著者

斎藤 眞

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.55, no.2, pp.81-103, 2000

著者

久保 正彰

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.61, no.2, pp.45-64, 2007-01

著者

樋口 陽一

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.57, no.2, pp.47-63, 2002 (Released:2007-06-22)

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Quant au terme de“droits de l'homme”, notion clé du constitutionnalisme contemporain, it faut bien distinguer entre les deux. Les droits de l'homme lato sensu peuvent se définir comme une revendication, regardée légitime, pour la possibilité de mener une vie d'une façon humaine. Le terme anglais Human Rights aurait d'ailleurs cette résonnance. Or, queue est la façon humaine de mener une vie? La réponse dépendrait du contenu de l'adjectif “humain”, et elle serait nécessairement variable d'une culture à l'autre. À l'extrême, être tout dévoué à la communauté à laquelle on appartient, pourrait être regardé comme la manière la plus “humaine”de vivre dans telle ou telle société.S'agissant des droits de l'homme stricto sensu, ils présupposeraient, comme titulaire des droits, l'individu“doppelfrei”, libéré à la fois de l'oppression et de la protection des corps statutaire et féodal. Les droits de l'homme, entendus dans ce sens strict, sont les produits historiques de la modernité individualiste d'origine occidentale. Ile ne peuvent pas être dissociés de la notion de l'individu qui se décide et qui assume la conséquence de sa propre décision, tandis que les droits de l'homme lato sensu pourraient s'adapter à une conception plus on moms communautariste.Les droits de l'homme stricto sensu exige ainsi une manière de vivre qui semblerait, du point de vue de certaines cultures, être plutôt“inhumaine”. Même au sein de la zone culturelle occidentale, la croyance en la vertue de l'individu se trouve de moins en moins certain, et la tentation même à la démission de l'individu risque de se propager (“Escape from Freedom”).Ainsi, un sceptisme à l'égard de la notion de l'homme titulaire des droits de l'homme stricto sensu fermente, depuis des decennies, dans le milieu intellectuel. L'accusation est lancée surtout del apart du femminisme et du multiculturalisme d' après laquelle la notion même des droits de l'homme serait anachronique et dépassée.Tout en respectant la pluralité des cultures en général, comment défendre le noyau essentiel des droits de l'homme, la liberté reconnue à chacune et à chacun de choisir sa propre identité? La culture des droits de l'homme peut se concilier avec l'exigence légitime de la pluralité des cultures, tant que ces dernières acceptent ce noyau dur. Or, il ya bien des cultures qui refusent, au nom de leur tradition ou de leur identité collective, la prémisse même d'une coexistence avec la culture des droits de l'homme. Le véritable enjeu émerge ainsi.

著者

渡辺 一夫

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.27, no.2, pp.85-101, 1969 (Released:2007-05-30)

著者

山田 雄三

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.42, no.3, pp.193-208, 1987 (Released:2007-06-22)

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Adam Smith used the phrase‘invisible hand’only in one place in the Wealth of Nations. But his thinking expressed by this phrase is found throughout the book.The thinking of Adam Smith is not easy to be interpreted, for many sources of thought at that time have been holded in his thinking. We must tackle with problems as to religious faith versus knowledge, individual versus social and normative versus positive.After Adam Smith, most of rationalists make efforts to visualize‘invisible hand’by the formation of equilibrium theory of perfectly competitive market. However, from empirical point of view, the idea of general equilibrium in perfect competition seems to be dubious, although the idea of partial equilibrium is empirically admitted. Some interpreters insist on‘invisible hand’as the individualistic and spontaneous order without governmental interventions. But other interpreters admit intervention or planning, not wholly but partially, as far as individuals are not necessarily rational.In conclusion, it seems to me that Smithian phrase‘invisible hand’becomes a subject of discussion even today. Here, I want to refer, according to K. Popper, to the words of a greek philosopher:“Nicht vom Beginn an enthüllen die Götter uns Sterblichen alles. Aber im Laufe der Zeit finden wir, suchend, das Bess're.”

著者

久保田 淳

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.66, no.3, pp.115-129, 2012-03

著者

小田 滋

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.65, no.1, pp.31-73, 2010-09

著者

中野 貞一郎

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.63, no.3, pp.181-196, 2009-03

著者

源 了圓

出版者

The Japan Academy

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.57, no.3, pp.127-204, 2003 (Released:2007-06-22)

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Many scholars, in analyzing the concept of“public”in the intellectual history of Japan have centered their arguments around the problem of the concept of the“public and the private”(koshi or oyake to watakushi). However, in the case of Yokoi Shonan (1809-1869), I wish to make a distinction between his concern with“the public”(kokyo) and his treatment of the “public and private.”It seems to me that Yokoi placed centrality on“the public”and sought, especially after the arrival of Commodore Perry's“Black Ships, ”as a means to realize the idea of“the public”in Japanese society, economy, and politics.

