著者

坂上 貴之

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.92, pp.p211-236, 1991-04

被引用文献数

1

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1. はじめに2. 対象感受行動3. コード置換行動 1) 数値処理 2) 代表値処理 3) 平滑処理 4) 単位変換処理 5) その他の数学的処理 1) 精度加工 2) 基準加工 3) 集塊加工 4) 順序加工 5) 集約加工 6) 関係加工4. 観察例5. 行動記録法6. 行動指標7. 結語文学部創設百周年記念論文集II

著者

小林 頼子

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.73, pp.49-78, 1981-12

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序1. フェルメールのデルフト眺望と都市図2. デルフト・スクールの画家たち ハウクヘースト(1600~1661) ファブリチウス(1622~1654) ピーター・デ・ホーホ(1629~1684)3. フェルメールとデルフト・スクール デルフト眺望の制作年代 フェルメールのデルフト眺望の構図結びにかえてVermeer's "View of Delft" is one of the first cityscape paintings which show a city or a street as their theme. In this article I want to make clear from two aspects what situation led him to take the new theme. Firstly, judging from the accurate maps and the prints of city views copied by Vermeer in his works we can see he was very interested in topography. His "View of Delft" was depicted from a higher angle just like the prints of city views which were popular in Holland at that time. He must have been influenced by traditional prints of city views when he chose the cityscape as the theme. Secondly, as another important aspect, I want to point out the Delft School's stylistic revolution around 1650s which was carried out mainly in the architectural paintings but affected the cityscape paintings as well. In the Delft school's works we can see the features which are indispensable for the cityscape painting: a wide-angle view and a gentile atmosphere. Through analysing the composition of Vermeer's "View of Delft" I came to the conclution that these features were taken over to this picture and flourished with dexterity. The stylistic revolution in the Delft School played the important part when this picture came into existence.

著者

佐藤 真基子

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.116, pp.41-55, 2006-03

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投稿論文The terminology of anima and animus in Augustine seems to be floating. G. O'Daly says that anima and animus can apply without distinction of meaning to human soul, and he concludes that the two terms are employed interchangeably. But in "Soliloquia", Augustine distinguishes between these terms. In this dialogue, he first declares that he wants to seize animus by the intellect, but afterwards, what he investigates is not animus but anima. In this paper, I would like to point out that Augustine's use of animus contains the meaning of self, and this self is the subject that uses rational soul. Rational soul can be used both in good and bad way. According to Augustine, the good use of it leads the soul to the vision of God. Man can uses rational soul in good way when he searches only for God and himself. Searching for himself is a preparatory condition for knowing God. That can be furnished with fides, spes and charitas. Thus, these virtues are considered to be something divine in anima. Augustine distinguishes two sides of the soul by using the words animus and anima, the rational soul as the searching subject and the soul as a place where the searching subject can find God.

著者

河野 哲也

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.95, pp.15-37, 1993-07

被引用文献数

1

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1. 序2. デカルトと幻影肢3. ヘッドの「図式」による幻影の解明4. シルダーの「身体像」5. 考察と結論The purpose of this essay is to clarify the way in which consciousness localizes sensations, through an interpretation of a pathological phenomenom, the phenomenon of phantom limb. We compare Descartes' classic theory about 'the phantom limb' and localization of sensations with the modern psycho-physio-logical theories by H. Head and P. Schilder which insist on the importance of 'body-schema' for localization and body-movement or action as essential factors for the formation of the schema. Their studies show that the phantom limb is a 'habitual body' which the patient continues to hold in spite of the loss of his limb. According to Head and Schilder, consciousness localizes sensations through its own whole body which acts and moves, not only through its immovable brain. Finally, we conclude that the space is not only an object of perception, but is also related to body-movement or action, and that phenomenal or subjective space is sustained by objective space through actions and body-movements.

著者

源河 亨

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.134, pp.89-100, 2015-03

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特集 : 西脇与作君・樽井正義君退職記念寄稿論文Almost all aesthetic experiences involve perceptual experiences. For example, appreciating a picture involves seeing its colors and shapes, and appreciating a musical work involves listening to its tones and pitches. Thus, it is not surprising to believe that considerations of the nature of perceptual experience will facilitate considerations of the nature of aesthetic experience. In this study, I focus on music appreciation. I argue that the consideration of the multi-modality of perception supports not only the "thick view" on appreciation but also the formalistic distinction between "live" and "recorded" music.

