著者

中畑 邦夫 Kunio Nakahata

出版者

麗澤大学経済学会

雑誌

麗澤学際ジャーナル = Reitaku Journal of Interdisciplinary Studies (ISSN:09196714)

巻号頁・発行日

vol.21, no.1, pp.55-68, 2013-03-10

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The purpose of this article is to outline the main studies on conversion, which plays an extremely essential role in Christianity. Here, I outline two theories about conversion. One is the study of the psychology of religion by William James, and the other is found in the Catholic theology of Bernard Lonergan. By outlining these two studies, we can find the distinctive characteristics of each theory, which are clearly opposed to each other.That is, James’ theory values personal factors in conversion, while Lonergan’s theory values institutional or communal factors in terms of political theory. So, these two theories diverge as liberalist and communitarian in terms of political theory. I support neither of these two theories. Instead, I suggest a third way which goes beyond then. It is an attempt to construe the process of conversion as one of tragedy in the sense of the thought of Nietzsche. At the end of this article, I give some brief comments on the thought of Simone Weil, who I think expressed her theory of conversion and her own experience of conversion itself as tragedy.

著者

中畑 邦夫 Kunio Nakahata

出版者

麗澤大学経済学会

雑誌

麗沢学際ジャーナル (ISSN:09196714)

巻号頁・発行日

vol.19, no.2, pp.75-86, 2011

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In this article,I try to interpret Sakaguchi Ango's criticism of the Imperial System from the view point of R. Girard's theory of the system of Sacrifice. I emphasize that in Darakuron and Zoku Darakuron at least, Ango criticized the Imperial System and the Japanese nation that supported it, not the Emperor himself. I think he makes virtually no reference to the Emperor himself. Girard's theory helps us to understand that the Imperial System and the system of sacrifice have an important point in common on the one hand.and to appreciate the uniqueness of the Imperial System on the other hand.

著者

中畑 邦夫 Kunio Nakahata

出版者

麗澤大学経済学会

雑誌

麗澤学際ジャーナル = Reitaku Journal of Interdisciplinary Studies (ISSN:21895333)

巻号頁・発行日

vol.23, pp.115-130, 2015-03-20

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In this article, I deal with unique arguments on the masses in Ango Sakaguchi’s works which was written mainly after the Pacific War, and try to show its significance.To understand Ango’s arguments on the masses, it is necessary to comprehend his concept of Karakuri. Karakuri means systems, which involve not only ‘visible systems’ such as political systems or legislative systems, but also ‘invisible systems’ such as morals, manners and customs of communities, and even habits in personal life. Karakuris are established based on human nature, or on the fact that as long as humans live, they have will to live, and to live better, and in Ango’s works, human nature is nature of masses who are faithful to their will personally in any social circumstances, and all the humans are masses radically and intrinsically. But there are cases where to be faithful to human nature impedes our life of a person, or of a community. So Karakuri must be established, even though it is contradictory to human nature. For example, during the war time, the military had to make soldiers faithful to a Karakuri called bushido, morals of soldiers that it is much better to die than to receive disgrace as captive, because Japanese would hate to battle in general, and without such Karakuri, Japanese would escape from the battles for their country.In this way, Karakuris shows peculiarity or special characteristics of persons or communities, even though they are based on universal human nature or nature of masses, and in Japan they brought about tragic situations. Never to repeat such situations, and to realize eternal peace, Ango points out absurdity and contradictory construction of conventional Karakuri as to what Japanese people are, or peculiarity of Japanese people, and insists that Japanese people go back to or evolve into, nature of masses or universality. And as a way to universality, Ango argues the importance of art which is not conventional in or peculiar to Japan, but is open to masses universally.