
法話(英語)：Paṭisota YouTube Channel (https://www.youtube.com/Patisota/)


■ 訳　者
出村 佳子　Yoshiko Demura

翻訳家。訳書に、チャンディマ・ガンゴダウィラ長老著『感情の波にのまれない心のトレーニング: ストレスから心を解き放つ』『幸せへの鍵：慈経に学ぶ〈15の善習慣〉と〈10の善行為〉』『妄想の対処法―認識プロセスを観察し、妄想ループを絶ち切る：蜜丸経』『新しい生き方を切り拓く７つの実践：小業分別経』『業（カルマ）は直線ではない―生き方を変えられるのは、いま：大業分別経』『涅槃への道を妨げるもの: 老いない経』『新型コロナウイルスへの不安と恐れを乗り越える８つのポイント』（以上 Sukhī Hotu）, バンテ・Ｈ・グナラタナ著『慈悲の瞑想：慈しみの心』（春秋社）, 『マインドフルネス：気づきの瞑想』『マインドフルネスを越えて』『８マインドフル・ステップス』、アチャン・チャー著『アチャン・チャー法話集　第一巻　戒律』『アチャン・チャー法話集　第二巻　マインドフルネスの原点』『アチャン・チャー法話集　第三巻　智慧への道』, エリーン・スネル著『親と子どものためのマインドフルネス』（以上サンガ）などがある。
ブログ：Sukhī Hotu 智慧と慈悲の実践 (https://sukhi-hotu.blogspot.com/)

VISIT AMAZON TO PURCHASE A COPY
https://www.amazon.co.jp/dp/B08KP1937J/

1ª sesión del curso "Rashômon y su contexto. Análisis del cine de Kurosawa", celebrado on-line y patrocinado por la Fundación japón en España. Para preservar los derechos de autor, he recortado el audio de dos fragmentos: el 1º es la escena final del parque del protagonista de IKIRU (VIVIR, A. Kurosawa, 1952) en la que cante la triste canción...; y la 2ª es el principio de LA FORTALEZA ESCONDIDA (Kakushi-toride no san-akunin, A. Kurosawa, 1958) que comparo con STAR WARS (G. Lucas, 1977).

Transoceanic passage brought nearly 189,000 immigrants from Japan to Brazil between 1908 and 1941. They were often geographically isolated in Japanese “colonies” as coffee plantation workers and thus able to maintain their Japanese linguistic and cultural identity. A new imagined community coalesced in the several Japanese-language immigrant newspapers that also published locally produced serial fiction. This paper reads two representative works by Sugi Takeo, pen name of Takei Makoto (1909-2011), who was a prolific contributor of original content to the Burajiru Jihô newspaper. In the short stories, “Kafé-en o uru” (Selling the coffee plantation, 1933) and “Tera Roshya” (Terra rossa, 1937), it is the moonshine sellers who see steady profits from every race and type of immigrant laborer while the Japanese newcomers who naively dream of riches by bringing coffee to market reap only a bitter brew of poverty for their efforts.

Examining a set of poems exchanged by the monks Saigyō and Jakuzen, the author argues for their importance as records of a crucial moment in the development of religious reclusion imagery in waka. The author focuses on Saigyō, demonstrating how he created a new poetic space marked by a deepening of the tropes of sōan and yamazato, yielding a previously unarticulated realm of expression for his rigorous ideal of mountain seclusion. As “grass huts” and “mountain homes” became more commonly associated with hermits monks such as Saigyō, many of whom in fact spent the majority of their lives in the remote and indigent circumstances of mountain reclusion, the imagery relating to these spaces both shifted and expanded. Saigyō was a key figure in this development in Japanese poetics, and his yama fukami poems played an important role in the deepening and expansion of these topoi in the medieval period.

Visual and cultural analysis of Meiji shōnen kaiko 明治少年懐古 (Reminiscences of a Meiji youth, 1944), an illustrated book that nostalgically recalls Japan's late nineteenth and early twentieth century period of modernization. The book is in the Pulverer Collection of Japanese illustrated books of the Freer Gallery of Art, Smithsonian Institution, Washington, DC and is featured on The World of the Japanese Illustrated Book website. My commentary, along with a complete set of readable images of the book, may be found here: http://pulverer.si.edu/node/440/title/1.

A translation of Miki's short writing entitled "Tetsugaku-no nai Nihon"「哲学のない日本」.  This is a work in progress. If you have any criticisms, suggestions, questions, etc., please contact the translator. 
Special thanks to Cody Staton (KU Leuven) for the helpful suggestions.

