著者

岡原 正幸

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.91, pp.463-484, 1990-12

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文学部創設百周年記念論文集ITreatise0. はじめに1. 感情社会学 : 主題系と概念の整理 1.1. 感情社会学概観 1.1.1. ニューパラダイム 1.1.2. 分類 1.1.3. 本稿の視角(S.I.) 1.2. 概念装置 1.2.1. 感情 1.2.2. 感情規則 1.2.3. 感情操作 1.3. 感情文化 1.3.1. Emotional Culture 1.3.2. 歴史学との接点 1.3.3. 人類学との接点2. 感情文化の変容 2.1. 変容モデル 2.2. 母性愛の発明 : モデル的解釈 I. 母性愛の社会的問題化 II. 社会的感情操作化 III. 個人的感情捜査化 2.3. 感情文化の変容3. 感情と社会変容 3.1. 感情文化の歴史的変移 3.2. 感情の市場化 3.3. 感情シュミレーション4. おわりにEs ist die Ziel dieses Aufsatzes, die Emotionsphanomen in der modernen, oder manche sagten, postmodernen Gesellschaft deutlich zu machen. Dazu musse man sich zuerst vor allem die zwei theoretischen Ausgangspunkte klarmachen. Die gegenwartige Lage unsere Gesellschaft lasset sich zum einen als gewandelt in die selbst-reflexive begreifen und beschreiben. Zum zweiten werden einige Begriffe, wie sinnstiftete Emotionskonstruktion, Emotionsregeln oder Emotionsmanagement, die aus der symbolisch-interaktion-istischen Emotionssoziologie stammen, in die Analyse als methodologisches Gerat eingefuhrt. Empirische Ereignisse stellen einen Wandel in der in den verschiedenen Bereichen zum Ausdruck kommenden, kulturellen Kodierung der Emotionskultur fest. Sie Verandert sich der sozialen Transformation uberhaupt entsprechend, die sich auf dem Niveau der positiven Basis, worauf die jeweilige Gesellschftsformation grundsatzlich steht, allmahlich ereignet. Neu erschienen sind die Kommerzialisierung und die Selbst-thematisierung oder Simulierung von Emotionen.

著者

岡原 正幸

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.96, pp.77-101, 1994-01

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0. 本稿の課題1. 行為の類型論と感情2. 合理化論と感情3. カリスマ論と感情Dieser Aufsatz zielt darauf, die verschiedenen Themen im Bereich von der neuerschienen Emotionssoziologie miteinander zu verbinden, wenn es moglich ist, in den klaren konzeptionellen Zusammenhang zu bringen. Wenn man akzeptiert, daB die Emotionssoziologie auch als eine von mehreren Soziologien gelten kann, die tief in der Moderne verwurzelt, man konnte auch sagen, selbstreflexiv sichkonstituierend sind, dann lautet die programmatische Konsequenz, daB es notig ist, die traditionell soziologischen Problematik aus den klassishen Werken herauszubringen, um die in den theoretischen Richtungen innewohnende Modernitat darzustellen. Als die erste Versuche der Klassikforschungen ist hier Max Webers Schrif ten zu analysieren. Daraus ergeben sich die folgenden sieben Themen : 1. Emotionen als die a-motivationalen Handlungselemente, 2. Verbietende Normierung von Emotionen, 3. Aufhetzende Normierung von Emotionen, 4. Rationalisierung von Emotionen, 5. Sinnproblem der Gefuhle, 6. Emotional fundierte soziale Wirklichkeit, 7. Inter aktionelle Vollbringung von Emotionsrealitat.

