著者

青木 巖

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.1, pp.139-188, 1926-10

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序1. プラトーンと美学2. 美に就て3. 芸術に就て

著者

東 敏徳

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.124, pp.139-156, 2010-03

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投稿論文

著者

東 敏徳

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.129, pp.165-187, 2012-03

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投稿論文

著者

星野 重顯

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.17, pp.29-86, 1937-03

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一. 徳の本質(70A-79E)二. 学一般の可能性、想起説(80A-86C)三. 徳の可教性(86C-89B)四. 徳の不可教性、アニトスとの会話(89E-94E)五. 智識と正しき考えとの研究、神賦(95A-100C)六. 結論七. 諸学者のメノン篇観(ルトスワスキー、ウイラモーウツツ、ナトルプ)八. άρετήの語義

著者

青木 巖

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.6, pp.59-145, 1930-03

著者

大石 学

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.109, pp.1-22, 2003-03

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1. 時代の課題としての哲学史的思索2. 生動性・対立性・火 : 存在は仮象である3. 力の伝達としての歴史 : ヨルクによる「歴史性」探究の光と影4. 結語 : 宗教なき時代の歴史性・宗教性の行方投稿論文

著者

青木 巖

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.8, pp.169-187, 1931-08

著者

浜 日出夫

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.117, pp.1-11, 2007-03

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特集記憶の社会学投稿論文

著者

小林 等

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.85, pp.p27-48, 1987-12

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Studying the Japanese view of nature, we must take attention to the fact that the Japanese didn't distinguish nature from human being. "Shizen" (自然, that is to say, nature) meant all things and facts that seemed to be natural, so that history was also regarded as "Shizen". In the Edo era, the school of the teachings of Chu-tzu insisted that the order of universe pierced through both nature and society. It functioned as legitimation of the Tokugawa Government, especially of its hierarchy. Ninomiya Sontoku emphasised that "Jin-do" (人道), human ways of actions, was different from "Ten-do" (天道), "Shizen", and we had to try hard to accomplish our own purposes. Yet "Jin-do" isn't totally but partly opposed to "Ten-do", because "Ten-do" is the very base of "Jin-do". The public order as "Jin-do" had its natural foundation, the affection between parents and children. It based the feudal morals, consequently Sontoku never had a will to break up the hierarchy. But within the limit of feudalism, he tried to change the situation, that is, the desoration of farm villages and financial difficulties, and criticized severely feudal lords and samurais, higher in social standing than he, requiring them to deliver farmers from poverty. One of the faults of Sontoku was that he legitimated the public order by unchangeable nature. In this point of view, he resembled Ogyu sorai who is famous as a turning point of the view of order. Sorai reproached the school of the teachings of Chu-tzu for regarding the public order as "Shizen" and insisted it was made by "Sei-jin" (聖人), the Emperors of ancient China. But he legitimated it by "Ten" (天), supernatural beings and considered it universal. We should rate high their merits that they distinguished the public order from "Shizen" and attached much importance to human activities. But, at the same time, we have to learn from their faults as above and to be always critical about the existing systems and our own views on it.一. 序ニ. 尊徳の秩序観三. 改革としての仕法四. 徂徠と尊徳五. 結

著者

衛藤 駿

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.53, pp.53-63, 1968-09

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守屋謙二先生古稀記念論文集

著者

加藤 有希子

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.132, pp.281-307, 2014-03

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Daily life interests, such as the desire for health and happiness, have been excluded from major avant-garde art since the 18th century. As Peter Bürger properly stated, if art is identified with daily life practices, the sanctity of art would be spoiled; however, if art completely avoids life's interests, art can be suffocating. After World War II, some movements in deconstructing art—the 1960s counterculture, Art Therapy beginning in the mid-1940s and actually flourishing from the 1990s onwards, and De-Art in the 2000s led by Kumakura Takaaki—have tried to fuse art and life, although their attempts have not always been successful. In a sense, such a synthesis of art and life is one of the main themes of post-War art history.As one pioneer in avant-gardes, Neo-Impressionists have tried to synthesize art and life. This article focuses on Neo-Impressionism in the late 19th century. Having detailed the fact that Neo-Impressionists practiced color therapy, homeopathy, and hydro therapy, the study clarifies that their hygienic practices were firmly related to their theory of painting. Themetizing the concept of "equilibrium"and the divergent character of color as a medium, I reveal how the Neo-Impressionists were exceptionally able to integrate art and life.特集 : 論集 美学・芸術学 : 美・芸術・感性をめぐる知のスパイラル(旋回)

著者

広田 すみれ

出版者

三田哲學會

雑誌

哲學 = Philosophy (ISSN:05632099)

