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Sep 20, 2017

宇治見氏の特別推薦本：中央公論9月号「特集　ハーバードの日本再発見」17条憲法ほか

カテゴリ：寄稿（宇治見、マドレーヌ、トキめき橋氏ほか）

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　今、「中央公論（９月号）を読んでいます。

「  特集　ハーバードの日本再発見  」

　です。

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　アマルテイア・センの論文

「民主主義の先駆け　 １７条憲法 ＊」は面白いです。

　彼は、ノーベル賞受賞者で、

　日本の鈴村興太郎博士の研究仲間として特に有名です。

　ご自分の経験談は驚きです。

「口腔癌を患ったが、インドで大量の放射線治療を受け、

　その後遺症に悩んでいた。

　しかしそれを解決してくれたのが日本の医療知識であった。

　これは、原爆投下の被害にあった日本にしか

　開発できない医学知識であることを、

　自分の日本での治療を通して発見した。

　インドではできない。」

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　「渋沢栄一ならトランプにこう忠告する」

　「格差を広げない侍の資本主義」等

　有名教授のやさしい論文がたくさんあります。

　グレン・S・フクシマ、エズラ・ヴォーゲルも書いています。

　是非お読みください。

・

★

[以下はめいてい君の感想です]

　呆け頭の小生には、推薦いただいても宝の持ち腐れである。

　是非、賢明なる諸兄にお伝えする次第である。

　いくら賢明な教授連中が予測しても、現実は賢明な選択が通らない世の中である。

　いずれは賢明な方向に歴史は進むにしても、

　短期的には、欲（面？）の皮が厚い連中が「のさばる」のが常である。

　（トランプ大統領が現れるとは、学者にも、まさに 青天の霹靂 であった！）

　トランプ氏は、マスコミ、メディアでさえも利用したがり、

　都合が悪くなれば、その鋭い指摘から免れようと躍起である。

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　呆けの小生には、賢明な方さえ、本当の地球の未来を隠そうとしているように

　思えるのだから全く始末が悪い。

　「本」は知識を広げてくれるが、思いもかけない方向に誘導する危険があることを

　覚悟して読む必要があるものである。

：：：感想：：：

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ハーバード大学の教授たちが凄いのではなくて、

　日本の聖徳太子が早くから民の心をつかむ方法を考え付いていたのだと

　単純に考えるべきではないのでしょうか？　

　つまり、日本の聖徳太子はハーバード大学教授連も感心する頭脳の持ち主であった

　ということでしょう。

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　＜ 参考：WIKIsourceなどから ＞

聖徳太子の十七条の憲法と英語訳

（細字はめいてい君のメモです）

いちにいわく　　　　　　さからうことなきをむねとせよ　　　またさとれるものすくなし

I. 一曰。以和為貴。無忤為宗。人皆有黨。亦少達者。是以或不順君父。
　乍違于隣里。然上和下睦。諧於論事。則事理自通。何事不成。
気まぐれな対立
　Harmony is to be valued, and an avoidance of wanton opposition 　　　　　　　　　　
　to be honoured.
徒党を組む感情僅かしかいない
All men are influenced by class-feelings, and there are few
who are intelligent.
少し
Hence there are some who disobey their lords and fathers,
宿根
or who maintain feuds with the neighboring villages.
上の者下の者
But when those above are harmonious and those below are friendly,
and there is concord in the discussion of business, right views
of things spontaneously gain acceptance.
　Then what is there which cannot be accomplished!

II. 二曰。篤敬三寳。三寳者仏法僧也。則四生之終帰。萬国之極宗。
　何世何人非貴是法。人鮮尤悪。能教従之。其不帰三寳。何以直枉。

敬意を払う　　　　三宝
　Sincerely reverence the three treasures.
僧職
The three treasures, viz.Buddha, the Law and the Priesthood,
避難所四生
are the final refuge of the four generated beings,
and are the supreme objects of faith in all countries.
What man in what age can fail to reverence this law?
　Few men are utterly bad.
They may be taught to follow it.
行く
　But if they do not betake them to the three treasures, wherewithal
湾曲、不正
　shall their crookedness be made straight?

III.　三曰。承詔必謹。君則天之。臣則地之。天覆地載。四時順行。
　　　万氣得通。地欲覆天。則致壊耳。是以君言臣承。上行下靡。
　　　故承詔必慎。不謹自敗。

極めて良心的に
　When you receive the Imperial commands, fail not scrupulously
　to obey them.
臣下
The lord is Heaven, the vassal is Earth.
　Heaven overspreads, and Earth upbears.
When this is so, the four seasons follow their due course,
効能
and the powers of Nature obtain their efficacy.
If the Earth attempted to overspread, Heaven would simply fall in ruin.
Therefore is it that when the lord speaks, the vassal listens;
　　　　　　　　　　　　　　　　　　　　応諾する
when the superior acts, the inferior yields compliance.
　Consequently when you receive the Imperial commands, fail not to
　carry them out scrupulously.
欠乏＝careless
Let there be a want of care in this matter, and ruin is the natural
consequence.

