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人工知能産業は北京の十大ハイテク産業の一つであり、北京の産業構造最適化の発展、生産力全体の飛躍的向上、科学技術の飛躍的発展を促進する中核である。本稿では、科学技術資源、科学技術成果、企業革新、産業の将来性などの面から、北京市の人工知能産業の発展の現状に対して多次元分析を行う。また、特許分析により北京市人工知能分野の技術研究開発力と発展状況を明らかにし、北京市と他国との技術上の焦点や産業配置などの面における差異といくつかの問題点を提起する。最後に、最先端技術の突破、高価値特許、基礎研究、人材育成の環境整備、グローバルガバナンスへの参加などの角度から、北京市人工知能の今後の発展のために適切な対策を提案する。, As one of the “Top Ten High-end Industries” in Beijing, artificial intelligence (AI) becomes one key factor for optimal adjustment of industrial structure, rapid growth of productivity, and breakthrough development of science and technology. This paper first described the existing technical resources, R&D achievements, representative enterprise innovation, and industrial development status in Beijing for a fundamental understanding of local AI industry. Through AI patent data analysis and international comparison, the differences of hot areas of research and industrial layouts among various regions were found out. Moreover, the R&D strength, development trends, and some potential problems of AI in Beijing were also summarized. Finally, this paper provided Beijing government with some relevant recommendations for achieving more cutting-edge technological breakthroughs, creating higher value patents, conducting better basic research, establish a more suitable environment for talent development , and participate more proactively in international cooperation and governance in AI field.

The name “Watanabe Noboru” appeared many times as a character in Haruki Murakami's works. Among these instances, Murakami not only wrote the most about Watanabe Noboru in “Family Affair, ” but also made Watanabe Noboru a foreign object. Watanabe Noboru had never entered Murakamiʼs writing before, but, after getting used to describing Watanabe Noboru, Murakami aimed to add opposing evaluations in his works. Although Murakami indicates that the Watanabe Noboru in “Family Affair” is an important means to expand his novel, he does not specify how Watanabe Noboru plays such a role. Examining Watanabe Noboru from the opposing perspective “I” can reveal that Watanabe Noboru in “Family Affair” is a critical representative. He is, in fact, an antagonistic being, showing a different way of dealing with the world than “I”

中国において竹を使用した最も早期の痕跡は⚗千年前の河姆渡遺跡に確認できる。千年余りの変遷を経て、竹は文化として中国人の衣、食、住、行、娯楽に浸透し、文学、音楽、絵画、宗教、民俗、園林などに影響を与えている。近年、中国では様々な竹林資源の活用に関する取り組みが推進されており、竹林資源の管理・利用、竹材を新たに利用しようとする際の竹材供給システムの構築など、様々な角度からの研究が進められている。本研究では文化的要素である竹を対象として、四川省における竹と生活文化のありかたについて検討することを目的とする。

In the Third year of Jōō (1654), Ingen Ryuki (1592-1673), a high monk of the late Ming and early Qing Dynasties in China, travelled to Japan. In the First year of Kanbun (1661), Obaku-san Mampuku-ji was built in Uji, Kyoto, and Obaku sect was founded in Japan. In the Sixth year of Kan'ei(1629), the 34-year-old Emperor Gomizunoo(1596-1680) abdicated and became a monk in May of the Fourth year of Kei'an (1651), entitled Yuanjing. The Emperor Gomizunoo had never met with Ingen in his whole life, but he became, on November 7th of the Seventh year of Kanbun (1667), successor to Ryokei Shosen (1602-1670), a disciple of the late Ingen, and inherited the religious doctrines of Obaku sect. Besides, Obaku-san Mampuku-ji held grand ceremony in memory of the Emperor Gomizunoo every year. This shows the profound relationship among the Emperor Gomizunoo, Ingen and Obaku sect. Previous researches on the relationship among the Emperor Gomizunoo, Ingen and Obaku sect were done mainly from the angle of history or religious beliefs. There are few investigations to be found on the reasons why the Emperor Gomizunoo converted to Ingen and Obaku sect. This paper, however, analyzes the Waka poems by the Emperor Gomizunoo and the letter Ingen wrote to him, and studies the connection between them in thoughts and feelings, so as to clarify the background for the conversion of the Emperor Gomizunoo to Ingen and Obaku sect. By analyzing the Waka poems by the Emperor Gomizunoo, we can see his profound Buddhist belief and his complete relief from the spiritual shacles after he converted to Buddhism. Ingen was over sixty when he travelled east to Japan. From his letter to the Emperor, it can be seen that the Zen of Ingen has reached the realm of freedom .This and the enlightenment of "letting go off body and mind" must have comforted the heart of the Emperor Gomizunoo to a great extent. In his letter, Ingen also sang praise of the dignity of the Emperor Gomizunoo, and thanked him for his help and protection. These sincere respects were also well conveyed to the Emperor Gomizunoo. Ingen was a learned and liberal minded high monk, quite open to the outside world, who was as inclusive as the Emperor Gomizunoo. It can be said that it was the resonance of these thoughts and feelings that provided opportunities for the Emperor Gomizunoo to seek further communication with Ingen.

