著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.38, pp.1-37, 2008-07-25

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Called Toyoashihara-no-nakatsukuni (豊葦原の中津国) in the mythological age, Japan is described as a country where grass or trees and stones or rocks are fierce and vociferous. Japanese plants and minerals have feelings and express them just like human beings from time immemorial. Since then the Japanese have believed that a tama (soul) subsists in everything that exists on earth. This is the core of Japanese culture, which the Japanese keep still now.There is another system of belief which can never be compatible with this Japanese culture. That is the Buddhist system, which presupposes that minds "transmigrate." When a body dies, the mind leaves it and enters an embryonic germ, and a new life begins. It is only those endowed with a mind that can transmigrate and succeed in becoming a Buddha. Human beings and animals belong to one world and plants and menerals to another. There is a line of demarcation, impossible to get over between the two worlds.The Japanese refuse to accept this point. as it contradicts the principle of Japanese culture. All Japanese leaders of religion agree in removing the line between animals and plants. They deny the Buddhist system of Indian origin. And here appears an interesting character who was unique in maintaining the Japanese principle.Kenchi ( 顯智) was a leader of the followers of Shinran ( 親鸞) in Shimotsuke (下野) from the latter half of the 13th century to beginning of the 14th century. He said that plants are preachers as well as humans. He believed that plants are not different in their nature from human beings. In the view of Kenchi, this was a universal truth and there should be expressions in Buddhist scriptures to support it. He claimed to have found two relevant passages in the Dafodingshoulengyanjing (大佛頂首楞嚴經).In the first passage it is said that plants become humans and humans become plants. It follows that plants and humans are transformed into each other and that plants can become humans at will. In the second passage it is said that clods of earth raised by owls grow into owls and that plant seeds raised by birds grow into birds. It follows that minerals are transformed into animals and plant seeds are transformed into animals. So Kenchi asserted that plants and minerals are regardedas the same in their nature as humans in the Buddhist scripture.It is to be regretted that Kenchi's quotations are beside the point for two reasons. In the first place, the text of the Dafodingshoulengyanjing is not authentic as it was made up by a Chinese writer. The stories of owls raising clods and birds raising seeds have been handed down among the Chinese from the time of Simaqian (司馬遷145_86BC) Secondly, the passages quoted by Kenchi occur in the text as negatve examples. The first one demonstrates the view of the ignorant, and the second one introduces the view of followers of an anti-Buddhist cult.Japanese religious leaders who call themselves advocators of Buddhism are all faithful to their own tradition. In removing a the boundary between animals and plants, they are practical deniers of Buddhism. Among them Kenchi is worthy of our attention. He is so ignorant as to quote passages intended to give counter-examples in an unauthentic Chinese text. Unlike the others, he is unsophisticated and all the easier to understande. His case symbolizes straightforwardly the contradictive aspect observed in the Japanese tradition.

著者

柴田 清 葛生 伸 黒田 光太郎 小林 志好 小林 信一 塚本 公秀 英 崇夫 原田 昭治

出版者

公益社団法人 日本工学教育協会

雑誌

工学教育 (ISSN:13412167)

巻号頁・発行日

vol.69, no.6, pp.6_48-6_53, 2021 (Released:2021-12-05)

参考文献数

29

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Liberal arts education is attracting great interest in term of source of innovation to comprehend social needs and acceptance of technologies. However, the engineering has not been sufficiently included in the conventional liberal arts education, despite of its significance in modern society. To incorporate engineering in the liberal arts education, the following approaches are discussed. Engineers should learn social science and humanities to understand social needs and to enhance communication skills, and acquire generic engineering principle which is common in all engineering field. General public should develop technological literacy to ascertain the possibilities and limits of technology. Public, including engineers, should know nature of engineering to communicate each other, and obtain ability to identify the risk and benefit of technology.

