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1 0 0 0 OA 宗教的信念と言語哲学

著者: 大谷弘
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.8, pp.609-629, 2006-11-25

2014-07-11 22:28:11
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http://hdl.handle.net/2261/20566

1 0 0 0 IR ルネサンスにおけるスピリトゥス概念と生命論

著者: 比留間亮平
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.7, pp.139-164, 2006-03-25

2014-07-04 07:22:25
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https://ci.nii.ac.jp/naid/120000863049

1 0 0 0 OA 「死者に鞭打つ」ことは可能か : 死者に対する危害に関する一考察

著者: 福間聡
出版者: 東京大学大学院人文社会系研究科
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.12, 2009-10-31

There is a Japanese expression "whipping the dead." This derives from a historical event in China. Wu Zixu, whose father and brothers had been killed by King Ping of Chu, exhumed the dead body of the King from his tomb and whipped it three hundred times as a kind of revenge. In Japan, this expression became an idiom that refers to when we blame and attack the antemonem words and deeds of the deceased. We use this idiom to teach that we have to refrain from blaming the deceased if it diminishes his or her memory; for example, "Because the professor has already died, you should not blame his remarks in his later years. This is because you whip the dead if you blame him." Why should we care about the deceased in this way? Do we harm the dead by blaming them now? Can we harm a person who has already died? Ifwe can, what harm is it ?<改行> To begin with, in order that a person can receive profit or injury from an event, he or she must exist when it happens. That is, if "the Existence Condition" nothing bad can happen to a person unless he or she exists at that time - is valid, no harm will be caused to the dead. However, does not this conclusion contradict our intuition that even the dead can be subjected to the negative effects of our actions ? It seems that we generally think that we should avoid condemning the deceased's antemonem words, deeds, and achievements. Then, does the precept that we should not blame the dead imply that we should not blame a person (though he or she is living) who is presently absent? That is, do we think of it as proper etiquette that we should not blame a person who cannot argue against us? Or, do we think that we should not out of consideration for the bereaved family ?<改行> However, the reason that it is important for the absent living to argue against condemning him or her is that there are real interests that he or she wants to protect. But there are no such interests for the deceased because he or she now is not a subject who can have them. So the reason that it is impossible to rebut blame is begging the question in the case of the deceased if the Existence Condition is valid. Moreover, if the bereaved family and related parties are now non-existent, can we be permitted to deliver any blame on the deceased? If so, do we need not respect the wishes of the deceased who has no relatives at all ? <改行> In order to defend our intuition, there are two ways in which we can insist that people can receive harm and profit from events that happen posthumously. One way is that we can argue that some interests of the deceased can survive his or her death, and their fulfillment being obstmcted harms the antemortem person. The other is that we can argue that, because the will of the deceased does not continue to exist in the mode of interests, he or she cannot undergo "real change" by posthumous events-but can undergo a "Cambridge change (relational change)." <改行> In this article, through examining these two standpoints, I consider whether our (Japanese) intuition that we should not condemn the deceased and that we should respect the living will of the deceased is valid from the perspective of the philosophy of death. Then, in light of these considerations, I make a proposal on some of the issues surrounding organ transplantation in Japanese society. I insist that we cannot harm the deceased, but can wrong him or her.

2014-06-27 17:35:10
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http://hdl.handle.net/2261/37000

1 0 0 0 OA 日本人の宗教的態度とその精神的健康への影響 : ISSP調査の日米データの二次分析から

著者: 金児恵
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.3, pp.348-367, 2004-03-20

2014-04-17 23:24:44
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http://hdl.handle.net/2261/20499

1 0 0 0 OA 日本社会における神と先祖 : 19世紀の国学を焦点として

著者: 遠藤潤
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.1, pp.182-197, 2003-03-25

2013-09-23 07:19:47
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http://hdl.handle.net/2261/20459

1 0 0 0 OA 「倫理的な生き方」を提唱するピーター・シンガーの死生観

著者: 山本栄美子
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.10, 2008-09-30

講演

2013-09-23 02:16:00
1 はてなブックマーク

http://hdl.handle.net/2261/28766

1 0 0 0 OA 彼岸に誘う神 : 日本の浄土信仰におけるイメージとヴィジョン

著者: 佐藤弘夫
出版者: 東京大学大学院人文社会系研究科グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.16, 2011-10-31

公開・国際シンポジウム「イメージとヴィジョン : 東西比較の試み」

2013-09-03 13:55:00
1 はてなブックマーク

http://hdl.handle.net/2261/51554

1 0 0 0 OA 玉城康四郎の仏教哲学 : 死生観と他者論を中心として

著者: 魚川祐司
出版者: 東京大学グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.10, pp.61-87, 2008-09-30

講演

2013-08-25 22:06:01
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http://hdl.handle.net/2261/28757

1 0 0 0 OA 生き生きとした死者 : ヘンリー・ピーチ・ロビンソンの芸術写真と死の表現

著者: 甲斐義明
出版者: 東京大学大学院人文社会系研究科グローバルCOEプログラム「死生学の展開と組織化」
雑誌: 死生学研究 (ISSN:18826024)
巻号頁・発行日: vol.16, pp.30-51, 2011-10-31

Recently, nineteenth-century art photography distinctive for its "pictorialism" has been re-evaluated in the discourses of the history of photography. However, mainstream scholarship, which emphasizes the affinity between photography and other art forms such as painting or literature, has generally ignored the "photographic-ness" of pictorial photography. This paper examines how the work of English photographer Henry Peach Robinson, a representative figure in nineteenth-century art photography, embodied the medium-specificity of photography. It will do so by paying special attention to his works that deal with the themes of sleep and death, such as Fading Away (1858), The Lady of Shalott (1860), and Sleep (1867). In nineteenth-century Western culture, it was not unusual for people to commission professional photographers to take photographs of their dead family members before burials took place. In those postmortem photographs the corpse was typically depicted as if he or she were just "sleeping." It is important to realize that such a disguise was made possible by the power of photography, in which the states of being dead or asleep are often indistinguishable from one another. For Robinson, who tried to produce his photographic works strictly as he intended, such an instability of meaning was nothing but an obstacle to his creation. Indeed, Robinson finally stopped tackling the themes of death and sleep in his work and instead turned to more lively subject matter.