Academic literature on the topic 'Chouans in literature'

碩士
國立成功大學
台灣文學系碩博士在職專班
99
The Ko-Min literature is taboo in Taiwan literature. People who are regarded as Ko-Min novels firmly plead innocence for themselves; however, Jin-Bo Chou’s does not do that. He studied in Japan and devoted himself in writing when coming back to Taiwan. In the year of 1941-1945, he was active in literature and published numerous articles in the journal of “Literary Taiwan”. Traditionally, Jin-Bo Chou has been evaluated as an imperial novel supporting the Ko-Min Movement. In addition, he was labeled as standing with colonial regime. After 1900, several studies, however, have started to investigate the reasons for his endorsements for colonial regime and to figure out his double countryship--- self-awareness on both Taiwan and Japan. This study proclaims that any view of Jin-Bo Chou is merely based on some of particular awareness. As such, through comprehensively exploring Jin-Bo Chou’s Literature, this study attempts to discuss the issue that his double countryship arisen from the cultural struggles of Taiwan and Japan reflects the some group of intellectuals’ psychology at that time. This study attempts to illustrate multi-dimensional views for Jin-Bo Chou and investigate the possibilities for being an outside imperial novel by analyzing the Jin-Bo Chou Collection (his most complete Chinese translated edition) in addition to previous literature.

