著者

山岸 健

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.43, pp.131-197, 1963-01

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1. 序2. 奈良県にみられる諸流派3. 流派の分裂,合併,創立/鵤御流の系譜4. 法隆寺と鵤御流5. 結語The Ikaruga School is one of the schools of flower arrangement, "Ike-bana" and tea ceremony, "Cha-no-yu" in Japan. This School is connected with Horyuji Temple which is the headquarters of the Shotoku sect of Buddhism. The Temple consists of two groups of buildings, that is to say, the Sai-in (West group) and the To-in (East group). It is generally believed that the Sai-in which was called Ikaruga-Dera originally was established in the Asuka Period (in 607 A.D.) by the Crown Prince Shotoku-Taishi. "Ikaruga" is the name of the district, where the Temple stands. In this paper, I try to investigate the structure and form of the "Iemoto" System analyzing the Ikaruga School and many other schools. I think the "Iemoto" System may be divided into two parts, namely, the varied and multiform relationships into which men necessarily enter in the course of arranging flowers or tea ceremony, and the norms or standards governing behavior. This study serves to focus our attention upon a way of life, a group, and a social organization or social structure in Japan. The Japanese flower arrangement had its primitive beginnings in the age when Buddhism was imported into Japan from China. Since then, Buddhism has contributed a great deal to enhance Japanese culture, not only in the field of religion but also of Japanese art, for example, architecture, sculpture, and so on. It was one of the customs of Japanese to place flowers as a offering to Buddha in the temple. Therefore the purpose of flower arrangement was originally to decorate the Buddhist altar with flowers. Of many arts peculiar to Japan, flower arrangement and tea ceremony are especially familiar to us In daily life. A knowledge of flower arrangement is considered so important to women that even busy peoples take the time to practice arranging flowers after their business hours. Tea ceremony today is practiced by women and men, and especially by young girls. The present head master of the Ikaruga School is Kyoichi Saeki. Exhibitions of flower arrangement put on by this School are held on festival days of Horyuji Temple. A set of traditional rules is maintained by the members of this School in arranging flowers. Though this School is supported by Horyuji Temple, it is important for us to notice the mutual aid between this Temple and the Ikaruga School.

著者

中村 麻里子

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.108, pp.45-66, 2002-02

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投稿論文1. 序2. 初期の心理学における内観と行動主義による批判 2-1. 初期の心理学における内観 2-1-1. ヴントの心理学 2-1-2. ティチェナーの心理学 2-1-3. ヴュルツブルグ学派 2-2. 行動主義による内観批判と内観心理学3. 哲学における内観の検討 3-1. 内観に関する高階の表象説 3-2. ドレツキによる表象主義 3-2-1. 置き換えられた知覚とメタ表象 3-2-2. 3つの気づき(awareness)の区別を用いた内観の特徴づけ 3-2-3. 表象内容の外在説と内在主義的な高階説の比較 3-3. 色に関する外在説と内在説 3-3-1. 色に関する内在説 3-3-2. 色に関する外在説4. 結論Introspection has been used to study mental states or consciousness. In psychology, the method of introspection was criticized by behaviorists because the method of introspection was subjective and so not reliable, though introspection is used in some psychological experiments even today. What we should be careful here is the target of the criticism; whether introspection or the content of introspection is subjective. Here we are talking of only the introspection of perceptive content. The content of introspection has been thought as something like a mental image, which is inevitably subjective. According to internalism, introspection is the internal process, so the content of introspection is also internal and subjective. Dretske suggests that the content of introspection be objective. When we are aware of experience having some properties, we are aware of something objective having these properties. We aren't aware of something subjective when we introspect our perception. This idea can make the content of introspection objective, and reliable in psychological researches. However, such idea doesn't perfectly exclude subjectivity from introspection. Introspection has the subjective property in that it is always experienced by one person. But the content of introspection itself, different from the introspective event, is objective. For we are aware of facts when we introspect.

著者

中山 和久

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.119, pp.65-109, 2008-03

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特集文化人類学の現代的課題II第1部 空間の表象投稿論文1. ウツシ巡礼の研究 (1) 研究の目的 (2) ウツシ巡礼分析の視角 (3) ウツシ巡礼と地方巡礼 (4) 民俗学の分析視角2. ウツシ巡礼とは何か (1) 「ウツシ」の含意 (2) ウツシ巡礼の類型3. 日本におけるウツシ巡礼の展開 (1) ウツシ巡礼の初期展開 (2) 新四国の展開4. 篠栗四国霊場の表象と実践 (1) 篠栗四国霊場の概要 (2) 篠栗四国霊場の発願 (3) 篠栗四国霊場の開山 (4) 篠栗四国霊場の創設 (5) 篠栗四国霊場の展開 (6) 篠栗四国霊場の巡礼者 (7) 篠栗四国霊場における儀礼 (8) 篠栗四国霊場の戦後5. 篠栗四国霊場の巡礼空間 (1) 霊場の模倣による巡礼空間の創造 (2) 拝所の模倣による巡礼空間の創造 (3) 儀礼の模倣による巡礼空間の創造 (4) 思想の模倣による巡礼空間の創造6. 模倣による巡礼空間の創造 (1) ウツシ巡礼の構成原理 (2) ウツシ巡礼の意義In Japan, there was travel over the pilgrimage course that was called 'Utsushi' in the whole country. 'Utsushi' is concisely a pilgrimage course created by imitating 33 sacred places of goddess of mercy in West Country or 88 sacred places in Shikoku Island in Japan. It is in the 19th century that they were created in succession in nationwide various places though the history of the 'Utsushi' pilgrimage is thought to go back before the 13th century in Japan. And, it takes pride in the deep-rooted popularity in Japan of the 21 st century called the irreligion and no belief. Why is it created, does it spread, and does dress still a lot of people to such a 'Utsushi' pilgrimage? In this text, I first examine the problem of what the 'Utsushi' is, and understand the historical development of the 'Utsushi' pilgrimage in Japan, then examine in detail the pilgrimage course of Sasaguri Shikoku sacred place as a example. And, I reconsider a creative technique that the human race uses while arranging natural environment and designing the existing space culturally. Finally, I clarify the principle of folk customs that generates the cosmology of the pilgrimage.

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

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

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

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

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.

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.