著者

小川 隆

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.38, pp.177-184, 1960

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横山松三郎先生古稀記念論文集The study was designed to test what is the effect of criterion of learning on extinction of responding in successive operant discrimination. The method used in this experiment was similar to that of my previous study. Six pigeons were trained for pecking at a monochromatic light as the positive stimulus and an achromatic light as the negative one. the criterion of learning set up at 100 per cent correct response with no errors for one session a day. After the criterion of training was reached, testing effect of learning was carried out under the extinction trials in one session similar to that of training trials. The rate of responding in extinction was compared to the number of errors per reinforcement in the last but one session and average number of errors per reinforcement over the entire learning session. It was found that the more respondent was the extinction, the more errorless was the acquisition in the last but one session, while no correlation was between the rate of responding in extinction and average number of errors over the entire learning session. This result suggests that total correct (or incorrect) responses in the last session or over the entire learning session are only one aspect of criterion of learning and the other aspect, the slope of learning curve at the point where training ceased, needs to be considered.

著者

山口 まり子

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.101, pp.65-85, 1997-03

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(1) ミルの名辞論 : 指示(denotation)と含意(connotation)(2) ミルの本質命題,或いはverbal propositionsと定義についてJ.S. Mill's theory of meaning seems to be opposite to ones which leads us to philosophical solipcism. This can be seen apparently in his statement: 'What does any one's personal knowledge of things amount to, after subtracting all which he has acquired by means of the words of other people?' He insists, 'Names are names of things, not of our ideas of them'. According to him, terms can be devided into two types: nonconnotative names and connotative names. All names (terms) are names of something, i.e. denote something. A connotative term 'connotes', i.e. 'implies' or 'means' an attribute or a set of attributes of the thing denoted by the term, while he says that nonconnotative names have no connotation and therefore no meaning. For Mill, meaning of a term is its connotation, i.e. an attribute or a set of attributes of the thing denoted by the term, something objective, not something mental. I think we can say that Mill's intention in his System of Logic is to depsychologize the theory of meaning, though whether he has succeeded in it is problematic. In this paper, I would like to clarify his theory of meaning, in which 'denotation' and 'connotation' play important roles, and criticise it, sometimes referring to other philosophers like Husserl and Wittgenstein.

著者

渋井 清

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.53, pp.369-379, 1968-09

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守屋謙二先生古稀記念論文集

著者

平井 一麥

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.112, pp.187-269, 2004-03

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特集家族とその社会的生活世界の探求資料

著者

鈴木 正崇

出版者

三田哲學會

雑誌

哲學 = Philosophy (ISSN:05632099)

巻号頁・発行日

vol.147, pp.103-133, 2021-03

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This paper analyses crucial issues related to the sumō tournaments and the exclusion of women. This issue is reified by the sumō ring (dohyō土俵), which corresponds to a sacred place where various deities are enshrined and women are not allowed to climb up even during the awards ceremony at the end of the tournaments. There are three different types of ceremonial stages which are performed on the sumō ring: the dohyō ritual for inviting deities, the sports award ceremony for designating the winning wrestler, and the Prime Minister's Award to the winner. Although these procedures are already the result of a combination of pre-modern rituals, modern style ceremonies, and contemporary events. The Sumō Society do not approve the presence of women on the ring and their participation to the ceremony advancing reasons based on an alleged respect of "tradition" (dentō伝統). However, this type of "tradition" has been formed as a counter-discourse to modern society while requestioning what modernity is. The "sumō exclusion of women" (相撲の女人禁制) has been arbitrarily interpreted and criticized on the base of inaccurate historical perceptions. If we reexamine the historical background and introduce the perspective of "invention of tradition," it is possible to push the Sumo Society toward a revision of its positions. If not, the feminist groups that fight for gender equality will change their position due to the problematic Prime Minister's Award. The present "tradition" has been actually introduced as a new event after 1968. Such a "tradition" has been subtly changed and continuously reconstructed for hosting newly created parts. In conclusion, the "sumō exclusion of women" should be interpreted as a discourse and practice, which are generated in the process of reconstructing "tradition".投稿論文

著者

河野 哲也

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.104, pp.65-70, 1999-12

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訳書紹介

著者

山下 智弘

出版者

三田哲學會

雑誌

哲學 = Philosophy (ISSN:05632099)

