著者

松元 忠士

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.31, no.1, pp.1-15, 1982-11-25

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Die mittelalterlichen Universitat Paris entstand allmahlich seit Ende des 12 Jhs. Als Einheit generale studium und universitas magistrorum. In der neuen Universitat wurde die wissenschaftlichen Methode und Philosophien, besonders Aristoteles zum Fundament und die Reform in der Artist-fakultat gefordert. Aber stand die immer mehr unter dem Schutz und der Aufsicht der katholische Kilche, und zwar noch wurde keine Prinzip der Wissenschaftsfreiheits gekannt. In dieser Arbeit wird es uber die Grenzen der Wissenschaftsfreiheit durch Reflektionen der Hochschulpolitik und der Wissenschaftskontrole untersucht, den die Kilche im 13 Jahrhundert getrieben hatte, und am Ende, uber den Sinn der Verdammungsfall von 1277 und die Niederlagesursachen der rationalistische Philosophic erlautert.

著者

高橋 豪仁

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.51, no.1, pp.99-108, 2002-10

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How have the narratives about high-school baseball been generated? It is assumed that Tobita Suisyu (1886-1986) is an important person to answer the question because of his career. He was famous for his "Senbon Nokku" when he was the first coach of the baseball club of Waseda University, and he had been writing about student baseball for 40 years as a journalist. That is why he has been called the Father of Student Baseball. The purpose of this study is to clarify his principles about baseball by studying the contents of his selected masterpieces. As a result we found the following principles of his baseball philosophy: vengeance, unselfishness, moral cultivation, hard training based on the code of the samurai, amateurism, communal spirit, Yakyu-dou as religious belief, spirit of fortitude and manliness, frugal life, carelessness about appearance and so on. When we classify the media of sport by the scale of hotness and coolness, the hottest media are printing ones and the coolest media are sport events that are the actual sport plays in stadiums. TVs and radios are located midway between them. According to this scheme, it can be said that Tobita's narratives had been spread through the hot media such as newspapers and magazines. Though all of his narratives do not exist as ideology of the student of baseball, some of them are still alive nowadays. Some narratives are deposited in people's mind, and those narratives are reinforced when people see the "events" based on the existing narratives in their mind. It may be suggested that the narratives of sport are generated through circulation between "narratives" and "events.

著者

AMUNDRUD Thomas

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.61, no.1, pp.183-190, 2012-11

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This paper presents a discourse analytical study of interlanguage pragmatics regarding the politeness strategies used in three elicited business emails by an advanced non-native English speaker (NNES), and evaluates them according to politeness theory as developed from Brown and Levinson (1987). First, the paper outlines politeness theory and the notion of face-threatening acts (FTAs). Then, it profiles and summarizes extant research into the three face-threating illocutionary acts studied - requests, apologies, and refusals - as well as contemporary research into the English, Japanese, and interlanguage pragmatics of politeness in writing, focusing on emails and business contexts. The participants, experimental setting, and results of the current study are then described, with the participant responding by email to three role-play vignettes, and her responses compared to a native speaker (NS) control. The three research questions posed in this study are: whether the participant would show more Negative Politeness (Brown and Levinson, 1987) than the NS control; whether the participant would show greater politeness overall than the control; and whether the participant can be said to conform to English-language pragmatic norms for each of the three illocutionary acts performed. Only the last of these questions was answered partially negative; overall, however, the advanced level of the learner's English pragmatic competence was confirmed. Although limited by its small scale and other factors, this study suggests that Brown and Levinson' s (1987) politeness theory retains validity, and indicates possible directions for further studies into the pragmatics of NNES emails.これは、ポライトネスストラテジーに関する言語間の語用論の調査で、ある上級ノンネイティヴ英語話者の3つのビジネスメールを用いたものである。考察にはBrown and Levinson(1987)のポライトネス理論を使った。本論文ではまずFace-threatening acts(FTA)の理論の概要を述べている。次に、近年の3つのFTA発語内行為(「依頼」「謝罪」「拒否」)に関する研究、更に、ビジネスに焦点を当てたライティングにおけるポライトネスの語用論についての概要を述べている。続いて参加者、設定、現段階の研究結果が述べられている。3つのビジネスロールプレイタスクを参加者に提示し、参加者のEメールによる回答を母語話者のものと比較した。この研究で明らかにしたい3つの点は、上級ノンネイティヴの参加者が母語話者よりもネガティブポライトネスを使う傾向にあるか、上級ノンネイティヴ参加者が全体的に母語話者に比べポライトネスをより使うか、ノンネイティヴの参加者が、英語の3つの発語内行為規範に従っているのか、という点である。全体的に見て、参加者の英語における語用論的言語能力も進んでいることが明らかになった。今回は、被験者の数が少ないが、本研究はポライトネスの理論の妥当性と、今後のノンネイティヴ英語話者のEメールにける語用論研究の可能性を示唆したものであると言えよう。

