著者

徳山 朋恵 Tomoe TOKUYAMA 京都文教大学大学院臨床心理学研究科 Kyoto Bunkyo University Graduate School 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.7, pp.71-84, 2015-03-31

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Gothloli have been reported in many fields. However, it leads to be reported sporadically due to diversified standpoints. The purpose of this paper is to understand what kind of phenomenon is happened and how this is happened, and how one feel when one wear Gothloli from the clinical psychological standpoint. First, I classified Gothloli into 3 groups: Gothic, Lolita, and Gothic&Lolita. I summed up the study about these groups and the scheme of these things. After that, I defined the meanings of Gothic, Lolita, and Gothic & Lolita in this paper. Gothic is the deviation from society and dark view of world, and intention of transcendent material. Lolita is awareness and affirming their own dream, ideal, an unreal longing world leading to the prettiness or the girlness whatever one wear. Gothic&Lolita is combining both meanings. Second, I summed up the study of clothing psychology. Especially, the 3 points are shown in this paper: that wear relates to many kind of desire according to Maslowʼs desiring levels, that wearer decides to wear the clothes by unreal and real body scheme and self-concept, and that wear express positive or negative feelings and a sense of shame. I found that in the clinical psychological study of Gothloli, a certain paper mentioned Gothloli relates to stabbing incident in 2003, another paper said with standpoint of narcissism and phenomenology, although there are only a few studies. I interviewed 6 people and revealed that relationship between wearer and Gothloli by classifying the pattern of interview result with KJ method. In addition, I found that the difference how one think about Gothloli for wearer by the PAC analysis for 3 people. Here, I approached the mechanism model how one feel when wearing Gothloli. However, the problem of low number of subject person is still remained. Hereafter, It might be needed the additional research with more interview result, related clothing psychological research, and psychological research of cloth except for Gothloli or makeup.

著者

小林 康正 Yasumasa KOBAYASHI 京都文教大学人間学部・文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

出版者

京都文教大学

雑誌

人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University (ISSN:18843743)

巻号頁・発行日

vol.10, pp.87-113, 2008-03-25

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Seimei-gaku, also known as Seimei-Handan, (predicting a person's fortune on the basis of his surname and first name) is a popular fortune-telling method in Japan. It is traditionally believed that this method originated in ancient China and later began to be used in Japan; however, in reality, seimei-gaku was invented in modern Japan. In 1901, Sasaki Mono (1860-1902?), the inventor of Seimei-gaku, used newspapers to awaken the interest of people. This paper aims to explore the relationship between the demand for Seimei-gaku and large-scale publication of popular newspapers in the early twentieth century. Faith in Seimei-gaku was based on the magic of the printed word, and it was created by a media-saturated society. Seimei-gaku can be regarded as a superstition held by typographic man. During this period, the importance of information increased in association with the exponential growth of the market society, and the value of everyday-life experiences in traditional communities declined. Consequently, newspaper became an integral part of people's life. Seimei-gaku is considered to be a part of the information provided by newspapers. It had two prominent types that enabled it to achieve its objectives. One was reading a person's mind, and the other, predicting his future. These are the requisite skills for achieving success in an expansionary economy during the development of a market society.

著者

徳山 朋恵 Tomoe TOKUYAMA 京都文教大学大学院臨床心理学研究科 Kyoto Bunkyo University Graduate School 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.7, pp.71-84, 2015-03-31

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Gothloli have been reported in many fields. However, it leads to be reported sporadically due to diversified standpoints. The purpose of this paper is to understand what kind of phenomenon is happened and how this is happened, and how one feel when one wear Gothloli from the clinical psychological standpoint. First, I classified Gothloli into 3 groups: Gothic, Lolita, and Gothic&Lolita. I summed up the study about these groups and the scheme of these things. After that, I defined the meanings of Gothic, Lolita, and Gothic & Lolita in this paper. Gothic is the deviation from society and dark view of world, and intention of transcendent material. Lolita is awareness and affirming their own dream, ideal, an unreal longing world leading to the prettiness or the girlness whatever one wear. Gothic&Lolita is combining both meanings. Second, I summed up the study of clothing psychology. Especially, the 3 points are shown in this paper: that wear relates to many kind of desire according to Maslowʼs desiring levels, that wearer decides to wear the clothes by unreal and real body scheme and self-concept, and that wear express positive or negative feelings and a sense of shame. I found that in the clinical psychological study of Gothloli, a certain paper mentioned Gothloli relates to stabbing incident in 2003, another paper said with standpoint of narcissism and phenomenology, although there are only a few studies. I interviewed 6 people and revealed that relationship between wearer and Gothloli by classifying the pattern of interview result with KJ method. In addition, I found that the difference how one think about Gothloli for wearer by the PAC analysis for 3 people. Here, I approached the mechanism model how one feel when wearing Gothloli. However, the problem of low number of subject person is still remained. Hereafter, It might be needed the additional research with more interview result, related clothing psychological research, and psychological research of cloth except for Gothloli or makeup.

