著者

高橋 ひとみ/衞藤 隆 衞藤 隆

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.41, no.1, pp.1-18, 2015-07-27

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The visual acuity test in a kindergarten and the nursery school is neglected. We can relieve a child becoming amblyopia by early detection, early treatment if we carry out the near visual acuity test in kindergartens, nursery schools of the whole country and an infant medical checkup. The curative effect is big approximately low age. We think that children can finish the amblyopia training if we can detect amblyopia at 3 years old before compulsory education begins. And we think that children can start school life without a burden by the poor eyesight. We hope at the society where all children can enjoy compulsory education fairly. We must perform the visual acuity test of the infant. To that end, the enforcement of the visual acuity test that "is reliable" for "a short time" is necessary. We devised a picture book and the visual acuity test kit. An infant can easily answer it that he is usually used to Landolt ring in a picture book. We do not perform it as an exercise of the visual acuity tests and hope Landolt ring to fit it while being fun, and playing.

著者

細井 浩志

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.34, no.2, pp.45-62, 2008-12-18

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Ancient Japanese accepted the notion of heaven from China. Some researchers say there were systematic heavenly myths before this notion. But lords of the YAMATO regime, that ruled Wakoku at that time, had no systematic mythology except concerning the sun, the moon, and certain individual stars. One important reason is that the ancient Japanese until the Yayoi era had no need for an almanac, because there was no government as such to impose the use of a common calendar over the large Japanese archipelago. Another reason is that ancient Japanese didn't sail on the open seas, thus they did not require star navigation. From the third century, a Japanese government designed to rule over a large area was being set up, and it was then that they accepted the Chinese almanac. Accordingly, they didn't develop an original astronomy or related heavenly myths. Nevertheless, those who often sailed on the open seas, for example those who lived in northern kyushu, or naturalized Japanese were interested in the stars.

著者

青野 正明 Masaaki Aono

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.33, no.3, pp.285-306, 2008-03

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When the Japanese Government-General of Korea began carrying out its Rural Promotion Movement in the first half of the 1930s, one of the Movement's key elements was the agriculture-first ideology of "Nohonshugi ". In this paper I focus on one of the more spiritualistic aspects of that ideology, "Piety and Ancestor Worship" (敬神崇祖). From it, the official leadership of Korea's agricultural villages became aware of the need for a tool to strengthen village cohesiveness. I suggest that the officially-sponsored system of village rites, a means of strengthening social control in the villages, grew out of this awareness.Throwing light on such hitherto neglected facts as these will help clarify the Japanese colonial government's shrine policy during these years, and is therefore a significant focus of research.

著者

島田 克彦 林 美帆

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.41, no.2, pp.19-33, 2015-12

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The scope of interest of this research is : 1. That researchers of humanity and social sciences in the broad sense share not only the research results but also the documents which postulate the results, and establish a humanity and social sciences society where researchers approximate the subject of research based on documents. 2. To pursue the possibility that not only researchers but citizens as well take part in intellectual activities by accessing primary sources, investigating the truth about regional history, and sharing experiences in the region including large-scale natural disasters and pollution cases. To work especially on the second theme, it is the role as well as the responsibility of researchers of humanity and social sciences to clarify the value of documents which society must share. This study discusses these themes by considering the research history of urban society in modern Osaka and industrial reconstruction in the pollution-damaged area in Nishiyodogawa as a case study.

著者

小笠原 匡/和栗 珠里 和栗 珠里

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.40, no.3, pp.177-195, 2015-03-27

