著者

小寺 敦之

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 = Toyo Eiwa Journal of the humanities and social science (ISSN:09157794)

巻号頁・発行日

vol.31, pp.29-46, 2014-03

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As Internet use has proliferated worldwide, maladaptive patterns or negative impacts of Internet use, so-called Internet addiction, have been increasingly reported. This study critically reviewed literature and discussed some problems regarding the study of Internet addiction. Development of Internet addiction research and criticism of this subjectindicates that the research to date on Internet addiction 1) has no heoretical background, 2) lacks valid measurement, 3) may have resented misleading causal relationships, 4) has restricted research with a psychiatric paradigm, and 5) has been debated on the presumption that the Internet has brought negative consequences. IfInternet addiction truly exists, researchers must respond to these problems.

著者

渡辺 和子

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.38, pp.19-37, 2021-03

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This article aims to contribute some material to the discussion on the Shamanism of Ancient Mesopotamia. A specialist, known as the āšipu, who belonged to some of the main temples, was responsible for treating most diseases in conjunction with other specialists who were organized under him. I believe that this āšipu should be regarded as a shaman in Mesopotamian society.This discussion will include a sample text (No.115) from a book by JoAnn Scurlock (2006) which outlines how the āšipu, in the first stage of his treatment, makes his diagnosis of a client based on their symptoms. When the āšipu ascertains that the disease has been inflicted on the living by a roving ghost (eṭemmu) that is assumed to dwell in the underworld, he organizes a treatment consisting of a series of ritual procedures which includes a set of recitations.In the second stage, he makes a clay figure of the ghost, sets up an offering table to the ‘three great gods’ (Ea, the god of wisdom and freshwater; Shamash or Šamaš, the sun god and Asarluhi or Marduk the son of Ea), and has the client recite a prayer that he (the āšipu) has prepared three times to the gods. In the third stage, the āšipu buries the figure of the ghost and pours water on it, presumably enabling the ghost to return to the underworld as the figure melts. In the final stage, he purifies the client with a censer and the flame of a torch and then sends the client home by a different path than the one he came by with instructions not to look back.In a case like this, where the disease was caused by a ghost, the healing ritual places great importance on the fact that the ghost is never attacked or made to perish, but is given proper care so that it can remain in the underworld and not venture out among the living again.Japanese people are quite familiar with this kind of understanding. Therefore, an insight into Japanese folk religion and its practices from the viewpoint of comparative studies of religion would shed much light on our understanding of Mesopotamian religion which, like Japanese folk religion, arose naturally over time (during ca. 3000-300 BC).

著者

田中 愛治

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.1, pp.1-17, 1989

著者

増田 弘

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 = Toyo Eiwa journal of the humanities and social sciences (ISSN:09157794)

巻号頁・発行日

vol.16, pp.1-29, 2000-03

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This article aims to disclose the reality of the purges of Kono Ichiro, the Chief Secretary of the Liberal Party, and Miki Bukichi, the Chairman of the Excutive Board, on June 20, 1946. The stated reason was that both of them were militaristic and ultra-nationalistic dietmen in the pre-war period. They, however, resisted the militaristic atmosphere with the rise of the army and made efforts towards defending Japan's democratic system in the 1930s and the first half of'40s.In fact, Kono and Miki won their seats in the House of Representatives election without governmental recognition in 1942 during the Pacific war period. Then, why were they purged? Is it true that the GS (Government Section) in the GHQ unfairly excluded them or that Narahashi Wataru, the Secretary General of the Shidehara Cabinet, made a plot to purge them in order to stop the formation of Hatoyama Cabinet?Unexpectedly, it has turned out that new prime minister Yoshida Shigeru intervened between the GS and the Public Service Examination Committee in the process of screening Kono and Miki and he played a great role in purging them.The purpose of this article is to clarify these new facts through an analysis of the GS files and other documents.

