著者

佐野 誠

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.12, pp.1-34, 1998-03

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In der folgenden Arbeit handelt es sich um eine Betrachtung der "Euthanasieaktion"der NSDAP und ihrer rechts- und geistesgeschichtlichen Hintergründe. Euthanasie leitet sich von dem griechischen Begriff euthanatos, d.h. dem schönen Tod her. Die NSDAP verstand jedoch unter "Euthanasie" die "Vernichtung lebensunwerten Lebens". Im Namen des "Gnadentodes" haben Hitler und seine Helfer in den Jahren 1939-1945 die schwer beeinträchtigten Geisteskranken und die behinderten Kinder getötet. Insgesamt 125, 000 Menschen sind durch die "Euthanasieaktion" ermordet worden, darunter 100,000 Bewohner von Heil- und Pflegeanstalten, 20,000 Anstaltsinsassen in den besetzten Gebieten Polens und der Sowjetunion und 5, 000 behinderte Kinder. In der vorliegenden Abhandlung wird versucht, das Wesen der "Euthanasieaktion"und den Einfluß der Rassenhygiene, der Erblichkeitslehre und der Wirtschaftskrise nach dem ersten Weltkrieg auf die "Euthanasieaktion"zu erklären.

著者

佐野 誠

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.13, pp.13-42, 1999-03

著者

佐野 誠

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.12, pp.1-34, 1998-03-30

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In der folgenden Arbeit handelt es sich um eine Betrachtung der "Euthanasieaktion"der NSDAP und ihrer rechts- und geistesgeschichtlichen Hintergründe. Euthanasie leitet sich von dem griechischen Begriff euthanatos, d.h. dem schönen Tod her. Die NSDAP verstand jedoch unter "Euthanasie" die "Vernichtung lebensunwerten Lebens". Im Namen des "Gnadentodes" haben Hitler und seine Helfer in den Jahren 1939-1945 die schwer beeinträchtigten Geisteskranken und die behinderten Kinder getötet. Insgesamt 125, 000 Menschen sind durch die "Euthanasieaktion" ermordet worden, darunter 100,000 Bewohner von Heil- und Pflegeanstalten, 20,000 Anstaltsinsassen in den besetzten Gebieten Polens und der Sowjetunion und 5, 000 behinderte Kinder. In der vorliegenden Abhandlung wird versucht, das Wesen der "Euthanasieaktion"und den Einfluß der Rassenhygiene, der Erblichkeitslehre und der Wirtschaftskrise nach dem ersten Weltkrieg auf die "Euthanasieaktion"zu erklären.

著者

佐藤 弘明

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.7, pp.19-30, 1993-03-31

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Food restriction on elephants among the Baka, a hunter-gatherer group in northwestern Congo, was described, and its social function was also discussed. The Baka hunt and snare various forest animals ranging from rats to elephants, mainly aiming at duikers and primates. Elephants are rarely hunted. Once killed, however, an elephant could bring enormous amount of meat to many people. Nevertheless, the Baka elephant hunter and his senior close relatives don't eat any portion of the huge game, because if they eat the meat of an elephant killed by the hunter, he is believed to be incapable of catching any elephant as game thereafter. Besides elephants, there are many kinds of game which certain people should avoid eating. The game includes "anomalous", "unusual", or valueless game for food, which the previous studies on food taboos have so far considered to be susceptible to avoidance. On the other hand, an elephant is not "anomalous", "unusual", or valueless. Unlike the elephant hunter and his senior relatives, most of those who are required to avoid the game are the people at momentous stages of life such as pregnant women, new-born babies, etc. These differences suggest that the above custom of food restriction on elephants has different meanings from the ones interpreted in the previous studies concerning food taboos. I think that this custom is part of the leveling mechanism of the Baka society. Although experienced Baka elephant hunters are held in esteem, they don't have social or political power. It is possible that sharing such an enormous amount of meat as an elephant has makes receivers feel a psychological burden and helps centralize prestige on givers. But, there is not such centralization of prestige in the Baka society. I consider that it is partly because elephant hunters control themselves and partly because they can have no right to the meat under the above custom and therefore meat receivers do not need to feel obliged to the hunters. The egalitarian society of the Baka could be maintained by the leveling mechanisim including thorough sharing, the restrained attitude of elephant hunters, food restriction on elephants and so on.

