著者

竹内 修

出版者

ジャパンミリタリー・レビュー

雑誌

軍事研究 = Japan military review (ISSN:05336716)

巻号頁・発行日

vol.54, no.1, pp.182-193, 2019-01

著者

竹内 修一

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.83, pp.99-117, 2014

著者

竹内 修一

出版者

上智大学

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.73, pp.51-88, 2004-08-01

---

It is natural for us to be required to act rightly, but to be good is even more important. No matter how right an actis, if one has a bad intention or motivation, that act is not worthy of being ca11ed good. It might be the intentio recta that is required for the rightness of the act. "Every good tree bears good fruit" (Mt 7 : 17). A good act follows a good disposition of one's heart and mind. It is virtue that makes a human being good. Virtue must be considered in reference to good ; more specifically, virtue refers to the good of the human person. Therefore, virtues are indispensable for the formation of the human person. Confucianism which is basically "virtue ethics" can contribute greatly to an inculturation of Christianity in Japan. Since Mencius, through the tradition of Confucianism, conscience, ryoshin in Japanese, has played a significant role in Japanese morality. The main role of ryoshin is to determine how to cultivate oneself, how to become one's authentic self. In particular, in the Japanese context, the primary quality of ryoshin is makoto or sincerity. Makoto, interpreted not metaphysically, but rather morally and anthropologically, became a cardinal virtue for the Japanese ethical/moral ethos in the lin eo ryoshin. Mencius is the first person who used the term liang hsin/ryoshin. According to him, liang hsin springs from one's heart and mind, which is good by nature. This is the origin of all his thought : a "theory of the original goodness of human nature." According to him, liang hsin/ryoshin is given as the "sprouts" of four virtues : humanity, righteousness, propriety, and wisdom. These four virtues are the embodiment of liang hsin in real life. The understanding of liang hsin is developed in the concept of ch'eng (sincerity). Ch'eng is largely discussed and developed as a moral and philosophical or metaphysical concept in the Chung-yung (The Doctrine of the Mean). Ch'eng should be embodied in one's life. According to Wang Yang-ming, making the mind sincere is indispensable for one to be a fully human person. Though there are several meanings of ch'eng, he stresses sincerity as the meaning of ch'eng. Sincerity is not merely a psychological or ethical concept, but rather an existential and anthropological presupposition. Wang's teachings had a great influence on Japanese thought, especially with regard to ethics. We can also find a possibility of inculturation of Christianity in Japan in and through ryoshin. It is inadequate and inappropriate that we unconditionally transfer Christianity cultivated in the Western cultural climate into the Japanese cultural climate. Rather, we have to accept and interpret Christianity in the context of the Japanese cultural climate and express it through Japanese concepts. The problem is how to embody the Good News in Japan. This is challenging to us, but at the same time, it is the basic task of inculturation as the embodiment of evangelization. Evangelization requires us to discover and cultivate the seeds of the Word embedded in the local culture. As God's Word became man, the Words of Jesus can and should be embodied in the Japanese cultural climate.

著者

樋笠 勝士 荻野 弘之 佐藤 直子 長町 裕司 O'LEARY Joseph 川村 信三 児嶋 由枝 竹内 修一 HOLLERICH Jean-c 村井 則夫

出版者

上智大学

雑誌

基盤研究(B)

巻号頁・発行日

2006

---

本研究は、平成18年度から21年度にわたる4年間の研究計画により、西洋中世における「美」の概念を、とくに新プラトン主義の受容と変容という課題に絞って、歴史研究を行うものである。本研究の独創性は「美」の概念について、古代末期思想家プロティノスに始まる新プラトン主義美学思想が、西洋中世キリスト教思想にどのような影響を与えたのかを解明する点にある。その思想の影響系列は、「美」を「光」と関係づけるキリスト教の伝統的な形而上学思想の原型をつくりだし、また典礼芸術等の芸術現象に展開する文化的基礎となる概念形成にも展開している。さらに中世の神学思想における超越概念にも影響を与える基本思想にもなっていることから、美学研究のみならず西洋中世思想研究の基礎研究にとって、本研究課題は思想史研究上の大きな意義を有するものとなる。

