著者

伊藤 健一

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.17, pp.96-97, 1998-02-28

著者

金 東守 李 明憲

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.3, pp.49-61, 2005-03-10

著者

藤澤 道郎

出版者

桃山学院大学

雑誌

桃山学院大学人文科学研究 (ISSN:02862700)

巻号頁・発行日

vol.25, no.2, pp.107-123, 1990-01-30

著者

藤井 理恵

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

vol.36, pp.95-110, 2000-03-15

著者

山川 偉也

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.32, pp.67-150, 2005-06-15

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Notifying my intention in the study of Zeno's four paradoxes to be continuedin a long series, I would like to convey my true motive. I have no interest indealing with Zeno's discourse qua "puzzle." And much less I intend to issuesome new and unexplored "solutions" of Zeno's discourses qua "puzzles."which might be appreciated only by a small circle of specialists.My original intention is to show a fact that something "invisible" lurks behindthe "visible" surface of Zeno's discourses. Zeno's "paradoxes" as "visible"strata are pregnant of the "invisible" meaning. However, the "invisible" meaningin question is not separated from its "visible" layer. The "visible" thing itselfassumes the meaning of the "invisible." Thus, the "invisible" is a secretcounterpart of the "visible."The subject-matter Zeno called into question and indeed Zeno himself hide behindthe "visible" surface qua "puzzle." Therefore, in order to excavate Zeno's"invisible" figure and bring it to light successfully, we must remove a largequantity of surface soil which has covered Zeno's true identity. Thus breakingthrough the bulky layers of "paradoxes," we have, by all means, to get to thesolid rock of Zeno's thought.Thus, in this paper `Zeno's Four Paradoxes against Motion' I shall begin toshow my provisional outlook of Zeno's paradoxes and then proceed to diggingup the first layer of Zeno's paradoxes, which a large quantity of surface soil qua"puzzles" has covered. Thus I hope that I could show you some invisible andhidden dimensions of Zeno's paradoxes, which had gone unnoticed for a longtime.

著者

橋内 武

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.37, pp.453-454, 2007-12-10

著者

松永 俊男

出版者

桃山学院大学

雑誌

総合研究所報 (ISSN:03850811)

巻号頁・発行日

vol.9, no.1, pp.45-61, 1983-06-30

被引用文献数

1

著者

村上 伸一

出版者

桃山学院大学

雑誌

桃山学院大学経済経営論集 (ISSN:02869721)

巻号頁・発行日

vol.47, no.4, pp.21-41, 2006-03-20

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This study examines the concepts of formal organizations, social systems, and personal systems defined by C. I. Barnard. In 1958, Barnard described that every formal organization was a social system. This description conflicts with the definition he expressed in 1938, when he defined organizations as subsidiary systems within cooperative systems that include physical, personal, and social systems. In this paper, an effort is made to explain and resolve these contradictions. Unlike previous study which focused on Barnard's personal situation, the study examines the theoretical reasons behind his personal situation at the time. By proposing an inclusive, stratiform concept of social systems, this study explains the differences among the following three concepts: formal organizations, social systems, and personal systems. This paper also points out the significance of the social systems presented by Barnard in 1938. Results of this study arbitrate between the concepts presented by Barnard in 1938 and 1958 concerning formal organizations. Furthermore, a linkage between ideas maintained by Barnard and Luhmann is proposed.

著者

望月 和彦

出版者

桃山学院大学

雑誌

桃山学院大学経済経営論集 (ISSN:02869721)

巻号頁・発行日

vol.40, no.2, pp.41-80, 1998-12

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In his famous book, "The Society of Consumption", Jean Baudrillard claimed his famous theory that consumption as such is a sign. It isn't made for the utility which it is alleged to bring, but for escalation of the social class. We can't really enjoy consumption because we are forced to pretend to enjoy it. The utitliy of it is simply an illusion. The consumption is the comsumption of signs rather than goods and services. He finds no relation between price and utility, nor exchange value and use value. According to him, all goods and services have their symbolic meaning, that is the purpose of consumption. And there are only exchange values. They make supply and demand. The exchange values are determined structually. We can't escape from the system of exchange values because they are deeply implanted in ourselves. It is a kind of ideology. So we can't feel our consumption is enforced. They shape our criterion of behavior or way to see the entire world through the aquisition of language. We can't dispute against him because we can't explain the utility definitely nor measue it. It is simply a subjective notion. So if someone claims that it comes from somewhat, not from personal satisfaction, we can't controvert against him. The only one thing which we can do is to give him no agreement. There are, however, relations which don't depend on such subjectivity. That is the technical relation. All goods and services depend each other substitutely or complementary. Such relations come from not only utility but also technical (physical) conditions. And they give rise to competition in capitalist countries that negate any illusion each other. Baudrillard puts emphasis on advertising, but it is not omnipotent. Even if producers often deceit consumers through advertising, the former can't deceive the latter eternally. Baudrillard denies people of the subjectivity, that is the ability of decision making. People always depend someone else. In the event his claim leads us to a nihilism. His theory contains a self-reference. Such theory is indisputable but indeterminant as well. And it is not a scientific hypothesis by the Popper's criterion. So it is inadequate to apply his theory to our economic life.