著者

前林 清和 中林 信二

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.18, no.3, pp.6-15, 1986-02-28 (Released:2012-11-27)

参考文献数

46

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From ancient times, Meiso (meditation) has shaped the core of the ascetic exercises, “Syugyo” in case of orientalism. Meiso (meditation) has also been introduced into the process of “Syugyo” by Japanese military arts. So, this study intended to classify the concept of Meiso (meditation) and to investigate what Meiso (meditation) in the military arts had been.Summaries are as follows;(1) Meiso (meditation) is the method to experience a state of unconsciousness above consciousness, and to unify both.(2) According to the psychological point of view, Meiso (meditation) has two aspects; the one is accompanied with active image (for example Yoga) the other is not (Za-Zen). The former refuses external stimuli, the latter is openminded and then keeps awaking situation.(3) From the physical viewpoint has static manner (Za-Zen) and active ones (Kinhin, Jogyozanmai).(4) Statical meditation in the military arts has been used in order to extinguish worldly thoughts and get to the higher state of mind.(5) Performing the practice the military arts, Keiko (Kata) itself can be explained as active meditation with physical exercise, that has made much of the respiratory method. That state of mind is similar to that of Zen.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.36, pp.81-196, 2009-03-10

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Paul Carus (1852-1919) wrote a short Buddhist narrative called "The Spider-web" in 1894 and Teitaro Suzuki (鈴木貞太郎 1870-1966) translated it into Japanese in 1898. Ryunosuke Akutagawa (芥川龍之介 1892-1927) adapted it for children in 1918. Entitled "Kumo-no-ito" (蜘蛛の糸 a spider's thread), this adaptation was evaluated highly among Japanese critics and adopted in many schoolbooks. In spite of its high reputation among critics, however, Akutagawa's Kumo-no-ito is not a success as an adapted story. Ignorant of the Buddhist tradition, Akutagawa missed Carus's points and failed to construct a coherent story. Modern philological study of Buddhist texts was established in Europe in the nineteenth century and excellent research results were produced there. Having taken advantage of them, Carus knew much about ancient Buddhist literature. His tale is faithful to the Buddhist tradition and coherent as a whole. Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote "The Spider-web," which runs as follows: A sinner called Kandata has been suffering tortures in Hell. Having appeared on earth, Buddha sheds rays. Spreading everywhere, they reach even Hell. And he sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. (Here the rays are a symbol of Buddha's teaching.) The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as atman (self). The Hindus believe that an entity called "atman" subists in every human or animal body. In contrast, the Buddhists deny the existence of atman. Kandata falls back into Hell, because he proves that the illusion of atman is still upon him, saying that the cob-web is his alone. In translating "the illusion of atman (self)," the ancient Chinese used the expression "wozhi-wangnian" 我執-妄念, which means "the mistaken idea approving the existence of atman," "wo" 我 (I) being equivalent to the Sanskrit "atman." The ancient Japanese borrowed the word "wo-zhi

著者

小林 信之

出版者

早稲田大学大学院文学研究科

雑誌

早稲田大学大学院文学研究科紀要. 第1分冊, 哲学 東洋哲学 心理学 社会学 教育学 (ISSN:13417517)

巻号頁・発行日

vol.60, pp.二一-三六, 2015-02-26

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.28, no.3, pp.247-267, 2003-03-20

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As the legislation sytem was established in ancient Japan, the harahe (祓) ceased to function as punishment. It developped into the o-harahe (大祓) to remove deceases and calamities as well as sins. When the Japanese added new items to the list of tumi (罪) in the norito (祝詞), they borrowed words for deceases and calamities from the Yakusikyo (藥師經): Thus they introduced into the list sirahito (lepra alba), kokumi (tumor-induced rickets), and calamities of hahumusi (creeping reptiles and worms) and of takatu-tori (birds on high).

著者

林 信太郎 岡田 豊博 堤 久 熊川 寿郎 森 眞由美

出版者

一般社団法人 日本老年医学会

雑誌

日本老年医学会雑誌 (ISSN:03009173)

巻号頁・発行日

vol.36, no.5, pp.373-376, 1999-05-25 (Released:2009-11-24)

参考文献数

12

被引用文献数

1 1

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症例は72歳男性. 1991年頃より膝関節痛が出現しNSAIDsが投与された. 同時期に軽い腎障害を指摘された. 1993年に貧血 (Hb 9g/dl台) を指摘された. 1996年7月に下腿の浮腫と息切れを主訴に当院に受診し, 貧血の進行 (Hb 6.9g/dl) と腎障害 (Cr 1.5mg/dl) を認め入院となった. 貧血の主因として骨髄異形成症候群 (以下MDS) が, 腎障害の精査で行った腎生検でIgA腎症が確認された. また10月下旬には両側手, 膝関節に関節炎が出現した. このためプレドニン20mg/日を開始したところ, すみやかに関節炎は消失し, 貧血と腎機能にも改善傾向がみられた.本例は経過中にMDS, 腎障害, 関節炎と多彩な臨床像を呈したが特にMDSと成因の一つに骨髄異常を指摘されているIgA腎症の合併例はこれまでになく, 本報告が一例目と思われる.

