著者

長谷川 高生

出版者

近畿医療福祉大学

雑誌

近畿医療福祉大学紀要 (ISSN:18831788)

巻号頁・発行日

vol.12, no.1, pp.37-57, 2011-12

著者

長谷川 高生

出版者

神戸医療福祉大学

雑誌

神戸医療福祉大学紀要 = Journal of the Kobe University of Welfare (ISSN:21887470)

巻号頁・発行日

vol.18, no.1, pp.85-105, 2017-12

著者

長谷川 高生

出版者

日本法政学会

雑誌

法政論叢 (ISSN:03865266)

巻号頁・発行日

vol.35, no.1, pp.80-90, 1998

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Muchos filosofos de nuestro tiempo usan el concepto analogo a [circunstancia]-Umwelt de E.Husserl, Welt de M.Heidegger, environment de W.James, Basyo de K.Nisida-. El filosofo espanol, J.Ortega y Gasset da, igualmente al concepto de [la vida], mucha importancia al de circunstancia. Por consiguiente, considero en este estudio la idea de circunstancia como el concepto basico de la filosofia politica de Ortega, en torno a los puntos sobre ego y circunstancia en la vida humana, la constitucion de circunstancia (perspectivismo), y la estructura del mundo circunstancial. En el capitulo segundo, considero ego y circunstancia en la vida humana, con referencia a la frase de "Yo soy yo y mi circunstancia, y si no la salvo a ella no me salvo yo." Y se discute que su pensamiento de la vida humana supera antagonismo entre dos opiniones sobre el ser, es decir, el realismo del tiempo antiguo y medieval y el idealismo del moderno, y que pretende [convivencia] de sujeto y circunstancia. En el capitulp tercero, se propone el perspectivismo como la teoria de conocimiento para constituir esta circunstancia. los perspectivos vividos por cada uno, se complementan uno a otro, y captan la verdad perfecta mas armonica. Y el perspectivismore suelve la oposicion filosofica entre el relativismo que cae en el esceptismo y el racionalismo que no tiene en cuenta la diversidad humana, y tiene elca racter de [tolerancia] que implica ambos. Ortega hace mucho caso de [un ver que es mirar] de que [interpreta viendo y ve interpretando]. En el capitulo cuarto, se muestra cuatro leyes estructurales y anatomicas de contorno circunstancial. Lo primero es que el mundo consiste del mundo superficial y el [compresente]. Lo segundo es que este mundo nuestro se establece por tres planos, en primer lugar el mundo de la cosa que nos ocupa, en segundo el horizonte a la vista, y en tercer termino el mas alla latente ahora.Terceramente, este mundo es constituido por la perspectiva de [mi aqui]. En cuarto lugar, nuestro mundo se organiza en [campos pragmaticos]. En el capitulo quinto, como las cosas que ex-isten en este mundo, Ortega muestra minerales, vegetales, animales y humanas. Indica que el mundo humano es el compresente con los otros, diferentemente del mundo mineral y vegetal que tiene una direccion unica desde nosotros y del animal que co-existe con nosotros pero se limite. Aparte de relaciones interindividuales o formas de convivir, por ejemplo, padres e hijos, amantes, y amigos, lo social que representa el [uso] es una casi-naturaleza y nos permite la casi-convivencia con el desconocido. Los usos son realidades mecanicas o irracionales, extraindividuales o impersonales. Pero pueden automatizar la conducta de la persona y concentrar la vida humana y creadora en ciertas direcciones. Con esto en la estructura de circunstancia, el individuo y la sociedad se actuan, y la minoria selecta y las masas forman el dinamismo de la sociedad historica.

著者

長谷川 高生

出版者

近畿医療福祉大学

雑誌

近畿福祉大学紀要 (ISSN:13461672)

巻号頁・発行日

vol.8, no.2, pp.159-174, 2007-12-15

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The spanish philosopher, J.Ortega y Gasset is very famous as one that advocated thephilosophy of vital reason, and later that of historical reason. His accomplishment, therefore,seems to cast us a new issue of the relationship between vital reason and historical one.First of all in this paper, I try to follow the development of Ortega's thought from vitalreason to historical one: his youth, the first stage of his zenith, the second stage of his zenithand his exile, according to Gaos's opinion. Then, I study contents of historical sense, vitalreason and historical reason. Ortega's historical sense relates to his perspectivism and hisunderstanding of others. His vital reason has many features of drama, problem, beliefs,occurrence, present participle, lacking being, self-formation, self-determination, self-cause,vital program, compulsory freedom, non-Eleatic being, unlimited possibility, inconsistentbeing, entity (substance) of changing, and God of ocasion, etc. Evolving from this vitalreason, the characteristics of his historical reason led to experiences of life,pubic opinionsor customs, going on being, living being, talking or narrating, happenings, vital program,dialectic continuity of experiences, real dialectic, human possession of not nature but history,progressive accumulation of beings, history as sistem, system of human experiences, and thepast as my human life, etc. From Ortega's point of view, the only thing human beingspossess and rely on is the past or history. Therefore we should use historical reason inorder to live our lives in our circumstances.