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The joint study project of Momoyama Gakuin University titled "The Establishment and Development of Masked Comedy in Japan and in Italy during the Medieval and Early Modern Period and its Contemporary Practice" has been developing a series of researches and discussions on the roots of masked comedy through comparative study of Kyogen and Commedia dell'Arte. Both Kyogen and Commedia dell'Arte have long histories through which they have developed into the sophisticated styles as we know them today. On the other hand, their original spirit and dynamism has been lost or diminished. Our inquiry into the primitive forms of Kyogen and Commedia dell'Arte will hopefully contribute to restoring this spirit and dynamism to the contemporary theater. Kyogen in general is a genre of comic play whose main characters are Tarokaja , a quick-witted servant, and his master. In this point the parallelism of Kyogen and Commedia dell'Arte is often mentioned. But our interest regards another aspect of Kyogen in Nogaku : Sanbaso in Shikisanban. There are many mysterious sides to Sanbaso, probably because it maintains older elements than other Kyogen repertories. Sanbaso consists of dance rather than the form of a play and is composed of two parts : Momino-dan (stamping segment) in which the kyogen actor dances and sings rhythmically without amask; Suzu-no-dan (bell segment) in which he puts on the Kokushikijo (black old man) mask and dances solemnly with a bell tree in one hand. It is generally considered that Momi-no-dan is a dance of a young man cultivating the land and Suzu-no-dan is that of an elder sowing or planting the crop. We suggest a different interpretation. The black mask may imply a woman rather than a suntanned peasant as is generally conceived. In fact, traditional forms of Sanbaso in some regions include dances with female masks. It is evident that Shikisanban has its origin in old shamanic rituals. Shamans are often women, a mystic existence with the ability of giving birth to new lives. In the course of time the shamanic role of Sanbaso may have been taken from women and given to men who need some initiation in order to go into a trance. Momi-no-dan might be this initiation and Suzu-no-dan might be a dance of a transgender shaman. And for him a mask is necessary to turn into `something else'. It is noticed that Sanbaso derives also from the festivals of Matarajin. Matarajin is a guardian deity of Amida Buddha and of the performing arts and has many other aspects such as Kojin, Dosojin and Marebito. The worship of this deity is a mysticism and its festivals held by secret societies were very carnivalesque. The Hatsukayasai festival of Motsu-ji temple is a relic of Matarajin worship. The Ennen-no-mai performed at the end of this festival is a dance with a black old woman mask very similar to the Kokushikijo mask. Like Kyogen Commedia dell'Arte derives from old rituals and festivities, especially carnival, mystery plays and Renaissance theatrical arts. In Venice in the first half of the 16th century, the place and time of the birth of Commedia dell'Arte, a kind of performing art called momaria was greatly in fashion. In momaria there were a number of symbolic elements of pagan tradition which were also common to carnival festivities and mystery plays. Above all the presence of buffoonish characters is notable. The most important character of Commedia dell'Arte is Arlecchino, a typical buffone (fool). It goes without saying that the fool once had a shamanic role. Moreover, Arlecchino is thought to have his origin in a chthonian spirit which once had been a pagan deity (Dionisus, Hermes, Odin, etc.) and transformed into a demonic existence in the Christian era. He even has a hermaphrodite aspect. In fact, every attribute of Arlecchino, from the black mask and the slapstick to the acrobatic movements, is much more significant than is seen on the surface. Thus, we find many similarities between the black old man in Sanbaso and Arlecchino in Commedia dell'Arte. At the base of these performances lie people's awe and prayers toward nature, which has almost been forgotten in modern society.

著者

寺内 謙元 川井 太加子

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.42, no.2, pp.41-72, 2016-12-05