著者

渡辺 浩

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.78, no.1, pp.53-61, 2023 (Released:2023-11-22)

著者

岡崎 義恵

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.23, no.3, pp.103-123, 1965 (Released:2007-05-30)

著者

宮崎 道生

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.23, no.2, pp.67-89, 1965 (Released:2007-05-30)

被引用文献数

1

著者

岩橋 小彌太

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.9, no.1, pp.35-40, 1951 (Released:2007-05-30)

著者

長尾 雅人

出版者

The Japan Academy

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.43, no.1, pp.1-19, 1988 (Released:2007-06-22)

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The three-nature theory was established by Yogacara teachers of Indian Mahayana Buddhism such as Asanga and Vasubandhu in the fourth to fifth century. It is a sort of Weltanschauung in which the world is considered to have three natures by which the way of emancipation from this deluded world to the world of enlightenment is theoretically systematized. The three natures are: imagined nature (parikalpita-svabhava), other-dependent nature (paratantra-svabhava), and consummated nature (parinispanna-svabhava). The world of our daily life is characterized as“(wrongly) imagined, ”for it is full of falsity, delusion, and bewilderment, when compared to the world of ultimate truth, or the Absolute, which is called the“consummated”world. It is“consummated”because such a world of ultimate truth does exist, not apart from this world, but only as a“consummated” state of this world, attained by human endeavor. Between these two worlds of the“imagined”and the“consummated”lies the third one which is called“other-dependent.”“Other-dependent”refers to the fact that all entities are mutually dependent, as elucidated by the Buddha in terms of“dependently co-arising”(pratityasamutpada).This theory, however, does not intend to set up three different worlds side by side; instead, it maintains that one and the same world turns around and becomes the imagined nature at one time and, on another occasion, becomes the consummated nature. And that which turns around, i.e., the one and the same world mentioned above, is the other-dependent nature. The principle of“convertibility”underlies and permeates this three-nature system. The other-dependent nature is the source for this convertibility, on the basis of which the turnabout of the imagined nature as well as that of the consummated nature can take place.Thus, the other-dependent nature occupies the central position in the three-nature theory. It is neutral because of being removed from both the imagined and the consummated, but it is also pure. In this way, it is not only the basis but also the mediator for the other two natures; it bridges the gap between the imagined nature and the consummated nature, bewilderment and enlightenment. In this connection, the three-nature theory also offers a logical foundation for doctrinal but paradoxical propositions such as“samsara is identical with nirvana.”Several similes, the simile of magic, of gold-ore, and of serpent-rope-hemp, clearly illustrate the significance and characteristics of the three-nature theory.

著者

平川 彰

出版者

The Japan Academy

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.50, no.1, pp.1-25, 1995 (Released:2007-06-22)

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In my paper I discuss the difference between prajña and vijñana from various angles. Firstly, I examine Majjhima-nikaya No. 43, Mahavedalla-sutta, the sutta expounding the difference between prajña and vijñana. This sutta points out that prajña and vijñana exist within the same mind framework, at the same time; and act upon the same objects at the same time; however, they are different ways of understanding because prajña is‘to become aware of something’whereas vijñana is‘to recognize something by distinguishment, ’and thus, while prajna can be strengthened by training, our perception of vijñana must be re-examined.

著者

橋本 公亘

出版者

The Japan Academy

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.51, no.1, pp.33-43, 1996 (Released:2007-06-22)

参考文献数

5

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Mr. Sadayoshi Tsubaki, the former news department chief of the TV Asahi, made the report as a guest speaker at a panel meeting on“Politics and Television”, held by the National Association of Commercial Broadcasters in Japan. He said arrogantly, “It is true that we covered the general election with a determination that we, through all the news programs and election reporting, must break the Liberal Democratic Party's domination of power.”“TV Asahi was never impartial in its election coverage.”He confessed that he neglected the statutory required fairness doctrine. His remark raised serious controversies on the fairness doctrine.In this article I examined the concept, historical development, and the rationale for the fairness doctrine, and the American experience of broadcasting regulations. American courts have tried to make clear the following rationale for broadcasting regulations: public ownership, scarcity, pervasiveness, and the right of the viewers and listeners. Justice White stated:“It is the right of the viewers and listeners, not the the right of the broadcasters, which is paramount.”Red Lion Broadcasting Co. v. FCC, 395 U.S. 367, 390 (1968).It is my conclusion that the statutory required fairness doctrine is not unconstitutional, and we should better maintain the doctrine as a legislative policy.