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

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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

秋田 巌 Iwao AKITA 京都文教大学人間学部 KYOTO BUNKYO UNIVERSITY Department of Human Studies

雑誌

人間・文化・心 : 京都文教大学人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

no.1, pp.39-48, 1998-07-20

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Great success of "Neon Genesis Evangelion" and "The Princess Mononoke" in 1997 are fresh in our memories. I found these simultaneous great hits more than a mere accident, and have submitted to the viewpoint of looking upon these heroines as "Non-human Wives"; Rei Ayanami as a "Disappearing Anima" and San as an "Animal Wife." The slender, delicate and frail looking image of this beautiful girl Rei is a historically important image for the Japanese; as the inner female image held by Japanese men, and as the soul or the God image of both men and women. And, this image goes back to Princess Kaguya in Taketori Monogatari. We have a long history of "The Disappearing Anima" repressing "Animal Wives," just as demons and devils have been repressed by the Christian God. Interestingly enough, we have "Animal-possession" such as fox-possession, snake-possession and dog (god) -possession rather than demonomania in the West. One of the features of modem Japan may be the over exclusion of "E" ‒uncleanliness, impurity or defilement‒ and this is expressed as the flood of goods for the removal of odors and the antibacterial products. "The Disappearing Anima" always exists on a pedestal. The divinity being enshrined. Whereas the "Animal Wives" have been looked down upon and exist in a low place. The relationship of these two different "Non-human Wives" may be thought to represent the mentality of excluding "E."

著者

山本 明歩 Akiho YAMAMOTO 京都文教大学総合社会学部 KYOTO BUNKYO UNIVERSITY Department of Social Relations

出版者

京都文教大学

雑誌

総合社会学部研究報告 = Reports from the Faculty of Social Relations (ISSN:21888981)

巻号頁・発行日

vol.15, pp.11-26, 2012

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Anabaptists, who reside in many countries throughout the world, include the Mennonites, the Amish, the Brethren and Hutterites. The customs in some of the old-order groups in Anabaptists are distinguishable in many ways from those of the society around them. This difference, along with their religiousness, makes them look fundamentalistic and conservative. In short, they are often viewed as groups of people who restrict personal freedom and resist any changes in lifestyle. In contrast to such observations, this paper argues that Anabaptists actually put emphasis on individual choice and that this leads to the diverse cultural traits and behavior which include what seems to be the resistance to assimilation or acculturation observed in traditional groups.

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

森 俊夫 Toshio MORI 京都文教大学人間学部現代社会学科 KYOTO BUNKYO UNIVERSITY Department of Social Design Studies

出版者

京都文教大学

雑誌

人間学部研究報告 (ISSN:18843743)

巻号頁・発行日

vol.11, pp.105-117, 2008

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

安田 ひろみ Hiromi YASUDA 京都文教大学人間学部文化人類学科 KYOTO BUNKYO UNIVERSITY Department of Cultural Anthropology

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.11, pp.125-131, 2009-03-31

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

柴田 長生 Chosei SHIBATA 京都文教大学臨床心理学部教育福祉心理学科 Kyoto Bunkyo University Department of Psychology for Child Education and Community 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.8, pp.3-26, 2016-03-31

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I compared and examined the evaluation results of 384 intellectual disabled children about intellectual abilities and social abilities. The intellectual abilities were evaluated by the developmental-test and the Social abilities were evaluated by the social ability scale which is composed in the six areas ; Self independence, Movement, Operation, Communication, Group participation and Self-control. We used this social ability scale for the diagnosis of intellectual disabled children in Kyoto prefectural Child Guidance Center. And in 2012, I researched the diagnostic results of 384 Intellectual disabled children. Intellectual abilities and social abilities are basically correlated. But in each individual data、the level of intellectual abilities is different from the level of social abilities . And the aspects of the difference are various. I reviewed the aspects of the difference and considered about the various clinical features of intellectual disabled children. Considering results are as follows. 1 Intellectual abilities and social abilities are basically correlated. 2 the difference patterns between the intellectual abilities and the social abilities are as follows. Type 1: There is not a difference in the intellectual abilities and the social abilities. Type 2: It is low, that the social abilities are relative more than the intellectual abilities. Type 3: It is high, that the social abilities are relative more than the intellectual abilities. 3 The various clinical features of intellectual disabled children can be described by these differential patterns. 4 With the ripeness which accompanies aging, the ability of self-independence becomes higher than the intellectual ability relatively. But for the intellectual disabilities, the communication ability becomes lower than the intellectual ability relatively. These characteristics are a general tendency. 5 The height of the intellectual ability becomes the big motive which develops social ability.It is easy the lighter the degree of disability is, the more the difference between the intellectual abilities and the social abilities occurs. And of the boiling that the age becomes big therefore, the difference, too, becomes clear. 6 The difference between the intellectual abilities and the social abilities occurs with the influence from the other disability; Autism ADHD LD etc. , being clear. 7 As for the relative social ability to the intellectual ability, a little high tendency is seen, that the girl is relative more than the boy. AAIDD(American Association on Intellectual and developmental Disabilities) published 11th definition of Intellectual Disability in 2010. Intellectual disability is characterized by significant limitations both in intellectual functioning and in adaptive behavior. But significant limitations in intellectual functioning are different from significant limitations in social abilities. Then intellectual functioning and social abilities are deferent developmental domains. Eclectic clinical features of the intellectual abilities are formed by the factor which was described above.