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"A Field Study on the Actual Conditions of Senior Citizens with Dementia in Izumi City," a joint study conducted by Izumi City and St. Andrew's University, was presented in March, 2014. The purpose of the study was to collect basic data on measures taken for persons with dementia in the municipal area of Izumi City, to identify any underlying issues, and to analyze what the next steps should be. The data was collected by investigating the understanding of dementia, and the everyday lives of persons with dementia and their family members, the support being provided to patients by medical institutions and designated in-home long-term care support providers, the beliefs and principles dementia supporters were guiding themselves by, and the ways that communities could be aided. Our aim was to grasp the current situation and issues of senior citizens with dementia and find ways to provide them with in-home care so that they can lead their lives with their wishes respected, concern-free and, most importantly, in their communities. Therefore, since the focus of the aforementioned field study was on the municipal area of Izumi City, we decided to adopt the items presented in the study and look further into them. In order to acquire a logical understanding of the actual conditions of senior citizens with dementia, we researched a number of items, such as nursing care services covered by insurance, the present state of family caregiving, and the provision of social resources to caregiving and medical services, and examined how strongly these items were interrelated. The data obtained from investigating the actual conditions of senior citizens with dementia in Izumi City were sorted according to certain conditions, subjected to statistical processing, and analyzed. In this study, we dealt with primary insured persons. From our analyses, we found that the amount of the burden felt by caregivers varied depending on the length of time they were undertaking caregiving. Caregiver burden, or stress, was found to be lower in caregivers with experience of under a year but to increase considerably as the length of time exceeded a year and continue to be felt strongly into the third year ; the burden was found to then gradually lighten. In order to maintain enough strength to continue caregiving, caregivers must not become isolated from society. Consulting experts in one's community is known to be an effective way to stay in touch with society. In our study, care managers were found to be the most consulted. This fact most likely reflects the current need caregivers have for care managers to serve as consultants when applying for nursing care services. Family members and relatives were the next most often consulted, which suggests that caregiving is not something that can be performed by a single caregiver but requires a team of family members and relatives. The next most often consulted were care facility operators and care service providers, indicating that caregivers seek advice when experts from home-visit nursing care facilities or senior citizen day care centers pay daily visits. One of the most difficult cases of caregiving is when the receiver is suffering from dementia. In our study, nearly 70% of caregivers who responded that their receiver was either "diagnosed with dementia, or was not but is highly likely to have dementia," said they were feeling stressed from caregiving. When caregivers sought consultation, especially in the hope of relieving their stress, those who caregivers found particularly helpful were again experts from home-visit nursing care facilities and senior citizen day care centers, as well as their care receivers' doctors. Of these three sources, the one that caregivers responded they felt relieved the most after consulting were home-visit nursing care providers. This is most likely because "home-visit nursing care providers" have more opportunities to interact with caregivers as well as care receivers than do care providers at "senior citizen day care centers" or "their care receivers' doctors." Such opportunities must be enabling home-visit nursing care providers to build interpersonal relationships with caregivers, through which caregivers are finding care providers helpful in relieving stress. In addition, a cross-sectional analysis examining the struggles and problems encountered during caregiving revealed that caregivers did not know who they could contact for consultation on dementia or knew much about this disease. Dementia's status as a lesser known disease among the general public could be the cause of this situation. Another cross-sectional analysis, which examined the responses from caregivers feeling stressed and the symptoms care receivers were showing, found that a great number of these caregivers reported symptoms such as "memory loss" and "repeated questions or statements." This shows that caregivers are finding it difficult to communicate with their care receivers. In addition, a concern shared by these caregivers was expressed over the decreasing levels of independence that their care receivers were showing each day and how much further they may decrease. This concern indicates that some amount of these caregivers' stress is coming from the unpredictable ways in which the symptoms of this disease develop. For the reasons above, rather than simply advising caregivers "not to leave persons with dementia alone (but to watch over them closely)," discussions must consider the diversity of symptoms by which this disease deprives sufferers of the self-reliance necessary for daily life, as well as the fact that the unpredictability of this disease is causing caregiver burden, and move towards reviewing the support services currently offered and revising the current support system where necessary, such as the application procedures for receiving nursing care services. Since an analysis covering all circumstances related to support measures for persons with dementia and their caregivers would be beyond the scope of this paper, we focus our analysis on the amount of caregiver burden, whether care receivers were diagnosed with dementia, and the receivers' level of care. From our analysis, we argue that the support that caregivers and care receivers require changes as the course of caregiving proceeds, and that they need support accordingly.

著者

木村 義徳

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.30, no.2, pp.45-59, 2004-12-20

著者

岡田 章子

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.26, no.1, pp.11-25, 2000-09-01

