著者

越智 啓太 喜入 暁 甲斐 恵利奈 長沼 里美

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.70, pp.101-110, 2014

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本研究では,女性に対する蔑視的な態度を測定する尺度を構成した。大学生カップルの男性のもつ女性蔑視的態度を測定し,女性蔑視的態度の構造およびこの傾向と他のパーソナリティ尺度の関連を分析した。また,女性蔑視的態度とカップル内における各種のハラスメントの頻度との関連を分析した。その結果,女性蔑視的な態度を含む尊大さに関する傾向があらゆるハラスメント行為を促進することが示唆された。

著者

木島 泰三

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.72, pp.59-76, 2015

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In the first section, we review the outline of Spinoza's project of a naturalistic ethics that does not presuppose any natural teleology. We show that Spinoza's conatus is a non-teleological, inertia-like power (though it is not the same as inertia itself) that plays important roles in hisethical project. We also point out that his project provides several conclusions that are similar to Epicurean hedonist ethics, and this similitude seems to be rooted in their shared non-teleological naturalistic worldview and shared naturalistic view of humanity. In the second section, we begin by analyzing distinct, though related, senses of the concept of contingency in his Ethics. According to Spinoza, "contingent" means "whose causes we are ignorant of." In this sense, contingency amounts to unpredictability, and thus for finite beings,the destiny of each finite being is contingent or unpredictable because of the unpredictability of the course of the "common natural order" on which our destiny depends. On another occasion,Spinoza characterizes our knowledge wiiich depends on the "common natural order" as "fortuitous" with a very negative emphasis. Here, Spinoza shares his negative evaluation of the purposelessness of the natural necessity with teleologists by taking the standpoint of finite individuals that seek naturalistic goodness for their own sake, which is explained by his conatusdoctrine non-teleologically. Doubtlessly, these two overlapping implications of Spinozistic con tingency for finite beings are of a negative or detrimental character, yet it is another Spinozistic conclusion that this unpredictable and fortuitous character of the "common natural order" is the sole source of novelty that can provide finite beings with growth and improvement. This is understandable because such unpredictability and fortuitousness are the very aspects of the divine infinite purpose-free productiveness, and it is here that we find an instance of the creative combination of contingency with necessity in Spinozistic finite beings. In the third section, we find a deeper instance of such a combination of contingency and necessity in the very possibility of the existence of finite complex beings. To make this clear, we look over a few modern Epicurean speculations attempted by La Mettrie and Hume that precedeDarwin. In them we find a combination of: (1) the huge random "trial and error" process done by Nature itself, and (2) the resulting self-subsisting structure. We can find both components in Spinoza's text: (1) Nature is infinitely productive and each individual is contingent in the sense that it does not necessarily exist, and (2) each existent being is self-preserving to some degree. Such considerations solve a puzzling question about Spinoza's theory of complex individuals: namely, why Spinoza does not assign any particular causes that combine constituents into an individual. Lastly, we reconfirm the strong affinity between Spinoza and Epicureans, but notice that there may be disagreement over whether Nature itself is contingent or not.

著者

NELSON Steven G.

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.77, pp.13-36, 2018

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日本には、奈良時代(8世紀)から鎌倉時代(13世紀)にかけて成立した琵琶の古楽譜には多くの独奏曲がある。これらの独奏曲は2種類ある。すなわち調絃を確かめるための短い「撥合」(「緒合」「絃合」とも)及び音楽的により豊かな内容を持つ「手」(「秘手」「調」「調子」とも)である。後者には、12~13世紀の琵琶の伝承の中で特に重んじられた「秘曲」、すなわち日本の説話文学などでも有名な≪流泉≫(≪石上流泉≫・≪上原石上流泉≫の2曲)、≪啄木≫、及び≪太常博士楊真操≫も含まれている。なお、現行の日本雅楽の演奏伝承では琵琶の独奏曲は演奏されておらず、ごく一部を除きその伝承は断絶してしまったと断定してよい。著者は、これらの琵琶独奏曲の全貌を明らかにするための研究プロジェクトを数年前から進めているが、本稿は主に次の3点について論じる。1.「撥合」と「手」の形式的特徴。「撥合」には同音反復を含むフレーズが多く、その特徴が「撥合」という名称の由来に関わるであろう。一方、「手」には多くの場合、旋律の反復とそれによる展開が見られる。2.「撥合」と「手」における調性。「撥合」には日本化した調理論による音階が用いられるのに対して、「手」には唐の調理論に忠実な曲と、転調・転均により調性が揺れる曲とがある。3.基本奏法やテンポの問題。13世紀初頭成立の琵琶師伝集『胡琴教録』(著者不詳)、楽書『知国秘鈔』(藤原孝道[1166-1237]著)及び楽譜『三五中録』(孝道の息子、藤原孝時[1189/90-1266]撰)における注記を読み合わせることによって、これらの点についてある程度類推が可能で、復元試演の実証性を上げることができる。また、古典文学における具体例として『源氏物語』「宿木」巻の一場面を取り上げ、1.琵琶独奏曲の伝承の断絶、および調絃名と調子名との混同のため、誤った解釈が横行していること、2.登場人物の自発的な発言が発端となって、後世に琵琶の秘曲伝授に関わる説話(『吉野吉水院楽書』、『古事談』、『十訓抄』等)が発生していった可能性があることについても言及している。