IV. 　四曰。群卿百寮。以礼為本。其治民之本。要在乎礼。
　　上不礼而下非齊。下無礼以必有罪。是以群臣有礼。位次不乱。
　　百姓有礼。国家自治。

　役人　　　　　　　　　　　　　　礼儀正しい
　The Ministers and functionaries should make decorous behavior
　their leading principle, for the leading principle of the government of
　the people consists in decorous behavior.
上礼儀正しさ　　　下
If the superiors do not behave with decorum, the inferiors are disorderly:
if inferiors are wanting in proper behavior, there must necessarily be
offences.
Therefore it is that when lord and vassal behave with propriety,
栄誉・称号　　　　　階級
the distinctions of rank are not confused: when the people behave
with propriety, the Government of the Commonwealth proceeds of itself.

V.　五曰。絶餮棄欲。明辯訴訟。其百姓之訴。一日千事。一日尚尓。
　　况乎累歳須治訟者。得利為常。見賄聴。便有財之訟如石投水。
　　乏者之訴似水投石。是以貧民則不知所由。臣道亦於焉闕。

暴飲暴食　　　　　　　　　　　　欲張りの
　Ceasing from gluttony and abandoning covetous desires, deal impartially
訴訟
　with the suits which are submitted to you.
Of complaints brought by the people there are a thousand in one day.
If in one day there are so many, how many will there be in a series of years?
平常の
If the man who is to decide suits at law makes gain his ordinary motive,
and hears causes with a view to receiving bribes, then will the suits of
the rich man be like a stone flung into water, while the plaints of 　　　　　　　　
the poor will resemble water cast upon a stone.
Under these circumstances the poor man will not know whither to betake
himself.
欠陥
Here too there is a deficiency in the duty of the Minister.

VI.　六曰。懲悪勧善。古之良典。是以无匿人善。見悪必匡。其諂詐者。
　　則為覆国家之利器。為絶人民之鋒釼。亦侫媚者対上則好説下過。
　　逢下則誹謗上失。其如此人皆无忠於君。无仁於民。是大乱之本也。

しつけのために折檻する
　Chastise that which is evil and encourage that which is good.
This was the excellent rule of antiquity.
Conceal not, therefore, the good qualities of others, and fail not to correct
that which is wrong when you see it.
転覆
　Flatterers and deceivers are a sharp weapon for the overthrow of the State,
　and a pointed sword for the destruction of the people.
追従者　　　　　　　　　　　　　　　　　　　　　　　　　　　詳述する
Sycophants are also fond, when they meet, of dilating to their superiors
非難する
on the errors of their inferiors; to their inferiors, they censure the faults
of their superiors.
善意、慈善心
　Men of this kind are all wanting in fidelity to their lord, and in benevolence
　towards the people.
From such an origin great civil disturbances arise.

VII.　七曰。人各有任掌。宜不濫。其賢哲任官。頌音則起。者有官。
　　禍乱則繁。世少生知。尅念作聖。事無大少。得人必治。時無急緩。
　　遇賢自寛。因此国家永久。社稷勿危。故古聖王。為官以求人。
　　為人不求官。

　Let every man have his own charge, and let not the spheres of duty be
　confused.
When wise men are entrusted with office, the sound of praise arises.
暴動
　If unprincipled men hold office, disasters and tumults are multiplied.
　In this world, few are born with knowledge: wisdom is the product of
　earnest meditation.
In all things, whether great or small, find the right man, and they will
surely be well managed: on all occasions, be they urgent or the reverse,
快く受け入れる
meet but with a wise man, and they will of themselves be amenable.
In this way will the State be lasting and the Temples of the Earth
　and of Grain will be free from danger.
古代の
Therefore did the wise sovereigns of antiquity seek the man to fill the office,
and not the office for the sake of the man.

VIII.　八曰。群卿百寮。早朝晏退。公事靡。終日難盡。是以遅朝。
　　不逮于急。早退必事不盡。

　Let the Ministers and functionaries attend the Court early in the morning and
　retire late.
怠慢
The business of the state does not admit of remissness, and the whole day
is hardly enough for its accomplishment.
If, therefore, the attendance at Court is late, emergencies cannot be met:
if officials retire soon, the work cannot be completed.

IX.　九曰。信是義本。毎事有信。其善悪成敗。要在于信。群臣共信。
　　何事不成。群臣无信。万事悉敗。

　Good faith is the foundation of right.
In everything let there be good faith, for in it there surely consists
the good and the bad, success and failure.
　If the lord and the vassal observe good faith one with another, what is
　there which cannot be accomplished?
If the lord and the vassal do not observe good faith towards one another,
everything without exception ends in failure.

