文献一覧: 死生学研究 (雑誌)

1 0 0 0 OA インド後期密教における‘死兆’の歴史的展開 : 『チャトゥシュピータ・タントラ』から『ヴァジュラダーカ・タントラ』へ

著者: 杉木恒彦
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.2, pp.306-317, 2003-11-25

2016-07-05 20:26:47
1 + 0 Twitter

http://hdl.handle.net/2261/20481

1 0 0 0 OA 聖なる欠片からモノ(造形物)へ、あるいはその逆 : 初期中世の視覚文化における聖遺物とイメージ

著者: トゥーノエリック秋山聰
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.11, no.1, 2009-03-15

公開・国際シンポジウム「聖遺物とイメージの相関性東西比較の試み」

2016-05-19 05:01:03
1 + 0 Twitter

http://hdl.handle.net/2261/28778

1 0 0 0 IR 明治維新期における地獄イメージの変容

著者: 木下直之
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.363-390, 2003-03-25

シンポジウム「洋の東西の美術と思想にみられる死後の世界観」研究発表

2016-05-12 21:13:39
1 + 0 Twitter

https://ci.nii.ac.jp/naid/120000862979

1 0 0 0 OA 精神障害を有する受刑者の社会復帰 : リスクアセスメントの観点から

著者: 松本聡子野村俊明奥村雄介
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.14, no.1, 2010-12-15

Mental disorders are common among prison inmates. Article 26 of Japan's Mental Health and Welfare Law requires prison governors to report the impending release of inmates with mental disorders to the Prefectural governor; at the same time, documentary evidence of such inmates'psychiatric status must be submitted if they are assessed as likely to exhibit violent behavior. However, no research has been done on the implementation of this law. The goal of this study was to clarify the extent to which documentary evidence is actually included in reports issued by correctional institutions. It was found that documentary evidence is included high rates when inmates fall into 1 or more of the following 3 categories: the prison psychiatrist stated in the release report that hospitalization was necessary for psychiatric treatment; the risk of the inmate's inflicting harm on others is recognized; a violent nature and/or impulsiveness are recognized.

2016-01-14 12:46:11
1 はてなブックマーク

http://hdl.handle.net/2261/43967

1 0 0 0 IR 自然の内部に、被造物の精神は踏み込まない--A.v.ハラーにおける境界/限界の諸相

著者: 宮田眞治
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: no.14, pp.160-120, 2010-12

2015-08-19 21:45:14
1 + 1 Wikipedia

https://ci.nii.ac.jp/naid/120003087971

1 0 0 0 OA 児童文学における死生観 : アンデルセン、宮沢賢治の童話を手がかりに

著者: 大澤千恵子
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.3, pp.149-172, 2004-03-20

2015-07-15 15:01:03
1 + 2 Twitter

http://hdl.handle.net/2261/20491

1 0 0 0 OA 「問いのスピリチュアリティ」からの教育

著者: 林貴啓
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.461-480, 2006-03-25

2015-05-03 05:06:01
1 + 1 Twitter

http://hdl.handle.net/2261/20545

1 0 0 0 IR 「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: no.10, pp.207-187, 2008-09

講演

2014-12-29 21:42:58
1 + 0 Twitter

https://ci.nii.ac.jp/naid/120001700509

1 0 0 0 OA 近代日本人の死生観

著者: 石川公彌子
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.11, no.S1, pp.18-33, 2009-03-25

日中国際研究会議「東アジアの死生学へ」, 2008年2月18日-19日, 趙家楼飯店, 北京

2014-12-21 06:25:40
1 + 0 Twitter

http://hdl.handle.net/2261/51370

1 0 0 0 OA なぜ私は代理出産に反対するか

著者: 大野和基
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.15, 2011-03-15

シンポジウム「生命の資源化の現在」

2014-08-06 09:28:31
1 + 0 Twitter

http://hdl.handle.net/2261/43976

1 0 0 0 IR 死に至る断食--聖なる儀礼か自殺か?

著者: 堀田和義
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: no.10, pp.243-223, 2008-09

講演

2014-08-05 11:15:06
1 + 0 Twitter

https://ci.nii.ac.jp/naid/120001700507

1 0 0 0 OA 弥生時代の副葬に見られる玉類の呪的使用とその背景

著者: 小寺智津子
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.8, pp.453-486, 2006-11-25

2014-07-27 09:59:00
1 + 0 Twitter

http://hdl.handle.net/2261/20563

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
1 + 0 Twitter

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
1 + 0 Twitter

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.