著者

若山 和樹

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 (ISSN:03895475)

巻号頁・発行日

no.46, pp.91-128, 2014-03

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This study focuses on the German-American Christian existential philosopherand theologian Paul Tillich and the American existential psychologist andpsychotherapist, Rollo May, who is a pupil of Tillich. The purpose is to describethe relationship between Tillich's ontology and the development of May's theoryof therapy, and to show one aspect of Tillich's influence in America.Chapter Ⅰ (Tillich and May's Question) illustrates that Tillich and Mayestablished the concept of existential anxiety and identified existential neurosis.May claimed Tillich's famous book, The Courage to Be was written as an answer toMay's first influenced book, The Meaning of Anxiety, as both dealt with the sameconcepts of anxiety and neurosis. May and Tillich distinguish between anxietyand fear, define anxiety as the state in which a being is aware of its possiblenonbeing, classify types of anxiety, and emphasize the existential anxiety thatis inherent in human finitude. They insist human beings use the existentialanxiety constructive for their personal growth, if they are able to face it head-on.However, avoiding existential anxiety can lead to a special illness that is calledexistential neurosis. This illness is not only an object of medical healing, but also"preiset help" that supplies an ontological understanding of human existence.In The Courage to Be, Tillich writes on the subject of courage in order to showa constructive method to overcoming existential anxiety. Tillich concept's ofcourage is united with his ontology, which focus on the idea of "God is beingitself."Chapter Ⅱ (Tillich's Answer) argues May inherited Tillich's theologicalontology. Tillich argues that existence is the state of estrangement, which meansbeings have been separated from their essence ever since the Creation, thereforethey suffer from anxiety. This results in a state of despair, but paradoxically, thisexperience also reveals the power of being-itself. Tillich calls this experience"absolute faith." The courage to be, which overcomes the radical threat of nonbeing,is rooted in this experience of the power of being-itself, in which existenceand essence are reunited. Tillich calls such being "The New Being," which createsitself for self-actualization, of the telos of Creation. May accepts Tillich's theories,and he claims the concept of "I-am experience," which applies Tillich's idea tothe way of dealing with actual existential neurosis.However, as such extreme situations are not often found, May needed tomodify Tillich's method more practically. Chapter Ⅲ (Beyond Tillich) shows theoutline of May's original theory of existential psychotherapy. After Tillich'sdeath, May developed his own theory by focusing on the concept of thedaimonic, which is the ambiguous power of being in an ordinary situation, atthe center of his existential psychotherapy's theory. May defines the daimonicas a natural function that can be either creative or destructive. If the daimonicis integrated into the personality, it results in creativity, which is the purpose ofMay's psychotherapy. May insists that recognizing the daimonic, or a pseudoinnocentattitude, results in a modern neurosis or violence. Such narcissismshould be broken down by inviting the daimonic upon oneself. Thus, the powerof the daimonic is used through "the courage to create" for self-actualization.

著者

菅谷 基

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 = ICU Comparative Culture (ISSN:03895475)

巻号頁・発行日

no.48, pp.63-98, 2016-01-31

著者

ESGUERRA Paula

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 (ISSN:03895475)