巻号頁・発行日

vol.145, pp.71-101, 2020-03

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Es ist eine weit verbreitete Vorstellung, dass die Logik eine Wissenschaft des deduktiv-formalen Kalküls ist. Überdies ist zur Selbstverständlichkeit geworden, die Logik als eine bloße Analyse des Denkens zu betrachten und sie von der Wissenschaft des Seins zu trennen, um danach vielleicht über das Verhältnis zwischen Logik und Metaphysik zu räsonieren. Die vorliegende Arbeit stellt eine ganz andere Auffassung der Logik dar, d. h. die, welche einst in der Tradition des deutschen Idealismus beherrschend war und heute wieder lebendig ist. Man kann diese Auffassung als metaphysiche Logik bezeichnen. Sie kennzeichnen zwei Einsichten. Einmal sind nach der metaphysischen Logik die Metaphysik als Wissenschaft des Seins überhaupt und die Logik als Wissenschaft des Denkens überhaupt begrifflich identisch. Zum anderen ist von der metaphysisch-logischen Sichtweise aus das Einheitsprinzip von den logischen Formen nicht die Ordnung des deduktiv-formalen Schlusses. Durch die Erläuterung dieser zwei Einsichten erhellt diese Arbeit den Begriff der metaphysischen Logik Im ersten Abschnitt wird die erste Idee erläutert, im zweiten die zweite. Dazu stützt sich die Arbeit hauptsächlich auf die Gedanken von Sebastian Rödl.投稿論文

著者

Muller Hans-Rudiger 真壁 宏幹 渡邊 福太郎

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.120, pp.145-170, 2008-03

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本論文は,2006年3月,学術振興会外国人招へい研究者として来日され,3月8日,文学部教育学専攻と三田哲学会の共催のもと三田で行われたハンス-リューディガー・ミュラ_(Hans-Rudiger Muller)教授の講演原稿(Kunstliche Natur. Bildungsanthropologische Aspekte bei Schiller und Plessner)を訳出したものである.ミュラー教授は1952年ドイッに生まれ,ゲッティンゲン大学のクラウス・モレンハウアー教授の下でPh.D.(1990年)および教授資格(1996年)を取得,現在はオスナブリュック大学教育文化科学部の教授である.専門は,18,19世紀の教育思想,人間形成論(ヘルダー研究を中心に)や自伝研究に基づく教育史研究だが,最近では,とくに自伝を資料としながら家族における文化伝達の問題に取り組んでいる.しかし,その関心の中心は,あくまでも広い意味での美的実践と人間形成の関係に関する理論的考察であり,身体や感覚現象と自己の関係に関する文化分析である.本論文では,18世紀後半の美的人間形成論の鳴矢となったシラー『人間の美的教育について』と,20世紀のはじめに独特な感性論・身体論をもとに哲学的人間学を展開したプレスナーの人間形成論が比較されている.自然(身体)と理性のあいだに開いた近代的分裂を和解する可能性を「美的なもの」にみるシラーと,このような理想なきあと,たえず「脱中心化」を繰り返していくところに人間の本性と可能性をみるプレスナーのあいだに,近代における美的(感性的)人間形成論の連続性と非連続性をみようとしたのがこの論文である.最後に,ミュラー教授の代表的著作(編著,共著を含む)を挙げておこう.Klaus Mollenhauer (unter Mitarbeit von Cornelie Dietrich, Hans-Rudiger Muller und Michael Parmentier), Grund-fragen asthetischer Bildung. Theoretische und empirische Befunde zur asthetischen Erfahrung von Kindern, Munchen: Juventa 1996(クラウス・モレンハウアー『子どもは美をどのように経験するか』真壁/今井/野平訳,玉川大学出版部,2001年).Hans-Rudiger Muller, Asthesiologie der Bildung. Bildungstheoretische Ruckblicke auf die Anthropologie der Sinne im 18. Jahrhundert, Wurzburg: Konigshausen und Neumann 1998. Dietrich Cornelie/Hans-Rudiger Muller (Hrsg.), Bildung und Emanzipation. Klaus Mollenhauer weiterdenken, Weinheim und Munchen: Juventa, 2000. Hans-Rudiger Muller, Reflektierte Leiblichkeit. Zum Leibbezug bildender Kulturerfahrungen in Autobiographien um 1800, in: J. Bilstein/K. Bering/H. P. Thurn (Hrsg.), Kultur-Kompetenz. Aspekte der Theorie. Probleme der Praxis, Ober-hausen: Athena 2003, S. 95-113.1. シラーにおける技巧的自然 : 教育的作用を伴う超越論的理念としての美2. プレスナーにおける技巧的自然 : 人間存在の可能条件としての媒介された直接性と自然的技巧性3. 役者4. 結論 : 人間形成論的まとめ講演