X.　十曰。絶忿棄瞋。不怒人違。人皆有心。心各有執。彼是則我非。
　我是則彼非。我必非聖。彼必非愚。共是凡夫耳。是非之理能可定。
　相共賢愚。如鐶无端。是以彼人雖瞋。還恐我失。我獨雖得。従衆同擧。

　Let us cease from wrath, and refrain from angry looks.
Nor let us be resentful when others differ from us.
For all men have hearts, and each heart has its own leanings.
Their right is our wrong, and our right is their wrong.
　We are not unquestionably sages, nor are they unquestionably fools.
　Both of us are simply ordinary men.
How can any one lay down a rule by which to distinguish right from wrong?
For we are all, one with another, wise and foolish, like a ring which has no end.
Therefore, although others give way to anger, let us on the contrary dread
our own faults, and though we alone may be in the right, let us follow
the multitude and act like them.

XI. 　十一曰。明察功過。罰賞必當。日者賞不在功。罰不在罪。
　　　執事群卿。宜明賞罰。

　Give clear appreciation to merit and demerit, and deal out to each
　its sure reward or punishment.
In these days, reward does not attend upon merit, nor punishment
upon crime.
Ye high functionaries who have charge of public affairs, let it be
your task to make clear rewards and punishments.

XII.　十二曰。国司国造。勿斂百姓。国非二君。民無兩主。率土兆民。
　　以王為主。所任官司。皆是王臣。何敢與公。賦斂百姓。

重税を徴税する
　Let not the provincial authorities or the Kuni no Miyakko levy exactions
　on the people.
In a country there are not two lords; the people have not two masters.
The sovereign is the master of the people of the whole country.
　The officials to whom he gives charge are all his vassals.
　図々しくする
　How can they,as well as the Government, presume to levy taxes on the people?

XIII.　十三曰。諸任官者。同知職掌。或病或使。有闕於事。然得知之日。
　　和如曾識。其非以與聞。勿防公務。

　Let all persons entrusted with office attend equally to their functions.
　Owing to their illness or to their being sent on missions, their work may
　sometimes be neglected. But whenever they become able to attend to
　business, let them be as accommodating as if they had cognizance of it
公務を遅滞させるために
　from before, and not hinder public affairs on the score of their not having
　had to do with them.

XIV.　十四曰。群臣百寮無有嫉妬。我既嫉人人亦嫉我。嫉妬之患不知其極。
　　所以智勝於己則不悦。才優於己則嫉妬。是以五百之後。乃今遇賢。
　　千載以難待一聖。其不得賢聖。何以治国。

　Ye ministers and functionaries!
　Be not envious.
For if we envy others, they in turn will envy us.
The evils of envy know no limit.
　If others excel us in intelligence, it gives us no pleasure;
if they surpass us in ability,we are envious.
Therefore it is not until after a lapse of five hundred years that we at last
meet with a wise man, and even in a thousand years we hardly obtain one sage.
But if we do not find wise men and sages,
　wherewithal shall the country be governed?

XV.　十五曰。背私向公。是臣之道矣。凡人有私必有恨。有憾必非同。
　非同則以私妨公。憾起則違制害法。故初章云。上下和諧。其亦是情歟。

　To turn away from that which is private, and to set our faces towards that
　which is public—this is the path of a Minister.
　Now if a man is influenced by private motives, he will assuredly feel
　resentments, and if he is influenced by resentful feelings,
　he will assuredly fail to act harmoniously with others.
　If he fails to act harmoniously with others, he will surely sacrifice
the public interests to his private feelings.
When resentment arises, it interferes with order, and is subversive of law.
Therefore in the first clause it was said, that superiors and inferiors should
agree together.
The purport is the same as this.

XVI.　十六曰。使民以時。古之良典。故冬月有間。以可使民。従春至秋。
　　農桑之節。不可使民。其不農何食。不桑何服。

　Let the people be employed (in forced labor) at seasonable times.
　This is an ancient and excellent rule.
　Let them be employed, therefore,in the winter months,
　when they are at leisure.
　But from Spring to Autumn, when they are engaged in agriculture or
桑の実
　with the mulberry trees, the people should not be so employed.
　For if they do not attend to agriculture, what will they have to eat?
　if they do not attend to the mulberry trees, what will they do for clothing?

XVII.　十七曰。夫事不可独断。必與衆宜論。少事是輕。不可必衆。
　　唯逮論大事。若疑有失。故與衆相辨。辞則得理。

　Decisions on important matters should not be made by one person alone.
　They should be discussed with many.
　But small matters are of less consequence.
　It is unnecessary to consult a number of people.
　It is only in the case of the discussion of weighty affairs,
　when there is a suspicion that they may miscarry,
　that one should arrange matters in concert with others,
　so as to arrive at the right conclusion.

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　聖徳太子の立像：飛鳥寺　WIKIPEDIA