著者

吉村 浩一 佐藤 壮平

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.69, pp.87-105, 2014

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映画やアニメーションに滑らかな動きを知覚する理由を説明するのにいくつか異なる説がある。知覚心理学的観点から,われわれはこの問題に対し,仮現運動説に焦点を当てて検討する。2013年 8月 25日に著者らが計画して法政大学で研究会を開催したことが,本研究の出発点となった。研究会にはパネリストとして,知覚心理学者以外に,アニメーション教育に携わるアニメ映画制作者や画像工学者も招いた。われわれが主張した最重要な論点は,Braddick(1974)による,仮現運動を短いレンジと長いレンジに分けるべきだとする主張である。彼の考えを受けて,映像研究者のAnderson & Anderson(1993)は,映画における動きの知覚は,長いレンジではなく短いレンジの仮現運動によって生じると主張した。しかしながらこの二分法は,知覚心理学分野ではその後批判され,短いレンジの仮現運動の代わりに一次運動という新しい概念が提案されている。にもかかわらずわれわれは,一次運動と短いレンジの仮現運動がほぼ共通する処理であるとの証拠を指摘し,映画やアニメーションにおける動きの知覚は短いレンジの仮現運動によると結論づけた。最終節では,研究会において発言したパネリストや参加者による多くの示唆に富むコメントを引用した。There are some different theories to explain the reason why we perceive smooth motion in movies and animations. From the perceptual psychological point of view, we can focus on the apparent motion theory to this problem. The meeting which was planned by us and held in Hosei University on August 25, 2013 became the starting point of the present study. As the panelists, we invited some animation movie producers engaged in animation education and an image engineer as well as perceptual psychologists. One of the most important points at issue which we insisted was the Braddick's(1974) claim, in which he divided apparent motion into short-range and long-range ones. Based on his idea, Anderson & Anderson(1993), movie researches, insisted that the short-range apparent motion, not the long-rangone, causes motion perception in movies. This dichotomy, however, was received severe criticism in the field of perceptual psychology, and new concept called first-order motion is suggested for the short-range apparent motion. Nevertheless, we pointed out a lot of evidence that the low-level processing and the short-range apparent motion have almost common processes and concluded that the short-range apparent motion would be responsible for the motion perception in movies and animations. In the last section, we quoted some suggestive comments by the panelists and the participants of the meeting.

