著者

大網 功

出版者

日本科学史学会

雑誌

科学史研究 (ISSN:21887535)

巻号頁・発行日

vol.21, no.141, pp.16-26, 1982 (Released:2021-05-13)

著者

大網 功 高田 誠二 仙田 修 小宮 勤一

出版者

一般社団法人日本計量史学会

雑誌

計量史研究 (ISSN:02867214)

巻号頁・発行日

vol.26, no.1, pp.35-49, 2004-06-30

被引用文献数

6

著者

大網 功

出版者

日本科学史学会

雑誌

科学史研究 (ISSN:21887535)

巻号頁・発行日

vol.40, no.220, pp.193-204, 2001 (Released:2021-08-16)

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In the ancient Indian movement theory, all movements were epistemologically considered as momentary movements. Continuous movement was understood as a series of momentary movements caused by a volitional effort or a propulsive power. Momentary movements in the Indian movement theory are classified into five kinds. These are moving upwards, moving downwards, bending, stretching and going. This movement theory is described in the work, Prasastapadabhasya, written in the sixth century A.D. In this paper I would like to explain what kinds of movements these five momentary movements are (1); and consider the reason why these five movements were chosen as the fundamental kinds of movement (2). (1) The "going " is a movement in which the direction is not specified by volitional effort. The other four movements are movements in which the directions is determined in the vertical direction by a specific volitional effort. A number of movements were classified as the "going " kind of movement in the work, Prasastapadabhasya. In the Indian movement theory the direction of movement of matter in the transverse direction was not specified by a volitional effort, because in the transverse direction, matter could be moved in various directions through a volitional effort.(2) In the Indian movement theory, the momentary changes of place on the moved matter which were brought by the momentary movements of matter were considered as important attributes of movement. In this theory, the fundamental kinds of movements were recognized from an objective point of view. And from this viewpoint all movements were objectively classified into two kinds; the movement in which the direction was determined by a specific volitional effort and the movement in which the direction was not specified by volitional effort. Moreover, the determined direction of movement of matter was in the vertical direction objectively. It seems that the above five movements, namely, moving upwards, moving downwards, bending, stretching, and going, were chosen as the fundamental kinds of movements in the ancient Indian movement theory.

著者

大網 功

出版者

日本科学史学会

雑誌

科学史研究 (ISSN:21887535)

巻号頁・発行日

vol.33, no.192, pp.208-216, 1994 (Released:2021-03-21)

著者

大網 功

出版者

日本科学史学会

雑誌

科学史研究 (ISSN:21887535)

巻号頁・発行日

vol.32, no.186, pp.75-83, 1993 (Released:2021-03-23)

著者

大網 功

出版者

日本科学史学会

雑誌

科学史研究 (ISSN:21887535)

巻号頁・発行日

vol.26, no.162, pp.76-90, 1987 (Released:2021-09-21)

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All continuous movements of human body are composed of a series of momentary movements caused by a volitional effort on human body in Vaiśeṣika system According to Vaiśeṣika system, the mental process of a person is produced by the action between his mental system, "soul", so called ātman and his auxiliary mental organ, "mind", so called manas in his ātman. The ātman is perpetually an immovable substance which controls all mental processes. The manas is a minute substance which does not possess any mental functions, and is constantly moved by the volitional effort in the ātman in a human body. The remembrance is produced by the bhāvanā (the power of remembrance) in the ātman through three cognitions (a kind of special contacts between ātman and manas) e.g. a strong cognition, repeated cognitions, and the special cognition to imagine a miracle. The strong cognition is a special contact beween ātman and manas caused by unusual and unexpected experiences. The repeated cognitions are special contacts between ātman and manas caused by repeated experiences. When a person has an unusual or unexpected experience, the first strong momentary impression based on the experience forms in the ātman of the person through the strong congnition The first impression brings about a strong bhāvanā (the power of remembrance) in the ātman The remembrance based on the experience is caused by intensity of the bhāvanā in the ātman. When a person has an ordinary experience, the first weak momentary impression based on the experience forms in the ātman through an ordinary cognition. This first impression brings about a weak bhāvanā. The intensity of the bhāvanā is accumulated in the ātman through repeated cognitions The remembrance based on the ordinary experience is caused by the increased intensity of bhāvanā in the ātman. As I have shown in my paper,"On the Theory of Movement in Vaiśeṣika System in Ancient India"*,the movements of matter are produced by vega (the power of motion)through two special contacts, e.g.nodana and abhighāta. The nodana is impulsive contact, acting beween a mover and the moved matter. The abhighāta is an impulsive contact, separating instantaneously a colliding matter from the collided solid matter. The above process of movements of the matter is very similar to the process of remembrance. The contact, abhighāta in the movement theory is compared with the contact of a strong cognition between the ātman and manas. The contact, nodana in the movement theory is compared with the contact of repeated cognitions between the ātman and manas. In particular, the forming-process of the vega is very similar to the forming-process of the bhāvanā. This two concepts are contained in the category of saṃskāra (the keeping power). Moreover, the saṃskāra is often used in place of vega or bhāvanā in Vaiśeṣika system. The concepts of vaga and bhāvanā should be studied by the wider concept, namely saṃskāra (a sort of potentiality).

著者

大網 功

出版者

日本科学史学会

雑誌

科学史研究 (ISSN:21887535)

巻号頁・発行日

vol.24, no.156, pp.193-204, 1985 (Released:2021-04-05)

著者

大網 功 山田 研治 唐沢 進太郎

出版者

一般社団法人日本計量史学会

雑誌

計量史研究 (ISSN:02867214)

巻号頁・発行日

vol.37, no.1, pp.111-118, 2015-03-10

著者

大網 功 蔵原 清人 西田 雅嗣 蔵原 清人 西田 雅嗣

出版者

東洋大学

雑誌

基盤研究(C)

巻号頁・発行日

2007

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本研究では私達は江戸時代、明治初期の古枡、古分銅、古尺を実測した。さらに、渡仏および渡欧してメートル法草創期のフランスの計量事情およびヨーロッパの長さの単位の変遷について文献調査を行った。古枡の実測結果によれば、江戸時代の公定枡である京枡、江戸枡では、枡は縦、横の内幅が4寸9分に作られたが、深さが容積を一定にするように調節されていた。古分銅では、最も良い組分銅で、実測値は称呼値の0.04~0.27%の誤差を持っていた。