著者

内田 茂

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.34, no.1, pp.p37-42, 1985-11

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Le dictionnaire francais-japonais nous indique en general que neru est equivalent au verbe se coucher, et nemuru, equivalent au verbe dormir. Dans la langue francaise, de toute evidence, se coucher et dormir signifient deux actions bien differentes au moins au sens propre, tandis que le verbe japonais neru s'emploie souvent pour signifier qu'on est dans l'etat de sommeil comme le verbe francais dormir. On pourrait dire que nous n'employons le verbe nemuru que dans le langage plutot soutenu. Ces deux verbes japonais n'equivalent donc pas toujours aux deux verbes francais. L'usage courant du japonais accepte qu'on emploie un seul mot neru pour exprimer les actions de se coucher et de dormir. Il semble que cette polysemie du mot neru provienne des verbes de l'ancien japonais neburu et inu.

著者

牧野 英三

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.29, no.1, pp.p115-136, 1980-11

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At the Shunie performed at the Nigatsudo Hall of the Todaiji Temple, the Jimmyocho, which is supposed to have originated with the Engishiki, is recited immediately after the Shoya period every day during the fortnight's ritual, following the Jobun of the Kanjoku recited by the officiating priest, Daidoshi. The chanting of the Jimmyocho, of which seven common priests (Hirashu) take charge as chanters (Yomiyaku) by turns, takes place for the purpose of inviting the gods omnipresent throughout Japan, amounting to over 13,700, to the ceremonial hall of the Shunie, and calling on them to help carry out the religious cerermony, Gyobo, uneventfully. It is not, however, until he is confined in the Nigatsudo Hall for the religious devotion for the third year that the Hirashu is qualified for the Yomiyaku. There are two ways of chanting-Hombushi, orthodox recital, and Hikiage, informal recital. The Hombushi is recited for the first seven days, Johichinichi, and the Hikiage for the latter seven days, Gehichinichi. However, on the days with rather lots of rituals, such as the fifth and seventh days during the Johichinichi, the Hikiage is recited. The Jimmyocho is divided into nine sections. The first section is recited rather slowly to anicety. The tempo of the recitation is accelerated gradually from the second section on, until it comes to its audible limit, especially in the fifth to the seventh section. In the eighth section the tempo is decelerated to that of the first part. In the recitation of the Goryo in the ninth section the scale is toned down, and the whole recitation comes to the finish in stillness. The time required for chanting varies from twenty to twenty-eight minutes according to the Hombushi or the Hikiage, and the Yomiyaku, etc. The note of the melody of the Jimmyocho and the pattern of each section are shown on the following pages. (The music is based on what was taped by the late Daisojo Kokai Kitagawara, former Betto of the Todaiji Temple, in 1958.)

著者

森本 弘一 島原 宏文 谷 純子 辻 靖子

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.46, no.1, pp.91-102, 1997-11-10

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Recently, there is a problem that insurance companies reject applications of genetic disease carriers in the USA. It is said that the educational content in a primary school should contain genetic content as there is a genetic teaching material in the USA. It is "You, Me, & Others' In the future, we predict that these situations will happen in Japan. So, we have developed genetic teaching material as worksheets for elementary schools. In order to examine the potency, of developed worksheets, we taught the students in an elementary school attached to Nara University of Education using these worksheets. The titles of the worksheets used in this practice are "Similarity and Difference between us" and "Continuity of Life". The response of children was good. From this result, we confirm that these worksheets are useful for elementary school eduation. We hope that many elementary schools will use the genetic teaching material which we developed.

