HISTORIA DE LA ARQUEOLOGÍA JAPONESA Y EL PENSAMIENTO CIENTÍFICO.
Capítulo 1:
Sean bienvenidos, japonistasarqueológicos, a una nueva entrega de arqueología nipona, vista desde un punto de vista filosófico, una vez dicho esto pónganse cómodos qué empezamos.
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Seguramente, todos nos hacemos las mismas preguntas cuando se nos pregunta determinados temas de historia y de arqueología. ¿Quiénes eran nuestros antepasados y por qué llegaron a este determinado lugar y no a x? ¿De qué medios disponían para lograr determinadas hazañas históricas? En nuestro caso nos centraremos en dos preguntas determinadas ¿Quiénes fueron los primeros pobladores del archipiélago japonés? Y de ver cómo dicha idea ha llegado a nuestros días sin una respuesta clara, ya que tanto arqueólogos, historiadores, antropólogos, entre otros, han intentado dar una posible respuesta a una de las mayores incógnitas de la historia de la arqueología japonesa.
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¿Cuándo surgió la arqueología japonesa propiamente dicha? La historia de Japón es un tanto complicada, debido a que la ciencia propiamente dicha no nace hasta finales del siglo XIX, para ser más exactos 12 de abril 1877 ¿Cuándo surgen las sociedades arqueológicas, antropológicas y el laboratorio de antropología en Tokio? Además, tuvieron mucha influencia de gente tanto de Europa como de Estados Unidos, ya que tenían una gran influencia para aquel momento y mencionaremos algunos y a uno de los arqueólogos más destacados del mundo japonés.
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¿Cuándo surgen las sociedades arqueológicas, antropológicas y el laboratorio de antropología en Tokio? Para responder a dicha pregunta: A partir de 1880,vino un proceso gradual de institucionalización a la arqueología, generando un nuevo marco académico y universitario: Dando lugar al nacimiento de la Sociedad Antropológica de Tōkyō 1884, se creó el Laboratorio de Antropología en la Universidad de Tōkyō 1888,la fundación de la Sociedad Arqueológica se fundó en Japón en 1895.
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Espero que os haya gustado y nos vemos en próximas publicaciones que pasen una buena semana.
HISTORY OF JAPANESE ARCHEOLOGY AND SCIENTIFIC THOUGHT.
Chapter 1:
Welcome, Japanesearchaeologicalists, to a new installment of Japanese archaeology, seen from a philosophical point of view. Having said that, get comfortable and let's begin.
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Surely, we all ask ourselves the same questions when we are asked certain topics in history and archeology. Who were our ancestors and why did they arrive at this certain place and not x? What means did they have to achieve certain historical feats? In our case we will focus on two specific questions: Who were the first settlers of the Japanese archipelago? And to see how this idea has reached our days without a clear answer, since archaeologists, historians, anthropologists, among others, have tried to give a possible answer to one of the biggest unknowns in the history of Japanese archaeology.
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When did Japanese archeology itself emerge? The history of Japan is somewhat complicated, because science itself was not born until the end of the 19th century, to be more exact April 12, 1877 When did the archaeological and anthropological societies and the anthropology laboratory emerge in Tokyo? In addition, they had a lot of influence from people from both Europe and the United States, since they had a great influence at that time and we will mention some of them and one of the most prominent archaeologists in the Japanese world.
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When did the archaeological and anthropological societies and the anthropology laboratory emerge in Tokyo? To answer this question: Starting in 1880, a gradual process of institutionalization of archeology came, generating a new academic and university framework: Giving rise to the birth of the Tōkyō Anthropological Society 1884, the Anthropology Laboratory was created at the University from Tōkyō 1888, the foundation of the Archaeological Society was founded in Japan in 1895.
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I hope you liked it and see you in future posts, have a good week.
“Nous ne voyons jamais les choses telles qu’elles sont, nous les voyons telles que nous sommes.”
We don’t see things as they are; we see them as we are.
– Anais Nin
Cute photobomb lol
鏡といえば、Agnès Varda アニエス・ヴァルダの作品 »Cléo de 5 à 7 » 「5時から7時までのクレオ」 がおすすめ!
今週のフランスからのサラジオでも取り上げます🇫🇷
「Peace of Mind〜土曜の朝のサラ・オレイン」
TOKYO FM/FM OH! (radiko)
●毎週土曜の朝8:30-8:55
ヴァルダ氏の家の前を通りました!バッタリ会ってみたかったな。人生で会ってみたかった人の1人です
Speaking about mirrors, I highly recommend Agnès Varda’s “ Cléo de 5 à 7”. I walked past Varda’s place in Paris! Wish I could’ve bumped into her. One person I would’ve loved to have met.
The same conclusions can be drawn about the reference to Aristotle.