著者

竹内 修一

出版者

北海道大学文学研究科

雑誌

北海道大学文学研究科紀要 (ISSN:13460277)

巻号頁・発行日

vol.155, pp.55-80, 2018-07-31

著者

竹内 修身

出版者

東北哲学会

雑誌

東北哲学会年報 (ISSN:09139354)

巻号頁・発行日

vol.8, pp.65-66, 1992-08-28 (Released:2018-02-28)

著者

竹内 修一

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.75, pp.53-101, 2006

---

Conscience is one of the most prominent phenomena of human persons. The term "conscience," however, is polyvalent and ambiguous, and complicates one's understanding of it. By its very nature, conscience has both individual and socio-ethical characteristics. This understanding derives from another aspect of conscience: transcendence. In other words, conscience is essentially open to the Absolute, and has not only a moral dimension, but also a metaphysical or religious dimension. One can view this not only from an etymological examination of the term "conscience," but also from one's experience of conscience. This experience is nothing but self-awareness. When one experiences conscience, it is often as a "bad conscience." Conscience is not restricted to merely intellectual knowledge, but is related to the whole existence of a person. In this sense, conscience is almost synonymous with moral consciousness, but this in itself does not fully or directly define conscience. Conscience is composed of "con" (together, whole) and "science" (knowledge). From this, we can distill several meanings of conscience such as "to know something together," "to have common knowledge," and "communal knowledge." In order for this "communality" to exist there must be a common horizon of understanding. This horizon is the basis of the universality of conscience and this universality should be found in "con." On the other hand, "science" is not mere intellectual or objective knowledge. It is, rather, a moral or existential knowledge of the human person. In Hebrew there is no term for "conscience." However, there are a few words which represent the phenomenon of conscience, such as leb or lebab (heart) and ruah (spirit). The term "heart" is most frequently used in the Old Testament stories about sin and, in turn, most often correlates with remorse or pangs of conscience. However, there are also several stories in which "heart" is used positively, stressing the prais-eworthiness of a "good conscience." There is a term for conscience in Greek: syneidesis. The term "conscience" does not appear in the Synoptic Gospels. Paul is the first person to use the term "conscience" in the New Testament. Though it is still disputed as to where Paul may have adopted this term, there is general agreement among scholars that Paul uses the term syneidesis, to refer to conscience. He regards conscience as an inner tribunal with both a judicial and a legislative function. However, for him, conscience has not only an ethical but also a theological importance. Thomas Aquinas regards a human being as a person who is created by God in the image of God. Every description of his ethical discourse flows from this understanding. The human person is essentially oriented toward a final end: the good itself. Conscience has an important function in this design. It is an application of knowledge to concrete and particular acts. In this application, conscience has a binding force which is based on that of synderesis. As the first principle of practical reason, synderesis unconditionally claims the precept of doing good and avoiding evil. Conscience can be erroneous. However, it retains a binding force, because it requires one to follow its judgment by nature, regardless of whether conscience is good or evil. Indeed, the binding force remains as long as conscience participates in synderesis, which is never fallible.

著者

加藤 征 影山 幾男 竹内 修二

出版者

東京慈恵会医科大学

雑誌

一般研究(B)

巻号頁・発行日

1989

---

江戸時代は現代に比較的近く形質的にも最も近いことが想定される。しかし、江戸時代は士農工商で知られる通り階級制度が明確であり、鈴木の徳川将軍の形質調査から階級制度の頂に立つ者の貴族形質が明らかにされているが、それ以外は江戸時代人として一様の形質を有するか否かは論じられいない。江戸は1590年徳川家康が関東8カ国に移住させられたことから始まり平成元年で丁度400年になる。江戸時代は武士と町人の階級は厳確に維持され、増上寺およびその子院群は徳川幕府に関与なる武家しか檀家となることを許されなかったとされている。研究者等は港区三田済海寺から出土した長岡藩主の人骨、港区芝の増上寺子院群の跡地の発掘で得られた人骨とそれより多少格式の高いと言われる天徳寺子院の発掘で得られた人骨群を武家々族とした。一方上野7丁目の上車坂町出土人骨および湯島無縁坂出土人骨群を庶民家族とした。これら武家と庶民の他に江戸の先代である鈴木の鎌倉時代人骨、後代である森田の現代関東地方人骨とを比較した。そのほか江戸時代人骨として鈴木らの雲光院、森本らの一橋高校地点出土人骨などは東京都内のもので、更に脇の熊本県桑島、中橋の福岡市天福寺出土の江戸時代人骨を参考とした。この様に多くの人骨群を比較し、藩主、武士、庶沢と思われる人骨の形質を明らかにした。頭長は鎌倉時代人が最も長く、次いで湯島・上車坂の江戸庶民、芝公園1丁目・天徳寺の武士、現代関東地方人が短く、長岡藩主が最も短い値を示した。頬骨弓幅は江戸庶民が最も広く、次いで鎌倉・江戸時代武士がこれに次ぎ、現代人は132.9mmと狭いが藩主ではさらに狭くなっている。このほかいくつかの計測項目において庶民、武士、現代人、藩主へと計測値の上で連続した形態がみられた。

