著者

須藤 春佳 Haruka SUDO 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

出版者

京都文教大学

雑誌

臨床心理学部研究報告 = Reports from the Faculty of Clinical Psychology, Kyoto Bunkyo University (ISSN:18843751)

巻号頁・発行日

vol.1, pp.99-108, 2009-03-31

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The purpose of this paper is to discuss close friendship from social, cultural, and psychological viewpoints. The definition of friend is made by Brain R (1976) as follows: person who is connected by means of affection or dearness, not by blood relation or Eros. In order to consider the meaning of close friendship, we referred to the research of comparative anthropology of Brain. Through his study, we could see how close friendship worked in some culture and society, especially in some tribes in Africa where friendship played very important role. Historically, friendship was formed as a social system in the Middle Ages in Europe. Moreover, trust and affection between friends are emphasized in almost all culture. Thus, friendship is regarded as a fundamental aspect of human nature. Friendship is a relationship which has equality and complement nature, and it has played the role of exchange in some social systems. Also, some societies regard friendship as important as kinship, because it proceeds economical and social negotiation outside the kinship system. Several examples are shown in this paper. In order to see friendship from a psychological point of view, the image of twins was proposed in connection with close friendship. In some society, a close friend is recognized as a substitute for twin, which represents half of one's soul. The image of twin-ship represents "a pair of souls", or "the other self." Brain says that the fundamental aspect of friendship is equality, the form of a pair in soul, and "the other self." So he thinks the image of twins is connected with friendship. Finally, we discussed gender difference in close friendship, and close friendship between the sexes. Men and women can form close friendship with each other. Equality, or the basic nature of friendship, enables men and women to communicate with each other apart from their sexual drives.

著者

須藤 春佳 Haruka SUDO 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

雑誌

臨床心理学部研究報告 = Reports from the Faculty of Clinical Psychology, Kyoto Bunkyo University (ISSN:18843751)

巻号頁・発行日

vol.1, pp.99-108, 2009-03-31

---

The purpose of this paper is to discuss close friendship from social, cultural, and psychological viewpoints. The definition of friend is made by Brain R (1976) as follows: person who is connected by means of affection or dearness, not by blood relation or Eros. In order to consider the meaning of close friendship, we referred to the research of comparative anthropology of Brain. Through his study, we could see how close friendship worked in some culture and society, especially in some tribes in Africa where friendship played very important role. Historically, friendship was formed as a social system in the Middle Ages in Europe. Moreover, trust and affection between friends are emphasized in almost all culture. Thus, friendship is regarded as a fundamental aspect of human nature. Friendship is a relationship which has equality and complement nature, and it has played the role of exchange in some social systems. Also, some societies regard friendship as important as kinship, because it proceeds economical and social negotiation outside the kinship system. Several examples are shown in this paper. In order to see friendship from a psychological point of view, the image of twins was proposed in connection with close friendship. In some society, a close friend is recognized as a substitute for twin, which represents half of one’s soul. The image of twin-ship represents “a pair of souls”, or “the other self.” Brain says that the fundamental aspect of friendship is equality, the form of a pair in soul, and “the other self.” So he thinks the image of twins is connected with friendship. Finally, we discussed gender difference in close friendship, and close friendship between the sexes. Men and women can form close friendship with each other. Equality, or the basic nature of friendship, enables men and women to communicate with each other apart from their sexual drives.

著者

鑪 幹八郎 Mikihachiro TATARA 京都文教大学人間学部:京都文教大学臨床心理学科 KYOTO BUNKYO UNIVERSITY Department of Clinical Psychology

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.7, pp.59-67, 2005-03-25

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This is a part of clinical and psychological study series of Arimasa Mori, a Japanese philosopher. In this paper, author tried to focus on his thoughts of the language structure of Japanese compared to French. He found the difference of speech in relation to whom, where and how in the context of interpersonal relationship. In contrast to French, Japanese language has to be used always in the consideration of whom you are talking to. Interpersonal relationship with the object to whom you are talking has to be always considered in the talking situation. This culturally bound way of expression is called Niko-kankei, which forces to take account social and interpersonal relation in two person relation, talker and listener. Mori tries to speak independently with a listener without considering talking situation and interpersonal relation of the talker and the listener. However, it seems to terribly difficult to speak Japanese in Japan in the way of speaking French.