著者

野田 潤

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.39, pp.27-46, 2022-03

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In the process of modernization of family in Japan, home cooking has been given a special value, and homemade meals became as a symbol of family love. As a result, even today, homemade meals by married women function strongly as a symbol of love. This may be one of the reasons why the excessive burden of housework put on women and the division of gender roles have not changed much when compared to other countries.This paper examines the origin of the norm in Japan that a wife should prepare extremely time-consuming homemade meals for her family in relation to modern family norms of affection, using text analysis.First, an analysis of articles from Yomiuri Shimbun (1874-2020) that included koshi-ben, aisai bento, and aijo bento in their headlines revealed that a strong connotation of between a homemade bento and affection was established in the mid-1960s to 1970 in Japan and has continued to the present day.Second, an analysis of articles on daily family food menus and recipes that appeared in Yomiuri Shimbun (1915-2020) shows that social standards for daily homemade meals in Japan rose sharply in the 1970s, and the menu consisting of one soup and three dishes became commonplace between the end of 1980s and the early 1990s. But it was also found that from the mid-1990s onward, there was a growing awareness of the need to shorten time and save labor when preparing meals.The above analyses reveal that the rapid rise of social standards for wives' homemade cooking went hand in hand with the emergence of the idea that a married woman's homemade cooking is a sign of her love for her family. This suggests that the deep-rooted tendency in Japan to view a wife's home-cooked meal as a proof of love is one of the reasons why wives have been slow to reduce their burden of housework, even today.

著者

秋本 倫子

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 = Toyo Eiwa Journal of the Humanities and Social Sciences (ISSN:09157794)

巻号頁・発行日

vol.30, pp.59-82, 2013-03

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A worldwide best seller Yoru to Kiri (the original German title : EIN PSYCHOLOGE ERLEBT DAS KONZENTRATIONSLAGER, the Enlish title: Man’s Search for Meaning) was written by a Jewish psychiatrist Viktor E. Frankl. It was first translated into Japanese by Tokuji Shimoyama, a clinical psychologist and a professor emeritus at Sophia University (an ex-professor of Toyo Eiwa University). Since its publication, it has been read by many people over generations. The book has tremendous power toinspire and to encourage. After he was released from the Nazi concentration camps, he continued to work as a psychiatrist, taught at universities, gave lectures around the world, and lived to be 92. He is a miraculous psychiatrist and a psychologist of a kind that cannot be found anywhere.The aim of this paper was to re-read Yoru to Kiri and examine both from the perspective of modern trauma psychology (1) what kind of psychological reactions, defense mechanisms or coping behaviors Frankl resorted to while he was imprisoned in the Nazi concentration camps, (2) how he overcame the trauma and adapted to his life after the war, and by referencing some literature on his life and on Holocaust survivors’ psychology, (3) what kind of defense mechanisms or coping behaviors were effective in surviving extreme situations.Results:(1) It was found that Frankl showed at least some traumatic symptoms: extreme fear, denial or undoing, dissociation, repetitive and intrusive reactions (nightmares and obsession) , paralyzed or limited emotions, reduced interests, irritability and anger. The nightmares persisted till his ninties. (2) Frankl was not only using the coping behaviors as the Holocaust survivors in the literature, but he 82 was also rich in resources: intelligence, being a psychiatrist, warm and loving family elationships, and Jewish faith. More than anything, he supported himself by his firm convi ction that the life is worthwhile living no matter how harsh it may be.Conclusion: Frankl may have been a gifted person in many ways. But more than anything, he was willing, instead of giving in to the “fate”, he was willing to take responsibility to find the right answers and fulfill the tasks given to him. He lived with this belief all his life and has been other people’s lives meaningful.

