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

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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

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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

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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

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

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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.