巻号頁・発行日

no.47, pp.29-61, 2015-03

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東南アジアを訪れたイエズス会士、アレッサンドロ・ヴァリニャーノが1579年に考案した文化適合による改宗の考えは、東アジアにおけるイエズス会の活動の試金石となった。その土地の状況に関心を持ち、土着信仰へのより深い理解を得る事は、地元の人々にキリスト教の正当性を強調することになるとヴァリニャーノは確信していたのである。その土地の言語理解に加え、この文化適合に関する認識は、イエズス会が地元の神父や改宗信者、有力者とのより友好的な交流を持つことにもつながる。 マテオ・リッチ(1552-1610年)は、1583年に中国でのイエズス会伝道の基礎を築く。マテオ・リッチの伝道活動の功績は、彼自身が独自に実践したヴァリニャーノの文化適合思想による所が大きい。やがてマテオ・リッチは、その知識と中国語や文献についての熱心な研究から、明朝の有力な儒教学者として知られるようになる(1368-1644年)。マテオ・リッチの中国語による著作は数多く出版され、中国の有識者から賞賛を得た。また中国語で執筆を行い、その著作が皇室の文献集に収められた、最初のヨーロッパ人である。 中国での揺るぎない功績にも関わらず、マテオ・リッチがキリスト教を中国での考え方に当てはめようとする試みは、日本で活動していた他のイエズス会士からはあまり評価されなかった。マテオ・リッチがキリスト教の神と中国の神々の間の共通点を見出した結果、キリスト教の教えに異教の要素を取り入れ過ぎているとして非難した。 本稿においては、ヴァリニャーノの文化適合による改宗の手法が中国や日本におけるイエズス会伝道において用いられていたにも関われず、何故マテオ・リッチの手法は日本のイエズス会に受け入れられなかったのかを論じる。主な論点は、文化適合という手法がマテオ・リッチをして中国古典の知識を実践的に用いさせたということである。即ち、マテオ・リッチはある考え方を意図的に見せたり隠したりし、柔軟に使用し、また慎重に論点や執筆方法を選んだのである。日本に駐在していたイエズス会士達はマテオ・リッチの著書を彼等の日本での独特の経験を基に解釈しようとし、その複雑な執筆方法を理解する術はなかった。彼等は中国古典に精通していなかったし、マテオ・リッチの緻密に構成された伝道方法論をキリスト教教義の誤った解釈と混同していたのである。

著者

田中 伸明

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 = ICU Comparative Culture (ISSN:03895475)

巻号頁・発行日

no.51, pp.53-118, 2019-01-31

著者

田中 伸明

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 = ICU Comparative Culture (ISSN:03895475)

巻号頁・発行日

no.50, pp.81-110, 2018-01-31

著者

青砥 吉隆

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 = ICU Comparative Culture (ISSN:03895475)

巻号頁・発行日

no.46, pp.47-63, 2014-03-31

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This study aims to highlight an aspect of the Apollo Program that has rarelybeen studied. The space program was a realistic answer to the very Americanquestion: “how should the United States commit to the rest of the world?”Through analyzing two speeches made by President Kennedy regarding sendingastronauts to the moon, the author tries to illustrate the untold purpose of thespace program and the way in which the president convinced Congress andAmerican people.On May 25, 1961, Kennedy made a speech titled “the Special Message tothe Congress on Urgent National Needs” in order to start up a space programthat aimed to send men to the moon and return them safely to Earth. Kennedydeclared the “Freedom Doctrine” in this speech. By claiming that Americanstrength and conviction imposed upon the nation the role of leader in freedom’scause, the president sought to persuade Congress to approve the program. Hewas firmly convinced that the Soviet supremacy in space, such as Sputnik-1 andthe first manned flight by Gagarin, had greatly weakened the United States inforeign affairs. America must have achieved a prominent victory in space in orderto win the battle on Earth between “Freedom and Tyranny.”In a speech at Rice University on September 12, 1962, Kennedy stated thatthe United States should have a leading role in science and technology, andemphasized that the nation must win the space race by being “first.” He believedthat science and technology, as well as Freedom, were aspects of Americannational identity. In addition, the president mentioned that it was difficult to keepspace peaceful unless the United States won the race against the Soviet Union.To be the first nation to land men on the moon meant not only preventing theRussians from extending their power in space, but also showing off their abilityto lead the world in every way.Freedom and scientific technologies, the national identity of the UnitedStates, were severely threatened in the early 1960s because of the overwhelmingsuperiority of the Soviet Union in space achievement. Under these very harshcircumstances, the United States regarded their rival as a formidable challenge tothe American raison d’être as the world’s most advanced country. By spending 24billion dollars and successfully conducting the space program, the United Statestried to restore their image as the world’s leader in freedom’s cause and scientifictechnologies. As Kennedy himself articulated, the Apollo Program was an “act offaith and vision.”

著者

MORRISON Lindsay R.