著者

澤田 田津子

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.50, no.1, pp.147-157, 2001-10

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In the textbooks of Japanese for intermediate level, some sentences are difficult for students to understand because they do not have enough knowledge abour Japanese cultural background. Where and when do students acquire knowledge about Japanese culture? Usually, cultural background is taught in NIHON-JIJO classes. What topics in Japanese culture -especially modern culture- should be taught to students? Those suitable for elementary level, have been already discussed in SAWADA(1999). The purpose of this paper is to select topics concerning modern Japanese culture that 1 think it is better to introduce in NIHON-JIJO intermediate level classes. With this aim, the following procedure is used. The cultural topics in 7 different intermediate language textbooks and 3 different NIHON-JIJO textbooks are listed and compared. This comparison shows that there are some ditferences between language textbooks and NIHON-JIJO textbooks conecerning cultural topics. I come to the conclusion that modern Japanese culture should be introduced to students in NIHON-JIJO classes, and then, they will easily understand all the sentences in language textbooks. For this purpose, a syllabus of NIHON-JIJO for students studying intermediate Japanese is introduced in this paper.

著者

李 協京 田渕 五十生

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.46, no.1, pp.21-35, 1997-11-10

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The main purpose of this article is to make a comparative study of situations of Chinese students who lived before and after the war in Japan with special focus on the policy pertaining to the sending of students abroad, especially during China's reform. It is a hard known fact that the war caused sentiments among the Chinese students against Japan, however, these negative feelings gradually changed for the better. Since new policies had been implemented, which would strongly support the Chinese in developing their country, it has triggered the Japanese to promote peace and friendship with the Chinese.

著者

松本 奈々 河本 大地

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 = Bulletin of Nara University of Education. Cultural and Social Science (ISSN:05472393)

巻号頁・発行日

vol.68, no.1, pp.99-124, 2019-11-29

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The aim of this study is to examine characteristics and significances of "Kodomo Shokudo" (children's cafeteria) in Nara Prefecture, Japan, mainly from the viewpoints of the managers. All the Kodomo Shokudoes are common in that has not only "function to offer meal mainly to poor children" but also "function as place of meeting and interchange with people in the community". In Nara Prefecture, the ratio of the Kodomo Shokudoes to be held on "day on weekends and holidays" was high. In addition, we clarified that the tendency to be conscious of "places to eat with the diverse people in the area including the elderly and disabled people" was stronger in Nara Prefecture than the whole Japan as the purpose of activities.

著者

石戸谷 重郎

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

no.15, pp.31-46, 1967-02

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Статьи 12-16 Двинской уставной грамоты отражают характер этой грамоты в качестве жалованной грамоты. Наместник освобождается от контроля со стороны великокняжеской администрации. В тоже время Двинское местное население получает защиту от наместничьего произвола. Статьи устанавливают в частности льготы двинских купцов. Их привилегия, установленные статьями 14-16 Двинской уставной грамоты, -выше и шире чем привилегия в общих жалованньтх грамотах. Привилегия Двинских купцов сравниваются только с теми привилегиями, которые получают монастыри в 15 в. Можно сказать, московское правительство старается обеспечить себе поддержку Двинских купцов в конце 14 в. Такая политика Московского правительства показывает прототип политики Московского централизованного государства.

著者

家森 長治郎

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.19, no.1, pp.1-16, 1970-11

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He changed school on Nov. 4, 1904, when he was in the middle course of the second year grade of the Tatsuno middle-school. The private middle-school "Shizutani-ko" was situated at Shizutani, Bizen-cho, Wake District, Okayama Prefecture. At first he stayed in the school dormitory, and then he rented a room from a farmer, and his study was a small villa in a pear orchard called "Fugen-en". In these Fugen-en days he behaved at the disposal of his free and unrestrained disposition, and we may admit that his activity for productive work was rapidly increased. He was a coterie of the "Hakko" in Okayama, the "Gyosei" in Tsuyama, and "Mikashiho" in Himeji and wrote "Tanka" and poems for these journals. He also contributed "Tanka" to the "Bunko" and the "Shirayuri" in Tokyo. "Haiku", "Tanka" and poetry of his own were collected in a pamphlet named "Teisho", written with writing brush and it was deposited with his intimate friend, Yunoshin Wakizaka. Rofu went up to Tokyo late in August of 1905, after withdrawing from Shizutani-ko on July 1. In memorial of Shizutani-ko he published a book, "Natsu-hime", dated July 15, 1905, which contained 113 pieces of Tanka and 10 poems. His chief interest in those days seemed to lie rather in Tanka than in poems. This treatise is concerned with his Shizutani-period, from his removal into the school to his withdrawal, and with his life and literary, i. e. creative achivement.

