著者

荒 克之 片桐 政樹 若山 直昭 小笠原 俊彦

出版者

公益社団法人 計測自動制御学会

雑誌

計測と制御 (ISSN:04534662)

巻号頁・発行日

vol.33, no.8, pp.700-707, 1994-08-10 (Released:2009-11-26)

参考文献数

9

著者

宮下 修 松村 興一 笠原 俊彦 島津 浩 橋本 直人

出版者

The Pharmaceutical Society of Japan

雑誌

Chemical and Pharmaceutical Bulletin (ISSN:00092363)

巻号頁・発行日

vol.30, no.3, pp.887-898, 1982-03-25 (Released:2008-03-31)

参考文献数

6

被引用文献数

3 8

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Various derivatives of 5-fluoro-5, 6-dihydrouracil with an alkoxycarbonyl, substituted carbamoyl, or cyano group at C-5, and one of a variety of substituents, i.e., alkoxy, substituted mercapto, substituted amino, acyl amino, and alkylidene- and arylideneaminooxy at C-6, have been synthesized as a class of potential pro-drugs of autitumor agents, 5-fluorouracil (5-FU) and 1-(2-tetrahydrofuryl)-5-fluorouracil (Ftorafur). Antitumor activity of these compounds against leukemia P388 or L1210 in mice and antifungal activity against Botrytis cinerea are described.

著者

笠原 俊彦

出版者

長崎大学

雑誌

經營と經濟 : 長崎工業經營専門學校大東亞經濟研究所年報 (ISSN:02869101)

巻号頁・発行日

vol.83, no.1, pp.21-56, 2003-06-25

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Acconding to Weber, the Calvinistic pastor in his practice changed the idea of calling in its specific aspect while he was managing the idea in the doctrine and also in the original religious mind of its beliver: in making the idea of calling acceptable to rank and file, the pastor dropped from it the non-or even anti-profit moment and added in this place the con-profit one, thus directing the tremendous energy of the religious mind towards moulding the spirit of the modern capitalism as the ideal of ascetic ethic in the worldly life. The idea of calling so revised is found 'ideal-typically' in English Puritanism, especially in the work of Baxter. He stressed the ceaseless lure of wealth to moral corruption and neglection of ascetic life. However, though his hostility to property was much more strong and strict than that of Calvin himeself, Baxter's doubt was directed not to wealth as it was but to its degrading effect on morality, to idleness and enjoyment of life and resulting resignation of the efforts to holly life for the glory of God. For Baxter the toil in one's calling was on the one hand the means for asceticism : it was the prominent guard against all the temptation to unclean life ; it was on the other just the divine purpose of human life. A specific job as a calling was given to each person secretely by God, so it was his duty to search for this and work hard in this to contribute to the rational formation of society and to the 'common best' in order to be pleased bv God. The liberation from the old restriction and the freedom of the selection of one's job, which Luther could not had admitted, exerted then the amazing influence on constituting the rational labour system both in business and society as a whole. This idea of Barter familiar with utilitarianism shows a peculiar religious aspect, when he sets on it the motives of stableness and of order or method of one's job as his calling, - the motives which lead to the appreciation of the modern professinals. And the more methodically one's ascetic labour is executed the more it yields profit as its result, so became the profit to be used as a measure with practical importance of the degree of one's service to God, and then profit-making to be the very duty of a Puritan as a steward entrusted the assets of God, - the religious appreciation of profit-making, the brilliant glory for business man, which was the strong support of the ethic for the spirit of the modern capitalism.

著者

笠原 俊彦

出版者

長崎大学

雑誌

經營と經濟 : 長崎工業經營専門學校大東亞經濟研究所年報 (ISSN:02869101)