著者

藤村 久美子 伊藤 めぐみ

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.21, pp.127-153, 2004-03

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The establishment of a society based on gender equality requires that from the time of birth children be brought up and educated in such a way that they are not bound by traditional attitudes based on gender. This realization was at the basis of the call on the part of the Japanese Ministry of Education in 2001 to promote gender-sensitive education from age zero. Televised animation programs ("anime") constitute a major source of daily entertainment for young children, and indeed, programs such as "Pokemon" have gained a worldwide audience. It is important to understand what, if any, influence such popular programs might have on the formation of attitudes regarding gender on the part of children from a very young age. The next step is to make children as well parents and other caregivers sensitive to gender-based biases and stereotypes contained in these programs and encourage them to view the programs in a critical way, so that their impact can be mitigated. This paper is based on the results of a two-year research study undertaken between 2000 and 2002 by the Education Committee of the Japanese Association of University Women, of which the two authors of this paper are members. The purpose of the study is to shed light on the issue of the influence of mass media, in this case televised animation programs, on the formation of gender attitudes among young children. We initially conducted a survey among 168 first-graders and also 300 parents of pre-school children to find out which anime were most popularly viewed by 2 to 7-year-olds. In the questionnaire directed at parents, we also sought to find out whether they exercised discretion in terms of the content of anime programs and the amount of time spent in viewing such programs and also whether they were alert to the depictions of gender in these programs and their possible influence on their children. Next we undertook a detailed analysis of the content of two episodes from three programs : "Pokemon, " ranked number one in popularity among both girls and boys in our survey, "Ojamajo doremi#, " one of the most popular programs among the girls we surveyed, 152 and "Yugio dueru monsutazu" ("YU-GI-OH! Duel Monsters"), a favorite among young boys. The three programs are in fact aired in numerous countries throughout the world. We looked at gender differences in terms of, e. g., number of lead characters, frequency and order of utterances, occupation of adult characters, physical characteristics and dress of main characters, their personalities and behavior patterns, and the relationships depicted between male and female characters. Among the most striking findings is that while at first glance depictions of the lead female characters contradict some of the stereotypical images of Japanese women (passive, silent, subservient), a more detailed analysis reveals a number of subtle ways in which gender comes into play in the construction of female and male roles and behavior. Thus, in scenes of fighting or combat, female characters are frequently shown either running away or watching in silence and being rescued by male characters. In order to find out how children themselves perceived, interpreted, and responded to images, speech, and actions which we had found to reflect gender stereotyping, in the next phase of our research we had 38 girls and 35 boys between the ages of 5 and 7 view one or more of the three anime in groups of 3 to 5 while we recorded their reactions to various scenes and actions. The interviews that followed revealed distinctive differences between girls and boys in terms of character preferences and criteria applied in evaluating characters. While the interviews were limited in scope, we should emphasize that few studies have actually involved face-to-face interviews of young children to try to understand through their own words, their reactions to gendered images and messages contained in animation programs. Children are not simply passive viewers : they can, to a greater or lesser degree, mediate what they see and hear on television. They can be educated from a very early age to be conscious of and sensitive to images and messages pertaining to gender and to identify instances of stereotyping-or lack of stereotyping-when they view not only anime but other television programs as well. The first step toward enabling children to become critical viewers is to have adults involved in the day-to-day care, upbringing, and education of small children to acquire the skills of media literacy. The final part of the paper describes workshops we have conducted over the past few years in various parts of the country, among parents of young children, child care support groups, caregivers in day care centers, and elementary and junior high school teachers, to try to promote media literacy. The emphasis in these workshop is not to present our findings or conclusions but rather to have the participants themselves undergo the process of uncovering gendered messages that may be embedded in media, and perhaps in their own subconscious, by actually viewing anime, with each group focussing on a specific task, such as counting and writing down the utterances of a particular character, then together analyzing and reflecting on the data.

著者

中村 捷

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

no.27, pp.53-67, 2009

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This paper discusses the significance in contemporary linguistics of Sanki Ichikawa'sbook Studies in English Grammar, which was published about one hundredyears ago. In this paper are taken up such topics as such an one, the usage of noneand each, split infinitives, and so on. These topics are examined in detail from thegenerative point of view and revised or extended alternatives of his analyses are provided.The final section summarizes the significance of his study in the field of contemporarylinguistics.