著者

平岡 聡 Satoshi HIRAOKA 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

出版者

京都文教大学

雑誌

臨床心理学部研究報告 = Reports from the Faculty of Clinical Psychology, Kyoto Bunkyo University (ISSN:18843751)

巻号頁・発行日

vol.2, pp.65-74, 2010-03-31

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This paper aims to elucidate some problems concerning discrimination and equality in Indian Buddhism from the standpoint of Buddhist karmic concepts. In understanding a religion, it is very important to clarify how the religion looks at human beings. We could easily surmise the idea of equality of human beings in Christianity, because they are thought to be equally created by God. Or we could guess the equality in Christianity from another aspect: human beings all share the original sin which was fi rst committed by Adam and Eve. Then what stance does Buddhism take concerning this problem? How has the view of humanity in Buddhism been infl uenced by karmic ideas (especially bad karma accumulated in one's past lives) corresponding to sin in Christianity? I will make clear the problem in Indian Buddhism and then consider the direction which Buddhism should take in the future.

著者

吉村 夕里 Yuri YOSHIMURA 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

出版者

京都文教大学

雑誌

臨床心理学部研究報告 (ISSN:18843751)

巻号頁・発行日

no.3, pp.45-68, 2010

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In this study, the writer analyzes the resources of patients with dementia as well as current problems in dementia care that are elucidated through "classes involving participation of patients with dementia and their families", a measure that is part of "user involvement training of the social work professional education". First, the writer performs a literature analysis to review studies related to the history of informed consent, various discussions on notification of dementia, and notification of cancer, and demonstrates that the current approach of avoiding notification of dementia is already reaching its limit. Next, the writer reports on the classes in which the elderly with dementia and their families participated, and analyzes episodes of conversation between the elderly with dementia and students by participation observation. The result of analyzed episodes showed the elderly with dementia perceived the setting to be a public place that they attempted to make use of their resources by using the skill of "passing" which Goffman pointed out in order to maintain face-toface interactions, and tried to communicate the wisdom they had acquired from life experiences to the students. Finally, the results show that even when their condition becomes severe, the elderly with dementia desire public places where they can utilize their social resources so that they can maintain their identity, and that they strive to establish their private and public lives in their environment.

著者

高木 綾 Aya TAKAGI 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

雑誌

臨床心理学部研究報告 = Reports from the Faculty of Clinical Psychology, Kyoto Bunkyo University (ISSN:18843751)

巻号頁・発行日

vol.2, pp.107-119, 2010-03-31

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The purpose of this study is to consider the “alienness” and the “otherness” in “Self”, and the inside and outside of “Self”, and the boundary between them, by focusing on the unconsciousness and the body. “Self” is not monolithic, but it contains something which one can not readily feel as one’s own or does not want to feel one’s own. The unconsciousness and the body, in particular, are felt alien to “Self”, and carry even the “otherness” as well, in that we can not control them completely. This indicates that the structure of “self inside/ others outside” is not always conclusive, or the inside and outside of “Self” are not fi xed statically, but they exist changing places or intertwining at various levels. The inside and outside of “Self”, and the boundary between them, are considered being referred to the sociological concept of “stranger”. From the viewpoint of psychology, it is supposed that “stranger” exists not only outside of “Self”, but also inside of “Self”. This means that relation not only with the outside “stranger”, but also with the inner “stranger” forms the boundary between the inside and the outside of “Self ”. That boundary continues to be updated (renewed)constantly, and we usually have to concern ourselves in the subject of the “alienness” and the “otherness” to be oneself. Then it is indicated that “Self” is a dynamic process itself over its inside and outside. On the basis of this discussion, it is also pointed out that perceiving “Self” from the manysided and fl exible viewpoint is required in psychological clinic.