Erbe senza radici, scritto nel 1763, segnò l’esordio letterario dell’intellettuale Hiraga Gennai, figura particolarissima del XVIII secolo giapponese: samurai senza padrone, esperto di materia medica, discente dilettante di olandese, cinese e latino, inventore e studioso di elettrostatica e chimica. Le vicende del romanzo si sviluppano a cavallo di più mondi, tra Inferno, Paradiso, il Palazzo del re drago in fondo al mare e tra i flutti del fiume Sumida, a Edo, l’attuale Tokyo. La storia si apre con la morte per acqua di un attore di ruoli femminili del teatro kabuki e ne svela solo alla fine il mistero, raccontando nel mezzo l’inaspettato coming out del re degli Inferi, le origini del teatro kabuki e la festante atmosfera di Edo. Il tono è umoristico e l’intento satirico: bersaglio dell’autore sono i costumi del tempo, la corruzione dei samurai e del clero buddhista. A spuntarla è sempre l’uomo più umile, poiché i grandi si riempiono la bocca di parole ma a conti fatti non sono in grado di agire.

In Japan geht eine Ära zu Ende. Am 30. April 2019 übergab Kaiser Akihito den Chrysanthementhron an seinen Sohn Naruhito. Mit dessen zeremonieller Inthronisation begann am 1. Mai 2019 eine neue Zählung der Jahre unter der Devise Reiwa. Die Epoche Heisei – 1989 bis 2019 – tritt in den Raum der Geschichtlichkeit ein, und die Ereignisse der letzten dreißig Jahre rücken in eine historische Distanz, die es auch ermöglicht, Einschnitte in das Alltagsleben aus einem gewissen Abstand zu betrachten. Heisei hatte nicht wenige tragische Momente zu verbuchen: das Erdbeben von Kôbe, den Sarin Gas-Anschlag der neureligiösen Gruppe AUM im Zentrum der Metropole Tôkyô und zuletzt die Dreifachkatastrophe im Nordosten des Landes.

Die japanische Literatur hat die Heisei-Epoche und ihre Geschehnisse intensiv dokumentiert. Zeitdiagnostisches Schreiben war in dieser Phase außerordentlich populär, und so liegen zahlreiche literarische Repräsentationen der vergangenen drei Dekaden vor. Das „Sonderheft Heisei 1989-2019“ gibt Einblicke in das literarische und kulturelle Leben der Ära, verabschiedet sich sozusagen und wirft einen Blick in die Zukunft im Zeichen der Regierungsdevise Reiwa. Im Mittelpunkt stehen die zero nendai, die 2000er Jahre – mit bislang hierzulande noch kaum bekannten Schriftstellern und Schriftstellerinnen wie Henmi Yô, Shiraishi Kazufumi, Murata Sayaka und Furuichi Noritoshi.

Ihara Saikaku fue un gran escritor de su tiempo y exploró como nadie la verdadera naturaleza del ser humano en los llamados barrios rojos o mundo flotante. En su obra llamada El gran espejo de amor entre hombres nos sumergimos en el amor homosexual y este trabajo pretende observar a los personajes que lo habitan, así como sus relaciones sociales y la importancia que tenían en la sociedad del momento.

This book investigates the genealogy of the Yakeato (焼け跡) generation or those Japanese, who experienced the final stage of the war during their adolescent period. The book investigates generational issues of  disenfranchised people emerging from the aftermath of the Asia–Pacific War along the lines of other minorities such as Koreans in Japan (migrants or forced labourers), Burakumin, Hibakusha, Okinawans, Asian minorities, comfort women and many others. Several of these groups have been discussed in a large corpus of what we may call ‘disenfranchised literature’, and the research presented in this book intends to add an additional and particularly controversial example to the long list of the voice- and powerless. The presence of members of what is known as the yakeato sedai (焼け跡世代) or the generation of people who experienced the fire-bombings of the Asia–Pacific War is conspicuous in all areas of contemporary Japan. From literature to the visual arts, from music to theater, from architecture to politics, their influence and in many cases guiding principles is evident everywhere and in many cases forms the keystone of modern Japanese society and culture.

Global Perspectives on Japan (GPJ) is a yearly, Open Access, peer-reviewed multi-disciplinary academic journal on Japanese studies published by FORUM TAURİ Press.

TABLE OF CONTENTS

- Editor’s Note, Erdal Küçükyalçın

Abstracts

ARTICLES

- State, Political Parties, and the Nation: Triangular Political History without a Center of Gravity, Shimizu Yuichirō

- An Ottoman Staff Officer in the Russo-Japanese War (1904-1905): General Pertev Bey’s Impressions and Evaluations, Doruk Akyüz

- Railroads of the Glorious Empires in the late 19th Century: From the Great Game to the Russo-Japanese War of 1904-5, Semiha Karaoğlu

- Tracing the Royal, Romantic and Demonic Roots of the Nio Warrior Guardian, Jennifer Norris

- Yōkai as the Edge of The World, Kōda Retsu 甲田烈

REVIEWS

- Sinan Levent. Japon Turancılığı (Japanese Turanism) by , Selçuk Esenbel

- Hook, Glenn D. and Gavan McCormack. Japan’s Contested Constitution, Can Öçalan