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.60, pp.53-67, 2010-03-10

著者

山口 誠一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.74, pp.21-33, 2016

著者

日中 鎮朗

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.72, pp.89-113, 2015

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In his work Die Romantische Schule (1836) Heinrich Heine criticized the German romanticschool because of its tendency to the anti-reason and anti-enlightenment which led the school to the mysticism and the irrationalism. This study investigated the discrepancy between the intention of the romantic school and the demand of the bourgeoisie, i.e., the substantial recipient of books. With the industrial development in the 19th century in Europe, the cultivated readers expected realistic description of the contemporary real-life, and consequently rejected the school's admiration for the medieval or the medievalism as in the case of Friedrich de la Motte Fouqeu's Undine.The social and political movement in western Central Europe in the mid-nineteenth-centuryis characterized by the Revolutions of 1848, while Heine focused on the protest of the Silesian weaver in his poem Die Schlesische Weber so as to show that women in the lower working classes suffered from poverty and socio-economic oppression. This paper also aimed to illustrate how the female or the female sexuality was oppressed both in her family and in a society where she belongs. Women in a bourgeois family were, for instance, normally deprived of their chance to write literary works, but the women in the lower working classes were far more remarkably oppressed. The present study gave an analysis of the structures of how women or the female sexuality in the lower working classes were regarded as "Outsider" or "The Marginal" of the community, and also showed that they were apt to be despised and discriminated because they went beyond the conventional social norm as having illegitimate children or prostituting. Particularly after they sought for their suffrage, they became a kind of menace to the bourgeois class. According to Hans Mayer, in the era from the 18th century to the beginning of the 19th century, European society admitted an equality of gender and even the rights of "Outsider", but the bourgeoisie transformed the principles of the social hierarchy, because its principles were based on the economic unequality. As a result of the European overseas exploration and estab lishment of colonies, Europe had to face the problems of the different ethnic people. By focusing on the characteristic narrative structure and the form of "confession", this paper showed thatProsper Merimee's Carmen (1845) could be interpreted as an attempt to exclude the minor race (the Roma/Romani/Kale, Gypsy). Merimee also made a Kale-Carmen, who was traditionally interpreted as a so-called "Femme fatale", overlap with the women in the lower working classes through the manipulation of the readers and intended to eliminate them both from society. As the result of the research, the exclusion structure of the female sexuality in the bourgeois society could be traced.

著者

山口 誠一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.67, pp.13-25, 2013

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本論考は,『精神現象学』「序説」の「Ⅰ 現代哲学の課題」の「〔 3〕原理は完成ではないこと,形式主義に対する反対」の前半部を扱う。ここでは,『精神現象学』とりわけ序説執筆時のヨーロッパの歴史との関係が簡潔に語られている。

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.70, pp.13-29, 2014

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Kant hat in seiner im Jahr 1791 veröffentlichten Abhandlung „Über das Mißlingen aller philosophischen Versuche in der Theodizee" das Buch Hiob (Ijob) des Alten Testaments erwähnt und sein Verständnis für Hiob gezeigt. Was ist das Glück, das Hiob verloren hatte und ihm danach gegeben worden ist? Nach Kants Begriff des höchsten Guts ist man wegen seiner Tugend würdig, glücklich zu sein, und man kann die Hoffnung hegen, der seiner Tugend angemessenen Glückseligkeit dereinst teilhaftig zu werden. Was ist denn diese Glückseligkeit? Wie liest Kant dazu die Theodizee im Buch Hiob? Kant legt das Buch Hiob in seiner philo sophischen Sicht aus. Nach Kant nämlich zeigt das Buch Hiob allegorisch Kants authentische Theodizee.Unsere oben gestellten Hauptfragen und sonstigen Nebenfragen beantwortend werden wiram Ende darüber nachdenken, welche Sinne Kants Auslegung hat, was die Buße Hiobs vom Standpunkt Kants aus bedeutet und welche Tragweite die Theodizee Kants: die authentische Theodizee und der Gedanke Kants: das höchste Gut haben.

著者

米家 志乃布

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.62, pp.57-71, 2011-03

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In the history of Russian a cartographical research large-scale maps of cities has long been a topic of special interest for some historians and historical geographers. This paper examines the characteristics of and trends in the mapmaking creation of Russian colonial city in Siberia and the Russian Far East in the first half of the twentieth century. The author investigated many city maps collected by libraries and archives in Russia in order to understand how large-scale maps were made and used by city residents in the context of construction and development of colonial cities in Siberia and the Russian Far East. The list of these maps shows many large-scale city maps were published by the General Staff Office of the Russian army, city councils, and map publishers in some colonial cities under the Russian Empire and the Soviet Union from the nineteenth century to the first half of the twentieth century. In the mid-nineteenth century the Russian army had already surveyed residential areas in colonial cities in Siberia, and started to survey lands in new colonial cites in the Far East during 1890-1900. City councils and map publishers could make accurate maps based on these surveyed maps. After the Civil War in Siberia and the Far East, the map design was modified in some colonial cities. There were many public announcements in the surrounding central areas of the cities on the published maps. As a result, we could not look at some military facilities around the city in the Soviet period. This finding advances our understanding of 'the silences on maps' derived from J. B. Harley's theory in historical cartography.