著者

柴田 長生 Chosei SHIBATA 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

雑誌

臨床心理学部研究報告 = Reports from the Faculty of Clinical Psychology, Kyoto Bunkyo University (ISSN:18843751)

巻号頁・発行日

vol.5, pp.3-23, 2013-03-31

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This paper focuses on my development of an assessment scale about social abilities of children (application age : 1:0 - 10:11). This scale has six areas ; Self independence, Movement, Operation, Communication, Group participation and Self control. Each area includes 18 items from six month level to 12 years level. Each item is selected as most important developmental task on each age level by some experts of child development. Age level of each item is defined by what 80% children of similarage clear the item's task. In this paper, I will report about standardization, assessment method, reliability and validity of this scale on another paper. This study treats as follows; 1. Validity about clear age of each item. 2. Validity about sequence of each item. 3. Interrelation in the six areas. 4. Sex difference 5. Calculation of Cronbach's coefficient alpha The results of 1. and 2. are almost no problems, But some items' validity needs to be discussed. Evaluation result of six areas depends on Calendar Age, but on the other hand, it does not depend on the process of mental development. The six areas are mutually independent developmental areas. The evaluation result includes sex difference on some age levels and girl's. result is higher than that of boy's. This scale is useful about evaluation of mental disorder and has possibility about evaluation of developmental disorder and developmental guidance to parents.

著者

鑪 幹八郎 Mikihachiro TATARA 京都文教大学人間学部:京都文教大学臨床心理学科 KYOTO BUNKYO UNIVERSITY Department of Clinical Psychology

出版者

京都文教大学

雑誌

人間学部研究報告

巻号頁・発行日

vol.7, pp.59-67, 2004

---

This is a part of clinical and psychological study series of Arimasa Mori, a Japanese philosopher. In this paper, author tried to focus on his thoughts of the language structure of Japanese compared to French. He found the difference of speech in relation to whom, where and how in the context of interpersonal relationship. In contrast to French, Japanese language has to be used always in the consideration of whom you are talking to. Interpersonal relationship with the object to whom you are talking has to be always considered in the talking situation. This culturally bound way of expression is called Niko-kankei, which forces to take account social and interpersonal relation in two person relation, talker and listener. Mori tries to speak independently with a listener without considering talking situation and interpersonal relation of the talker and the listener. However, it seems to terribly difficult to speak Japanese in Japan in the way of speaking French.

著者

中窪 靖 Yasushi NAKAKUBO 京都文教大学人間学部・臨床心理学科 KYOTO BUNKYO UNIVERSITY Department of Clinical Psychology

出版者

京都文教大学

雑誌

人間学部研究報告

巻号頁・発行日

vol.9, pp.75-87[含 英語文要旨], 2006

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The focus of this paper is an examination of Iris Murdoch's idea of "good or goodness" through her novel, A Fairly Honourable Defeat. First of all, I will look into the way one character influences other characters. He is the most impressive character, Julius King. In Chapter One, I will discuss how he tries to manipulate Rupert Foster, who becomes his easy target. Another character, Morgan Browne, is Rupert Foster's sister-in-law. Julius utilizes this brother and sister relationship. He skillfully encourages them to love each other, and also forces Rupert to face his own vanity. This is the first stage of Julius' devilish plan. Julius also tells his target about his own concept of good or goodness. This seems to be Iris Murdoch's own conception of good or goodness, or the idea she wishes to focus on. Secondly, I will focus on Julius' various aspects, as he gets into the second stage of his plan. In Chapter Two, I will discuss his second target. He makes use of one character, Simon Foster, who is Rupert's brother. Simon is a homosexual with a weak personality. Julius never overlooks his homosexual relationship with Axel Nilsson. He gets Simon into trouble. One day, he goes to Julius' apartment and meets Morgan Browne, who has been left naked there. She earlier visits that apartment without saying anything, and takes off her clothes in front of Julius because she wants to recover their former relationship. Despite her attempts, Julius never takes in such a request. To make matters worse, after she goes into his bed, he cuts her clothes into pieces and leaves there. Just after that incident, Simon appears. He never expects to see his sister-in-law there, and is so upset. Unfortunately Simon is left there naked in turn, because Morgan borrows his clothes and goes back home. Julius takes advantage of this situation and encourages Simon to think that his boyfriend knows it and leaves him. Eventually, Simon is trapped in the "cobweb" of Julius King. Finally, I will focus on the last of Julius King's performances. In Chapter Three I will discuss Julius' final action. He whispers to Rupert's wife, Hilda. When she hears from him, she is extremely puzzled, and leaves home. This incident seems to lead Rupert to his death. In Chapter Four, I will discuss a unique character, Tallis Browne. He is the husband of the key character, Morgan Browne. However, he himself is unremarkable and seems to be worthless. He is hard to understand because critics never fail to think of him as an important person. They think he looks like Jesus Christ when they compare him to Julius. One critic, Bran Nicol, regards Tallis as a saint while Julius is regarded as an artist. When we think that Tallis Browne plays an important role, we can focus on two scenes. One of them is when he meets Morgan just after she returns from the U.S. The other is when Julius tells him about why he has to behave devilishly. In conclusion, I will make a quick return to my comments in the chapters above. Who on earth has played his or her role as a person with goodness? When we follow what Julius King has said and done, we seem to recall several significant scenes. At times he has lectured on his socalled philosophy. At other times he has strictly criticized what Rupert Foster does as well as what other characters do. When we dare to regard Rupert as an artist and Julius as a saint, it seems that brother-in-law of Morgan Browne is "a fairly honourable loser", and our attractive character is a winner. In one of her essays on goodness, Murdoch says, "A great artist is, in respect of his work, a good man, and, in the true sense, a free man." Rupert comes to an end as a loser, found dead in the swimming pool, because he tries in vain to be a true artist. On the contrary, Julius becomes a person who allows Rupert to face his real self. As Julius says to Tallis Browne about Rupert, "He cannot endure the destruction of this self-respect. Rupert didn't really love goodness. He loved a big imposing good-Rupert image." So, I conclude that a true "good" person does goodness to others even if he himself behaves devilishly. It is Julius King who understands what good or goodness is.