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Magic, fairies, and myth are prevalent in many of Keats's poetry. His keen interest in the supernatural elements is especially evident in the fairy heroines in "Lamia" and "La Belle Dame sans Merci" and in the enchanting background in "The Eve of St. Agnes." In these lyric narratives, the mortal-immortal lovers enjoy a momentarily brilliant union in the visionary world, and the mortal lovers in "The Eve of St. Agnes" gain superhuman qualities as they are enchanted by Keats's skillful spell. Japan has also a tradition of myth and folklore where magic and supernatural elements are fused in the human world, but we do not have fairies; "fairies" essentially came from Western culture, and our folktales are much more humble and commonplace. In contrast, Keats's splendid treatment of these elements in the narrative poems particularly attracts me. This essay explores how the magic and fairies work in the three narrative poems named above, in comparison with Japanese folklore and shows how charming Keats's supernatural elements are to the Japanese mind. In "Lamia," all sorts of supernatural phenomena-the mythological background, brilliant magic, transformation, and mortal-immortal lovers-are contained. In "La Belle Dame sans Merci," the fairy is a most mysterious heroine, and the mortal-immortal love is highly intense, being followed by momentary horror, though the knight is uncertain of what has happened to him. In "The Eve of St. Agnes," though we do not have mortal-immortal love nor the practice of magic nor the metamorphosis, the reader and the characters are always enchanted by Keats's spell. In the end the mortal lovers are shifted to fairy lovers and are gone into a visionary realm. Japanese folktales have supernatural creatures; however, they are more properly called "spirits" akin to gods, than fairies. Usually, they are shapeless like air, unlike monstrous Western fairies. The mortal-immortal union is also prevalent in Japanese supernatural tales. But the union is seldom love, usually marriage, and the stability of life. Very frequently, the mortal-immortal marriage is animal-human marriage. As the animals once had their lives saved by men, they appear in the form of women and devote themselves as wives to repay the kindness. This grateful repayment shows a feature of our folktale. They obediently keep house and produce children by spell. After a while, they return to their original animal form or disappear to another realm. In the mortal-immortal relations, women tend to be magicians and demons and transform themselves as in the case of Keats's three narratives. Probably it is universal that women are more likely to be devilish by nature. Another characteristic of our folklore is that our spirits are linked with ordinary common people and common places, not with kings, queens, knights, and castles like Keats's subject matter. Japanese supernatural creatures are not so romantic; rather, they are related to daily life. This difference makes us fascinated with Keats's glorious, sensuous magic and fairies. We adore the romantic love story of the knights and the mysterious fairy lady in "La Belle Dame sans Merci," the lovely mythological background and the magic palace in "Lamia," and the charming Madeline and Porphyro in the medieval castle.

著者

井上 敏

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.43, no.3, pp.33-43, 2018-03

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Museum Act in Japan is amended 19times from 1952 to 2017. But these Amendments are notmeaningful from the viewpoint of museum system in Japan. Because the purpose of discussion oflegal reform about Act is not clear.And present economic, social and political situation will not make the amendment meaningful.Now what needed is not amendment. It is the discussion about Intellectual Freedom in"Museums". We, museums in Japan should be study the precedent of the Libraries-Intellectualfreedom in Libraries-.

著者

山川 偉也

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.33, no.1, pp.129-168, 2007-06-20

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This article first takes a critical look at Aristotle's definition of "human being" as a "politicalanimal" (πολιτικον ζψον), as noted in his Politics 1253a2_3. Following that is a study of the correlation between Aristotle's and Diogenes' views of human beings. The author initially provokes the reader's attention to the fact that the Aristotelian term "political animal" originally had two contexts. First, according to Historia Animalium, the political animal is a species of "gregarious animal" (τα αγελαια). Therefore, it is not the case that human being is a unique species of political animal; a large group of different species described as political animals does indeed exist. Aristotle states, for example, that various forms of political animal, such as "man," "bee," "wasp," "ant" and "crane," each has a common property: the devotion to some common good in its political community. On the other hand, in Politics 1252a1_7, Aristotle identifies "the so-called city-state" (η καλουμενη πολιζ) as a "political community" (η κοινωνια η πολιτικη)_According to Historia Animalium, the human being is only one species of political animals. But, according to Politics 1253a 7_8, the human being is a "political animal" in a greater measure than bees or any other "gregarious animal". The author insists that it was precisely in this context that Aristotle needed to specify human beings by a geometrical proportion: `God :Man=Man : Animal.' The author analyzes thoroughly Aristotle's view of human being and discloses the fact that Aristotle's theory of the "natural slave" conflicts with his own definition of"man." In this way the author divulges the invisible aspects of Aristotle's political thought. The author then concentrates to clarify the meaning of Diogenes' mission "paracharaxon to nomisma" ("deface the currency") and to highlight the significance of his protest against the Aristotelian definition of human beings: God : Man=Man : Animal Thus, the author proceeds to deface the current interpretations of Diogenes of Sinope's conception of justice and cosmopolitanism, which has been regarded by scholars as almost "nothing"or at least as a "shadowy ancestor" of the cosmopolitanism of Zeno of Citium. In place of these interpretations the author is submitting another version of cosmopolitanism that is to be regarded as a defaced version of Alexander's. Following the Sinopean dog philosopher's mission"παραχαραξον το νομισμα" ("deface the currency"), the author is defacing contemporary views on Diogenes of Sinope's "character" (χαρακτηρ)_