著者

古賀 聖人

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.134, pp.101-132, 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

著者

山岸 健

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.97, pp.p89-120, 1994-07

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In a sense landscape is a proper spectacle of outer world, but it is also a state of mind. We are always involved in landscape-world as well as social world. All people are living in the midst of various landscape-world. Provence in southern France is not only a proper geographical space but also a unique cosmos which is ordered by several rivers, mountains, hills, fields, and la mer Mediterranee. Provence may be called as a unique historical cultural social world and also as a local landscape-world. We can understand Provence as a stage of people's life-long experiences or a everyday life-world. I think identity is in our everyday world-experiences: social experiences, spiritual experiences, and landscape-experiences. Although we can experience some aspects of Provence in every places or corners of this country, also we can find several proper aspects or phases of this Provence in many paintings or works by Cezanne or van Gogh. Provence may be in poems by Rene Char or phrases by Alphonse Daudet. Plaine de la Camargue is in a novel titled Malicroix written by Henri Bosco. Provence may emerge in various perspectives and lived experiences of people or travellers.

著者

宮家 準

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.48, pp.47-70, 1966-03

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序1. 験術の現状2. 験術の次第3. 験術のメカニズム4. 験術に見られる世界観結

著者

保坂 三郎

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.53, pp.83-105, 1968-09

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守屋謙二先生古稀記念論文集

著者

長門 裕介

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.133, pp.149-165, 2014-03

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投稿論文

著者

松尾 茜

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.119, pp.373-427, 2008-03

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序章第1章. 先行研究 : 「開発」と「観光」をめぐる議論 第1節. 開発と人類学 (1) 開発の人類学 (2) 開発人類学 第2節. 観光と人類学 (1) 学問的研究対象としての観光 (2) 開発政策としての観光 (3) オールタナティブ・ツーリズム第2章. 事例研究 : インドネシア・ビンタン島 第1節. ビンタン島の地理と歴史 第2節. ビンタン島の社会と産業第3章. 北部のリゾート開発と非自発的住民移転,そして紛争 第1節. 「ビンタン・リゾート」の開発 (1) 「成長の三角地帯」構想 (2) 「ビンタン・リゾート」の概要 第2節. 非自発的な住民移転と紛争の経緯 第3節. 非自発的住民移転問題に対する社会学・人類学の役割第4章. 南部タンジュンピナン観光の発展 第1節. タンジュンピナン概要 第2節. 地元ツーリストオフィスの取り組み 第3節. 内発的発展論の視点第5章. 観光「開発」/「発展」のあり方 第1節. ビンタン・リゾートの社会貢献活動 第2節. エコ・ツーリズム事業の考察 第3節. ヘリテージ・ツアーを通じたリゾート開発と地域発展の協調終章第2部 民俗宗教から観光研究まで投稿論文

著者

芝原 隆

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.80, pp.p57-84, 1985-05

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I. デカルトにおける自然と経験 1. 自然的傾向による心身合一 2. 経験による心身合一の認識II. マルブランシュにおける自然的判断の変貌 1. 内的感覚 2. 自然的判断III. コンディヤックにおける全面的経験論の挫折 1. 外的経験からの出発 2. 本性の出現と全面的経験論の挫折IV. ロックにおける感覚の単純観念 1. 単純感覚か複合感覚か 2. 感覚の観念の単純性と「直接的覚知」V. カバニスにおける内的感覚VI. デストゥット・ド・トラシーにおける運動感覚 1. 運動感覚 2. 意志と本能

