Download Civilization and Monsters by Gerald Figal PDF

By Gerald Figal

В книге исследуется изменения представлений японцев об фантастическом и монстроозном. С наступлением епохи Мейдзи с ее новыми законами и модернизацией, все мистическое должно быть забыто. Вместо этого его начинают исследовать как что-то, що являеться частью души японца. Фигаль затрагивает историю этих этноголоческих исследований, но нужно также принимать во внимание, что то что являеться его обьектом, полностью отделено от синто, в его государственном значении. Это народное синто смешаные с буддизмом, народные легенды и мифы, которые не входят в официальною религию, все же, это - то, что предсавляе японцев нам и сейчас. Работа Фигаля являеться одной из самых основательных в этой сфере.

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Extra resources for Civilization and Monsters

Example text

W hat is unusual and unknown, Inoue argues, is variable according to the person, time and place: “ So then, the question o f the existence or non-existence o f super­ 48 Supernatural Significations natural beings [ yokai] lies not in objective things [mono] but in the person; not in objectivity, but in subjectivity There is in fact no set standard for supernatural beings themselves. In other words, the standard for super­ natural beings is the knowledge and intellect o f the person. i). Accordingly, an extraordinary and inexplicable thing, the nature o f which does not change according to time, place, or person, is called shinkai (True M ystery; i :8).

A law o f 1870 banned fraudulent displays; an ordinance o f 1872 prohibited, on humanitarian grounds, the display o f human deformities; an 1872 government requisition o f lands for the 26 Supernatural Significations building o f telegraph offices appropriated the western Ryogoku plaza; and ordinances in 1873 banned the makeshift construction o f temporary screen booths such as those used in misemono, which were not subject to property taxes. ” The history o f the yose and their principal attraction, the tellers o f gen­ erally comical but often ghostly stories known as rakugo, roughly paral­ leled that o f the misemono as a popular form o f commoner culture in Edo.

And, speak­ ing more broadly, Inoue points out that the academic w orld is lacking a science that deals w ith the social phenomenon o f monsters as the prod­ uct o f improper forms o f knowledge (henshikigaku) which arise from individual misapplications o f the principles o f the variously established proper forms o f knowledge (seishikigaku).

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