著者

中林 隆明

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.25, pp.141-153, 2008-03

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The National Diet Library has legal deposit of all kinds of published materials, including publications printed by government and local public entities and other publishers. This function is based on the National Diet Library act (Law no. 5, Feb. 9, 1948. Amendment, Law no. 194, June 6, 1949). However, the stability of these activities has entailed much effort, because of the unhappy history of censorship in the era of the World War Г. In this paper, the writer focused on the National Diet Library's activities to build up the legal deposit library, acquiring the effective cooperation of influential publishers. Frankly speaking, it was Yamashita Nobutsune, Section Chief (1949-54) and Division Chief (1959-66) of Acquisitions who stood in the center of these activities.

著者

横倉 聡

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.35, pp.137-157, 2018-03

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In Japan, the mental health and medical welfare measures started in 1900. About 100 years have already passed. In recent years, various client-centered measures have been promoted based on the philosophy of “from hospital-based care to community-based support.” Today in the relevant areas of mental health and medical welfare, the cooperation among medical care, health care, welfare, employment, housing support are strengthened.In this paper, I will first summarize the historical changes in the past 100 years of mental health and medical welfare measures. Second, I will discuss the main issues in the field of mental health and medical welfare that is undergoing a rapid transformation these days.

著者

増田 弘 佐藤 晋 加藤 陽子 加藤 聖文 浜井 和史 永島 広紀 大澤 武司 竹野 学

出版者

東洋英和女学院大学

雑誌

基盤研究(B)

巻号頁・発行日

2009

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平成21年度から23年度に至る3力年の研究の具体的成果は、本年9月に慶応義塾大学出版会より刊行が予定されている増田弘編『大日本帝国の崩壊と復員・引揚』にある。本書は、日本が第二次世界大戦に敗北したことで生じた帝国日本の崩壊過程に関して、外地からの民間人引揚と外地に在った日本軍将兵の復員という視座に立った実証研究であると同時に、東アジアにおける冷戦という新局面との歴史的接合点を解明しようとする試論である。

著者

島 創平

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.39, pp.47-64, 2022-03

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It is a commonly accepted view that Nero persecuted Christians for charge of arson and St. Peter and St. Paul were martyred in the time of Great Fire of Rome. However, B. D. Shaw denied that common view. There is no definite historical evidence that Peter and Paul were martyred in Rome because of Nero’s persecution.There are no other documents than the Tacitus writing that relates the Great Fire of Rome with the persecution of Christians. Although Tacitus called those who believed in Jesus Christ “Christiani,” that naming was not common in the reign of Nero, i.e., AD60s. During the reign of Nero, Romans could hardly distinguish the Christians from the Jews.Early Christian writers often called Nero as “the enemy of the God.” After Nero killed himself, the legend arose that Nero did not die and would come back from the East to Rome. Such image of Nero influenced the literature of the Apocalypse of Judaism and Christianity. And that image also placed Nero in the position of the “enemy of the God” and “Antichrist” who would appear at the end of the world.

