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研究発表 杜甫の「春望」と芭蕉
https://doi.org/10.24619/00002139
https://doi.org/10.24619/0000213912490311-f4e1-4b47-bc31-e8e45e37eff4
| 名前 / ファイル | ライセンス | アクション |
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研究発表 杜甫の「春望」と芭蕉 (9.5 MB)
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| Item type | 会議発表論文 / Conference Paper(1) | |||||
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| 公開日 | 2016-09-02 | |||||
| タイトル | ||||||
| タイトル | 研究発表 杜甫の「春望」と芭蕉 | |||||
| タイトル | ||||||
| タイトル | Dù Fǔ's chūn Wàng and Basho | |||||
| 言語 | en | |||||
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| 言語 | jpn | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_5794 | |||||
| 資源タイプ | conference paper | |||||
| ID登録 | ||||||
| ID登録 | 10.24619/00002139 | |||||
| ID登録タイプ | JaLC | |||||
| 著者 |
曹, 元春
× 曹, 元春× CAO, Yuan Chum |
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| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | As is well known, Basho is significantly influenced by Dù Fŭ in both ideological and literal senses. Thus, there are several relations found between Basho's Oku no Hosomichi and Dù Fŭ's poetics. In particular, we may observe that in Oku no Hosomichi, there are two remarkable respects which have a close relation with Dù Fŭ's Chūn Wàng. One is found in the very first phrase of Oku no Hosomichi, (1）"yuku-haru ya torinakiuo no me wa namida" which appears to be based on the flowing poem in Chūn Wàng: (2) "gan shi hūa jiàn lèi hèn biè niào jing xin" The other is the verse which Basho cited in order to describe the sight when he saw the Fujiwara's ruins Hiraizumi: (3）"guó può shān hé zài chéng chūn căo mù shēn" Basho's version that must correspond to (3) is as follows: (4）"Kuni yaburete sanka ari shiro haru nishite kusa aomitari" Now it is important to note that these similarities actually indicate Basho's uniqueness in interpreting Dù Fŭ's spirit. So in this paper, we will compare Dù Fŭ's original poems and Basho's versions from several points of view and then consider Basho's uniqueness and his attitude of life. First of all, let us discuss the case (1) and (2). As has been often argued, the problem in this case is to decide the subject of both jiàn lēi and jing xin One possible interpretation is that the subject of these predicates should be the poet himself. This is originally suggested by si mă guāng in song in si mă wēn gōng shi hua and has been largely accepted in the literature so far. For example, the interpretations accepted in Dù shi jí zhū and Dù lù ji jiĕ, which are considered to be read by Basho, are apparently based on si mă guāng's claim. Furthermore, in the educative program "Kanshi" by Nihon Hoso Kyokai (NHK) and textbooks used at highschools, we can see that si mă guāng's claim is still accepted. On the other hand, Basho considers the subject in question should be not the poet, but birds and flowers. In my opinion, Basho's suggestion seems to be the case and may reflect Dù Fŭ's spirit correctly . For Dù Fŭ's regarded nature as the thing which has emotion, and Basho also believed that natural things, which are the moon, the flowers, the pine-trees and the bamboos, have life as well as a human nature. Next we will discuss the case (3) and (4). It appears that these verses express both the pariotic sentiment and the sorrow of the impermanence of worldly things. |
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| 書誌情報 |
国際日本文学研究集会会議録 en : PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE 号 13, p. 25-37, 発行日 1990-03-01 |
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| 出版者 | 国文学研究資料館 | |||||
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| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 0387-7280 | |||||
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| 内容記述タイプ | Other | |||||
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