著者

佐藤 弘明

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.12, pp.35-55, 1998-03-30

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This paper addresses the structure of traditional medical belief and knowledge with special reference to etiology among the Baka hunter-gatherers living in the tropical rainforest from northwestern Congo to southeastern Cameroon. A group of the Baka in northwestern Congo have 89 folk illness terms. The illnesses are classified into three groups according to the type of cause. The first group consists of 8 illnesses which develop exclusively due to some specific causes such as contacts with various pathogenic substances, violation or sorcery, the second group consists of 55 illnesses which develop due to some specific causes or spontaneously, and the third group consists of 26 illnesses which can develop only spontaneously. In the Baka folk etiology, the naturalistic notion that some natural entities are responsible for the occurrence of illnesses is more predominant than the personalistic notion that some agents, such as sorcerers, evil spirits, and ghosts, cause illnesses. Among various pathogenic substances, animals are major pathogens. Forest animals, whose bodily shapes or behavior look strange or unusual to human beings, seem to provide good materials to the Baka who wish to explain and understand what causes illnesses, an abnormal state in body and mind, without warning. The Baka people think that almost all of their folk illnesses can develop spontaneously too. Their search for pathogenic substances of their illnesses seems neither for the purpose of removing it nor cutting off contacts with it, but for the purpose of seeking specific remedies.

著者

Kelley David B.

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.5, pp.29-44, 1991-03-31

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This Paper attempts to place the development of the Chinese system of Twenty-Eight Lunar Mansions (二十八宿) in multi-cultural framework, within which, contributions from cultures outside of China may be recognized. It systematically compares the Chinese system with similar systems from Babylonia, Arabia, and India. The results of such a comparison not only suggest an early date for its development, but also a significant level of input from, most likely, a Middle Eastern source. Significantly, the data suggest an awareness, on the part of the ancient Chinese, of completely arbitrary groupings of stars (the twelve constellations of the Middle Eastern Zodiac), as well as their equally arbitrary symbolic associations. The paper also attempts to elucidate the graphic and organizational relationship between the Chinese system of lunar mansions and (1.) the twelve Earthly Branches (地支) and (2.) the ten Heavenly Stems (天干).

著者

森下 直貴

出版者

浜松医科大学

雑誌

浜松医科大学紀要 (ISSN:09140174)

巻号頁・発行日

vol.31, pp.1-21, 2017-03-30

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In Japanese history of philosophy, Amane Nishi is regarded not as a genuine philosopher but as an enlightenment-thinker, whereas he is unanimously praised as “the father of Japanese philosophy.” The reason is that he was the positivist as well as the utilitarian. However, he expressed the faith in “Ten (i.e. Heaven),” Japanese metaphysical or divine entity. The concept of “Ten” is inherited from Kogaku school of Confucianism in Tokugawa era, and derived from Kukai’s esoteric Buddhism in ancient era. Therefore, Nishi’s philosophy remains vague yet, as long as the relation between positivism and “Ten” within his thought is not elucidated. This paper condenses Nishi’s philosophy into three theses, aiming to comprehend it completely. The first is〈 Relation i.g. “Ri (Reason)”〉 thesis. Nishi raised it against Shushigaku school of Confucianism. Compering this thesis with thoughts of Shushigaku, Kogaku, or Conte and J.S.Mill, Nishi’s philosophy is characterized as the perspective of distinguishing and relating every thing in the actual world. The second is〈Knowledge / Faith〉 thesis, his fundamental view on religion. Interpreting implications of this thesis, the structure of relationships among science, metaphysics, religion and morality is lighted up. Their co-related structure of every thing, which is mediated by “Ri” and suspended by “Ten,” is the Nishi’s very system of philosophy. The third is〈 Feeling = Brain〉 thesis. This is the basis of bringing〈 distinction-connection〉 into the world. Here is followed how this thesis makes sciences unified, building a bridge between physiology and psychology. And also how it makes utilitarian ethics systematic, integrating personal, inter-personal and societal levels. The core of Nishi’s philosophy exists in his perspective of〈 distinction-connection〉. This is one of the pictures of the “philosophical thinking.” From this perspective, he tried to divide and integrate all actual beings, including human activities, for example, science and philosophy, metaphysics and religion, physics and psychology, physiology and psychology, simple and complex feeling, religion and morality, morality and law, and so on. His “system of philosophy” embodies itself in such inclusiveness. And in Japanese metaphysical tradition, the actual world substantially means “Ten and Chi (i.e. Heaven and Earth)”. Therefore, his philosophy also includes the first attempt of “Japanese metaphysics.”