著者

渡辺 和子

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

no.38, pp.19-37, 2021-03

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This article aims to contribute some material to the discussion on the Shamanism of Ancient Mesopotamia. A specialist, known as the āšipu, who belonged to some of the main temples, was responsible for treating most diseases in conjunction with other specialists who were organized under him. I believe that this āšipu should be regarded as a shaman in Mesopotamian society.This discussion will include a sample text (No.115) from a book by JoAnn Scurlock (2006) which outlines how the āšipu, in the first stage of his treatment, makes his diagnosis of a client based on their symptoms. When the āšipu ascertains that the disease has been inflicted on the living by a roving ghost (eṭemmu) that is assumed to dwell in the underworld, he organizes a treatment consisting of a series of ritual procedures which includes a set of recitations.In the second stage, he makes a clay figure of the ghost, sets up an offering table to the 'three great gods' (Ea, the god of wisdom and freshwater; Shamash or Šamaš, the sun god and Asarluhi or Marduk the son of Ea), and has the client recite a prayer that he (the āšipu) has prepared three times to the gods. In the third stage, the āšipu buries the figure of the ghost and pours water on it, presumably enabling the ghost to return to the underworld as the figure melts. In the final stage, he purifies the client with a censer and the flame of a torch and then sends the client home by a different path than the one he came by with instructions not to look back.In a case like this, where the disease was caused by a ghost, the healing ritual places great importance on the fact that the ghost is never attacked or made to perish, but is given proper care so that it can remain in the underworld and not venture out among the living again.Japanese people are quite familiar with this kind of understanding. Therefore, an insight into Japanese folk religion and its practices from the viewpoint of comparative studies of religion would shed much light on our understanding of Mesopotamian religion which, like Japanese folk religion, arose naturally over time (during ca. 3000-300 BC).

著者

小寺 敦之

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 = Toyo Eiwa Journal of the Humanities and Social Sciences (ISSN:09157794)

巻号頁・発行日

vol.29, pp.87-110, 2012-03

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The “Powerspots”, known as the sacred places to heal or activate visitors, has come into fashion in recent years. The aim of this paper is to define what the “Powerspots” are based on sociological approach.In the view of sociology of religion, the “Powerspots” are located as a popularized form of modern spirituality. Especially Ehara’s TV program, a Japanese TV program in which he counseled guests spiritually, had decisive impact to make spirituality popular. Even though affirmative handlings of paranormal phenomenon in mass media have long history in Japan, after Ehara’s fad people have accepted a word of spirituality and collaborated to expand it. Publications entitled “Powerspots” have increased from then. Popularized spirituality has transformed as materialism and created spiritual markets.Sociological studies have explained the appearance of spirituality in postmodern society and proliferation of popularized spirituality in Japan, but only a few empirical studies has been done on the receptiveness. In the present study a preliminary survey was conducted on the “Powerspots” for future research. Openended questionnaire results have revealed that (1) while they have knowledge of collecting information about “Powerspots” from the media as well as from other people, the “Powerspots” have been discovered or re-innovated by themselves; (2) although the aims of visit are diverse, in common, they all want to make a distance from daily life; and (3) their attitudes to the “Powerspots” is not only determined by belief, but evaluation of the fashion or society.

著者

小坂 和子

出版者

東洋英和女学院大学

雑誌

東洋英和大学院紀要 (ISSN:13497715)

巻号頁・発行日

vol.4, pp.45-51, 2008

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アイヌ文化において、 「神(カムイ)の世界」と「人間の世界」の相互透過性には、中沢の「対象性」理論が機能していることが認められる。この二者関係の心理的変転のなかに、無意識由来の「交流不可能なるエネルギー対象」の出現がみられる。生活することの主体としての意識が、全体性のバランスを回復する方向性にあって、これを受け入れ、享受し、送り届ける、という内的作業の象徴的意味を拡充させつつ、分析心理学的考察を試みた。

著者

田中 愛治

出版者

東洋英和女学院大学

雑誌

一般研究(C)