著者

片平 幸

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.42, no.1, pp.125-142, 2016-07-22

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This essay examines how Puccini's Madame Butterfly has been perceived in Japan since the early 20th century. Composer Giacomo Puccini (1858_1924) wrote the opera Madame Butterfly, which premiered in Italy in 1904. The story is about a tragic love between 15-year-old Japanese girl Cio-Cio-san and American naval officer B. F. Pinkerton. The setting is in Nagasaki in the early Meiji period. This story derives from the Western imagination of the 19th century, when great interest emerged in the West toward Japan due in part to international exhibitions of the time and the influence of Japonisme in Europe. Consequently, the Japanese people and customs represented in Madame Butterfly were exotic if not awkward based on a Western fantasy of the 19th century. Madame Butterfly is an opera production of the early 20th century, and eventually very popular, performed on stage all through the 20th century. This means, then, that there were newly directed or interpreted versions of it. Nevertheless, "Japan" in Madame Butterfly has been often represented in a peculiar manner for today's audiences in Japan. So how have Japanese people reacted to the representation of Japan in Madame Butterfly ? The aim of this essay is to investigate how Madame Butterfly has been perceived in Japan. Through this, I will analyze Japanese newspaper articles from the 1910s and onward. In addition, I will argue how Madame Butterfly can be an effective material to study the issue of representation as well as cross-cultural understanding. I also report how Madame Butterfly can be explored in lectures based on my educational practice.

著者

小池 誠

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.31, no.3, pp.5-11, 2006-03-15

著者

岸本 裕一

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.25, no.1, pp.11-23, 1999-09-30

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In this study, it is analyzed that in Japan 1990's, marketing and popular music have had mutual close relations through Tie-up songs. The term of "Tie-up-song" is defined a popular song which has some tie-up relations or contracts for commercial purposes as a theme song to movies, TV dramas, TV shows, etc., and/or as an adverting song for particular brands, firms, campaigns, etc.. For example, Celine Dion's "The Hearts Will Go On" for "Titanic", Whitney Houston's "I Always Love You" for "The Body Guard". In 1990s, in Japan, most of hit popular songs have held tie-up relations so as to increase their opportunities to public appearance. Some says that without tie-up, there is no hit. In this context, hit making mechanism in Japanese pop scene is analyzed from the aspects of business marketing. Finally, it is emphasized that a discipline of music marketing should be established in order to develop popular music business.

著者

坂 昌樹

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.24, no.3, pp.177-195, 1999-03-31