著者

佐藤 方哉

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.92, pp.p191-210, 1991-04

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文学部創設百周年記念論文集II

著者

坂上 貴之

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.130, pp.1-40, 2013-03

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特集 : 渡辺茂君・増田直衛君退職記念投稿論文Several notation systems for reinforcement schedules have beendeveloped just after the start of this research field. Some systemsprovided good tools for creating complex schedules and for educationalpurposes, and sometimes they were interpreted to some commoncomputer languages via specific invented languages. The mostsuccessful system among them was the State Notation System(SNS) developed by Snapper and his colleagues and their interpretablelanguage SKED. In this paper, I propose another notation systemfor reinforcement schedule based on these previous efforts, particularlySNS and SKED. This new system, named Reinforcementschedule notation system (RNS), is composed with two subsystems,the Structural schedule and the Constituent schedule, which are mutuallycomplimented their limited scopes. The Structural scheduleconsists of the Scenes and the Conditions which sketch the outline ofreinforcement schedules an organism faces to. On the other hand,the Constituent schedule consists of connected chains of the ScheduleElements which contains three slots of (1) the evaluation of eitherresponse or time counters, (2) the operation of environmentalchanges and system signals, and (3) the jumped addresses dependedon the result of the evaluation slot. Although RNS provides compactdescriptions for the complex structures of reinforcement contingencies and many ideas for concrete operations of reinforcement schedules,it has several weak points, such as no elegant descriptive devicesfor dealing with serial responses (e.g., double alternate learning)and complex configurations of discriminative stimuli (e.g., higherconditional discrimination). These limiations will be solved bydevelopment of frameworks for analysis of discriminative stimuli infuture.

著者

小泉 仰

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.35, pp.247-266, 1958-11

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「犯意がなければ犯罪はない。」この格率は多くの刑法学者によって支持されてきたとH・L・A・ハートは指摘している。それは犯罪行為の有無が犯意の有無によりきまるという意味である。このように心理的要素を行為に欠くことのできない要素と考えるのは刑法学者だけではない。過去のたいがいの倫理学者の考える行為も、熟慮、動機、意図、意志、決定、決意というような心理的要素を必要としており、それがなければ行為にならないと考えられている。アリストテレスの思慮にもとづく選択理論、カントの善意志説、シエーラーの愛説、功利論者の快楽説などいずれもそうである。現在でもわたしたちはC・I・ルイスやG・F・フーラニイ、W・F・バーンズやR・ヘエア、ノエルスミスの行為説のうちにこの見解を見つけることができる。これらの人人の考える心理的要素にはそれぞれ異った内容があるが、どれも肉体運動に対立した精神的または心理的要素を重視している点で共通である。そこでわたしたちはこの見解を行為の心理主義の解釈と呼ぶことができる。この心理主義の解釈をわたしたち自身もいままであまり批判的にならずにうけ入れてきた。わたしたちは行為を考えるときまず第一に動機は何か、意図は何か、意志は何かなどという問題にとりくむ。この研究態度は道徳的行為であるとないとをとわずすべての行為にこれらの心理的要素が共通にあるという前提を暗黙のうちにうけ入れていたのである。だから、動機、意図、意志、決定などの研究をすれば、全行為を研究することになると考えられていた。いったいこの考え方は正しいのであろうか。この小論文はこの問題に焦点をあわせよう。とくにH・L・A・ハートとA・I・メルデンは習慣的にさえなったこの考え方に対して興味のある批判をしている。わたしは、はじめにハートの二つの批判とメルデンの批判とを手がかりとしてこの問題を論じていくことにする。

著者

岡沢 薫

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.70, pp.115-143, 1979-10

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1. 序2. コミュニケーションの『二段階流れ仮説』の誕生3. コミュニケーション二段階流れ仮説の限界4. 二段階流れ仮説の修正 1. ニューズの伝播研究 2. 説得と社会関係 3. 普及研究5. 統合理論をめざして 1. 効果のレベル・種類・程度 2. 効果単位 3. 情報のレベル・種類 4. オピニオン・リーダーの特性 5. コミュニケーション状況The aim of this report is to review the utilities of "the two-step flow of communication hypothesis," and reflect on the modification process of this model. This model was, originally, generated from the study of voter's decision-making in the 1940 presidential campaign (by Lazarsfeld, Berelson and Gaudet). According to this hypothesis, "Ideas often flow from radio and print to the opinion leaders, and from them to the less active sections of the population". The two-step flow of communication hypothesis became a major stimulus for research-fields concerning the diffusion of information, influence and innovation. Many researchers tried to test this hypothesis, and they found that this model is too simple and clear. In reality, communication process is more complex and complicated than this model. In spite of some merits, for example, device of 'panel techniques', findings of 'opinion leader' as influencer, this model, undoubtedly, has some limits. This hypothesis is mainly tested in three research fields-mass communication research, study of social relations, and diffusion research. Later scholars pointed out that "Ideas does not always flow from radio, print and TV to the opinion leader (or equivalent), and from them to the less active sections of the population"