著者

高山 龍三 Ryuzo TAKAYAMA 京都文教大学人間学部 KYOTO BUNKYO UNIVERSITY Department of Human Studies

雑誌

人間・文化・心 : 京都文教大学人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

no.5, pp.119-129, 2003-03-25

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UNKThe year 2002 completes a century since the first Nepali students came to Japan in 1902. To commemorate this anniversary, the Embassy of Japan, Japan University Students' Association, Nepal (JUSAN) jointly organized some events. The first one was a symposium on 'A Century of Nepali Students in Japan and Perspective for the 21st Century'. I was requested to present a paper to the symposium. The symposium was held on 7 April at the Embassy hall in Kathmandu. The program had two sessions. In the first session, Mr.Harendra Barua presented a paper entitled Historical Overview: Pioneer Nepali Students in Japan, A Century Ago. I presented a paper on Kawaguchi Ekai and the Beginning of Cultural Exchange Between Japan and Nepal In the second session, the eminent economist and former Ambassador to Japan Dr.Badri P.Shrestha presented a paper on Contribution of Japan Trained Nepali to Our Development. The symposium was a success, with about 100 scholars and participants. The newspaper reported on the symposium on the next day. I presented the catalogue with the number of packages and books which I checked and arranged in 1999, as a record of the Tripitaka which Kawaguchi Ekai presented to Maharaja Chandra Shamsher in 1905, to the National Archives on 9 April. On 19 April, a ceremony for the presentation of the Imanishi Memorial Fellowship Award was held with the participation of the Japanese Ambassador, Honorable Minister for Physical Planning and Works, JUSAN members and myself. I read the address for the Sakai Lions Club. An abstract of my paper is as follows. After Meiji Restoration many young Japanese Buddhist monks were alarmed at the decline of Buddhism in Japan, and some of them wished to enter Nepal or Tibet in order to acquire original Buddhist sutras. Kawaguchi Ekai was the first Japanese to enter Nepal on 26 January, 1899. Then on 4 July, 1900 he entered Tibet by crossing a pass in the Himalayas. Later he stayed in Nepal: in 1903,1905,1912,1913. In total, two and a half years. According to his famous book. Three Years in Tibet, the purpose of his travel was 128 to collect original Sanskrit Buddhist sutras of Buddhism and their Tibetan translations. Shimizu Mokuji, Omiya Kojun and Oda Tokuno went to India for the purpose of entering Nepal, only Shimizu entered Nepal, at Tarai. And Shimizu wished to collect many materials in Nepal in order to inform Japanese. While Kawaguchi was in Nepal from February to March in 1903, Shimaji Daito, a member of the expedition lead by Otani Kozui, was doing archaeological research on the Buddha in Tarai. From February to March, 1903, Shimizu, Honda Eryu, and Inoue Koen, the members of the expedition lead by Otani Kozui, entered Tarai, went to Lunmindi (Lumbini), where they did archaeological research on Buddhist artifacts. Kawaguchi came back to Japan in May 1903. Two months after his return he met two Nepalese students, Jang Narshing Rana and one other, who had already been studying for one year in Japan. Buddha Vajura, the chief priest of Bouddhanath, sent a letter to Kawaguchi on the Russo-Japanese War. Kawaguchi guessed that it was actually the Maharaja's question to him. Then Kawaguchi carried one set of the Tripitaka printed in Obakusan Manpukuji, and presented it to the Maharaja in 1905. Kawaguchi stayed in Bouddhanath, and was requested by the Maharaja to present a long English letter titled 'The Memorial, Peace and Glory'(57 pages.). It was published in the journals Nepali (1992) and Himal (1993). Kawaguchi's detailed proposal on the modernization of Nepal was in it. The English letter and its translation were published in Kawagmhi Ekai Chosaku Shu (Complete Works of Kawaguchi Ekai). Vol. 15, 2001, which I edited. Sakaki Ryosaburo of Kyoto Imperial University might have collected the Sanskrit sutras of Buddhism in 1910, but the details are not clear. Aoki Bunkyo passed Ham and Urunzon in eastern Nepal, and entered Tibet by the order of Otani Kozui in September 1912. Professor Takakusu Junjiro of Tokyo Imperial University, Masuda Jiryo and Tani Dogen entered Nepal without visas under Kawaguchi's guidance, and researched sites of Buddhist ruins. Soon after this research, Takakusu, Kawaguchi and Hasebe Ryutai entered Nepal, and collected Sanskrit Buddhist sutras in January and February 1913. Takakusu had an audience with the Maharaja, and Takakusu was asked his opinion. The number of the Sanskrit manuscripts collected by Kawaguchi and Takakusu in Tokyo University was 566. Among them, 390 manuscripts were collected by Kawaguchi. These Catalogue were made by Professor Matsunami Seiren in 1965. The main objective of my visit to Nepal in 1998 was to look at these sutras and establish whether or not they were the real ones that Kawaguchi presented to the Maharaja. I visited the National Archives, Department of Archaeology with Professor Abhi Sbedi, on 4 September, 1998. The Tripitaka in the National Archives was the exact Japanese edition hand-printed in Obakusan Manpukuji. The total number of the packages was exactly 275. I was very delighted to find the complete Tripitaka in the National Archives. The next problem was that of the authentication of the actual dedication of theTripitaka to Maharaja Chandra Shamsher. I confirmed that the front and the last pages of each book bore the seal or stamp signet of Chandra Shamsher Rana. The date was recorded as 1970 B.S., or 1913 A.D. After making some proposals in my report, I concluded with the following words:"The sutras are the symbols of a Nepal-Japan relationship that started 93 years ago." I would like to do further research based on my proposals. I visited the National Archives with Professor Abhi Sbedi on 30 August, 1999 again. After checking all packages and all books, we have found the Tripitaka of the National Archives in a completely preserved state. We, the Japanese, thank the Bir Library and the National Archives for preserving it for 94 years. The total number of the packages was 275, and the total number of the books was 2100. I am sorry to say that two packages were badly eaten by worms. Also, I was sorry to have found a small misarrangement and missing pages, from the stages of book binding back in Japan. Why had Kawaguchi brought such voluminous sutras from Japan? Though he surely wished to present the Tripitaka according to his agreememt with the Maharaja, there is no doubt that he wanted to return the Tripitaka made by the Japanese to the country of the Buddha's birth, and to complete a great circle of Buddhism: India-Silkroad-China-Japan-India, Nepal.