著者

宮家 準

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.91, pp.353-374, 1990-12

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文学部創設百周年記念論文集ITreatise序1. 熊野別当系図の種類2. 初代と中興者3. 別当職継承の論理結The Kumano betto (steward) families controlled the "Theree Mountains of Kumano" (Kumano Sanzan) from the beginning of the 11th century until the end of the thirteenth century. This essay analyzes the social meaning of the Kumano Betto lineage chart. This lineage has its origin in the conferring of a public rank (sogo) on the fifteenth betto Chokai (1037-1123) in 1090 by the imperial family (the retired emperor Shirakawa). After this the betto status became hereditary. We can thus divide the history of the Kumano betto into those before and those after this time. In the earlier period there were the first to fourteenth betto, when the betto were chosen from among the people in general at Kumano. However, the lineage chart claims that the first betto was either the daughter of a powerful provincial family which served the Fujiwara aristocracy and the Kumano avator (gongen), or a shugenja (ascetic) who practiced asceticism on Mt. Omine and worshiped the Kumano avatar. The next betto in turn up to the fourth betto were the eldest son, second son, third son, and son of the eldest son (of the first betto). Later betto also followed this pattern, with brothers taking precedence over father-son succession. This kind of succession was of the same type as the succession of the betto post which was made hereditary after the time of Chokai. Thus the Kumano betto lineage chart sought to show that, first, the betto family has its origins in the powerful provincial family which served the Kumano avator in the distant past, and is thus most eminent of all families in that area. Second, in order to assure a smooth hereditary succession, it attempted to show that traditionally the succession of the betto followed rules of seniority. On the basis of these two points, the Kumano betto family was able to control the Kumano area through hereditary succession; it is here that we find their soial meaning.

著者

石田 京子

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.131, pp.129-152, 2013-03

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This article examines the reason why the relation between subjectsand objects is understood to have a double meaning in ImmanuelKant's deduction of private rights. To this end, I focus on Kant'sargument of the theory of private rights §1–7 in Metaphysics of Morals. The theme of this particular section is the justification of anouter "mine" and "yours."Drawing from his own transcendental philosophy, Kant indicatesin the theory of private rights that the notion of possession can beunderstood in two ways; physical (sensible) possession and merelyrightful (intelligible) possession. What Kant denotes here is how theideas concerning law are understood independently of empirical elements.Kant thereby criticizes empirical justifications of privaterights in general and attempts to prove that only intelligible possessionmakes possible the distinction between an outer "mine" and"yours."However, it is impossible for a human being as finite and rationalto grasp this intelligible relation between subjects and objects empirically,as Kant indicates repeatedly in his Rechtslehre. The notion ofintelligible possession has practical meaning only when all personssubmit to the universal principle of Right which binds them to re-spect others' possessions ("his" and "hers"). The legal relation betweensubjects and objects is converted into a reciprocal relation betweenpersons who exclude one another's interference with outerobjects when the idea of intelligible possession is applied to an empiricalobject.投稿論文

著者

千葉 恵

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.75, pp.19-45, 1982

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In the first book of Physics, which is said to belong to his early Academia period, Aristotle investigates the principles of change in general - matter, privation and form. The most important of his discoveries in that book is, it seems, the concept of matter analysed in terms of the underlying thing (substratum) of change; the thing underlying is the terminus a quo and the thing constituted is the terminus ad quem of change. The relation of both termini consists in the fact that matter is the proximate cause of the thing constituted, such as bronze becoming a statue and wood becoming a bed, so that an analogy is found in the relation between the matter qua terminus a quo and the thing constituted qua terminus ad quem as between bronze and statue, wood and bed, and so on. It follows that Aristotle devised at first the concept of matter in relation to the thing constituted, not in relation to the formal cause as seen in later writings, for matter is consistently. in Physics, A the proximate cause of the thing constituted, and not in such a way that prime matter is claimed to be the ultimate cause of all things as many commentators interpret the text.