著者

安藤 洋美

出版者

桃山学院大学

雑誌

桃山学院大学人文科学研究 (ISSN:02862700)

巻号頁・発行日

vol.14, no.1, pp.43-59, 1978-07-25

著者

後藤 邦夫

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

vol.22, pp.131-148, 2000-12-20

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The third, and final, part of this series deals with theoretical thinking of Otto Neurath, especially concentrating to his discussion on basic problems of scientific learning. This gives also an explanation of philosophical diversification of people of the Vienna Circle, or logical empiricism, which is often thought as a monolithic, rigorous, inflexible rationalist group. On the contrary, Vienna Circle was a movement, opened to all anti-metaphysical people. Influenced by Weber, Simmel and others, who bore the best tradition of German social science in the last phase of the German Empire, Neurath developed his early theoretical activity. He pursued an ideal of pure science on the one hand, and wanted to realize the social reform on the other. It was the common attitude of young scholars who were to join First Vienna Circle. Responding to the evident decline of the mechanistic world picture in the end of the nineteenth century, these young scholars tried to establish a bridge between Machian empiricism and conventionalism of Poincare. Through an intensive study of Duhem's work, Neurath and Hahn reached an assertion, which was an extension of Duhem's thesis from physics to science in general. In the Second Vienna Circle, which had started in early 1920s, Neurath worked as an active member of this group. Several critical discussions or debates, with which he concerned, are discussed: "protocol sentence debate", "Neurath's Boat", "Ballungen", and etc. While he was the hardest critic against all kind of metaphysical thought and preferred the Enlightenment, he was also the left wing critic against the inflexible pattern of logical empiricism. In a sense, he was a forerunner of the post-WWII science studies, which were developed by Thomas Kuhn, Paul Feuerabend and other scholars.

著者

青野 正明

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.38, pp.39-74, 2008-07-25

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This paper seeks to verify the author's theory about the logic of "State Shinto" (国家神道), whose main component was the worship of the ancestral goddess of Japan's Imperial House. Chosen-jingu (朝鮮神宮), founded in 1925, was one representative type of State Shinto, recognized as the top shrine symbolizing Ise-jingu (伊勢神宮) in colonial Korea. In the author's view, another type of State Shinto was that based on the logic of "Piety and Ancestor Worship" (敬神崇祖).In order to investigate this logic, the author analyzes the relationship between the two deities, Amaterasu-ohmikami (天照大神) and Kunitamano-ohkami (国魂大神). These were the two main deities designated for worship at the shrines promoted after 1936 to Kokuhei-shohsha (国幣小社), which ranked sixth among the nationally supported shrines. Amaterasu-ohmikami, as is well-known, is the ancestral goddess of Japan's Imperial House, while Kunitamano-ohkami was held up by the Japanese Government-General of Korea as the ancestral god of the Korean people.

著者

岩男 久仁子

出版者

桃山学院大学

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.28, pp.129-142, 2003-06-15

著者

藤森 かよこ

出版者

桃山学院大学

雑誌

英米評論 (ISSN:09170200)

巻号頁・発行日

vol.13, pp.71-92, 1998-12-21

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Much description about sexual troubles, conflicts or oppression, in Winesburg, Ohio has been stimulating the readers to clarify its significance and functions. This issue was one of the reasons why the novel was unfavorably ctiticised just after its publication. Still in 1919 there survived the remains of puritanically genteel tradition in literary criticism, which regards sexual matters as unworthy to think of. However, in the post Freud era, the readers never fail to perceive Sherwood Anderson's insight about sexuality as real aspects of human existence. Even rough reading leads us to find the mutual permeation between the sexual desire and spiritual aspiration which the characters are tortured with. Sex cannot be explained only from sex; spirit cannot be explained only from spirit. This is one of the recognitions we share in the present, postmodern age when all kinds of dichotomy, including a binal oppsition of flesh and soul, already have been deconstructed. Some feminist critics notice that the sexual conflicts of the female characters are more compassionately described than those of the male ones. As one feminist points out, this is because the author identifies the feminine with a pervasive presence of a fragile, vulnerable, hidden something that seeks tenderness, communication and deep relationship in body and soul. Yet this kind of criticism should be blamed for its essentialism, since it presupposes that the feminine belongs to women. Women are not necessarily feminine; men are not always masculine. Anyway it is certatin that the author sympathizes more with the female characters, but it does not mean that this novel is in favor of feminism. In the novel men are allowed to leave their small town, but women are confined within their suffocating life with frustration and irritation. Men are qualified to consume and use women's love and concerns, though women are expected to be exploited by men. As a whole, Winesburg, Ohio is one of the stereotyped, male-centered novels in which various kinds of victimization of women are repeatedly presented. But what we should pay more attention to about this novel is not the author's sympathetic but traditionally sexist attitudes toward women, but the occasional, brilliant moments when something beyond the gender system are revealed. A strange man in "Tandy" confesses that he has been longing and looking for an ideal woman, "something more than man or woman." In "Sophistication," George and Helen feel embarrassed in their encounter, because their respect and love to each other is impossible to be represented in the customs and codes which the gender-bound society implicitly forces lovers to accept and obey. Kate in "Teacher" does not know how to express her love except in eccentric ways, because she is too sensible and too intelligent to get involved to the sexual relationships which the gender-bound society expects her to have. Gender is a hierarchial order of sexes; gender devides people into men as upper, dominant class and women as lower, subordinate class. The sexual troubles of the female characters are caused by their gender-bound society, which makes it difficult to create and keep equal, fair sexual relationships and communication between men and women. Needless to say such a sexual hierarchical system obstructs not only the fulfilment of women's love but also that of men's. Some male characters also suffer from sexual expoitation, because they are required to be strong enough to be utilized by women. Love is impossible in the gender-bound system. Sexual relationship is likely to be mutual exclusive and mutual expoitative there. The significance of a prevalent presence of sexual troubles in Winesburg, Ohio lies in that the distortions and absurdities that the gender-bound system impose on people are exposed through them. Although Anderson did not know about a "gender" concept at all, which has been academized since 1970s, his insight and sensibility enabled him to grasp what we call the gender troubles. Winesburg, Ohio is gender-bound in the episodes and anecdota, but it dreams and visions "something more than man or woman" in a utopia beyond gender. If this novel's tone sounds dark and gloomy, it is partly due to the impossibility of a utopia.