著者

奥田 喜八郎

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.45, no.1, pp.13-34, 1996-11

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This paper is intended to meet the need for fuller and simpler explanation of the method of enjoying reading English Poetry. As the title indicates, it is a primer for reader who wants to maintain and cultivate an active, critical mind, to become increasingly sensitive to the beauty and inspiration of Robert Herrick's best poem. In so doing the author attempts to follow the tradition of Kazumi YANO and Kinji SHIMADA, that is to say, to produce a text-book that can also be read 'for pleasure as well as profit' by those who in their university days suffered those things which most of my own generation suffered. It is generally said that Robert Herrick stands situated in the middle between the Cavalier and Anglica poets. He is also a country parson in Devonshire. He writes well about the English country and its flowers. His love-songs are so sweet, as well. Especially, it is very interesting for him to mention 'death' so often, and so lightly in the religious poems in His Noble Number. The subject of this paper is attempted to appreciate the poem titled "Upon His Departure Hence" in great detail, with particular emphasis on symbols and imagery of 'grave' and 'cave' based upon the Holy Bible and so forth.

著者

千成 俊夫

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.33, no.1, pp.p87-107, 1984-11

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Contmporary society is changing fundamentally and rapidly. We feel it is changing so fundamentally and rapidly that we have difficulty fitting ourselves into the present and projecting ourselves into the future. We, as educators, take on a responsibility that make children grow up in all aspects and help them live in the future. For the sake of fulfilling our such responsibility, it is always important for educators to be aware of international recent developments and trends in education. From the beginning of public school education to the present, Japanese music education has been owed the United States of America a great many things. Especially after World War II, we have to say its influence is very prominent. It may be said that the contemporary period of music education in the United States have begun in 1957. In that year the Ford Foundation began to explore the relationship of the arts and American society. The Music Educators National Conferrenc submitted a proposal to the Ford Foundation that a project about curricula innovation of music education, named the Contemporary Music Project for Creativity in Music Education be inaugurated. In 1963 the Ford Foundation accepted the proposal, and since then until today various projects have been started. There are various differences between music education in America and Japan, and therefore it is difficult to make many problems which have been taking place one after another in American music education clear. But we will be able to get many important informations from the movements of music curricula innovation in the United States. Curriculum is the structure and sequence of learning experiences in formalized instructional settings. Its immediate problem is the quality, content, and organization of in school learning experiences. We, as music teachers, have to arrange curricular experiences in music. We manage instruction and manipulate the learning enviroment for optimum achievement of predefined objectives. The intent of this study is to give essential suggestions which help us make better music education curriculum in Japan of today. The study divides into three parts. Part one, this treatise, presents an overview of the music curricula innovation movements of the United States concerning the period from the 1960s to the present. Part two, the next treatise, explores the contents and teaching methods of music education being related to the music curricula innovations. As the results of two prestudies Part three, the final treatise, will present the concrete suggestion for building music instructional programs.

著者

西田 慎

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 = Bulletin of Nara University of Education. Cultural and social science (ISSN:05472393)

巻号頁・発行日

vol.69, no.1, pp.49-62, 2020-12

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This article gives an overview of studies on protest movements concerning 1968 Germany. Today, many historians treat "1968" as a global phenomenon and a historical major "watershed." Young people fought against authoritarian universities, governments, and hierarchical structures, for freedom, justice, and self-determination. Movements spread worldwide. In West Germany, they struggled in opposition to the hierarchical structures of universities, the Kiesinger-government, the so-called emergency laws, and the Vietnam War.In 2018/2019, 50 years after 1968, many museums in Germany held exhibitions about the events of 1968. Reviewing the literature on "1968" and visiting "1968" exhibitions, this article stresses the following four points about the research trends on "1968" in Germany. First, many studies have emerged from a regional perspective. Second, studies from a global perspective have increased simultaneously. Third, many studies focus on political, social, and cultural events around 1968. Fourth, the" long 1960s," running from roughly 1959 to 1974, has taken on a new significance as a "watershed" in German history, beyond the significance of 1968 alone.