巻号頁・発行日

vol.142, pp.221-243, 2019-03

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特集 : 坂上貴之教授 退職記念号#寄稿論文

著者

石黒 ひで

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.100, pp.1-3, 1996-03

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100集記念号

著者

末吉 雄二

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.83, pp.111-135, 1986-11

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This paper reinvestigates the old but yet controversial problem : what is the most decisive factor for the formation of Giotto's art? The role of Byzantine "volume style" in the development of italian painting during the 13th century-a role which the famous byzantinist Kitzinger defined as that of midwife-must not be overestimated. Because the 14th century italian painters, patrons and literary men had the awareness that their contemporal painting was "moderna" and that there was a gap between the painting before Giotto and after. The reception of a style does not always occur wherever the channels of transmission exist. It needs aspiration or sympathy for the art and the society which creates the art. Nicola Pisano and his "bottega" is known as the channel through which the Gothic art spread into Italy. Giotto was sure to have a contact with this "bottega", so the Gothic sculpture at least was available to him. In the Scrovegni Chapel, Giotto represented Gothic architectures with the pointed arch, a characteristic formal element of Gothic architecture, as the symbol of the ideal and spiritual world. Here we can see Giotto had the aspiration for the Gothic art. And the church of San Francesco in Assisi where Giotto's new art was formed was rebuilt and decorated under the edict by Innocent III, which expressed clearly the aspiration for the Gothic art and culture. The importance of the role of Gothic sculpture for the creation of the new painting by Giotto deserves special emphasis.

著者

伊東 裕司 高山 博 日比谷 潤子 渡辺 茂

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.98, pp.p123-139, 1995-01

被引用文献数

1

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実験1 方法 材料 手続き 被験者 結果および考察実験2 方法 材料 手続 被験者 結果および考察実験3 方法 材料 手続 被験者 結果および考察総合考察In this study, we examined intersubject agreement of the judgment whether a face and a voice were of the same person or not. In Experiment 1, we presented subjects photographs of six male models and their voices, and asked to make six pairs of a face and a voice that they thought as the same person's. In Experiment 2, subjects judged whether each of the 36 pairs of a face and a voice was obtained from the same person or not on sevenpoint scales. These two experiments revealed that the subjects judgments agreed considerably although some idiosyncrasy was suggested. In Experiment 3, subjects judged 12, traits such as masculinity and soberness, of each of the six faces and the six voices. Results of Experiments 2 and 3 showed that differences in the trait judgment correlate with judgment of face-voice matching. Common mechanisms underlying both judgment, are suggested.

著者

藤野 陽平

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.119, pp.295-336, 2008-03

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第2部 民俗宗教から観光研究まで投稿論文1. はじめに 台湾のキリスト教の略史と問題設定 (1) 日本における台湾のキリスト教研究とその問題点 (2) 台湾におけるキリスト教研究とその問題の所在 (3) 対象の選出と記述の方法 (4) 台湾における言語 (5) 台湾における宗教内のキリスト教の位置づけ2. 台湾基督長老教会(THE PRESBYTERIAN CHURCH IN TAIWAN) (1) 南部長老教会 (2) 北部長老教会 (3) その後の長老教会の歴史と政治的スタンス3. 台湾聖教会(荷里寧斯,ホーリネス,TAIWAN HOLINESS CHURCH)4. 真耶蘇教会(真イエス教会,True Jesus Church)5. 召会(教会集会所,小群,LITTLE FLOCK,地元にあって合一である立場に立つ教会)6. 分析8. おわりにA study of Christianity that is understood not only from doctrine or theory but also from a social context is needed today. Many studies are being conducted from this point of view as part of a project carried out by the Japanese Association for the Study of Religion and Society. However, most of these studies pertain to Japanese or Korean Christianity. From the East Asian study perspective, there is presently a need for studies on the Chinese people. Therefore, I take Christianity in Taiwan as an example. In 2005, there were some 903,451 Christians in Taiwan. Christianity is secondary to Daoism (about 7,600,000) and Buddhism (about 5,486,000). As of 2007, the population of Taiwan is 22,900,000; therefore, the percentage of Christianity is approximately 4%. The churches that have over 10,000 members are The Presbyterian Church in Taiwan (台灣基督長老教會222,381), Little Flock (召會99,374), True Jesus Church (真耶〓教会70,618), Bread of Life Christian Church in Taipei (台北靈糧堂33,132), Chinese Baptist Convention (中華基督教浸信會聯會26,205), Taiwan Lutheran Church (台灣信義會13,732), and Taiwan Holiness Church (台灣聖教會11,582). So I analyze Christianity in Taiwan, using the Presbyterian Church in Taiwan, Taiwan Holiness Church, True Jesus Church, and Little Flock as examples. I present Christianity for a conclusion that is being constructed in a relation between Taiwanese folk religion and Christianity under the trend of globalization. Moreover, I present a new perspective on the study of religion in Taiwan.