O padre António Vieira escreveu uma obra de circunstância – as cartas, os sermões e os papéis –, que já nos últimos anos da sua vida ele denominou de «choupanas», e uma obra de grande investigação – a obra profética –, que ele engloba na metáfora de «palácios altíssimos». Em todos os textos perpassa uma teologia retórico-humanista, que ele partilha com muitos dos pensadores do seu tempo, e em particular com os seus confrades jesuítas. O aspeto inovador desta teologia é que ela também faz recurso a «novas» fontes (nomeadamente a experiência, a história e mesmo a espiritualidade jesuíta) e a novas inspirações (que são próprias de cada teólogo) que a tornam única e merecedora de abordagens que, em grande parte, ainda estão por fazer. Nos seus sermões, ele refere todos os temas da teologia clássica, num equilíbrio entre fidelidade à doutrina católica, na linha do que pedira o Concílio de Trento, e alguma novidade que brota da sua leitura criativa dos textos sagrados. Nos seus papéis de caráter sociopolítico aborda as difíceis questões dos «cativeiros injustos» e da injustiça para com os judeus e cristãos novos, sem esquecer ainda a defesa da «razão de Estado». Na obra profética, enfim, a preocupação principal do jesuíta é perscrutar as Escrituras – e sobretudo os profetas – para entender o Quinto Império do mundo, ou seja, o Reino de Cristo consumado na terra.
Father António Vieira wrote a work of circumstance – the letters, sermons and papers –, which in the last years of his life he called «huts»' (idiomatic expression: hovel), and a work of great research – the prophetic work – which he includes in the metaphor of «very high palaces» (idiomatic expression: ivory towers). In all these texts, he displays a rhetorical humanistic-theology, that he shares with many of the thinkers of his time, and, with his fellow Jesuits. The innovative aspect of this theology, is that, it also makes use of «new» sources (such as experience, history and even the Jesuit spirituality) and new inspirations (that are specific to each theologian) that make it unique and deserving of approaches that, in large part, are still to be done. In his sermons, he refers to all themes of classical theology, a balance between fidelity to Catholic doctrine, and in line with what was asked by the Council of Trent, and newly understood applications from his creative reading of the sacred texts. In his role as a socio-political character he deals with the difficult issues of «unfair» captivity and injustice toward Jews and new Christians, without forgetting even the defense of «reason of State». In his prophetic work, anyway, the main concern of the Jesuit is to probe the Scriptures – and especially the prophets – to understand the fifth Empire in the world, namely, the Kingdom of Christ accomplished on Earth.
El padre Antonio Vieira escribió una obra de circunstancia – las cartas, los sermones y los «papeles» – que, ya en sus últimos años de vida él denominó como «cabañas», y una obra de gran investigación – su obra profética –, que él engloba en la metáfora de «palacios muy altos». En todos sus textos discurre una teología retórico-humanista, que él comparte con muchos de los pensadores de su tiempo, y particularmente con sus cohermanos jesuitas. El aspecto innovador de esta teología es el hecho de que también recurre a las «nuevas» fuentes (especialmente la experiencia, la historia y hasta la misma espiritualidad jesuita) y a nuevas inspiraciones (propias de cada teólogo) que la hacen única y merecedora de abordajes que, mayormente, están todavía por hacer. En sus sermones, él refiere casi todos los temas de la teología clásica, en un equilibrio entre fidelidad a la doctrina católica, como lo había pedido el Concilio de Trento, y novedad que mana de su lectura creativa de los textos sagrados. En sus papeles de carácter sociopolítico, él aborda las difíciles cuestiones de los «cautiverios injustos» y de la injusticia para con los judíos y cristianos nuevos, sin olvidar aún la defensa de la «razón de Estado». En su obra profética, en fin, la preocupación principal del jesuita es escudriñar las Escrituras – y sobre todo los profetas – para entender el Quinto Imperio del mundo, o sea, el Reino de Cristo consumado en esta tierra.
Le père António Vieira a écrit un ensemble d'ouvrages de circonstance – des lettres, des sermons et des papiers –, qui peu avant de mourir il appelle «huttes», et une oeuvre de grand recherche – son oeuvre prophétique –, qu'il place sous le nom de «très hauts palais ». Dans tous ces textes, on reconnait une théologie rhétorique-humaniste, qu'il partage avec beaucoup d'autres théologiens de son époque, et en particulier ses propres confrères jésuites. L'aspect innovateur de cette théologie c'est qu'on recours souvent à des «nouvelles» sources (particulièrement l'expérience, l'histoire et aussi la spiritualité jésuite) et à des nouvelles inspirations (spécifiques à chaque théologien), qui la rendent unique et digne de nouveaux approches. Dans les sermons, il fait référence à tous le thèmes de la théologie classique, dans un équilibre entre fidélité à la doctrine catholique, comme l'avait demandé le Concile de Trente, et quelque nouveauté qui jaillit d'une lecture créative des textes bibliques. Dans ses papiers sociopolitiques, le jésuite traite la question difficile des «captivités injustes» et des injustices envers les juifs et les nouveaux chrétiens, sans oublier sa défense de la «raison d'État». Dans son oeuvre prophétique, finalement, sa préoccupation fondamentale est surtout l'étude des Écritures – avant tout les prophètes – pour comprendre la Cinquième Empire du monde, c'est-à-dire, le Royaume du Christ consumé sur terre.

abstract: My study centers on the novel Katakiuchi Kidan Jiraiya Monogatari (1806-1807) by Kanwatei Onitake (1760-1818). Jiraiya Monogatari was the first literary reading book to be adapted for the kabuki stage. It was also the prototype on which Mizugaki Egao, Kawatake Mokuami, Makino Shouzou; and others based their bound picture books, kabuki, and films. The tale is composed of two revenge incidents, both of which have the same structural framework and are didactic in tone. In my study, I analyze the two revenge incidents by examining their narrative structures. Each incident has the same three-act structure: setup, confrontation, and resolution. The setup of each revenge incident introduces the main characters and their relationships and establishes the dramatic vehicle, which is an unexpected incident that sets the revenge in motion. The confrontation contains myriad non-linear inserts, plot twists, and reversals of fortune, all of which have the effect of a narrative delay. This prolongation of the outcome of a simple revenge plot allows readers the necessary space in which they can form their own judgments regarding good and evil and consider karmic cause and effect. The resolution, including the climax as well as the ending of the revenge, demonstrates the didactic notion of punishing evil and karmic effect. The two revenge incidents embody two rules, kanzen chouaku and inga, which together highlight the didacticism of Jiraiya monogatari.
Dissertation/Thesis
M.A. East Asian Languages and Civilizations 2012