著者

高橋 健夫 広瀬 祐司 米田 博行 増田 辰夫 上野 佳男

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.31, no.1, pp.p85-106, 1982-11

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This paper deals with teaching methods for beginners' volleyball class. Two models of the methods were selected through analysing various ideas to improve skills and results of our previous experimental lessons. The characteristics of two models were as follows. (1) Model A was a game-center learning. In this model, each skill of underhand pass, overhand pass, service, spike, and team play was separately learned and after every lesson games were played as an actual practice of the learning. (2) Model C was a learning centered on the offensive combination skill. In this model, team plays were mainly learned with focus on the toss-spike skill. The hours alloted for the game were about half of the model A. (3) In both models, lessons were done by "small group learning", and games were played in accordance with a special rule allowing to contact the ball a maximam of 4 times before returning it to the opposite court. Two different classes (of the model A and C), each with 20 school hours, were executed by the same teacher in the first classes of a junior high school. The learning results of both models were evaluated by the skill test, the analysis of team plays during the games, and the investigation on the attitude of students to physical education class-the attitude was substantiated by a questionary (standardized by A. Kobayashi). The major findings are as follows. (1) Personal skills were well developed in both models. But, in the model A underhand pass skill and in the model C overhand pass skill were more developed. (2) The difference of rally times in a game was not observed between two models. However, the times of hiting ball in a game were more frequent in the model C. Especially, frequency of hiting ball 3 or 4 times in the same court was significantly higher in model C. (3) Also the offensive team plays (toss-spike) were observed more frequently in the model C, but the games of the model A were mainly played by underhand pass rallys. (4) As the results of investigation on the attitude to physical education class, model A obtained the evaluation "fairly successful", but could not get good scores concerning the items of human relationship. The evaluation of model C was "very successful".

著者

門田 守

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.45, no.1, pp.35-54, 1996-11

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Byron adopts a double viewpoint in delineating his hero's checkered career in Don Juan. The viewpoint manifests itself as the narrator's tendency to overlap heavenly elements on worldly matters which he has chosen as his poetic materials. His wish for heaven exists throughout the entire poem, and forms Byron's poetic stance on the whole. The apocalyptic sublime appears in shipwreck cantos and the cantos which depicts the battle between Turkish troops and Russian army supported by hired soldiers. Although the sublime scenes and heavenly elements fascinate the reader together with the narrator's occasional witty satires on worldly matters, Byron repeatedly breaks the logic of apocalypse and betrays the reader's expectations. Don Juan is an epic poem which comprises triple-layered structures. The first layer is the memory of mankind's degeneration from paradisal state. The second is Byron's personal memories of his abominable past years. The third is the elusive plot of the poem itself. The narrative on Juan's journey conveys the present degenerated political state of Europe and also insinuates man's innate and unchangeable proclivity to commit sins. The total effect distresses the reader with the impression that human life is a fruitless game which accumulates follies on follies. Unlike his previous works, Don Juan presents the attitude to make fun of romantic scenes and the logic of apocalypse as well. For example, Gulbeyaz the empress of Constantinople knows Juan's sincere attitude toward love and tries to love him. However, after knowing his sleeping with Dudu one of the female slaves in Sultans palace, Gulbeyaz loses her presence of mind on account of sudden anger and jealousy. The anecdote's underlying connotation must be applied to The Corsair. Gulnare loves Conrad on account of his sincere heart displayed when he was saving lives of female slaves in Pasha's harem. She exiles with him in Lara. Gulbeyaz's love, however, ends up with her shameful faint. The shipwreck cantos indicate the lack of God's providence, because Juan owes his survival to his good luck. The battle in Ismail serves as the scene to show man's brutality and there is no cause for freedom such as displayed in Marino Faliero. The later depiction of British high society reflects the image of the ruthless war. The love of angelic women, Haidee and Aurora Raby, may bring about the salvation from this miserable world. The probability of it is denied by the poem's plot. Byron's Greek expedition may have been the psychological supplementation for this futile effort to search the rums of paradise.