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 = ICU Comparative Culture (ISSN:03895475)

巻号頁・発行日

no.46, pp.185-203, 2014-03-31

著者

山口 京一郎

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 = ICU Comparative Culture (ISSN:03895475)

巻号頁・発行日

no.46, pp.23-46, 2014-03-31

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Elder Philostratus’ Eikones contains a series of ekphrasis of paintingsconcerning the division of land by Poseidon: II.14 “Thessaly,” II.16 “Palaemon,”and the second island and the third-fourth islands in II.17 “Islands.” This articlediscusses the composition and links between these parts, concentrating onPoseidon and geographical change, along with their meaning.The formation of the vale of Tempe by Poseidon is described in II.14“Thessaly:” Poseidon is in a threatening posture while breaking mountains, andhis attitude to the emerging plain is welcoming. Also mentioned in “Palaemon”and the third-fourth islands, the story connects these three parts. The openingof the sacred depth of Isthmus of Corinth and its acceptance of Melicertes isdepicted in II.16 “Palaemon,” with Poseidon’s order to open the land and hissmile at Melicertes. The second island in “Islands” (II.17.3) does not containa story of geographical change, but the statue of Poseidon in the painting isdescribed as though it is sailing through the ground by breaking it. The thirdfourthislands (II.17.4) were formerly joined as one, but were broken apart intotwo, like Tempe. Though the description of the islands does not contain Poseidon,the preceding island and the mention of Tempe having earthquakes recalls itssource, Earth-opening Poseidon, or Earth-shaking Poseidon. At the same time,the way of illustrating Tempe here is differs from that in “Thessaly.” Thus, theillustration in the third-fourth islands becomes a supplementary explanation for“Thessaly.” These connections are supported by the verbal link with rJhvgnumi ‘tobreak, break asunder.’ The second island and the third-fourth islands also have aunity owing to its composition. These four parts of geographical stories allow usto read them in reference to each other.Viewing the series on Poseidon and the division of land, we find that theyshare a connection to each other, and the image of the rather gentle grace ofPoseidon or geographical change that sometimes shown long after its rupture. Inaddition, human activity could have participated in making the rupture appeargraceful. In the third-fourth islands, the divided islands look unified due to abridge, and wagons go over it, while ships sail under it.

著者

青砥 吉隆

出版者

国際基督教大学比較文化研究会 / ICU Society for the Study of Comparative Culture

雑誌

ICU比較文化 (ISSN:03895475)

巻号頁・発行日

no.46, pp.47-63, 2014-03

---

This study aims to highlight an aspect of the Apollo Program that has rarelybeen studied. The space program was a realistic answer to the very Americanquestion: "how should the United States commit to the rest of the world?"Through analyzing two speeches made by President Kennedy regarding sendingastronauts to the moon, the author tries to illustrate the untold purpose of thespace program and the way in which the president convinced Congress andAmerican people.On May 25, 1961, Kennedy made a speech titled "the Special Message tothe Congress on Urgent National Needs" in order to start up a space programthat aimed to send men to the moon and return them safely to Earth. Kennedydeclared the "Freedom Doctrine" in this speech. By claiming that Americanstrength and conviction imposed upon the nation the role of leader in freedom'scause, the president sought to persuade Congress to approve the program. Hewas firmly convinced that the Soviet supremacy in space, such as Sputnik-1 andthe first manned flight by Gagarin, had greatly weakened the United States inforeign affairs. America must have achieved a prominent victory in space in orderto win the battle on Earth between "Freedom and Tyranny."In a speech at Rice University on September 12, 1962, Kennedy stated thatthe United States should have a leading role in science and technology, andemphasized that the nation must win the space race by being "first." He believedthat science and technology, as well as Freedom, were aspects of Americannational identity. In addition, the president mentioned that it was difficult to keepspace peaceful unless the United States won the race against the Soviet Union.To be the first nation to land men on the moon meant not only preventing theRussians from extending their power in space, but also showing off their abilityto lead the world in every way.Freedom and scientific technologies, the national identity of the UnitedStates, were severely threatened in the early 1960s because of the overwhelmingsuperiority of the Soviet Union in space achievement. Under these very harshcircumstances, the United States regarded their rival as a formidable challenge tothe American raison d'être as the world's most advanced country. By spending 24billion dollars and successfully conducting the space program, the United Statestried to restore their image as the world's leader in freedom's cause and scientifictechnologies. As Kennedy himself articulated, the Apollo Program was an "act offaith and vision."