This is a practical study of an elementary Chinese composition class conducted online in 2020. Regular classes were taught in the first half of the semester, and a Flipped Class was implemented in the second half. The students made posters, and communicated with Chinese students online. In addition, process writing was introduced and the students were required to submit an essay of 200 words in each class. At the end of the semester, a questionnaire survey was carried out among the students and the following conclusions were reached. Positive aspects: 1) the students enjoyed writing essays in Chinese; 2) the students improved their Chinese writing skills; 3) group activities and the revisions by the teacher and the teaching assistants helped their Chinese learning; 4) the number of words for each essay was appropriate; 5) the Flipped Class was better than the regular one. Deficiencies: The revisions among the students. The following skills are listed according to their importance: vocabulary, grammar, structure, content, expression, writing style, and writing according to the notation rules.

特集論文

This study examines the earliest surviving ink writing in China, which is said to be written by Lu Ji in his “Pingfu Tie” (A Consoling Letter) in West-Jin Dynasty. The name of the person mentioned in the letter may be related to Zhang Zhi. Taking this as a starting point, if the interpretation of the text in the case disagrees, there is no solid evidence to prove that it is not Zhang Zhi’s ink. The previous studies, without exception, are based on the “Cursive Script Pingfu Tie” record from the “Xuanhe Calligraphic Florilegium “volume fourteen —” Lu Ji.” However, there is little discussion about volume eight “Yu Shinan” from the same book, one of the “Copy of Zhang Zhi Pingfu Tie” record, the process of recording, and the reason behind it. Therefore, this study introduces the origin of “Copy of Zhang Zhi Pingfu Tie” in Volume eight, “Yu Shinan” of “Xuanhe Calligraphic Florilegium” as the starting point and explores it in combination with relevant records in the Tang Dynasty literature. The fact that Emperor Taizong of Tang ordered Yu Shinan and others to purchase the ink marks of Zhang Zhi and others in the world and copy them shows the authenticity and value of Yu Shinan’s copying of Zhang Zhi’s “Ping Fu Tie.” Later generations ignored it because people doubted the Eastern Han period when Zhang Zhi lived and whether there was paper for writing. Therefore, the “Pingfu Tie” book was determined to be the ink of Lu Ji in the West-Jin Dynasty, which Zhang Chou (Ming Dynasty) also mentioned in his writings. Based on the above two points, the author in this thesis put forward the possibility of Zhang Zhi being the author for “Pingfu Tie.”