巻号頁・発行日

1992

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平成4年度には、同年7月の参議院選挙の前後に横浜市において有権者1,000名に対し郵送法による世論調査を行い、横浜市における一般有権者の政治不信と政党離れ意識について調査した。平成5年度は、前年の郵送調査における「政党支持なし」の回答者を深層面接法により追跡調査する予定であった。しかし平成5年の政治状況は、国民の政治不信、特に既成政党に対する不信感が更に高まり、政党離れがいっそう進行した。平成5年6月の宮沢内閣不信任案の成立後、自民党から新生党、新党さきがけが分裂し、同年7月18日の衆議院総選挙の結果、昭和30年の自民党結党以来初めて政権交代が起こった。この新党(新生党、新党さきがけ、日本新党)の出現と政界再編の状況下では、少数の「政党支持なし」の有権者の深層面接よりも、一般有権者を対象に従来と異なった投票行動をとる心理的メカニズムを広範に探ることの方が重要性が高いと判断し、研究計画を変更して、総選挙の前後にパネル方式の電話世論調査を実施した。有権者の政治不信、政党離れが急激に進む状況の中で、「政党支持なし」層の役割はかつてなかったほど重要になり、それに呼応するように3新党が総選挙では躍進して、政権交代が起こった。上述の電話調査の結果からは、3新党の支持者はどの新党に対しても好意的な感情を持っており、相互に支持する傾向が見られるが、逆に既存の伝統的な自民党と社会党に対しては冷淡な態度が見られ、既存の政党離れが進んだことが明らかになった。さらに、「政党支持なし」層の存在が、92年の参議院選挙に続いて、93年の総選挙の際にも確認されたが、この積極的な「政党支持なし」層が必ずしも新党の支持に回ったとは言い切れず、単純な構造ではないことが分かった。今後、本調査のデータ分析を更に進めていく所存である。

著者

湯沢 雍彦

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 = Toyo Eiwa journal of the humanities and social sciences (ISSN:09157794)

巻号頁・発行日

vol.17, pp.173-196, 2001-02

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During the last ten years, only Denmark among the developed countries succeeded in increasing the total fertility rate (TFR). It will serve as great reference to Japanese society that suffered from the continuous decline of TFR, to determine the cause of increasing TFR in Denmark by clarifying the relation between TFR and life structure. From August through the beginning of September in 1999, we implemented the field study on this issue in three cities of Elsinore(Helsingor), Odense and Bogense. We visited a Folkeskole (elementary and junior high school), an integrated day care facility for children aged 6 months to 5 yrs old (day nursery and kindergarten), a municipal office, the committee for labor market (Arbejdsskadestyrelsen), etc. We interviewed ten couples with children and observed also three families closely while staying at their homes. Also we made questionnaires on family budget, time budget and life consciousness.The findings are as follows:1. By putting the Social Assistance Act into effect and by revising it thereafter, not only the period of the paid parental leave was extended, but also the facilities for children under nine and child-caring system were well prepared.2. All companies keep up the time of 4 p.m. as the closing time of the day, and parents establish their habits of coming back home straight from jobs after picking up their children at the children's facilities.3. Due to the booming economy since 1993, the income of families has grown up over the rate of inflation. The cost of raising children has not caused families economic burden. It means that families have not been suffering from the cost of child-care.4. In Denmark having many children is perceived as a way to make life lively and enjoyable, and spending time with one's family is considered more important than working.5. The social structure is such that there is no need to save money for education and health care.6. The baby boom generation of 25 ~ 30 years ago is reaching child bearing age. (This fact might have the most direct and the strongest influence on the increasing TFR.)

著者

陶山 義雄

出版者

東洋英和女学院大学

雑誌

東洋英和大学院紀要 (ISSN:13497715)

