著者

森本 聡

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.15, pp.63-74, 1998 (Released:2019-03-20)

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In “Philosophical Essays” Kitaro Nishida has so wide a concern beyond his field of specialization that he deals with not only philosophy but also such disciplines as natural science. It is conceivable that his thinking with regard to science enfolds much that deserves more attention today. This paper will clarify the relationship between his and J. S. Haldane’s position as a former stage of elucidating the modern significance of his thought on life. J. S. Haldane is a specialist of respiration physiology. He has a holistic viewpoint of life. He defines it as the active maintenance of a normal and specific structure of an organism. Nishida gets much inspiration from him. He takes Haldane’s idea of life into his system by paraphrasing it into the self-determination or maintenance of form (katachi). He distinguishes historical and biological life. In the historical world everything contains self-contradiction. The world moves by this. So this is the historical life. What is created has some form as determinated. In the case of an organism it is a specific form. As the historical world is the world of historical life, various organisms have come into being in it. He gives a philosophical basis to Haldane’s biology.

著者

森本 聡

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.13, pp.93-105, 1996 (Released:2019-03-20)

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Plotinus’ system has been called ‘emanation’, for he often illustrates it by similes such as the sun and the light flowing out from it. But insisting that such similes should not be interpreted literally, H. F. Müller denies that his philosophy is emanation system. The aim of this paper is to elucidate what this concept means for Plotinus himself. We consider the question from two points. The first point is how we understand the (eternal) process of generation of Intelligence from the One. The One gives birth to the Formative Principle (λόγος), and Intelligence is the first and greatest Formative Principle. What has to be noticed here is that we can regard the process as the unfolding of the Principle from the One. But the One remains constant and unchanged in the sense that it transcends the Principle and is superior to it. The second point is the relation between the One and the principles springing up from it. Their existence wholly depends upon it because they are brought into being by it and cannot exist away from it. So they proceed from and return to it at the same time. Since the One contains them, it is omnipresent. From this aspect it is all that proceed from it, and indwells in them. But having no prior principle, it cannot be held nor contained by anything. Then it is present in none of them. In other words, the One is all and, at the same time, none of them. Thus, to take it into account that the One does not only transcend all but also is immanent in them, the concept of ‘emanation’, including the procession of the Formative Principle from the One, can be better understood as unfolding of the One. The One unfolds itself while it remains undeveloped.

著者

森本 聡

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.9, pp.106-119, 1992 (Released:2018-03-21)

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Intelligible Matter, which derives from Plato’s Indefinite Dyad, is adopted and developed by Plotinus. But it is not clear what position it has in his whole system, whose ‘pivot’ is the theory of Spiritual Intuition or Contemplation. This paper will throw light on what it is and how related to the Spiritual Intuition of Intelligence. There are two reasons Plotinus supposes Intelligible Matter in the Intelligible World; (i) Forms there have particular characteristics which distinguish them one from another. So there must be something which receives and unifies them, and this ‘something’ must be Intelligible Matter. (ii) Intelligence is unlimited when it proceeds from the One, and it begins to behold itself and constitutes the World of Forms by being defined and informed by it. That which is limited by forms is matter. So Intelligence must have Intelligible Matter as the essential part of its constitution. Intelligence beholds the World of Forms by beholding itself. So it is ‘one-many.’ But it also has a higher aspect of Spiritual Intuition which can grasp the One as it is and receive the Formative Principle from it. This higher Spiritual Intellection has four functions; (i) it makes Intelligence proceed from the One, (ii) it makes Intelligence be informed and limited by the One, (iii) it makes Intelligence maintain the unity of the Intelligible World, and (iv) it makes Intelligenece return to the One. Of these four functions it has the second and the third in common with Intelligible Matter. Without them, it also would be meaningless. So it contains Matter of the Intelligible World as the essential element of its structure. And the other is valid only when it is connected with the higher Spiritual Intuition.

著者

森本 聡 田上 弘毅 藤川 浩一 縄手 雅彦

出版者

一般社団法人電子情報通信学会

雑誌

電子情報通信学会技術研究報告. WIT, 福祉情報工学 (ISSN:09135685)

巻号頁・発行日

vol.108, no.67, pp.67-72, 2008-05-22

被引用文献数

2

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地域福祉サービスセンターソレイユで社会参画のためにコンピュータ操作訓練を行っている協力者4名に共通する障碍は注意障碍で,コンピュータ操作では画面を注視して画面の変化に対応して作業することに困難が予想される.そこで,我々は分割的注意に障碍がある人のためのコンピュータ操作訓練ツールを作成し訓練を行った.ポインティングデバイス訓練と注意および記憶力の検証をするため4×4マスに配置された1から16の数字と,画面全体にばらばらに配置された1から24までの数字を昇順にクリックするTrail-Making Test的なツールを作成し各協力者に行ってもらった.訓練を重ねることでタスク完了時間の短縮や操作エラーの減少が見られた.さらに我々は画面左右に2つの黒いボールが打ち出された際に左右にある黒いバーで跳ね返すツールを使用して各協力者に訓練を行った.各協力者はこのツールを使用し訓練を重ねることでボールを跳ね返す成功回数が上昇した.今後,分割的注意の障碍のために操作に困難が見られた階層メニュー操作や文字入力修正など画面の変化に注意を向けることの必要は操作の向上改善具合をみることで,訓練の有効性を検討する必要がある.

著者

森本 聡 縄手 雅彦

出版者

一般社団法人電子情報通信学会

雑誌

電子情報通信学会技術研究報告. WIT, 福祉情報工学 (ISSN:09135685)

巻号頁・発行日

vol.108, no.488, pp.49-54, 2009-03-16

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我々は複数の高次脳機能障碍をもつ4名(以下A,B,C,Dとする)の協力でPCの操作訓練を行っている.その中でも失読症を患うCは特定の平仮名や数字などを読み取るのが困難であった.そこで平仮名の読み取りのための訓練ツールを作成し,これらのツールを行ってもらうことで失読症改善を試みた.その結果Cが読み取ることを苦手とする平仮名に特徴があることを確認した.そこでCの苦手とする平仮名を中心とした訓練ツールを作成することで読み取りの改善が可能であるか検証した.しかし,訓練ツールの正解率の向上につながることができても,平仮名の一文字に対して読み取ることの向上にはならなかった.今後,Cのさらなる苦手字読み取りの改善と訓練手法を検討する必要がある.