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Diese Arbeit ist der erste Teil meines dreiteiligen Aufsatzes uber die philosophische Fakultat der Universitat Gottingen in der zweiten Halfte des 18. Jahrhunderts. Dieser erste Teil gliedert sich in zwei Kapitel: einerseits behandle ich den allgemeinen Zustand der Universitaten im 18. Jahrhundert, andererseits wird von mir die Vorgeschichte der deutschen Universitaten vor der Grundung der Gottinger Universitat erortert. Im ersten Kapitel ist die besondere Situation der deutschen Wissenschaften und Intellektuellen im Zeitalter der Aufklarung zu erwahnen. Da Deutschland in jener Zeit kein Zentrum der Herrschaft und der Kultur, wie z. B. London oder Paris, besaβ, gab es fur die Entwicklung der Wissenschaften besondere Schwierigkeiten. So bestanden beispielsweise Sprachprobleme. Solange das Deutsch in verschiedene Dialekte zersplittert war, wurde es noch nicht als intellektuelle Sprache anerkannt. Dazu behielt das alte Latein nach wie vor seine wissenschaftliche Prioritat, und auch das Franzosisch wurde an den deutschen Hofen wie z. B. bei Friedrich dem Groβen als wichtiger als die heimische Sprache angesehen. Erst in der zweiten Halfte des 18. Jahrhunderts konnte sich das Deutsch mit der Verbreitung der wissenschaftlichen Literatur allmahlich in der intellektuellen Welt durchsetzen. Das ist gerade der Prozeβ der kulturellen Integration der deutschen Nation, wie Friedrich Meinecke meinte, obwohl sie sich politisch bis zum Zusammenbruch des Reichs (1806) mehr und mehr auseinander entwickelt hatte. Fur diese kulturelle Integration spielten die Universitaten und deren Professoren neben den nichtstandischen Organisationen wie z. B. der "deutschen Gesellschaft" eine entscheidende Rolle, wie dies Norbert Elias in seinem Buch, "Uber den Prozeβ der Zivilisation" dargestellt hat. Nun muβ man der Rolle der Universitaten in der damaligen deutschen Gesellschaft Aufmerksamkeit widmen. Das zweite Kapitel zur Vorgeschichte der Gottinger Universitat hat zwei Schwerpunkte: die Entwicklung der Fakultaten, bs. der theologischen, juristischen und philosophischen seit dem 16. Jahrhundert; die Charakteristik der damaligen Art der Wissenschaften, namlich den Pragmatismus. Bei dem ersten Thema handelt es sich um die sogenannte "Territorialisierung" der Universitaten. Anlaβlich der Reformation fingen hauptsachlich die protestantischen Lander des Reichs an, alles, was vorher zu den Rechten und Funktionen der Kirche gehort hatte-vom Gutsvermogen bis zur geistigen Bevormundung des Volkes-sich anzueignen. Aufgrund des Landeskirchentums erstrebten die Lander, sich zum vormundschaftlichen Polizeistaat zu reformieren, um die Territorialherrschaft absolutistisch zu vervollkommnen und sie gegenuber dem Reich zu legitimieren. In den Universitaten trugen im 16. die theologischen und im 17. Jahrhundert die juristischen Wissenschaften nicht nur unmittelbar zu dieser Staatsreform bei, sondern auch zur Ausbildung der reformerischen Beamten. Durch die pragmatische Art der Wissenschaften war es gewahrleistet, daβ die auf solchen Wissenschaften gegrundete Verwaltung sich am "gemeinen Nutzen" d. h. der Wohlfahrt und dem Gluck des Volks orientieren konnte. Daraus ergab sich, daβ, wie Christian Thomasius sagte, die Nutzlichkeit der groβte Sinn der Wissenschaften war, und daβ die absolutistische Herrschaft nur durch die Sicherung der Volkswohlfahrt legitimiert werden konnte. Folglich kritisierten die Wissenschaften der Aufklarung sehr scharf die damalige "Sektenlehre" der Theologie. Sie warfen ihr und den sogenannten Fachern des "Brotstudiums" vor, nur eigene Zwecke zu verfolgen und keine gesamtgesellschaftlichen. Wissenschaften und Universitaten sollten ihre raison d'etre im "Nutzen" fur das Volk finden. Anders gesagt, war der christliche Altruismus stark ausgepragt in der deutsch-obrigkeitsstaatlichen "Nutzlichkeit" der Wissenschaften, die sich von dem englisch-individualistischen Utilitarismus des 19. Jahrhunderts unterschied. Dementsprechend war dem aufklarerisch-absolutistischen Staat nur moglich, die Herrschaft christlich-polizeilich zu legitimieren.