著者

松田 真理子 Mariko MATSUDA 京都文教大学臨床心理学部臨床心理学科 Kyoto Bunkyo University Department of Clinical Psychology Faculty of Clinical Psychology

雑誌

臨床心理学部研究報告 = Reports from the Faculty of Clinical Psychology, Kyoto Bunkyo University (ISSN:18843751)

巻号頁・発行日

vol.6, pp.87-101, 2014-03-31

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Yasushi Sugiyama was a famous Japanese painter who lived through the periods of Meiji, Taisho, and Showa. In 1909, he was born as the eldest son of Ukichi Sugiyama who ran a stationery shop in Asakusa, Tokyo, and his wife, Michi. As his father died when he was six, his mother raised her two sons by herself. In 1928, he entered the Department of Japanese-style Painting of the former Tokyo Art School, and studied under Eikyu Matsuoka, a younger brother of Kunio Yanagida. His graduation work painted in 1933, “No” (field), won the first prize, and he soon attracted attention from the art world. He married a lady named Motoko Shinohara at the age of 27. Following the death of his mentor, Matsuoka, he developed tuberculosis and struggled with the disease through his 30s. When he was 42 years old, “Europe” (1951), presented at the 7th Japan Fine Arts Exhibition, attracted great attention. In 1958, his eldest daughter, Yoko, married a writer, Yukio Mishima. From around 1970, when Mishima committed suicide, Sugiyama started to draw a series of (five) pictures of naked women under the theme of a hymn to life, and received the Order of Cultural Merit in 1974. However, following this period, he retired from public life and stopped sending his drawings to public exhibitions. From around 1980, he drew a series of fantastic pictures with serenity set in Cappadocia, which give the impression that time had stopped in them. In 1993, Sugiyama died on the morning of his 84th birthday. There is no recorded evidence suggesting that Sugiyama had psychological problems or consulted a psychiatrist. However, according to Satoshi Katoʼs view of his personality, Sugiyama might have had schizophrenia spectrum disorder, since he pursued eternity; refused to pander to secularity; was a night person; longed for aridity; and was hypersensitive to light. His life was full of ups and downs; Sugiyama had been through the deaths of his biological father in early childhood and Eikyu Matsuoka - his mentor father-figure, a twelve-year battle with tuberculosis, and the suicide of Yukio Mishima, his son-in-law. Although he was at the height of his prosperity as a winner of the Order of Cultural Merit at one stage in his life, he did not cling to that worldly success. He withdrew from secular society, and continued exploring powerful and dynamic expressions to search for eternity. As he had a schizotypal personality and hoped to withdraw from the world, Sugiyama did not think twice before secluding himself to live in quiet retirement. This eventually helped him maintain both his mental stability and physical health, and he was able to live long, devoting himself to his creative activities.