著者

中山 一義

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.46, pp.471-484, 1965-02

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橋本孝先生古希記念論文集In Greek tradition self is a reality. In Buddhism, on the contrary, it is a non-reality. For the Greek the world is, so to speak, a book to self and self is a reader of the world. For Buddhists self is both a book and a reader. Buddhists find out the objective world in their own selves. There one who sees is the same with what is seen. Dogen writes in 'Genjo Koan' : "To study the way of the .Buddha is to study your own self. To study your own self is to forget yourself." Buddha lived such a life as a beggar who has no shelter, no food in preparation, and nothing but a few clothes and one bowl. This is the way of life of a man who studies and forgets himself. Poverty means freedom from all the weights on his mind. His holy poverty is the model of Buddhists who should imitate it. Dogen tells his disciples over again how to learn the way of poverty in the dialogue, 'Shobogenzo Zuimonki'.

著者

渡辺 弘

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.99, pp.161-181, 1995-09

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序論1. 「陽明学」の思想と江戸時代の「陽明学派」 (1) 「陽明学」の思想 : 「致良知」「心即理」「知行合一」を中心に (2) 江戸時代の「陽明学派」2. 陽明学派の学習思想 : 「宇宙(世界)観」・「人間観」に基づいて (1) 中江藤樹の場合 : 『翁問答』 (a) 宇宙(世界)観・人間観 (1) 宇宙(世界)観 (2) 人間観 (b) 学習思想 (2) 熊澤蕃山の場合 : 『集義和書』 (a) 宇宙(世界)観・人間観 (1) 宇宙(世界)観 (2) 人間観 (b) 学習思想In this paper, I will investigate the thought of learning in the Edo period in which it is thought, from the educational viewpoint, that people learned through activity and independence. Education in this case means supporting people intellectually and emotionally in order to allow them to live a good life. In Analyzing the thought of learning in the Edo period, firstly, I will take some people as example who were receptive to the thought of "the YOmei-Gaku School", which was one of the Cofucian schools founded in the Edo period. Secondly I will inquire into both their views of the world (universe) and views of human beings, in order to determine the basis of how their thoughts of learning were formed. In accordance with my previous research, and in conclusion, I would like to explain some of the more common characteristics of their thoughts of learning. This time I will place half of the content in Part I.

著者

矢嶋 直規

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.116, pp.89-116, 2006-03

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投稿論文はじめに1. ヒュームのコギト批判2. 一般性の成立としての抽象観念論3. 高次の一般性としての因果信念4. 「存在」と「外的」存在5. 「私たちの内なる」世界と道徳6. 結びThe Cartesian problem of the external world characterises modern philosophy. Hume tackles this problem in his attempt to establish a new "science of man". Hume's theory of the external body is generally recognised as a sceptical argument; commentators seldom interpret it as a moral theory, nor do they usually find any significant connection between the theory of the external body and the theory of normativity. In this paper, I indicate Hume's theory of the external body as a systematic theory of perceptions which completes the development of perceptions from general ideas to the belief in causation. I then show that the "general point of view" is the principle which underlies this development, which proves to be evidence that there is a parallelism between Hume's epistemology and his moral theory. Hume founds the perception of normativity on the perception of the external body that is defined as the public perception. Thus, perception of the external object culminates in the creation of the system of morality. Unlike the Cartesian concept of the external world as a requirement of reason, Hume's external body constitutes the public world. I argue that Hume's theory replaces the Cartesian scientific view with a moral view as a reliable foundation of human life.

著者

海津 忠雄

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.93, pp.131-149, 1992-01

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1. 生命の泉の謎2. イーゼンハイム死亡説3. バーゼル死亡説4. アウクスブルク帰還Der Augsburger Maler Hans Holbein der Altere erhielt mehrmals Auftrage aus dem Ausland und arbeitete 1493 in Ulm, 1500-01 in Frankfurt a.M., 1509 im Elsass und 1516/17 in Isenheim im Elsass. Bald darauf scheint er in Luzern und Basel in der Schweiz gewesen zu sein, weil seit 1515 in Basel seine Sohne Ambrosius und Hans wohnten. Auf dem Zunftbuch der Augsburger Maier darf man wissen, dass er 1524 gestorben war. Man hat vermutet, Holbein verliesse Augsburg und ware in Isenheim oder Basel gestorben, weil sein Nachlass sich noch 1526 in Isenheim befand und sein Sohn Hans ein Burger von Basal war. Daher konnte das Gemalde mit dem Datum von 1519, der Lissabonner Lebensbrunnen, nicht in Augsburg geschaffen werden. Aufgrund ikonographischer Untersuchungen aber scheint dieses Bild nur in Augsburg entstanden zu sein. Zumindest muss sich der Maier 1518/19 wieder in Augsburg aufgehalten und Maria mit dem Kinde unter Renaissanceportikus mit dem Datum von 1519 (statt 1515) und Lebensbrunnen gemalt haben. Der Holbein-Forscher Bruno Bushart, der 1965 die Auffassung vorgebracht hat, der Sterbeort Holbeins sei Basel, revidiert neuerdings in der 1987 publizierten Monographie die Meinung: "Jedenfalls sprechen mehr Indizien dafur, Holbeins letzten Aufenthalt in Augsburg zu suchen als in Basel." Holbein starb nicht in Isenheim bzw. Basel, sondern wahrscheinlich in Augsburg.