著者

小林 信一

出版者

日本高等教育学会

雑誌

高等教育研究 (ISSN:24342343)

巻号頁・発行日

vol.12, pp.131-154, 2009-05-23 (Released:2019-05-13)

参考文献数

12

被引用文献数

1

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1990年代以降の研究活動の改革を含む大学改革は,3つの理念により先導されてきた.第1は1990年代前半からの「基礎研究シフト」や博士後期課程の拡大などによる拡大モデルである.これは,90年代半ばから徐々に,イノベーション・モデルとも呼ぶべき,科学技術と社会経済的価値との関連性を重視した改革モデルと,ニューパブリック・マネジメント・モデルとも呼ぶべき改革モデルに置き換えられていく.改革は,90年代には大学の研究活動を拡大する方向に働いたが,2000年代には改革の成果があがっているとは言いがたい.むしろ,大学間格差の拡大,ポスドクの増加などが顕在化し,「選択と集中」の方向性は妥当なのか,システムに矛盾はないのか,制度的な対応に偏りすぎていないか,などの問題に直面している.

著者

吉川 亮平 小原 香耶 三浦 士郎 小林 信周 吉田 光宏

出版者

公益社団法人 日本栄養士会

雑誌

日本栄養士会雑誌 (ISSN:00136492)

巻号頁・発行日

vol.63, no.7, pp.381-386, 2020 (Released:2020-07-01)

参考文献数

27

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認知症高齢者は認知機能の障害とそれに伴う行動心理症状により転倒リスクが高く、転倒による骨折が患者の生活の質のみならず、認知症進行への関与が予想されることからも、骨量の評価は極めて重要と考えられる。本研究では、独立行政法人国立病院機構北陸病院の認知症外来受診者における骨量の実態を調査するとともに、栄養状態等との関連性について検討を行った。骨量の評価には超音波骨密度測定装置を用い、踵骨部における音響的骨評価値(OSI)を測定した。対象者の平均OSIは、男女ともに若年成人平均値よりも著しい低値を示した。OSIを目的変数とした重回帰分析の結果、男性ではBMIとヘモグロビン濃度、女性では年齢、赤血球数、手段的日常生活動作が寄与因子として認められた。認知症外来受診者のOSIが低値であることを認め、骨粗鬆症対策や転倒予防の重要性が示唆された。また、男性は骨量と栄養状態に関連性を認めたが、女性は外来受診時の骨量と栄養状態に顕著な関連性は見られず、若年時からの一次予防が重要であると考えられた。

著者

小林 信義 山本 泰 明石 真言

出版者

Japan Health Physics Society

雑誌

保健物理 (ISSN:03676110)

巻号頁・発行日

vol.33, no.3, pp.323-330, 1998 (Released:2010-02-25)

参考文献数

44

被引用文献数

7 8

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Prussian blue, a blue pigment, belongs to the ferric cyanoferrate (II) group. It binds univalent metal ions, and the binding activity depends on their ionic radius. Prussian blue is not absorbed from the gastrointestinal tract in a significant amount. The cesium is entero-enteric cycled through the intestine. Prussian blue inhibits the reabsorption of the cesium. Many studies using experimental animals showed that the oral administration of Prussian blue increases the rate of the fecal excretion of radiocesium which results in shortening its biological half life. The accident in Goiania, Brazil, in 1987 showed that Prussian blue effectively accelerated the removal of radiocesium without toxicity. In the present review, we describe Prussian blue from a biological aspect and discuss its clinical application for the decontamination of cesium in radiation accidents.