著者

岡田 光弘

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.100, pp.63-86, 1996-03

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100集記念号1. 序論2. 明晰判明性基準による形而上学立論に対する批判3. Descartesにおける論証概念と現代論理学の演繹理論4. 論証概念の二重構造説は可能か5. Referencesと注It has often been pointed out that Descartes' metaphysical proofs (on Cogito, on the existance of God, and others) contained a circular argument or a logically problematic argument. One typical example of such a claim is the so called "Cartesian Circle". The purpose of this paper is to alalyse those metaphysical proofs of Descartes from the logical view point and to clarify some misunderstandings in the literatures of Descartes studies. For that aim we clarify his notion of "proof (or demonstration)" and the so called "rule of clearness and distinctness", from the logical point of view. In the course of our investigation, we also clarify the role of the notion of "memory" in his theory of proofs and knowledge. As a conclusion, we reach the view point that Descartes has a unique and coherent notion of proof, in contrast to some researchers' view point that he distinguishes two kinds of proofs, namely metaphysical proofs and scientific proofs.

著者

箕輪 秀二

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.35, pp.27-50, 1958-11

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I 哲学,慶応義塾創立百年記念論文集I intend, in this paper, to show the significance of Suarezian interpretation on the "analogy" of St. Thomas, compared with that of John of St. Thomas. My main points of discussion are followings: 1) The Suarezian interpretation. 2) The background of his interpretation. 3) The reason why Suarez rejected Caitanian interpretation. 4) Analogy in John of St. Thomas (ANALOGIA PROPORTIONALITATIS). 5) Objection of John of St. Thomas to Suarezian interpretation. 6) "ANALOGIA PROPORTIONALITATIS" and the metaphysical significance of Suarezian interpretation.

著者

樽井 正義

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.75, pp.143-163, 1982

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Im ersten. Teil der Rechtslehre in der Metaphysik der Sitten behandelt Kant das Recht, das er "das auBere Mein" nennt und als meine ausschlieBliche private Befugnis gegen alle Personen, einen Gegenstand zu gebrauchen, definiert. Die Definition enthalt zwei verschiedene Verhaltnisse, na mlich eines, das zwischen mir und dem Gegenstand, und ein zweites, das zwischen mir und den Anderen besteht. Die beiden unterscheidet Kant deutlich von einander und untersucht jedes davon je in einem Kapitel seiner Privatrechtslehre. Im vorliegenden Aufsatz wird erstens der Inhalt und der Umfang des Begriffs "Besitz" als Verbindung einer Person mit ihrern. Gegenstand dargestellt, was als das Hauptthema des 1. Kapitels gilt, and zweitens die Fragestellung des 2. Kapitels erortert, wie einer Person die Befugnis erteilt wird, alien Anderen Zuriickhaltung aufzuerlegen. Damit beabsichtigt der Aufsatz folgendes zu zeigen : An Kants Begriff des Eigentums wird deutlich, daB die gesamte Sphare des Privatrechts von Individuen nach dem Prinzip der intelligiblen Ordnung begri.indet wird. Daraus folgt explizit das intersubjektive soziale Wesen des Rechts bei Kant. Diese Hinsicht wird ihm moglich auf der Basis seiner vorher entworfenen kritischen Philosophie.

著者

真船 えり

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.103, pp.35-56, 1998-12

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1. はじめに2. 精神的実体と人格の同一性3. 人格の同一性についてのヒュームの問い4. 「附論」におけるヒュームの'迷路'5. おわりにIn A Treatise of Human Nature, I, iv, 6, Hume presents his arguments on the issue of personal identity. In the previous section, he discussed the issue of the substance of the soul, assumed to be the a priori foundation of personal identity in those days. The purpose of this paper is to clarify one of Hume's intentions in discussing the problem of personal identity. This paper attempts to examine (1) the relationship between the notion of the substance of the soul and the problem of personal identity, (2) Hume's question about the problem of personal identity, and (3) the meaning of Hume's labyrinth of personal identity. In the course of examining these issues, it will be shown that Hume did not mean to deny the existence of the self when he called the notion of substance or personal identity 'fiction' in his arguments. Because Hume used the word 'fiction' in his own meaning, related with the imagination. Hume's programme is not the justification of the belief of personal identity, but an explanation of the origin of the notion. Further, Hume's labyrinth suggests, paradoxically, the hope of special treatment for the problem of personal identity.