Hegel clearly adopted the Aristotelian problematic of the στιγµ. In defining time, he followed the first phase of the aporia set out in Physics IV: time is composed of ‘nows’. But Hegel also takes on, although not explicitly,the second part of the aporia: time is not composed of ‘nows’. Derrida directs our attention to this point precisely. In the second phase of the aporia, Aristotle argues that it is impossible for the parts of time to coexist with one another: ‘A now cannot coexist, as a current and present now, with another now as such.’42 Derrida concludes:
The impossibility of co-existence can be posited as such only on the basis of a certain co-existence, of a certain simultaneity of the nonsimultaneous, in which the alterity and identity of the now are maintained together in the differentiated element of a certain sameness (un certain même) . . . The impossible the co-existence of two nows appears only in a synthesis . . . in a certain complicity or complication maintaining (maintenant) together several current nows (maintenants) which are said to be the one past and the other future.43 The writer draws attention to the little word hama, which appears five times in Physics IV, 218a, and means ‘together’, ‘all at once’, ‘both together’, and ‘at the same time’. This locution ‘is first neither spatial nor temporal’. The simul, here, ‘says the complicity, the common origin of time (the possibility of the synthesis of the co-existence of the nows) and space (the potential synthesis of the co-existence of points), appearing together as the condition for all appearing of being.’44 The exposition of Physics IV allows us to see how Aristotle understands time at the same ‘time’ as a sequence of nows and as an instance of synthesis.
In Hegel’s analysis of the relation between space and time, he shows that the same conception of the synthesis applies. In reference to space he writes:
It is inadmissible to speak of spatial points as if they constituted the positive element in space (on account of its lack of difference),space is merely the possibility, not the positedness of a state of juxtaposition and what is negative.
日本の考古学と科学思想の歴史。
第3章 :
日本の考古学者の皆さん、哲学的観点から見た新しい日本考古学へようこそ。 - 1868年当時、日本にはヨーロッパやアメリカで見られるような科学的根拠はありませんでした。日本がその精神やその一部を開放したのは、1868年から1869年の戊辰戦争後になります。米国のような国は日本の科学をモデルにするだろうから、非常に保守的だった。 日本で骨董品への関心が芽生えたのはいつ頃ですか? 江戸時代にはすでに骨董品への関心があったことが知られており、はるか昔にヨーロッパでも同様のことが起こりました。 日本の発掘の始まりは19世紀のほぼ終わりに始まり、数年前に日本でいくつかのローマ硬貨が発見されました。どうやら日本の封建領主は古遺物を収集するのが好きでした。おそらくそれらは中国のどこかの港から海岸に到着しました。日本語。 - 過去を知りたいという欲求は、どの大陸に属していても、すべての人類に共通のものであり、問題の時代についても同じことが言えます。 ヨーロッパやアメリカの様々な勢力が日本に到来したとき、彼らはその住民に影響を与えました。そのため、日本人によって日本考古学の父と考えられているエドワード・モースを、他の登場人物の中でも特に取り上げ���います。 19 世紀には、アメリカ哲学の最も偉大な学派の 1 つであるテイラー主義があり、これは台湾で考古学的発掘を行い、中国および韓国との関係を確立する日本の考古学の最も偉大な人物の 1 人である鳥居龍蔵に影響を与えることになります。 - 気に入っていただければ幸いです。今後の投稿でお会いしましょう。良い一週間をお過ごしください。
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HISTORY OF JAPANESE ARCHEOLOGY AND SCIENTIFIC THOUGHT.
Chapter 3 :
Welcome, Japanesearchaeologicalists, to a new installment of Japanese archaeology, seen from a philosophical point of view. Having said that, get comfortable and let's begin.
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In 1868 Japan did not have a scientific base per se as we can see in Europe or the United States, it will be after the Boshin War of 1868-69 when Japan opened its mentality or part of it, since a good part of the population was very conservative because Countries like the United States would model Japanese sciences. When did interest in antiques arise in Japan? It is known that in the Edo period there was already interest in antiquities, something similar happened in Europe a long time ago. The beginning of the Japanese excavations began almost at the end of the 19th century, a few years ago some Roman coins were discovered in Japan, apparently a feudal lord in Japan liked to collect antiquities, they probably arrived from some port in China to the coasts Japanese.
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The desire to know the past is something that all human beings share, no matter what continent you belong to and the same can be said about the era in question. When the different powers from Europe and the United States arrived in Japan, they influenced its inhabitants, thus we have, among other characters, Edward Morse, considered by the Japanese, the father of Japanese archaeology. During the 19th century we have one of the greatest schools of American philosophy, Taylorism, which will influence one of the greatest figures of Japanese archeology Torii Ryūzō who will carry out archaeological excavations in Taiwan, establishing relations with China and Korea.
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I hope you liked it and see you in future posts, have a good week.