著者

津曲 裕次

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.19, no.1, pp.215-236, 1970-11

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This is a brief review of the process of the establishment of the schools for idiots in America. In 1914, seventy-five institutions were maintained by states, cities and private persons. Although these were variously called school, training school, asylum, home, institution or hospital, the author named all of them the school for idiots. Considering the year of opening, these schools are divided into two groups, old ones and new ones. In this paper, the process of the establishment of those nine"old" schools are described indetail. Dr. H. B. Wilbur had decided in 1848 to take one feeble-minded youth into his own home at Barre, Mass. This act led quickly to the start of Private School for Feeble-Minded Children, which was said the first school for idiots in America. In the same year, the Legislature of Massachusetts consented to allow $2,500 per annum for three years for the teaching of ten idiotic children. Then, "an experimantal school" was opened at the Perkins Institution for the Blind on October 1st, 1848. Three years later, it was called Massachsetts Schools for Idiotic and Feeble-Minded Children, when permanency was secured. It is now known as the Walter E. Fernald School. In New York, a school for idiots was opened at Albany in 1851, with Dr. H. B. Wilbur as its superintendent. Starting as "an experimental school", the place was named New York Asylum for Idiots and later known officially as the Syracuse States Institution for the Feeble-Minded. Pennsylvania came next. On the tenth of February, 1853, the preliminary steps were taken to found a school for idiots and the seventh day of April, the Legislature incorporated the Pennsylvania Training School for Feeble-Minded Children. James B. Richards was placed in charg as "principal". This shool now known as the Elwyn Training School. Ohio Asylum for Imbecile and Feeble-Minded Youth at Columbus, Ohio, was called into existance by legislature enactment on April 17, 1857. Dr. G. A. Daren was the first superintendent. The first school for idiots in Connecticut was begun through the efforts of Dr. H. M. Knight. In 1858, he opened his home at Lakeville for the care, treatment and education of idiotic children. In May, 1861, a law was passed giving aid and support to a "limited number of the state's sad hopless ones". Knight was appointed as its superintendent. This school continued to exist until 1917; it was closed when the state opened the Mansfield Training School. Kentucky opened an institution in 1860, Ilinois in 1865. Idiots Asylum, Randall's Island, N. Y. was opened in 1868 and School for Imbecile Children FayvilJe, Mass, in 1870. With the above fact, the author raised particularly the following points: 1) Institutional care of idiotic children was started late in 1840's. The school for idiots is regarded as the predecessor of today's residential school for the Mentally Retarded. 2) All but three were state-sponsored school. Particuraly, four of them were established by the acts of the legislature. The author has pointed that the school for idiots was one of public institutions. 3) These schools owed their establishment to the prominent persons, Howe, Wilbur Knight, and Doren. Their activities and devotion to these schools should not be ignored.

著者

津曲 裕次

出版者

奈良教育大学

雑誌

奈良教育大学紀要 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.20, no.1, pp.191-204, 1971-10

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This study reviews the care of the idiots in the United States in the early 19th century. In that country, the schools for idiots were established in the middle of that century. The care of the idiots, the author thinks, proceeded the establishment of these schools. Through the colonial times, idiots -children as well as adults- were usually left with their families. On the course of the time, those people began to be treated in a poor relief systems. Mentally disturbed patients, including idiots, since 1732, had received hospital care in the almshouse of Philadelphia and later, in 1753, in the Pennsylvania Hospital. But the first institution to be established especially for the mentally ill was the Virginia Hospital, founded in 1773. During the first decades of the nineteenth century, the parishes and counties complained about rising expenses for poor relief. In 1821, the General Court of Massachusettes appointeda committee, to investigate the pauper laws of the Commonwealth. Two years later, in 1823, the New York Legislature instructed Secretary of States J.V.N. Yates to collect information on the expence and operation of the poor laws. Following the reports of these committeemen, Massachusettes, New York, and most states of the Union established almshouse and workhouses. Thereafter, all relief applicants were placed into these institutions. There the old, sick, blind, deaf-mutes, cripple, idiot and insane people were thrown together with tramps and vagavonds of all ages. Sometimes one-fourth of the inmates were said to be idiots or insanes. The almshouses became a "human scrap heep" and did not fulfill the hope that had been raised in a reform of the care of the poor. D.Dix of Massachusettes was deeply shocked to find the conditions of mentally deranged persons in a jail. She visited every almshouse, workhouse, jail and prison in this country. In 1843, she submitted a memorial to the Massachusettes Legislature in which she described the shocking conditions which she had found. Insane patients and idiots were chained to the walls in cold cellars, beaten with rods, lashed, and confined in cages and pens. In other states, the conditions were similar to those in Massachusettes. In the meantime, studies of the conditions of the idiots had been made in Massachusettes and New York. Then the schools for idiots were established in these states.