著者

瀬川 信久

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.76, no.1, pp.55-78, 2021 (Released:2021-11-20)

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Introduction Le raisonnement classique du jugement est le syllogisme juridique. Il consiste à appliquer à une situation de fait, une règle de droit, dont la plupart sont établies par l'assemblée. Mais depuis quelques décennies, la mise en balance des intérêts et la proportionnalité repoussent le syllogisme comme forme du jugement. Cette étude a pour but de proposer un aperçu de cette évolution contemporaine en droit français et d'en extraire quelques suggestions pour le droit japonais. Ⅰ. La situation du droit français En France, l'histoire de la balance des intérêts et de la proportionnalité diffère en fonction des divers domaines juridiques. (1) Dans le droit administratif, la proportionnalité a une histoire relativement longue et évolutive. La compétence administrative a été dotée de la justice déléguée au début de la 3e République, et les juges administratifs, ceux du Conseil d'État inclus, disposaient ainsi du pouvoir leur permettant de constater des faits et de les qualifier. D'autre part, comme le code du droit administratif n'existait pas, le juge administratif était obligé de créer les règles jurisprudentielles sous forme de principes généraux du droit.(View PDF for the rest of the abstract.)

著者

荒井 献

出版者

The Japan Academy

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.59, no.3, pp.185-198, 2005 (Released:2007-06-22)

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I will summarize several points developed through my consideration of the Apostle“Junia(s)”in Rom 16:7.(1) In view of the textcriticism and of the history of the notation “Junia/Junias”, the Vulgata notation“Iuniam”(→Iunia) correctly translates the ancient Greek Unicals“IOYNIAN”(→IOYNIA) to Latin.(2) This notation has been retained in the translation of the Catholic Church who regarded the Vulgata as their canon, and of the Orthodox Church based on“Textus Receptus”through modern times until today. After the Second Vatican Council (1st: 1962, 2nd: 1963, 3rd: 1964, 4th: 1965), however, the ecumenical flavour was emphasized in the Catholic Church, and the Vatican encouraged Catholic scholars to make a translation of the Common Bible with the Protestant Church. It led the Catholic Church to part from the Vulgata and translate Novum Testamentum Graece/ Greek New Testament (NTG/GNT) as the original text for the Common Bible with the Protestant Church. In consequence, the notation of“Junia”(a female name) was changed to“Junias”(a male name) by NTG/GNT ('Ιουνιαζ). The Bible Translation of the Franciscan Bible Institute and the Common Bible Translation in Japan reflect this, and both of them adopt the notation“Junias”.(3) The notation“Junias”which comes from medieval Minuscules ('Ιουνιαν→'Ιουναζ) is the result of the Aegituius Romanus' view (early fourteenth century) that only men can be“Apostles”, the influence of Protestant Church theologians, such as Luther and Calvin, and the authority of the NTG/GNT.(4) The feminist viewpoint which proposes the notation“Junia”against these authorities should be regarded highly. It seems that“Junia”in the Aono's Japanese translatoin in the Iwanami Shoten Version and the Japanese translation of the Franciscan Bible Institute (the 15th printing of revised edition) results from the acceptance of this proposal.(5) Independent of the feminist viewpoint, however, it should be noted that the notation“Junia”has been dominant particularly in Catholic biblical translation through modern times until today.(6) It is certain that there was at least one woman“Apostle”in Roman christian communities in the middle of the first century.

著者

苧阪 直行

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.77, no.2, pp.117-136, 2023 (Released:2023-02-13)

参考文献数

50

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Meditation in Zen has received much attention in the scientific exploration of consciousness from metacognition and the social brain. Zen meditation provides effective clues to self-knowledge by providing awareness of “present self-being”. Our brains are thought to operate in dynamic equilibrium every day with two broad networks: the working memory network (WMN), which is oriented toward solving real problems (cognitive brain network), and the default mode network (DMN), which wanders in an internal imaginary and a creative world (social brain network). However, how these two cyclical networks operating in seesaw mode relate to meditation is not well understood. In this paper, we used functional magnetic resonance imaging (fMRI) to examine the process of meditation from a cognitive conflict situation in monks who had meditated in Rinzai Zen for over seven years and healthy adults who had not meditated before. The monks were asked to perform a Stroop task as a conflict task in the first half of the study, and were led to meditate in the second half. Behavioral experiments revealed that monks showed excellent performance under the Stroop task with fewer errors and shorter reaction times due to better control of attention, whereas healthy adults showed poor attentional control and were more affected by the conflicts. Two new findings about brain activity were found. First, it was suggested that the two networks were not in an anti-correlated relationship, as is usually claimed, on the time series, but were involved in a mutually cooperative manner. Second, in terms of functional connectivity, the monks' brains showed a strong inhibitory effect under meditation. As a result of years of Zen practice, the monks were found to be able to successfully deal with conflict situations in the DMN of the brain and maintain meditative awareness.

著者

瀬川 信久

出版者

日本学士院

雑誌

日本學士院紀要 (ISSN:03880036)

巻号頁・発行日

vol.77, no.1, pp.61-72, 2022 (Released:2022-12-12)