巻号頁・発行日

vol.3, pp.43-56, 2007-03-15

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"Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them underfoot and turn to attack you. "Matthew 7:6 (RSV) This enigmatic aphorism, which appears in the New Testament only in Matthew (a second form is also preserved in Thomas 93:1~2) has frequently been discussed because of its inimical nature and in the context of the Sermon on the Mount, or of the Gospel of Matthew. This saying betrays Jewish esoteric instructions to set them apart from the Gentiles : namely the holy rituals of the Jews must not be profaned by dogs and swine (gentiles). If the author of the Gospel received this saying from independent source material either oral or written, it must have been transmitted in the Jewish Christian community where he was raised. Matthew 7:6 is significantly so dissimilar to the teachings of Jesus, and of the contents of the Gospel of Matthew, that it is regarded as the crux interpretum. The first half of the saying, "Do not give what is holy to the dogs..." is cited in the Didache: The Teaching of the Twelve Apostles 9:5. In order to sanctify their rite of eucharist, the author of this Christian instructional manual asserts that the unbaptized are dogs and are not accepted at the table of the Lord's Supper. The difficulty is whether the author of Matthew held intolerant sectarian beliefs and set it in the Sermon on the Mount. U. Luz and several other scholars abandoned their efforts on its interpretation, because it had no apparent connection to the rest of the Gospel of Matthew. A majority of the scholars, however, regard 7:6 functioning as a footnote to the preceding pericope, vv. 1~5 ("Judge not"). By placing 7:6 after the stern precept of not judging others, the evangelist attempts to neutralize extreme interpretations of the saying. From those (dogs and swine) who are not ready to accept the authentic teaching of Jesus (what is holy=pearls), it must be kept secret. This essay attempts to shed new light on 7:6 from the perspective of the Golden Rule (7:12). The author of this essay will investigate the evangelist's editorial work, and clarify what he intended to convey. The author of Matthew places this prejudiced sectarian aphorism prior to the Golden Rule : 1. An Intolerant Custom to be transformed (Dogs and Swine) by the Golden Rule (7:6) 2. Exhortation to Constant Pursuit and Prayer in Response to the Grace of God, the Father (7:7~11) 3. The Golden Rule (7:12) Presumably the evangelist grew up among Jewish Christians, therefore he could share the esoteric view of 7:6, but as the Christianity and its gospel message spread into the gentile world, he recognized the need of a more accepting and open fellowship. In order to respond to the situation of his community, the evangelist seemed to have two goals : one primarily for the Jews, and another for the gentiles (Matt.15:21~28). He sought to overcome the intolerance of the Jewish Christians, and transform it to embrace world mission. This explains why he concludes his Gospel with the Great Commission of the risen Christ for world mission (28:16~20). and This also clarifies the section on Galilee of the Gentiles (Matt.4:15; Isaiah 9:1~2), where Jesus started his ministry. Likewise, the Gospel of Matthew describes astrologers, undoubtedly gentile, from the East who came to worship the infant Jesus when he was born (2:1~12). After 7:6 is seen through the Golden Rule, the esoteric saying fits in well with the entire message of the Sermon on the Mount as follows : The Scene and the Audience (5:1~2) I. Invitation to the Blessings of Jesus (Beatitudes) (6:3~12) II. Remarkable Features of the Followers (Christians) (5:13~16) Discipleship as the Salt of the Earth (5:13), and the Light of the World (5:14~16) III. Christian Righteousness (5:17~6:18) 1. Prologue (A Greater Righteousness Supplanting an Old Jewish One) (5:17~20) 2. Exposition of the Greater Righteousness (5:21~6:18) A. The New Orders versus the Old Commandments (5:21~5:48) i) Against Anger (5:21~26) ii) Against Adultery and Divorce (5:27~32) iii) Against Oaths (5:33~37) iv) Against Retaliation (5:38~42) v) Love of One's Enemies (5:43~48) B. The New Rituals versus the Old Ones (6:1~6:18) i) On Giving to Charity (6:1~4) ii) On Prayer (6:5~15) (The Lord's Prayer6:9~13) iii) On Fasting (6:16~18) IV. The Christian Ethics (6:19~7:11) 1. Serve God, and not Mammon (6:19~24) 2. The Highest Way of Life (Responding Life to the Care of God) (6:25~34) 3. Unlimited Pursuit of Internal Sanctions (7:1~5) 4. An Intolerant Custom to be Transformed (7:6) 5. Exhortation to Constant Pursuit and Prayer in Response to the Grace of God (7:7~11) Concluding Summary THE GOLDEN RULE (7:12) V. Finale (7:13~27) 1. Enter this Narrow Gate for Salvation, or Else to Destruction (7:13~14) 2. Beware of the False Prophets(7:15~16) 3. How to tell Good Trees (Prophets) from the False Trees (7:17~20) 4. Final Judgment (The Kingdom of Heaven, or Hell) (7:21~23) 5. Concluding Exhortation with the Parable of the Two Houses (the House Built on Rock, and the House Built on the Sand) (7:24~27) Concluding Rubric: Reaction of the Crowds 7:28~29 Adherence to the Golden Rule has the potential to end hostilities, enmities, or strife by intolerant religious sects throughout the world. We learn this from the survey of Matthew 7:6 as the author of Matthew places it before the Golden Rule.