著者

片岡 弘勝

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.65, no.1, pp.1-19, 2016-11-30

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The purpose of this article is to clarify the base and moment for generating “subjectivity” in UEHARA Senroku’s “The Dead Person and the living person” theroy, by focussing the “imminency” and “responsibility” for “The Dead Person”. This study analyzed UEHARA’s works texts and clarified the following five points.1. UEHARA proposed the idea of “subjectivity of the living person as media of The Dead Person”. This idea rinks to criticism to religion, that implies to find out the human abilities which have been preserved in the form of religion in histroy.2. In the case of being imminet by message of “The Dead Person” who was killed unjustly, “the living person” is stimulated and roaded to must to check and direct own’s living styles and standpoints of valuing. According to this UEHARA’s theory context, “subjectivity of the living person” is founded by listening the wording of “The Dead Person” intently and correctly.3. This study examined to compare UEHARA’s “subjectivity” theory with Emmanuel Lévinas’s “subjectivity” theory(discussed by UCHIDA Tatsuru). Then this study indicated the following two common factors and two different factors in both theories. One factor of the common factors is the idea that wording of “The Dead Person” directs “the living person”. The other factor is the strong intention for recognizing something”(“etwas”) that is cannot be described by present academic methods, namely “extremly complex realties” and “the dynamics and chaos of human mind”.4. One factor of the different factors is following point. Lévinas used wordings of “withdrawing one’s previous statesments”. However UEHARA used wordings of “checking and bounding one’s previous statesments relatively”. The other factor is following point. Lévinas supposed the “subjectivity” to responsibility for “The Dead Person” in relation to absolute “God”. However UEHARA supposed the “subjectivity” to responsibility for “The Dead Person” in relation to historical recognition to the oath of Shakyamuni and Nichiren in Buddhism thoughts.5. On this discussion context, the momnet of UEHARA’s “subjectivity” is “responsibility” for “The Dead Person” as absolute “The Other Being”. Further, the base of UEHARA’s “subjectivity” is the one’s recognition and standpoints for attaching importance to “reverence to human life” in severe situation that all persons are fronted the risk of being killed and becoming assistants of killers.

著者

牧野 英三

出版者

奈良教育大学

雑誌

奈良教育大学紀要. 人文・社会科学 (ISSN:05472393)

巻号頁・発行日

vol.33, no.1, pp.69-85, 1984-11-26

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It is contemplated in this issue to research into the constitution of the rhythm and intonation of the reciting or chanting of the latter half of the Kakocho, which could not afford to be referred to in the article of 1983 (XII-a), and that of the Fujumon, recital of the Kakocho chanted by the officiating priest, Daidoshi, in the early-evening period, Shoya, every day during the fortnight's ritual. The recital of the Kakocho, proceeding to the third section, gives way to a monotonous reading, one item after another read out rapidly in a monotone. The List of departed persons from the first to the 671st is recited in proper order, while the 672nd to the 3314th are read off at a stretch, some of them skipped over according to the reciter's judgment. For the part from the Meiji Period (1868-1912) up to date, covering the 3716th to the latest, all-of the departed are mentioned in proper order. The Fujumon is recited by the officiating priest, who describes what are purported by those who wish the dead the repose of their souls. It is recited in a tone peculiar but monotonous as well. What are contained in the Fujumon are prayers for both of the alive and the dead offered by all the priests participating in the religious performance, Shunie, or individuals devoting themselves to the religious service for the departed. It is a matter of interest to observe through the prayers that each of the times has Its own religious way of thikmg.