著者

日下 隆平

出版者

桃山学院大学

雑誌

英米評論 (ISSN:09170200)

巻号頁・発行日

vol.12, pp.25-46, 1997-12-20

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The purpose of this paper is to investigate how social changes in the later nineteenth century had a great impact on Yeats, through his literary works. Yeats was brought up in the ancien regime: Victorian, Protestant, Ascendancy Ireland. The Ascendancy, here, represented the dominant Irish Protestant class. Some of them were Anglo-Irish absentee landlords of the ruling class. Yeats's family, which had a farm in Kildare, belonged to the Ascendancy, too. His youth spanned the period that inaugurated the decline of this Irish Ascendancy, as the outbreak of the Land War then shows. This paper is made up of three sections: In the first, Yeats's sensitivity to the times, such as the sense of an ending, is illuminated in such poems as "The Second Coming". In the second section, I make it clear that the apocalyptic vision which can be seen in the poem is derived from the decline of the Anglo-Irish Ascendancy. In the last section, the process in which Yeats came to identify himself with Jonathan Swift is dealt with. Swift's Gulliver, who was isolated between Yahoo and Houhyhnhnm, represents a symbolic figure for the "Ascendancy which was both colonized and colonialist", to use Eagleton's words. Yeats regarded him as an example of the Anglo-Irish Ascendancy and followed him.

著者

赤瀬 雅子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.8, pp.35-67, 1995-01-30

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L'epoque Taisho, ca ne dura que 14 ans, de 1912 a 1926. Mais malgre cette courte periode, sa production litteraire fut extremement riche. Il ne faut pas y voir toutefois un phenomene du au hasard. En effet, depuis 1868, c' est a dire depuis la premiere annee de la revolution de Meiji, la classe intellectuelle recevait et s' interessait avec enthousiasme aux litteratures europeennes. Apres une quarantaine d' annees, en matiere de litterature japonaise, on pouvait parler des memes problemes que ceux de la litterature occidentale, et ce temps heureux dura a peu pres 15 ans. Quelques critiques parlent du romantisme, les autres discutent du naturalisme. Un ecrivain qui se dit lui-meme libre penseur, parlait de Baudelaire, Huysmans, Maeterlinck et Rossetti. Un autre evoquait Nietzsche et le style gongoriste. Un amateur se rappelait la tradition litteraire, quelques dramaturges de Kabuki sont ensembles. A l'epoque Taisho, la vie japonaise changea fondamentalement. Surtout dans les grandes villes, les gens allaient souvent au theatre, et aimait parler des pieces, qu' elles soient traditionelles ou modernes. D' ailleurs, beaucoup d' artistes europeens visiterent ces lieux ou se produisaient les ballets russes et les operas. Les gens aimaient egalement visiter les musees ou ils admiraient les tableaux occdentaux quelqu'en soit l' ecole ou l' epoque. C' etait une periode soit disant de chaos, mais les gens n' oublierent jamais la tradition et ils savaient tres bien au fond d' eux-memes, que la vie traditionnel etait mieux adaptee au quotidien que la vie europeanisee. Ainsi les jeunes filles des classes aisees apprenaient obligatoirement les arts traditionnelles tels la danse, la ceremonie du the, le koto, etc. Autant d' expressions raffines. Ces moeurs, cette atmosphere sociale se refleterent sur les art et surtout sur la litterature, laquelle fleurit tout d' un coup mais ne dura point longtemps. AKUTAGAWA Ryunosuke est un ecrivain typique de cette ere Taisho; on dit meme de lui qu'il connaissait la vie seulement par les livres. Ses 〓uvres naquirent dans les 〓uvres des autres. En 1927, il se suicida, envahi par un sentiment d' inquietude et cette evenement, symbolise bien la fin de cette epoque splendide.