著者

奥村 大介

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.126, pp.1-30, 2011-03

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投稿論文Dans cet article, nous voudrions tenter de faire un dessin de l'histoire de la réception de l´épistémologie française au Japon en nous appuyant en même temps sur la spécificité de la culture japonaise. Cet essai présente le résultat d'une investigation pour élucider comment Japonais ont accepté les pensées des épistemologues français et francophones, comme Gaston Bachelard, Michel Foucault, Georges Canguilhem, François Dagognet, Michel Serres, Jean Starobinski et Pierre-Maxime Schuhl. Egalement nous voudrions esquisser les portraits des philosophes et des écrivains japonais, comme Omodaka Hisayuki, Shibusawa Tatsuhiko, Sakamoto Kenzo, Kanamori Osamu etc., qui étaient tous plus ou moins influencés par les épistémologues français. Entre temps, nous avançons notre hypothèse qui affrme que nous devrions remarquer "le caractère encyclopédique" des épistémologues français, et la place prépondérante qu'ils mettent à "l'imaginaire" en général quand ils construisent leur monde dans la culture scientifique et morale. Ce faisant, nous courons un peu le risque de dire que nous finissons par préparer en un sens une sorte de marche funèbre de l´épisté ologie française ellemême, puisque nous préfé rons finalement modifier lentement l´épistémologie et l'approcher de ce que nous voudrions appeler la culturologie géenérale sur les sciences. Pygmaeos gigantum humeris impositos, plus quam ipsos gigantes videre.巨人の肩に乗れる矮人は 巨人よりもなお多くを見る (Diego Estella)

著者

大谷 愛人

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.56, pp.21-58, 1970-10

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はじめに1. アイロニーという概念の問題性2. キルケゴールにおけるアイロニー理解の特徴 1. 世界のアイロニー 2. 主体のアイロニー3. アイロニーの原理 1. 話法としてのアイロニー 2. すぐれた意味におけるアイロニー (1) 実行的アイロニー (2) 静観的アイロニー 2. アイロニーの基底4. アイロニーの定義 1. アイロニーは無限にして絶対的な否定性である。 2. アイロニーは主体性の規定である。 3. アイロニーは真実なことのあるしるしを意味する。 4. アイロニーは内面性の運動である。5. 世界のアイロニーと主体のアイロニーとの関係Diese Abhandlung stellt sich die Aufgabe, die grundlegende Hauptlinie in S. Kierkegaards Verstandnis der Ironie aufzufinden. Seine Definition uber den Begriff der Ironie kann man in Theses"seiner Magister-Dissertation Om Begrebet Ironi med stadigt Hensyn til Socrates (Kbh. 1841)" finden. Er schreibt: Ironia, ut infinita et absoluta negativitas, est levissima et maxime exigua subjectivitatis significatio. Aber sein Verstandnis der Ironie vertiefte sich immer tiefer danach. Ich glaube also, man kann das bei vier Thesen vorstellen. 1. Die Ironie ist die unendliche und absolute Negativitat. 2. Die Ironie ist die Bestimmung der Subjektivitat. 3. Die Ironie ist das Zeichen der Tatsache, dass die Wahre ist. 4. Die Ironie ist die Bewegung der Innerlichkeit als die Karakter der Wahrheit. Ob man sich der Existenz der Ironie nicht bewusst ist, steht man da unter der Herrschaft der Ironie : die unendliche. und absolute Negativitat als der gottliche Wahnsinn. Kierkegaard zuredet uns also, sich die Ironie bewusst zu sein, und dadurch die Ironie zu beherrschen. Aber er andeutet, es ist dadurch moglich, auf dem tieferen Standpunkt Humor zu stehen.