著者

朴 惠玲 岸本 裕一

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.32, no.3, pp.33-43, 2007-03-20

著者

[シン] 東風

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.36, no.1, pp.179-194, 2010-06-30

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Earthquakes are one of the extraordinary natural phenomena that strike people with terror. Quite a few accounts of this phenomenon can be found in Buddhist scriptures, which help us understand how earthquakes, a great force of nature, were perceived in Buddhism. With precise analyses of earthquake behavior and accompanying phenomena, each of these scriptures interprets earthquakes as a desirable phenomenon for people living on earth, attributing the tremors to mysterious supernatural powers possessed by Buddha, bodhisattvas, other Buddhist deities or venerable monks. This interpretation of earthquakes as auspicious cannot be seen in other religions, and is unique to Buddhism. Given that the Zai-yi Theory in Confucianism, which developed in the same region as Buddhism, regards earthquakes as a disaster caused by deities expressing strong criticism of earthly rulers, the uniqueness of Buddhism's view of earthquakes is more clearly identified. By analyzing and interpreting earthquake-related documents found in Buddhist scriptures, this paper demonstrates that Buddhism acknowledges earthquakes not as a mere phenomenon of nature, but as a phenomenon of religious significance. In particular it shows that the causes and functions of earthquakes serve a religious purpose, and that Buddhist accounts of earthquakes represent the religion's unique perspective on this phenomenon, based on its view of world and mythology.

著者

徐 龍達/伊代田 光彦 伊代田 光彦

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.42, no.1, pp.167-207, 2016-07-22

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This paper deals with the history of academic, education and cultural exchange between Momoyama Gakuin (Osaka) and Keimyung (Daegu) University (1981-2016). Ever since they established their sister university relationship on 14 December 1981, the two universities developed multi-level exchanges among academics, students and administrative staffs and have obtained rich results. This is perhaps not only the longest but also the most worthwhile and unique example of the sister university-exchange between Japan and Korea. We explore this accomplishment by tracing the development of each individual exchange. The paper also includes (1) the prehistory of exchange agreement, and (2) professors' opinions from the perspective of Keimyung University. Finally, we have included a tentative conclusion with evaluation comments. [This issue covers Preface, Chap. 1, Chap. 2, Chap. 3, and Resources I.]

著者

卞 載雄

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.38, no.3, pp.41-59, 2013-03-29

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1974年に設立されたスペインを代表するブランド,ザラ(ZARA) は親企業Inditex 社の中で最も人気の高いブランドであり,現在の中・低価格ファストファッション(SPA) 企業の代表格である。ザラは現在世界82ヵ国1900余の売場で年間2万5000点の製品を発売している。親企業であるInditex 社は2011年20兆8000億ウォンの売上を記録した世界ファッション小売業1 位の企業で,時価総額基準でスペイン第一の企業である。ザラ韓国は,2008年進出という短い期間にもかかわらず,現在27の売場を営業しており,国内売上800億ウォン(2010年),当期純利益36億ウォンと成功のうちに著しい成長を遂げている。2011年全世界の売上は12兆9976億ウォンである。この成功したザラの戦略は,強力なグローバルブランドの認知度を見ても明らかで,最近44位(2011年) に上昇した。本研究では,4Ps 戦略,競合社ユニクロとの比較,ポジショニング分析を通じて,ザラのグローバルマーケティング戦略を分析する。ザラのグローバルマーケティングが成功した秘訣は,実用的なデザインと素早い流行の反映高級イメージの構築,ブランド戦略,スピード第一主義,生産時間を最小化する秘訣,多品種少量生産方式の採用,大規模自社工場の運営,趣の異なる売場雰囲気の演出等様々なマーケティング促進技法を効率的に用いる点にある。このような戦略はSPA 競合社ユニクロ社のsimple, basic, no brand,少品種大量生産,外注依存,派遣品質管理などの戦略的な相違点を示している。ザラはこのように消費者の欲求を満たすために従来のファッションビジネスモデルを革新,つまり内部業務ルートの革新によって消費者の欲求を満たすシステムを構築して今日の成功を収めた。この点の研究に関心が高まっている。

著者

並川 宏彦

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.30, no.1, pp.101-131, 2004-07

著者

芝村 篤樹

出版者

桃山学院大学

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.31, no.3, pp.37-55, 2006-03-15