著者

鹿野 和彦 大口 健志 林 信太郎 矢内 桂三

出版者

日本地質学会

雑誌

日本地質学会学術大会講演要旨

巻号頁・発行日

vol.114, 2007-09-01

被引用文献数

1

著者

林 信一 大野 康治 森村 敏哉

出版者

特定非営利活動法人 日本小児外科学会

雑誌

日本小児外科学会雑誌 (ISSN:0288609X)

巻号頁・発行日

vol.48, no.2, pp.278, 2012-04-20 (Released:2017-01-01)

著者

若林 信夫

出版者

小樽商科大学

雑誌

商学討究 (ISSN:04748638)

巻号頁・発行日

vol.37, no.1/2/3, pp.507-536, 1987-01-25

著者

小林 信彦 Nobuhiko KOBAYASHI

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.25, no.2, pp.35-50, 2000-01

被引用文献数

1

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In ancient India, the Buddhist samgha as a self-governing community maintained order by means of its own law called "vinaya." Violators were punished according to vinaya. On the other hand, all Buddhists, whether monks or laymen, were expected to follow particular customs called "sila." Unlike vinaya, this was not compulsory and did not carry penalties. In Japan far away from the original land of Buddhism, no one paid attention to the distinction between vinaya and sila, because temples were the apparatus of government and there was no samgha to be governed by vinaya. Under such circumstances, Saicho (766-822) openly repudiated vinaya and replaced it with sila. From that time down to this day, the Japanese have been convinced that the essence of true Buddhism consists in the repudiation of vinaya.

著者

田口 正樹 佐々木 健 林 信夫 加納 修 大月 康弘 小川 浩三 松本 英実 鈴木 直志 新田 一郎 櫻井 英治 粟辻 悠 西川 洋一 佐藤 公美 小林 繁子 神寳 秀夫 佐藤 雄基 佐藤 彰一 石部 雅亮

出版者

北海道大学

雑誌

基盤研究(B)

巻号頁・発行日

2016-04-01

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前近代の西洋と日本について、法律家を中心に、公証人、弁護人、軍人、商人など多様な専門家を取り上げて、専門家と専門知を存立・機能させる環境、専門家と専門知が権力構造において占める位置、専門家間の組織形成とネットワークの広がりといった側面を検討して、専門家と専門知の発展を国制史に組み込んだ。ドイツの研究グループとの学術交流により、専門家に関する文化史的視点を補強して、その意味でも従来の国制史の枠を広げた。

著者

千葉 達朗 林 信太郎 小野田 敏 栗原 和弘 藤田 浩司 星野 実 浅井 健一

出版者

日本地質学会

雑誌

地質學雜誌 (ISSN:00167630)

巻号頁・発行日

vol.103, no.6, pp.XXI-XXII, 1997-06-15

被引用文献数

4 1

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5月11日午前8時, 秋田県鹿角市の澄川温泉で, 地すべりと石流が発生, 澄川温泉と赤川温泉の16棟が全壊, 国道341号も寸断された. 5月4日頃から水の濁りや道路の変状等が察知され, 適切な警戒避難が行われたため, この災害による死者・負傷者はなかった. なお, 地すべりの最中に末端付近で水蒸気爆発が発生した. ここでは, 5月12日にアジア航測(株)が撮影した空中写真, その後の現地の他, 秋田航空(株)が撮影した水蒸気爆発の瞬間の写真を紹介する.

著者

小林 信也

出版者

公益財団法人 日本醸造協会

雑誌

日本醸造協会誌 (ISSN:09147314)

巻号頁・発行日

vol.84, no.12, pp.818-822, 1989-12-15 (Released:2011-09-20)

参考文献数

7

被引用文献数

3

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製造技術の向上により, 全国的に高品質の清酒が醸出される現在において, 減点法による品質評価法は, 酒質の均一化, 平凡化を助長するという欠陥がみられるようになった。また, 専門家間の酒質の表現法から, 一般消費者も理解できる表現法への脱皮も要請されるようになった。このような背景から, 加点法という新しい清酒の評価法の作成に携わられた筆者にその内容について解説していただいた。

著者

小林 信之

出版者

早稲田大学大学院文学研究科

雑誌

早稲田大学大学院文学研究科紀要. 第1分冊, 哲学 東洋哲学 心理学 社会学 教育学 (ISSN:13417517)

巻号頁・発行日

vol.60, pp.二一-三六, 2015-02-26

著者

小林 信介 Kobayashi Shinsuke

出版者

金沢大学大学院社会環境科学研究科

巻号頁・発行日

2005-09-30

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金沢大学経済学部

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.3, pp.107-140, 2001-03-15

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Japanese kamis who hate sins get angry and bring about disasters when men do wrong. Without sins they are happy and do not cause disasters. Taking advantage of this behaviour, the Japanese framed the idea of kekwa They tried to soothe angry kamis by chanting sutras as magic formulae in order to stop disasters such as droughts and plagues. This is a new type of harahe and therefore repenting is not involved in spite of its name "kekwa" (to repent).