著者

白川 琢磨

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.73, pp.p179-203, 1981-12

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I. 序 : 混沌から分類へII. 日常的分類とその問題 (1) 言語と認知 (2) アプローチにおけるemicとetic (3) 構造的リアリティと心理的リアリティIII. 象徴的分類とその問題 (1) 日常的分類と象徴的分類 (2) アノマリー(Anomaly)とその属性IV. 結In recent years, there has been a growing interest in Classification among various scholars connected with cultural and social anthropology. It can be said that Classification is a key concept as an explanatory principle and a methodological device for understanding other cultures. On the other hand, however, there is considerable discrepancy in the usage of that concept, resulting in disagreement and controversy between different schools. Ethnoscience (in U.S.A) and Symbolic Classification (in Europe), discussed in this paper, are two main schools that have had no contact with each another so far. Ethnoscience, including Ethnosemantics, New Ethnography and Cognitive Anthropology, etc., has concentrated on practical, everyday classification, and developed a formal analysis which was rigid and detailed. On the other hand, Symbolic Classification has, as its name suggests, emphasis on symbolic aspects of classification, and produced many penetrating analyses that were based on "thick description" (after C. Geertz). But, paradoxically speaking, it can be pointed out that "those that have been sociologically sophisticated have often been technically and empirically weak, and those that have been technically and linguistically rigorous have frequently been sociologically naive", as R. Ellen wrote. Certainly, each field has many unique problems, but some problems should be dealt with in common. The purpose of this paper is to examine some existing problems in each field, in the hope of working towards a general theory of Classification.

著者

有働 勤吉

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.35, pp.163-183, 1958-11

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I 哲学,慶応義塾創立百年記念論文集すでにカエタヌスが正当にも指摘した様に、類比analogiaの問題は主題的にいって捉えにくいものであるがさりとて類比に対する無知乃至無視は我々の哲学的研究を決して形而上学的水平にまで齎らさない様に思われる。蓋し、形而上学の対象である「存在である限りの存在」は真実に類比的だからである。私がこの小論文の標題として掲げた「不等性の類比」anologia inaequalitatisなる表現はその出典を辿ってゆくと、アリストテレス・トマス的伝統に於いて認容されてきた類比の三型態を体系的に展開させたと目されるカエタヌスの「名辞の類比について」De Nominum Analogiaにまで歴史的に遡ることができる。ところで類比の三つの様式、即ち「不等性の類比」analogia inaequalitatis、「比例乃至帰属の類比」analogia proportionis seu attributionis、「比例性の類比」analogia proportionalitatisのうち、第三の様式である「比例性の類比」が真正の形而上学的類比であることは今日大方のスコラ学者の一致した見解である。しかし第一の様式の類比、即ち「不等性の類比」が真正の形而上学的類比ではないにしても、それが如何なる類比であるのか、また「比例性の類比」に対してどのような位置を占めるか、については従来必ずしも詳かであったとは云い得ない。換言すれば、「不等性の類比」が類比という語の真義から云って類比とは似而非なるものであるのか、或いは不完全ではあるがしかし真の類比であるのか、に関しては尚多くの論議が存する。そこで以下カエタヌスの「不等性の類比」についての論述を手懸りとして、この型の類比の本質とその「比例性の類比」に対する位置如何の問題を考察してゆこうと思う。An expression "analogy of inequality," analogia inaequalitatis, historically owes its denomination to Cajetan, who made a contribution to systematic development of a doctorin of analogy on the basis of Aristotelian-thomistic tradition, mentioning that an understanding of the doctorin is necessarily required in studies of metaphysics. Cajetan describes the nature of this analogy as following; things are said to be analogous by analogy of inequality when they have a common name, and the ratio indicated by the name is entirely the same, but unequally participated. It is clearly evident from the above mentioned that, for Cajetan, analogy of inequality consists in the unequal participation in the generic ratio, whereas Thomas Aguinas himself regards this type of analogy as one secundum esse tantum. Hence their disagreements as to the account for this analogy should not be only with a matter of terminology but of the very doctorin. Indeed, it is solely on the one hand, because of neglecting the distinction made by Thomas between genus logicum and genus naturale, because of missing the vital meaning of esse in Thomas' text on the other hand, that Cajetan considers this type of analogy to be entirely foreign to the nature of a true analogy. In this paper, contrary to Cajetan's exposition of this analogy, we attempt to clarify the reason why analogia secundum esse tantum can possibly be a true analogy and at the same time, must be analogy of genus naturale, that is to say, analogy of natural philosophy or physics, through an analysis of the meaning of esse in Thomas.