巻号頁・発行日

vol.82, no.4, pp.25-62, 2003-03-25

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The sects developed from the Baptistic movement, or briefly Baptistic Sects, are regarded by Weber as primary and positive in the doctrine as compared to Calvinism, while Pietism and Methodism are thought secondary and passive to Calvinism both in the doctrines and the ascetic ethics. One of the decisive characteristics of Baptistic Sects was just their 'sects' which mean the church originally invisible in heven concreted visible on earth by the genuine Christians with their voluntary will. And the doctrine of these sects was different from that of old Protestantism and also from that of Cathoricism. It was that the bless could be given only by the manifestation i. e. the work of God's spirit within one's soul; - the Renaissence of the pneumatic theory of early Christianism. There were two moments distinct in the religious mind of Baptistic Sects : (1)Bibliocracy and (2)waiting for the manifestation. The first generation of Baptistic Sects thought that only 'the awakened' were the 'brothers of Christ', because they were made of the spirit of God, and held the Bibliocracy in the meaning of esteem and acquirement of the way of the Apostl's life. This was accompanied with aversion to uninevitable intercourse with worldly life - difference from Calvinism - and with repugnance to any appreciation and worship of creature and so of worldly pleasure - alikeness to Calvinism. However, Baptistic Sects had another moment of religious mind strong enough to restrict its Bibliocracy. What had been revealed and described in the Bible was not all but a part of God's words and the words were to be manifested continuously from the past to the present, so that not only the Bible but also the revelation to each conscience of the believers was to be adored. This idea, which prized the 'subjective' conscience, led to complete the liberation from all the magics and so from the salvation by the church - to the same effect of Calvinism. Alikeness with Calvinism is also seen in the doctrine that the bless by God, once given, was never lost because this was the work of God and made the men free from all the sins, and, with some slight difference in this turn, that the bless was to be endowed not to all but to some i. e. to the limited number of 'the grown-up'. As well as in Calvinism, 'good deed' in Baptistic Sects was the inevit- able sign of one's blessed state; but the deed in the early Baptistic Sects was thought to be far from the worldly life and worked passively to the economic occupation. The ethical life in this sense was supposed to be needed in waiting for the manifestation; it meant the preparation for the revelation because the spirit of God spoke only to the soul soothed and cooled by the ethical deed. The idea of coolness was accepted in the minds of broad circle when Baptistic movement spreaded into the regular lives of the worldly occupations, and then the people with these occupations began to controll their very wordly lives by their conscience; - a notable change in the religious mind of Baptistic Sects, I think. The membership of the citizens pressed Baptistic Sects to proceed now on the soil of worldly asceticism prepared by Calvinism. This was forced also by the Protestant notion that asceticism in monkery was adoration of creature and anti-Bible, and stimulated by the rejection of politics and by the hostility to the aristcratic life style. Worldly asceticism in Baptistic Sects was activated more by the spontaneousness in Baptistic Sects which valued the free will of its members instead of the regulation by the church-police which persecuted people with close examination and oppressed their autonomy in asceticism. From all the observations above, Weber concludes that Baptistic Sects did not give any remarkably new contribution to the development of the idea of calling, and so are to be ignored at large in the following stages of his study. But we can not forget the moment of conscience which Baptistic Sects added to Calvinism and brought into the cool and formal legality of the Calvinistic mind some virtues of warmness as seen in B. Franklin.

著者

笠原 俊彦

出版者

長崎大学

雑誌

長崎大学経済学部研究年報 (ISSN:09108602)

巻号頁・発行日

vol.19, pp.1-18, 2003-03

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According to Weber, Pietism emerged within Calvinism and stayed there inseparably for a while. It stimulated Calvinism and revived the doctrine of 'selective blessing' which had been undermined temporarily in Calvinism itself, though Pietism showed indifference to, or even neglection of, the doctrinal study and discriminatory appreciation for 'the religious practice of asceticism' called 'practice of piety'. Pietism, then, began to hold 'the secret meeting' which was believed to be 'the church of the saved' made visible on earth of 'the invisible church' in heaven. And there, apart from the worldly life, they exercised their religious practice in order to get feeling of 'the coexistence with God' - the feeling similar to that of 'unio mystica' ('the mystical unification of beliver with God') of Lutheranism. This feeling of coexistence is one of the characteristics of Pietism considerablly important from Weber's viewpoint. Because, contrary to the Calvinists' coolness, it gave religious emotion to Pietists, and all the more, with this, made them seek not the ascetic battle in this worldly life to get the confidence in their eternal lives there in heaven, but the asceticism to get the bless already here on earth; this, together with their despisement of the worldly life as 'creature', diminished the power in the occupational labour and produced the organzations called 'sects' remote from the world and near to the monkery. Of course there was another direction in Pietism - the extraordinarily severe practice (severer by far than that of average Calvinists) of asceticism in worldly life, to get confidence in their own blessed state. This, however, we cannot distinguish from Calvinism, so far as Weber's observations concern. German Pietism is known with the names of its leaders - Spener, Francke and Zinzendorf. It was based on the ground of Lutheranism and accordingly went away from the Calvinistic doctrine of 'predetermination'. It could be said to be the result of the invasion of the Calvinistic asceticism into Lutheranism, and this brought disorder into the logic of German Pietism, - or more correctly, with its lack of deliberation in introducing Calvinistic asceticism, German Pietism could not formulate any logically consistent doctrine. Also in German Pietism there was a stream with considerable resemblance to Calvinism. It was the stream made by Francke who weakened the logic of the doctrine of selective blessing by setting, in this place, the doctrine of blessing by 'Bufikampf' - doctrine slightly but seriously mixed with emotional moment. This moment of emotion was the main factor which weakened and destroyed the iron logic of the Calvinistic doctrine; it became considerbly large, when one strolls from Francke to Spener, and finally enormous, when one reaches the strange confusion of Zinzendorf. pietism was held mainly by the people with traditional way of life, such as officials and workers of domestic industry. In a word, it was 'the religious pleasure of the leisure class'.