著者

五十嵐 修

出版者

東洋英和女学院大学

雑誌

人文・社会科学論集 (ISSN:09157794)

巻号頁・発行日

vol.23, pp.1-52, 2006-03

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In einem wichtigen Aufsatz (1982) hat Johannes Fried Einwande gegen die Interpretation des karolingischen Staates von Kategorien der Abstraktion und Institutionalisierung her erhoben. Fur ihn reduziert sich das Reich (regnum) auf Konigsherrschaft, bietet nur einen Ausschnitt aus der politischen Daseinsform. Obwohl diese Frage schon von H.-W.Goetz ausfuhrlich diskutiert worden ist, habe ich hier versucht, diese Problematik auf der Basis des heutigen Forschungsstandes nochmals zu uberprufen. Meine Ergebnisse: 1. Das von Zeitgenossen als regnum bezeichnete Gebilde umfaBte das Reichsgebiet und das hier siedelnde Volk. Das war umfangsreicher als ein nur dem Konig unmittelbar zuganglicher Herrschaftsverband. Regnum war eine wahre politische Gemeinschaft. 2. Die Thronfolge beweist den Character des Regnums als politische Gemeinschaft eindeutig. In Thronfolgefallen tritt populus oft in den Quellen als Wahler. Die karolingischen Quellen berichten, dass an der Wahl das Volk beteiligt war. In der Tat sind naturlich nur die Optimaten als reprasentive Schicht des frankischen Volkes an Thronfolgen beteiligt, diese Nachrichten zeigen aber sehr gut den Charakter des Regnums als politischer Gemeinschaft. Diesen Charakter zeigen auch die Reichsversammlungen. In seinem beruhmten Werk De ordine palatii gibt Hinkmar von Reims wichtige Informationen uber die Reichsversammlungen. Nach ihm bestand es die Gewohnheit, nicht ofter als zweimal im Jahr Reichsversammlungen abzuhalten. Sicher ist, dass auch auf diesen Versammlungen das Volk eine Rolle spielte. 3. Regnum war die jeweilige politische Ordnung, weil es in karolingischer Zeit den Brauch gab, bei der Thronfolge die Herrschaft unter die Sohne des verstorbenen Konigs aufzuteilen. 4. An keiner mir bekannten Stelle in karolingischer Zeit bedeutet ecclesia den Staat. Man darf nicht den karolingischen Staat "Kirche" nennen. Nur sinnbildlich kann man ihn als "Kirche" bezeichnen. 5. Wir konnen auch feststellen, dass in nur seltenen Stellen die Zeitgenossen den Staat als imperium bezeichnen. Auch nach der Kaiserkronung Karls des GroBen (800) war der allgemeine Ausdruck fur den Staat wie bisher regnum.

著者

稲垣 大紀

出版者

東洋英和女学院大学

雑誌

東洋英和大学院紀要 (ISSN:13497715)

巻号頁・発行日

vol.2, pp.121-135, 2006-03-15

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This thesis summarizes fact-finding studies and the history of disputes concerning the Nanking Massacre that broke out in 1937. The center of the dispute today concerns the scale of damage (the number of those killed) in the massacre, but there is more to it than that. The author made a thorough investigation into the truth of the atrocity by tracing its cause back to the Second Shanghai Incident and focusing attention upon the Nanking occupation and post-conquest activities by the Japanese Army. The author estimates the number of people slain to be approximately 40,000 at the maximum, and discusses the essence of and questions raised by the subject matter by taking account of the history of relevant disputes to date.