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.65, pp.15-30, 2012-10

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Der Begriff der bürgerlichen Gesellschaft hat bei Kant zwei Bedeutungen. Eine ist die "rechtlich-bürgerliche Gesellschaft" und die andere ist die " "etisch-bürgerliche Gesellschaft〝 (vgl. VI, 94). Kant teilt die Pflichten in die folgenden 4 Arten ein: (1)vollkommene Pflichten gegen sich selbst (innere vollkommene Pflichten), (2)vollkommene Pflichten gegen andere (äußerevollkommene Pflichten), (3)unvollkommene Pflichten gegen sich selbst (innere unvollkommene Pflichten) und (4) unvollkommene Pflichten gegen andere (äußere unvollkomene Pflichten).Nach unserer Meinung sind diese Pflichten in der Metaphysik der Sitten folgendermaßen eingeteilt worden. Rechtspflichten (bes. strikte)sind die der Nummer (2). Die übrigen Arten der Pflichten (1), (3)und (4)gehören zu den Tugendpflichten. Nach dieser Einteilung der Pflichtenkönnte man sagen, dass die Bürger der rechtlich-bürgerlichen Gesellschaft sich nur an Rechtspflichten zu halten brauchen. Ist es aber für〟die republikanische Verfassung" genug, nur Rechtspflichten zu beachten? Denn diese Verfassung ist 〟die einzige, welche dem Recht derMenschen vollkommen angemessen, aber die schwerste zu stiften, vielmehr noch zu erhalten ist, dermaßen dass viele behaupten, es müsse ein Staat von Engeln sein" (VIII, 366). Nach dieser Frage werden wir untersuchen, ob die Bürger der rechtlich-bürgerlichen Gesellschaft selbst nicht nur die Rechtspflichten, sondern auch die Tugendpflichten erfüllen sollen. Die Resultat derUntersuchung zeigt, dass sich die Bürger derselben auch von der Moralität oder Sittlichkeit nähren sollen.

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.65, pp.15-30, 2012

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Der Begriff der bürgerlichen Gesellschaft hat bei Kant zwei Bedeutungen. Eine ist die "rechtlich-bürgerliche Gesellschaft" und die andere ist die " "etisch-bürgerliche Gesellschaft〝 (vgl. VI, 94). Kant teilt die Pflichten in die folgenden 4 Arten ein: (1)vollkommene Pflichten gegen sich selbst (innere vollkommene Pflichten), (2)vollkommene Pflichten gegen andere (äußerevollkommene Pflichten), (3)unvollkommene Pflichten gegen sich selbst (innere unvollkommene Pflichten) und (4) unvollkommene Pflichten gegen andere (äußere unvollkomene Pflichten).Nach unserer Meinung sind diese Pflichten in der Metaphysik der Sitten folgendermaßen eingeteilt worden. Rechtspflichten (bes. strikte)sind die der Nummer (2). Die übrigen Arten der Pflichten (1), (3)und (4)gehören zu den Tugendpflichten. Nach dieser Einteilung der Pflichtenkönnte man sagen, dass die Bürger der rechtlich-bürgerlichen Gesellschaft sich nur an Rechtspflichten zu halten brauchen. Ist es aber für〟die republikanische Verfassung" genug, nur Rechtspflichten zu beachten? Denn diese Verfassung ist 〟die einzige, welche dem Recht derMenschen vollkommen angemessen, aber die schwerste zu stiften, vielmehr noch zu erhalten ist, dermaßen dass viele behaupten, es müsse ein Staat von Engeln sein" (VIII, 366). Nach dieser Frage werden wir untersuchen, ob die Bürger der rechtlich-bürgerlichen Gesellschaft selbst nicht nur die Rechtspflichten, sondern auch die Tugendpflichten erfüllen sollen. Die Resultat derUntersuchung zeigt, dass sich die Bürger derselben auch von der Moralität oder Sittlichkeit nähren sollen.

