著者

荒 優 藤本 徹 一色 裕里 山内 祐

出版者

東京大学

雑誌

情報学研究 : 学環 : 東京大学大学院情報学環紀要 (ISSN:1880697X)

巻号頁・発行日

vol.86, pp.83-100, 2014-03-28

著者

望月 俊男 藤谷 哲 一色 裕里 中原 淳 山内 祐平 久松 慎一 加藤 浩

出版者

日本教育工学会

雑誌

日本教育工学会論文誌 (ISSN:13498290)

巻号頁・発行日

vol.28, no.1, pp.15-27, 2004

被引用文献数

12

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本研究では,CSCLにおける協調学習に参加している学習者の発言データをもとに,学習者自身や教師がその学習コミュニティのコミュニケーション活動を評価するための方法を提案した.その方法とは,電子掲示板の議論内容と個々の学習者との関係を,コレスポンデンス分析を用いて可視化することである.この方法を用いて,実際に異文化間CSCL実践の一部のデータを分析し,可視化した議論データについて,日本人学習者・外国人学習者の約半数,および日本人教師1名にインタビューを行い,評価情報としての妥当性と適用可能性を検討した.その結果,可視化されたマップによって,コミュニティの話題の分担や,学習者一人一人の知識共同体への関わりの状態が示され,自分や他者の興味関心に対する内省や気づきを促進し,学習者間の議論を活性化する可能性が示された.また,教師にとっては教育プログラム期間中の討論の評価やモデレーションに有効である可能性が示された.

著者

一色 裕

出版者

美学会

雑誌

美學 (ISSN:05200962)

巻号頁・発行日

vol.47, no.1, pp.13-24, 1996-06-30

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Beauty cannot be comprehended by definition. The proper way to understand beauty per se is self-knowledge. When one is asked 'what beauty is', one is asked at the same time 'what oneself is'. The most eminent beauty for Plato is that of virtue. The beauty of virtue is one of the strongest motivations of his philosophy. The task of 'Phaedrus' is to ask the possibility of understanding the rationality (logos) of this beauty by his method of philosophizing : dialektike. Plato names the power to philosophize 'love' (eros). But eros in the vulgar sense of the word is a mere sexual desire. Phaedrus, Socrates' interlocutor in this dialogue, is charmed uncritically (i.e. losing himself) by a beautiful discourse on eros composed by an orator named Lysias. Therefore, Socrates uncovers the narrowness and partiality of eros understood in this discourse and narrates the proper sense and work of it. Eros is the love of beauty or divine wisdom and this love is donated by beauty. Beauty is found at the beginning of and is situated in the end of philosophizing. Beauty is the coincident value of the beginning and the end. In this way, through examining the work and sense of eros, one can understand the rationality of beauty by dialektike. This enables one to be incarnated in eros. This means nothing else than the generation of philosophy which is the end of this dialogue.

著者

一色 裕

出版者

美学会

雑誌

美学 (ISSN:05200962)

巻号頁・発行日

vol.62, no.1, pp.175, 2011-06-30 (Released:2017-05-22)

著者

一色 裕

出版者

日本西洋古典学会

雑誌

西洋古典学研究 (ISSN:04479114)

巻号頁・発行日

vol.47, pp.41-51, 1999

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<p>Although there is some controversy about the authenticity of Hippias Major, the majority now take it to be Plato's own work. But the assessment of 'philosophy' involved in it has just begun with the commentary of P. Woodruff. But most scholars including Woodruff who think the fine to be open to definition regard the aporia of search as representing the failure of Socratic argument depicted by Plato. But in my view, this is a grave fault of interpreters. As a result, the definitions of the fine by the beneficial and the beneficial pleasure, which are the key points of the dialogue, have not yet been given proper and successful interpretation. My task in this paper is to give a new interpretation of this dialogue, focusing on the concept of the beneficial. Hippias, Socrates' interlocutor in this dialogue, displays the fine practices desirable in youth through a fictional discourse based on Homer. Conversely, he teaches fine things without himself knowing the fine. The problem of the beauty of virtue lies hidden in the initial situation of the dialogue. Examining Hippias' ideas of the fine, Socrates shows the fine to be an incomplete predicate during the refutation of Hippias. To refute Hippias' first proposal (fine girl) and his third one (happy life), Socrates refers to the existence of gods. But Hippias' second proposal (gold) is refuted by the notion of appropriateness he himself applied. The appropriateness is at first introduced as a visual one, but is immediately transformed to a moral one, i. e. the appropriateness to ends. The visual appropriateness per se has not yet been examined. In Socrates' self-refutation, his proposal for the definitions of the fine is concerned with human motivation, whose archetype was presented in Grg. 474de. Motivations which are introduced into the argument through visual appropriateness have two series. 1. utility : the useful-the beneficial. 2. pleasure : pleasure through sight and hearing-beneficial pleasure. In each series, the last definition makes explicit the relation of the fine and the good through the notion of beneficial, which leads to aporia. But among fine things, there are some which cannot be perceived as fine. These are the beauty of law and practice Plato esteems highly. The visual appropriateness is concerned with perception, not with being. Then, the appropriateness to ends, that is, utility comes in. But usefulness for doing bad things cannot receive approbation. If good things are substituted for bad things, can the definition of the fine be formed successfully? But, if the good is made consequent of the productive agent (doing or making) and the fine is made antecedent of it, this results in the non-identity of the fine with the good. The beneficial does not explain the fine. The fine cannot be composed of objective good things. With this result, Socrates turns to the examination of the second series of motivations : pleasure. Does pleasure through sight and hearing, i. e. pleasure (s+h), explain the fine? The problems with which Plato is faced in this definition are the following. 1. Is the beauty of law and practice explicable by pleasure (s+h)? 2. Does pleasure (s+h) explain the fine? But the definiens, pleasure (s+h), which takes the form of a conjunction, cannot denote a single thing. (The same is true with disjunction.)Problem 1 can be answered only after problem 2 is settled definitely. But because the definition of the fine by pleasure (s+h) failed, problem 1 remains open. Why is the term 'fine' applied to pleasure (s+h)? The ground for predicating 'fine' about pleasure (s+h) is asked here. Is there any explanation convertible with and inherent in the fine? To this question Socrates answers that pleasure (s+h) is the most harmless and the best. When one asks with reflection the ground of predicating 'fine', the other name of the term</p><p>(View PDF for the rest of the abstract.)</p>