著者

長谷川 高生 ハセガワ コウセイ Kosei Hasegawa

雑誌

近畿福祉大学紀要

巻号頁・発行日

vol.2, pp.22-33, 2001-12-15

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In this paper, I analize the political process of transition to the democracy in Spain more in detail than in my book, From Dictatorship to Democracy - Spain and Japan - (1999). I try to examine political reality of the transitional process to the democracy, by considering the policies and disputes among the political parties and analizing the results of elections in this process. As I offered in above-mentioned book, I devide this process into four periods:the period to December of 1973, the period from January of 1974 to July of 1976, the period from July of 1976 to 1979 and the period from March of 1979. In the first period, the authoritarian strategy from above by Franco regime was executed on liiegal oppositions. But this period was ended by the assassination of L. Carrero Blanco. In the second period, C. Arias Navarro did the strategy of confrontation against democratic insistence of the labor movements and oppositions, but failed between the attack from the right and the refusal from the democratic oppositions. The third period is characterized with the strategies of consensus adopted by Adolfo Suarez. He took the policy of consent to both the arms, the conservative right and the parties of democratic opposition, and got the success of democratic transition. He could also execute the strategy of consensus to from UCD as a consociational party and to deal with the parties of AP, PSOE and PCE etc. In the fourth period the democratic system was established, but the strategy of confrontation between the ruling party and the opposition parties appeared again.

著者

長谷川 高生

出版者

神戸医療福祉大学

雑誌

神戸医療福祉大学紀要 = Journal of the Kobe University of Welfare (ISSN:21887470)

巻号頁・発行日

vol.16, no.1, pp.53-74, 2015-12

著者

長谷川 高生

出版者

近畿医療福祉大学

雑誌

近畿福祉大学紀要 (ISSN:13461672)

巻号頁・発行日

vol.7, no.1, pp.37-48, 2006-06-15

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The contemporary society, at which modern society could finally arrive, is a mass societywhere the average vulgar mass-man is contented with good facilities in a modern civilization.Such a mass-man entirely disregards the value of tradition in the historical past, deeplyimmerses himself in self-satifaction, and oversympathizes with anonymous others. Above all things, I think, it is the absence of the historical past and tradition in the presentday that roduces the basic cause of the conditions of mass society in our time. In thispaper, I will study the opinion of J. Ortega y Gasset, the Spanish philosopher who isworldwide famous for his "The Revolt of the Masses" published in 1930, about the "Past",that is to say, the past and tradition in history. In Japan, the Third Opening has inaugurated revisions of the Japanese Constitution and theFundamental Law of Education. These revisions may add the concepts of history andtradition to two fundamental laws, because the active Constitution and the Fundamental Lawof Education are lacking in these concepts. Ortega, the philosopher who belonged to the school of Philosophy of Life in the history ofwestern thoughts, attempted to establish his philosophy of vital reason or historical reason,by criticizing modern rationalism and by emphasizing the importance of life, particularlypastness and futurity on the base of presentness in the temporality of life. And also Ortega,the transitional philosopher from modern to postmodern times, showed an ambivalent attitude,negative and positive, toward the past and tradition in premodern history which wasrefused by the modern era. Therefore, I will try to clarify Ortega's opinion on the "Past" inhistory, particularly historical past, traditionalism, and feudalism, by applying to them thetheory temporality which consists of pastness, presentness, and futurity in subjective time.Pursuing and considering the "Past" in history, Ortega discovers the historical structure ofhuman beings, the actual exstence of historical past, the value of tradition, and thespiritualism of feudalism. And moreover, he catches the dualism of passive, traditional, andinertia power - pastness - and positive, challenging, and active power - futurity -, in humanbeings both as individuals and as groups.Finally, I intend to find the interaction of pastness and futurity in Ortega's view of the"Past" in history, confirming the actuality of historical past, the value of tradition, and thejustification of feudalism.

著者

長谷川 高生

出版者

近畿医療福祉大学

雑誌

近畿福祉大学紀要 (ISSN:13461672)

巻号頁・発行日

vol.3, no.1, pp.42-46, 2002-12

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In this paper I try to analyze the relationship between individual and society through the consideration on the opinions of three famous western philosophers, M.Heidegger, M.Buber and J.Ortega y Gasset. First of all, M.Heidegger shows the ontological distinction between entity (Seiendes) and being (Sein), and according to his view, the being of Dasign is 'care' (Sorge) and the meaning of the being of Desein is 'temporality'. By the direction of this 'care' , Dasein has two modes of being : unauthenicity (das Man) and autenticity (eigentliche Existenz). These modes of existence are constructed in the world, and so Dasein is called Being-in-the-world (In-der-Welt-sein). This Being-in-the-world contacts with the world of utensils (Zeuge) by 'attention' (Besorgen), and with the world of others by 'nurturance' (Fursorge). Next, M.Buber puts special interests on the relationship between subject-object through 'arts' and between subject-subject, and particularly on the relationship between I -Thou (Ich-Du) with 'love'. In his opinion, man can find mistery of God by 'religious revelation'. Thirdly, J.Ortega y Gasset starts from each one's human life which is the radical reality and consists of him and his circumstance. In this world of circumstance we find things and others. In the relation to things, we find minerals, planets and animals on the 'pragmatic fields', and in the inter-individual relationships, we 'co-live' with parents, lovers, and friends. With relation to the majority, Ortega point out the revolt of the masses in the present days.In the social life, Ortega put a special focus in the phenomenon of 'usage' (uso), impersonal, irrational, and pseudo-natural. This usage automatizes human behaviors and makes man live a creative life at an altitude of the times. The difference of these opinions on individual and society designed by three philosophers depends on the characters of their own philosophies : Heidegger's theory of being, Buber's theology and Ortega's philosophy of life.