(主査) 准教授 若松 純一, 教授 玖村 朗人, 教授 西邑 隆徳, 助教 早川 徹, 教授 後藤 貴文 （環境科学院）, 農学院（農学専攻）

The establishment of judicial officer called zhifa in the Qin-Han period was based on the early Chinese Legalists' concept, “Officials are established for the enforcement of a law”, which was intensively reflected in the chapter “Dingfen” of Shangjunshu. This chapter, written in the period from the end of the Qin to the beginning of the Han, includes many thoughts of Han Fei 韓非 and Li Si 李斯. According to the Qin bamboo strips from the Yuelu 嶽麓 academy collection, zhifa was a judicial officer subordinated to yushi 御史 (imperial prosecutor), and divided into two types, that is, zhongzhifa and junzhifa. Zhongzhifa 中執法 (zhifa of the capital), corresponding to one of “three judicial officers of the Son of Heaven” in the chapter “Dingfen”, had jurisdiction over the prefectures belonging to the capital area. On the other hand, junzhifa 郡執法 (zhifa in the commandery) had jurisdiction over the prefectures in each commandery. They were responsible for proclaiming and interpreting the law, supervising its execution, and they discharged their duties mainly by annually reporting accounts and merits, and reviewing legal cases. There were only a zhifa and his deputy in each office of zhifa, so their practical work was carried out by zushi 卒史, the clerks of the governor of the capital area and the commanderies. The official rank of zhifa was located between six hundred and one thousand picul class. In the reign of Emperor Wu, the system of judicial officers underwent great changes., 椎名一雄 譯、宮宅潔 訂, 寄稿された未發表の論考を、著者の希望により、特に日本語譯して掲載した。

本研究では，中国における国家教員研修がどのような研修制度の枠組みにおいて構想され，プログラムづくりがなされたのか，また，いかなる方法によって実施されているかを解明したうえで，国家教員研修の実施が教師教育の専門化，また都市と農村間における教育格差の是正にとってどのような意義を持つかを明らかにすることを目的とする。本稿では次のような3つの課題に取り組む。第一は，先行研究に基づき，1980年代から現在までの中国における教員研修制度の変遷過程を整理し，教員研修システムにおける国家教員研修の位置付けを明らかにすることである。第二は，中央政府が公布した公文書と筆者が2018年11月に実施した現地調査で収集した資料に基づき，現在国家教員研修がいかなる仕組みのもとで行われているか，とりわけ農村地域における学校教員向けの研修プログラムの詳細を解明することである。第三は，教師教育の専門化と教育格差の是正の視点から国家教員研修の実施意義を考察することである。, The purpose of this paper is to clarify the following three points. Firstly, examine China’s teacher training system framework in which the National Training Program policy conception was envisaged and formulated into a program. Secondly, analyze the process in which the National Training Program was implemented and the implementation status of National Training Program policy in China. Thirdly, clarify what the policy means for teacher education and the school system. First, this study draws from previous research to outline how the teacher training system has changed from the 1980s to the present, then identifies the National Training Program’s role in this system in view of China’s teacher training system history. For example, the teacher training system in the 1980s was mainly aimed at getting trained teachers to “acquire an educational background that meets the nationally prescribed educational background”. Since the 1990s, the central government has built a training system based on the conception of continuing teacher education with the aim of encouraging teachers’ lifelong learning. Since the late 2000s, China has created an overall teacher training system that provides diverse education and training at different levels from schools to the central government. In the second place, by drawing on official Chinese government documents promulgated by the central government from 2010 to 2020, and the information collected in the field survey conducted around November 2018, the author analyzes how the National Training Program is currently implemented, especially the training program for teachers in rural communities. National Training Program is divided into the “elementary, junior high and high school teacher training program (model example)” and the “midwestern rural middle-career teacher training program”. Each province or city can apply for training subsidy to the central government, make a concrete training plan based on the actual situation of local education, and invite teachers in each region to participate in the National Training Program. Finally based on the analysis, the author discusses the implementation status of the National Training Program and what its implementation status implies in terms of the professionalization of teacher education and the attempts to reduce the educational inequality between urban and rural communities.

In this paper, we examine how a “feeling of motivation for the elderly” was generated in a “grandchild care support course” through the case of S town in H prefecture. We also develop insights into the specific contents of “grandchild care support activities”. We conducted an interview survey with the organizer of a “Grandchild Raising Support Course” and obtained the following insights: First, in the “Grandchild Raising Support Course,” it was found that elderly people had an awareness that they were useful to their families and other people and had positive feelings. These were supported by a sense of self-affirmation, based on their achievements and improvements. Second, the contents of the “grandchild rearing support activities” were necessary because they provided “a sense of purpose of life for the elderly”. They felt able to support the child-rearing activities of the working generation, and engage in activities that make children happy. These activities gave them guidance and broadened their previous ways of thinking.

2022, 【要旨】

2022, 【要旨】

2022, 【要旨】