著者

木島 泰三

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.65, pp.31-48, 2012-10

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In another article, I proposed an interpretation of Spinoza’s view on causality, according to which Spinoza conceived every kind of causation as a peculiar type of agent causation, namely, deterministic agent causation. And in this paper, I will apply this reading to Spinoza’s theory of complex bodies and reconsider its conceptual structure from the point of my Spinoza-as-agent-causalist interpretation. Agent causation is a kind of causation in which an agent is the cause and its action is the effect. In Spinoza, the substance or God is the agent-cause and the "modes" are its effects, and again, the modes - which are the "affections" of God and amount to particular individuals such as human bodies or other bodies - are the agent-causes and (at least some of)their affections are their effects. Namely, both of God and his modes are the causes of their affections. In Spinoza’s terminology, such kind of cause is called "immanent cause". In the case of modes, they are also "transient causes" that have their effects outside them. And in causation between modes, both of immanent cause and transient cause have their own causal contribution in the effect. We saw this model of causation has at least three levels of causal terms: substance, modes and affections of modes. Now one can ask whether there are more levels, for example, affections of affections of modes. I reply to this question affirmatively. Indeed, these levels are so many as the number of the levels of complex bodies. Above structure of causation must be preserved in the production of complex bodies, e.g. human bodies, by other individuals. In the case of a human body, the transient causes of it are the external bodies which are necessary for production and preservation of the body. And its immanent causes are its composing bodies collectively determined to compose the body. Therefore, a human body is causally dependent on its components wholly, just as the modes on God or the bodily affections on its body. Again, these composing bodies are caused immanently by bodies composing these composing bodies, and so forth until most basic particulars or the "simplest bodies". So, the simplest bodies are the first order modes, and every other (complex) body is caused immanently and determined by the simplest bodies. This conclusion we got may sound very similar to the reductionist view of human body (or human mind). But it also has similarity to the emergentist view as well. For, it acknowledges distinct reality of human bodies or composed individuals generally, because they have immanent causal powers.

著者

塩沢 裕仁

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.79, pp.67-82, 2019

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This paper is a part of the study on the sabbatical 2018, and a part of the collaboration with the University Fudan 复旦大学 in Shanghai. We will develop a discussion to the teama of Han period lacquer container with study of the new excavation of tombs of Han period, Mawangduihanmu 马王堆汉墓,Haihunhouhanmu 海昏侯汉墓,Yuyanghanmu 渔阳汉墓,Fenghuangshanhanmu 凤凰山汉墓, Guanglingwanghanmu 广陵王汉墓,Dayunshanhanmu 大云山汉墓,Rizhaohanmu 日照汉墓,Dutunhanmu 土屯汉墓 in China and think that the lacquer container 漆器(special container ErBei 耳杯) ware was a burial imitation MingQi 明器 or not. Besides, with the data of the Lelang lacquer container 乐浪漆器we will find a clue to the solution to the problem that the lacquer container 漆器 is the exclusive goods equal to the bronze container 铜器. We hope that our study will contribute to solving the problem for Han period lacquer container 汉代漆器.

著者

千野 明日香

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.58, pp.1-11, 2009-03-10

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This paper provides supplementary information to "On Yoshio Nishino and Asao Hara’s Ruikon" (Issue No. 56). As written in the preceding issue, Ruikon is Asao Hara’s first anthology of tanka poems that was independently published by a literary youth, Yoshio Nishino of Hiroshima. In March 1913, at the age of 21, Nishino decided to leave his country to spend rest of his life as a nomad. He published the anthology to commemorate his home country and to take along in his travels. In August of the year the anthology was published, Nishino departed Japan in an emigrant ship and headed for Peru. The preceding issue does not sufficiently touch upon Nishino' s life after his departure. Fortunately, I received a detailed research report on Nishino' s later part of life from Mr. Alejandro Kuda, an expert on history of Argentinean and Japanese immigration immediately after I had completed the paper. With Mr. Kuda' s permission, I will include the entire report in this paper.