著者

一色 裕

出版者

東京大学文学部美学藝術学研究室

雑誌

研究 (ISSN:09163379)

巻号頁・発行日

no.8, pp.57-75, 1990-03-25

著者

山本 元久 高橋 裕樹 苗代 康可 一色 裕之 小原 美琴子 鈴木 知佐子 山本 博幸 小海 康夫 氷見 徹夫 今井 浩三 篠村 恭久

出版者

The Japan Society for Clinical Immunology

雑誌

日本臨床免疫学会会誌 = Japanese journal of clinical immunology (ISSN:09114300)

巻号頁・発行日

vol.31, no.1, pp.1-8, 2008-02-28

被引用文献数

27 39 12

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ミクリッツ病は涙腺・唾液腺腫脹を,自己免疫性膵炎は膵のびまん性腫脹を呈し,ともに腺組織中へのIgG4陽性形質細胞浸潤を特徴とする疾患である.私たちは,当科における全身性IgG4関連疾患(systemic IgG4-related plasmacytic syndrome ; SIPS)40例の臨床的特徴(腺分泌機能,血清学的評価,合併症,治療および予後)を解析した.男性は11例,女性は29例で,診断時の平均年齢は58.9歳であった.疾患の内訳は,ミクリッツ病33例,キュッツナー腫瘍3例,IgG4関連涙腺炎4例であった.涙腺・唾液腺分泌低下は,約6割の症例にみられたが,軽度であった.抗核抗体陽性率は15%,抗SS-A抗体陽性は1例のみ,低補体血症は30%に認められた.また自己免疫性膵炎,間質性腎炎,後腹膜線維症,前立腺炎などの合併を認めた.治療は,臓器障害を有する症例で治療開始時のステロイド量が多く,観察期間は最長16年のうち,臓器障害の有無に関わらず3例で再燃を認めた.ミクリッツ病をはじめとするSIPSの現時点における問題点と今後の展望について述べてみたい.<br>

著者

一色 裕

出版者

美学会

雑誌

美學 (ISSN:05200962)

巻号頁・発行日

vol.34, no.2, pp.24-35, 1983-09-30

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The author tries to clarify the structure of the elevation of Augustine's thought manifested in. XXIX. 39 by a systematic interpretation of the text. The orientation of Augustine's thought in the Book 11 is the liberation by and to God as creator of all things (deus creator omnium). His task in this Book is to demonstrate God as creator of all things by the interpretation of Genesis I-1. In order to prove the superiority of eternity to time, he goes on to make clear the nature of time by the reductive thinking. Time is reduced first to the nonarticulated form of measure and object of measurement (ch. XX. 26), secondly to the articulated form, i.e., to time as measure (ch. XXVI. 33) and to time as object of measurement (ch. XXVII. 36). We can grasp the nature of time by measuring time itself. Here the nature of time begins to reveal itself, which is the inclination to nothingness. The phrase adtende, ubi albescit veritas in ch. XXVII. 34 announces the beginning of the revelation of veritas per se (Truth and Beauty). In ch. XXVII. 35. Augustine pronounces the verse : Deus creator omnium and acknowledges God as creator of all things. This pronunciation expresses the success of the demonstration. Through the pronunciation, he makes a judgement of verum (true and beautiful) on this verse. Here actualizes the liberation by God as creator of all things (deus creator omnium). Augustine converts his life to veritas and finds it out.

著者

一色 裕

出版者

美学会

雑誌

美學 (ISSN:05200962)

巻号頁・発行日

vol.45, no.4, pp.67-71, 1995-03-31