This time, faculty and graduate students from Kyōto University gathered together, and Chen Youzhen and Yang Weigong, Kyōto University’s own PhD candidates, gave their own presentations respectively.

 

　First was Mr. Chen’s presentation. Mr. Chen first took up the chapter in the Analects’ volume on governance titled, “Confucius said, ‘In the Book of Poetry, there are three hundred verses. They can all be united with one sentence, “having no wicked thoughts.’” Mr. Chen stated that, in contrast to commentaries before Su Shi’s that generally describe the nature of The Book of Poetry, Su Shi interprets this chapter from the perspective of an individual’s mental cultivation, and that interpretation was an original concept based on Li Ao’s ideas about self-discipline and Zen ideology. Furthermore, Mr. Chen argued that, based on Su Shi’s interpretation, Su Zhe made corrections to bring the interpretation closer to Confucian thought, and that by thinking in such a way, he stated that it is possible to position the Su Brother’s interpretation of the chapter “Three Hundred Verses in The Book of Poetry,” within the Shu School and Norther Song academia.

　During the free discussion, topics such as the differences in the Su brothers’ ideas, the direction of the dissertation thesis, how to incorporate Daoism and Confucianism, and interpretations of the phrase, “having no wicked thoughts,” were discussed.

 

　Next was Mr. Yu’s presentation. Mr. Yu first introduced the contents and compilation circumstances of the Banqiao Zaji, and next described the situation of the Zhaodai Congshu’s importation to Japan, as there are records of its transmission in the fourth year of Tenmei (1784) and the third year of Kyōwa. In addition, after giving an overview of a woodblock print book translated by Yamazaki Ansai and annotated by Sō Kōkan, the changing of its title to Tōdo Meigiden, and its original text, he introduced the Edo-period Japanese woodblock book version of the Banqiao Zaji. Furthermore, with regard to prior research, he introduced the fact that there are few studies on “reception” whose main axis of discussion is the influence on “Japanese literature” or on how to read the Banqiao Zaji as “Chinese literature” in Japan. Along with taking characteristics of the Banqiao Zaji to be reminiscing about the frivolous spirit of the Ming dynasty, resembling the Beilizhi, and as something that was written with the consciousness of “refined sinners,” he said that in Japan, these texts were read because of a strong interest in the customs of a China not yet known or for the purpose of knowing the customs of China’s red-light district, and that there was a tendency to shift from refugee literature to red-light district literature. 

　During the free discussion, topics such as patrons for the publication of Banqiao Zaji in Japan, publication circumstances and trends during the Edo and Qing periods, and literary traditions were discussed.

 

　We would like to express our gratitude to Chen Youzhen and Yang Weigong who provided the topics, the professors who gave guidance, and everyone who inspired discussion. 

 

 (Wang Yiran, PhD Candidate, Kyōto University)