著者

千野 明日香

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.56, pp.13-25, 2008-03-10

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Asao Hara (1888-1969) was a female tanka poet who was active during the Taisho and Showa periods. Her first anthology of tanka poems, Ruikon, which was published in 1913, brought her into the limelight. It has been believed that Ruikon was published with the support of Akiko Yosano, Asao's mentor. It was later found that an unknown young man named Yoshino Nishino (1891-1973)actually planned and managed to publish Ruikon. There are a total of 45 letters written by Nishino in the Asao Hara Museum in Miyagi prefecture and the National Diet Library. These letters show the background of the publication of Ruikon and witness the situation of local publishing in the early Taisho period. Yoshio Nishino was a young literary enthusiast in Hiroshima. For some unknown reason,he suddenly decided to leave Japan and set out on a journey around the sping of 1913. He wanted to bring a tanka anthology of his own compilation whit him in memory of Japan. Since Nishino loved Asao's tanka poems,he wrote to Asao and offered to publish an anthology of her poems. Asao accepted the offer and wrote back to him. However,the publication conditions in Hiroshima at that time were poor and the anthology,wicth was printed in May of 1913, turned out to be a complete failure due to the poor type and paper quality. Greatly disappointed, Nishino discarded most of the printed books. Later in July,he republished the anthology after changing the paper and re-editing it. Thus, there are two different versions of the first edition of Ruikon. In the middle of July, Nishino left Hiroshima to visit Asao in Miyagi to say goodbye to her. In August, Nishino departed from the port of Yokohama on the emigrant ship Kiyo-Maru. After landing at Can ete, Peru, he went to Argentina through Chile. Early in the Showa period, he returned to Japan. He would later return to Argentina where he died in 1973. He spent his entire life as a wanderer and never had a regular job. While he cherished the memory of Asao all his life, he never had a chance to meet her again. For Asao, Nishino was an unforgettable benefactor. In her second anthology Shiromukuge, she dedicated a series of poems to Nishino. The model for this series was only recently identified.

著者

木島 泰三

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.79, pp.31-46, 2019

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Once, Schopenhauer had criticized Descartes and Spinoza as holding judgmental (or intellectualist) theories of the will. But, largely, scholars agree that Descartes' theory of judgment is, in fact, a volitional or voluntaristic one. In this paper, we argue that Spinoza inherits such a volitional theory of judgment, which subordinates judgment to the will instead of subordinating the will to intellectual judgment, from Descartes.It is true that, in his book Ethics, Spinoza criticizes Descartes' free-will doctrine and two-step theory of judgment, as per which first the intellect provides ideas and then the will asserts or denies them. Nevertheless, Spinoza does identify the intellect with the will, or ideas with judgments, and we can consider his view as a deterministic volitional theory of judgment as well as an identity theory of ideas and volitional judgments. According to this identity theory, every idea necessarily contains volitional and assertive elements and is identical with affirmative or negative judgment.However, such reading may be doubted because the term "will" may have different meanings in his theory of judgment and in the context of practical decisions. One of the scholars who suggests Spinoza's equivocal use of "will" is Bennett. He insists his reading by referring to Spinoza's remark in his Ethics Part II, Proposition 48, Scholium. However, we argue that this is not sustainable. Yet, there is another reading which attributes equivocal usage of the term "will" to Spinoza, according to which the term "will" in Spinoza's theory of judgment denotes a deserted concept used in his previous writing, which happens to be incorporated into Ethics. We also deny this reading and provide a univocal usage of the term "will" in the contexts of both intellectual judgments and practical decisions.