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

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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

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

遠藤 央 Hisashi ENDO 京都文教大学総合社会学部 KYOTO BUNKYO UNIVERSITY Department of Social Relations

出版者

京都文教大学

雑誌

総合社会学部研究報告 = Reports from the Faculty of Social Relations (ISSN:21888981)

巻号頁・発行日

vol.15, pp.1-9, 2012

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1990年に現在のパラオ共和国を訪れたとき、そこはまだ独立以前の国際連合の「戦略的」信託統治領であり、独立への道を模索している最中であった。さまざまな話を聞いたなかで印象的であったのは、敗戦後の引き揚げのなかで残されてしまった、両親がともに日本人であったこどもの話であり、日本統治がどのような影響を与えたのかを知ろうとする現地の人々の主張であった。それらは、いわゆる「外地」の比較を帝国研究のなかでどのように位置づけることができるのかを研究するきっかけとなるものであった。敗戦後すぐにいわゆる帝国臣民は「日本人」と「非日本人」と分類され、「日本人」は外地から内地へ引き揚げ、「非日本人」は内地から外地へ、外地から外地へ、あるいはまれな事例であるが、外地から内地へと移動することになる。「日本人」は「連合国国民」、「中立」、「敵国民」、「戦争の結果扱いが変更された国民」、「朝鮮人及び台湾人」に分類された。それらの人々がどのように移動し、また移動できず(せず)、そのことがどのように戦後秩序に影響したかを考察することが必要である。なぜなら、帝国研究において、まがりなりにもイギリスやフランスは、植民地の人々が旧宗主国に移動し、政治的な影響力を行使できるようになることで、「宗主国の脱植民地化」がおこなわれたのに対して、日本と米国はそうしたプロセスを経ていない点に特徴があると指摘されているからである。

著者

秋田 巌 Iwao AKITA 京都文教大学人間学部 KYOTO BUNKYO UNIVERSITY Department of Human Studies

雑誌

人間・文化・心 : 京都文教大学人間学部研究報告 = Reports from the Faculty of Human Studies, Kyoto Bunkyo University

巻号頁・発行日

vol.1, pp.39-48, 1998-07-20

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