著者

竹内 修

出版者

(社)北里研究所

雑誌

若手研究(B)

巻号頁・発行日

2002

---

Yersinia enterocolitica(エルシニア)の感染成立と宿主免疫応答には、病原性プラスミドが深く関与する。さらには、プラスミドにコードされ分泌される種々のYersinia Outermembrane Protein(Yop)は、宿主側に病原性をおこす因子であると同時に、Interferon-γ(IFN-γ)等のサイトカインを産生し、I型helper T細胞(Th1細胞)への分化、誘導する因子も担っていることが予想される。本研究は、エルシニアに対する宿主免疫応答と病原性プラスミドの関係についてサイトカイン誘導能、感染抵抗性の観点から研究を行うことを目的とした。本研究によって得られた新たな知見をまとめると、1、病原性プラスミド保有株(P+株)をマウスに生菌免疫(10^3 cfu)を行うと強いTh1が誘導される(死菌免疫では誘導されない)。2、プラスミドを保有していない株(P-株)をP+株と同じ菌数で生菌免疫した場合は、Th1の誘導は弱い。3、P+株もしくはP-株で生菌免疫したマウス脾細胞をin vitroにおいて加熱死菌抗原を用いて刺激し、培養上清中に分泌されるIFN-γの産生量と産生細胞数を測定すると、P+株で免疫した場合に大量の産生量と産生細胞数が見られた。4、3においての主要な免疫担当細胞を検討するため、フローサイトメトリーによる細胞内サイトカインの検出を行ったところ、P+株において誘導されるTh1は抗原特異的なCD4^+T細胞とNKもしくはNKT細胞が産生していることが明らかとなった。しかし、その他にも多数のIFN-γ産生陽性細胞の集団が確認された。最近、樹状細胞やマクロファージなどの抗原提示細胞(APC)が大量のIFN-γを産生するとの知見が得られているため、この陽性細胞集団もAPCの可能性が考えられ、今後明らかにしていく必要があると思われた。

著者

大岡 昌博 三矢 保永 竹内 修一 亀川 修

出版者

一般社団法人日本機械学会

雑誌

日本機械学會論文集. C編 (ISSN:03875024)

巻号頁・発行日

vol.62, no.598, pp.2250-2256, 1996-06-25

被引用文献数

7 10

---

The present paper describes the implementation of and experiments on a three-axis tactile sensor applying an optical wave guide plate. The sensor is comprised of a sparse array of columnar feelers and a dense array of conical feelers, which are formed on opposite sides of a silicon rubber sheet. The columnar feelers contact objects while the conical feelers contact the acrylic optical waveguide plate. Three components of a force vector applied to the columnar feeler are identified from contact areas of four conical feelers which are covered by one columnar feeler. Contact points of conical feelers photographed using a CCD camera are transferred into a frame memory board installed in a personal computer and they are memorized as 8-bit patterns. A one-bit pattern is quantized from the 8-bit pattern by utilizing a suitable threshold value; the contact areas of conical feelers are obtained from the total number of picture cells of the one-bit pattern. In evaluation experiments, several combinations of vertical and horizontal forces are applied to the columnar feeler through a probe attached to a three-axis force sensor. The experimental results show that the three components of the force vector can be calculated from the four contact areas, and that hard material is not favorable for the conical feelers but is suitable for columnar feelers.