著者

笠原 賢介

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.79, pp.15-29, 2019

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Der Aufsatz basiert auf dem Vortrag, der am 23. Juni 2018 anlässlich des vom Philosophischen Seminar der Hosei Universität Tokyo veranstalteten öffentlichen Symposiums „Platon und Gegenwart" gehalten wurde. Zuerst wird der Gegensatz zwischen Nietzsche und Platon bezüglich der Kunst anhand der Geburt der Tragödie und des 10. Buchs vom Staat herausgestellt. Dabei handelt es sich um das Verständnis für den Begriff „mimêsis". Die Platon-Kritik Nietzsches bedeutet aber nicht, dass er Ästhetizist bzw. Irrationalist sei. In diesem Zusammenhang werden die geläufigen Nietzsche-Bilder seit der vorletzten Jahrhundertwende, wie z. B. „Dichterphilosoph", „Lebensphilosoph" oder „Nietzsche als Machtpolitiker" à la Baeumler, rückblickend rekonstruiert. Wie M. Montinari philologisch und M. Heidegger philosophisch klargemacht haben, haben sie heute keine Gültigkeit mehr. Durch die Herausgabe der Kritischen Gesamtausgabe 1967 sind Nietzsches Texte von dem Schema, das das „Hauptwerk" Der Wille zur Macht verbreitet hatte, befreit worden. Der philosophische Gedankengang Nietzsches muss zwischen den Zeilen seiner Schriften -einschließlich der Nachlässe- herausgelesen werden.G. Picht hat zur Auslegung der Philosophie Nietzsches einen wichtigen Beitrag geleistet. Auch für das Thema „Nietzsche und Platon" ist seine Nietzsche-Interpretation aufschlussreich. In meinem Aufsatz werden zwei Punkte seiner Deutung hervorgehoben: ⑴ Genese, die bei Nietzsche als Polarität von dem „absoluten Flusse" der Zeit und der „imaginären Gegenwelt" des Lebewesens aufgefasst wird. ⑵ Kunst, die gleichbedeutend mit der griechischen „poiêsis" ist. Mit dem Wort Kunst meint Nietzsche nicht nur die Kunst im engeren Sinne, sondern das Hervorbringen überhaupt. Das Hervorgebrachte wird als öffentlicher Spielraum „Geschenk" für die Menschen, das nicht ausgeschöpft werden kann.Nietzsche steht in krassem Gegensatz zu Platon, der sich auf die überzeitliche „idea" richtet. Zwischen den beiden gibt es trotzdem einige Schnittpunkte. In dieser Hinsicht wird abschließend Platons Gastmahl betrachtet. Dabei handelt es sich um das Wort „tokos" in Diotimas Dialog mit Sokrates und das Wort „bakcheia" in der Rede von Alkibiades. A. N. Whitehead hat gesagt: „Die philosophische Tradition Europas besteht aus einer Reihe von Fußnoten zu Platon." Damit meint er nicht „das systematische Schema des Denkens, das Gelehrte aus seinen Schriften zweifelhaft herausgezogen haben", sondern „den Reichtum der allgemeinen Ideen, die in ihnen zerstreut sind". In diesem Sinne hat auch Nietzsche einige Fußnoten zu Platon hinzugefügt, sich mit ihm auseinandergesetzt und eine neue Denkrichtung eröffnet.

著者

米家 志乃布

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.64, pp.51-66, 2012-03-15

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In the 18th century, the Russian Empire compiled several maps in Siberia and the Far East in order to comprehend geographical information. Many Russian geographers and historians have studied the printed maps and manuscripts on the basis of Bering's Expedition between 1725 1730 and 1735 1743. The author studied some Russian manuscripts about Bering's expeditions in Moscow.Bering submitted his expedition report together with Chaplin's map to the Committee of the Admiralty in St. Petersburg in 1730. However, the original map was lost and at present, some copies and variants can be found in Russia, Sweden, Germany, France, Britain etc. Some Chaplin'smaps, show rivers and names of places along the travel route of the first expedition of Bering and are based on many other new maps of geodesists in the Russian Academy. The five copies contain pictures representing Siberian native people.A variant of Chaplin's map in the State Historical Museum in Moscow, in a 1753 manuscript, is not an original map but it is a copied version by an intellectual, who desired geographical information of unknown lands, in St. Petersburg. On this map, the representation of Kamchatka is exceedingly better than the former Russian maps, but the representation of Chukoto Peninsula is left incorrect. The next stage of Russian mapmaking of the Russian Far East began in the latter half of 18th century. The copy of Cook's map has changed shapes of Chukoto Peninsula in Russian cartography.

著者

吉村 浩一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.77, pp.63-75, 2018

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第1章では,実写映画の動きの知覚をめぐる心理主義から物理レベルにまで広がるいくつかの説明理論を紹介し,現時点では定説を得るに至っていないことを指摘した。ただし,毎秒16枚以上でわずかずつ変化する静止画を変化させて提示する実写映画は滑らかな動きとして知覚されることに異論を唱えるものはいない。後半では,それを踏まえて,アニメーションの動きは実写映画の動きとは性質が異なることを主張した。実写映画とさまざまなタイプのアニメーションの動きの違いを捉えるには,1970年にロボット工学者森政弘が提案した「不気味の谷」の図式を用いることで見通しが得られる。毎秒24コマの画像シークエンス(1コマ打ち)で構成される実写映画を,アニメーションと同様に2コマ打ちや3コマ打ちに変えると,動きの劣化が明確になってしまうのは「不気味の谷」に落ちるためである。それに対し,2Dセル・アニメーションでは,1コマ打ちと2・3コマ打ちのあいだに「不気味の谷」が存在しないため,動きの劣化はほとんど感じられない。