著者

畑 敏道

巻号頁・発行日

2008-03-10

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In this paper, I tried to confirm the usefulness of a "lie-detector" electrical kit as a tool for quantitative analysis of the electrodermal activity (EDA) in the educational situation of elementary level of the experimental psychology. Participants (n=21) were divided into one of three groups (low (L)-, middle (M)-, or high (H)- anxiety group) based on the points of the Anthrophobic Tendency Scale (ATS) by Horii and Ogawa (1998). They were exposed to twelve times of auditory stimuli (1 kHz pure tone, 1s) and the EDA was measured by a modified "lie-detector" electrical kit, "Makoto-kun". Although the skin conductance response (SCR) of H group was higher than the other groups, the difference did not reach significant level. On the other hand, the skin conductance level (SCL) gradually increased in H group but decreased in L group following repeated exposure to the auditory stimuli and the difference between these groups were significant. The SCL in M group was intermediate level throughout the exposure to the stimuli. These findings suggest that SCL linearly correlate with the points of ATS. Our findings are consistent with a previous study (Lader and Wing, 1964) showing that the habituation rate of SCL in the patients of anxiety is slower than normal control. In conclusion, the usefulness of our system as a tool for quantitative analysis of the EDA was partly confirmed

著者

佐野 誠

巻号頁・発行日

1990-03-31

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In this paper, We go into the question of the separation of religion and politics in the Constitution of Japan. Especially, we are to get light on the report on the Cabinet Member's taking part in the worship of the Yasukuni Shrine. This is the question whether it is constitutional or unconstitutional the Cabinet Member's taking part in the worship of the Yasukuni Shrine. there are six points on this question.

著者

野田 明男

巻号頁・発行日

2007-03-23

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In order to see how predominant results the west group of trainers gained over the east groupin the horse racing data[ 3] of JRA for the period from 1998 to 2005, the author aims at a quantitativestudy of explored data analysis, and follows C.Hirotsu by making use of the statistical approachdiscussed in Chapter 6 of his book[ 1]. Indeed, based upon the data books[ 3], we make out a lot of 2×6 contingency tables with ordered categories, and compute various statistics in Tables A, B and C ofsection 3 that play significant roles in the theory of accumulated chi-square test. These tables then enableus to extract some conclusions in the last section, concerning the theme mentioned in the title of thisreport

著者

佐野 誠

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.7, pp.93-104, 1993-03-31

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Der folgende Aufsatz ist die Übersetzung des von Der folgende Aufsatz ist die Übersetzung des von Carl Schmitt geschriebenen kleinen Textes "Die Sichtbarkeit der Kirche". Er erschien in der von Franz Blei und Jakob Hegner herausgegebenen Zeitschrift "Summa" (1.Jahrgang 1917/18, Heft2, S.71-78). Er ist besonders in engem Zusammenhang mit der 1914 veröffentlichten Habilitationsschrift "Der Wert des Staates und die Bedeutung des Einzelnen" und der 1916 veröffentlichten Abhandlung "Theodor Däublers ,Nordlicht'" entstanden. Seine große Bedeutung liegt in dem Bekenntnis Carl Schmitts zum Katholizismus. Schmitts Eröffnungssatz: der Mensch ist nicht allein in der Welt, und die Welt ist gut und was es in ihr an Bösem gibt, ist die Folge der Sünde der Menschen. Beide Sätze erhalten ihre religiöse Bedeutung dadurch, daß Gott Mensch geworden ist (S.71), bringt klar das Wesen des Glaubens Schmitts an die Sichtbarkeit der Kirche, das heißt den Katholizismus zum Ausdruck.

著者

佐藤 弘明

出版者

浜松医科大学

雑誌

浜松医科大学紀要. 一般教育 (ISSN:09140174)

巻号頁・発行日

vol.7, pp.19-30, 1993-03