Kato, Shuichi, A History of Japanese Literature: The First Thousand Years, David Chibbett, translator. I owe this observation to Professor Taneda. The female author of Sarashina Nikki was also of the Fujiwara clan, and of a literary family.įujiwara No Teika, Meigetsuki, Nanba Hiroshi, ed., Murasaki Shikibu shū no Kenkyū: Kōihen, denpon kenkyūhen, Kasama Sōsho 31 (1972). The Princeton Companion to Classical Japanese Literature Princeton: Princeton University Press 1985, p. Miner, Earl, Odagiri, Hiroko, and Morrell, Robert E. Boston: Houghton Mifflin Company, 1936, p. Jōtō-Mon’in Shōshi is Fujiwara no Shōshi, sometimes also referred to as Fujiwara no Akiko. Introduction to Classic Japanese Literature, Kokusai Bunka Shinkoka edition, Tokyo: Kokusai Bunka Shinkoka (1948), p. Suyematz Kenchio, transl., Genji Monogatari, second edition, revised. Princeton, N.J.: Princeton University Press (1982), p. 117.īowring, Richard Murasaki Shikibu: Her Diary and Poetic Memoirs. Haruo Shirane, “The Uju Chapters and the Denial of Romance,” Ukifune: Love in The Tale of Genji, Andrew Pekarik, editor, New York: Columbia University Press (1982), p. “Japanese Marriage Institutions in the Heian Period,” Harvard Journal of Asiatic Studies (1967) no. I wish to thank Professor Ayako Hasebe Taneda for this point. Honolulu: East-West Center Press, University of Hawaii Press, (1967), p. Miyamoto Shōson, “Relation of Philosophical Theory to Practical Affairs in Japan,” in Moore, Charles, A., editor, The Japanese Mind, Essentials of Japanese Philosophy and Culture.
quoting the scholar Motoori Norinaga notes that the term kami applied to that which is to be dreaded and revered, and includes physical as well as spiritual entities. Sakamaki Shunzō, “Shintō: Japanese Ethnocentrism,” in Moore, Charles A., editor, The Japanese Mind, Essentials of Japanese Philosophy and Culture. Grant, Francis Oriental Philosophy, New York: Dial (1938 reprint of 1936 edition) p. This process is experimental and the keywords may be updated as the learning algorithm improves. These keywords were added by machine and not by the authors. Murasaki forces us to take stock of the effects of such a culture on women’s abilities to achieve nirvana and forces us to consider existential questions about the philosophies which informed her society. Genji Monogatari utilizes the literary form of epic novel to trace the effects of early 11th-century eastern philosophies on Japanese society and to present its author’s criticism of those philosophies. The puzzles it gets us to pose for ourselves concern basic questions about human existence and the meaning of life. One reads Genji Monogatari much the way one reads Kierkegaard, Dostoyevsky, de Beauvoir, Sartre, or any other literary existentialist philosopher: there is a story (in Murasaki’s case, many stories within stories), and the story leaves us puzzled in a peculiarly philosophical way. In this essay, however, I will focus on the metaphysical and epistemological aspects of her work, paying particular attention to existentialist issues. Murasaki deserves comprehensive analysis regarding each of these areas of philosophy. What it recounts is of philosophic importance for aesthetics, moral philosophy, philosophy of religion, cosmology and, metaphysics. Rather, it takes the form of an epic novel. Genji Monogatari by Murasaki Shikibu (970–1031) is a work of philosophy which does not follow the traditional western format for philosophical writing: discussion, analysis, exposition, perhaps dialogue.
0 kommentar(er)