著者

井上 坦

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.58, pp.317-335, 1971-12

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名誉教授宮崎友愛先生記念論文集I. 序II. 『ボルド宛ての書簡詩(Epître)』 II.1. この書簡詩の成立事情など II.2. ボルド宛て書簡詩の構造と内容III. 『コンジェ宛ての書簡』 III.1. この書簡の成立事情など III.2. この書簡の内容 III.3. 批判の中心 III.4. 賛同点IV. 『パリソ宛ての書簡詩』 IV.1. この書簡詩の成立事情など IV.2. パリソ宛て書簡詩の構造と内容V. 総括VI. 文献As the continuation of the former paper on Rousseau, (Philosophy, ed. by Mita Philosophical Society, No. 56, 1970) I try to study here two letters in verse and a letter by J.-J. Rousseau written between 1740~1742, namely in his days in Lyon. In his Letter in Verse to Ch. Bordes, his friend then, his adversary later, Rousseau discusses the theme of poverty and wealth, and has no sympathy with the stoic notion that there are advantages in poverty and that the poor ought to be happy. Young Rousseau suggests that there is no wisdom where poverty rules. "Tant de pompeux discours sur l'heureuse indigence m'ont bien l'air d'etre nes du sein de l'abandance." In his Letter to F. J. Conzie, his friend in Chambery, Rousseau criticizes "An Essay on Man" by A. Pope, the representative English poet in the 18th Century. Rousseau attacks Pope's key concept that there is the chain of beings between Creator and creatures. Rousseau shows, however, his approval to Pope's words on human happiness that no man can not make happy life without virtue, but at the same time, no man can not make happy life with virtue alone. Rousseau regards virtue, health and the necessities of life as three components of human happiness, but in this period he has no exact and deep sense of the necessities of life. In his Letter in Verse to G. Parisot, a surgeon, young Rousseau confesses the continued anxiety caused by the world with which he would have to come to terms. He can not forget the ideal of an state which is made up of equal citizens, all shareing in the exercise of sovereign power. But before his eyes the very different pleasures of taste and all attractions of an opulent life in the big industrial city are paraded. He begins to reject the stoicism and semi-jansenistic rigidities of his moral view and his Genevan upbringing. " Longtemps de cette erreur la brillante chimere, seduisit mon esprit, roidit mon caractere " But in spite of the doubts and giddiness besetting him, he continues to form his own thought concerning real happiness, good society and good education.

著者

門傳 仁志

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.107, pp.277-292, 2002-01

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特集文化人類学の現代的課題研究ノート1. はじめに2. 沿革 (1) 昭和20年代から現在まで (2) 「興行文化」の隆盛 (3) 現在の動向3. 興行社会4. 考察5. むすび

著者

印東 太郎

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.38, pp.281-306, 1960

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横山松三郎先生古稀記念論文集一. 緒言二. 問題の所在三. 加法性に関する実験四. 結語As one of the treatises in a continued series making inquiries into psychological problems involved in photometry and colorimetry, the present article provided a detailed account of all the postulates inherent in the present definition of the psychophysical concept: light. In regard to the C.I.E. luminosity curve, discussions were made about individual differences in its source data, the psychophysical procedures employed, restrictions in the observational conditions and so on, but special emphasis is laid on the role played by Abney's law, i.e., the additivity of luminance. Hence, results of the recent experiments made by MacAdam, Sperling, Fedorov etc., which concern directly or indirectly with the additivity assumption, were reviewed with the conclusions as follows. If Abney's law holds at all, it does only under luminance matches by the flicker method. Direct comparison methods do not consistently support the precise additivity of luminance The additivity principle, however, underlies all the present systems of photometry and colorimetry. Nevertheless, the flicker method could not reasonably be accepted as the sole basis for photometric meaurements to the exclusion of direct observations. Though useful, the flicker photometry is a secondary procedure in the sense that it is less closely related to ordinary conditions of observing colors. Photometry and colorimetry have served more than thirty years for practical purposes with no serious trouble, which would indicate that the deviations from additivity be of the magnitude that can be tolerated in ordinary situations where colors are under direct observation but no direct comparison is involved. Hence, textbooks are warranted in taking the additivity principle for granted. From the viewpoint of psychophysics, howe, it might be of importance to make clear the abney's law has been established accurately only by the flicker method. It was argued that luminance is ultimately based on the determination of the equality in brightness and remains to be the lower metric of brightness even when it is defined with internal consistency. Higher metric should answer the question by how many times one brightness differs from another.