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 the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.79, pp.31-46, 2019-09-30

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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

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 the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.80, pp.47-63, 2020-03-13

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Previously, we have argued that Spinoza posited a form of agent-causation theory. This article applies this reading to Spinoza’s theory of ideas to clarify how Spinoza’s theory of ideas and his theory of conatus are interrelated and unified.After reviewing our reading of Spinoza’s theory of causation and action, we asked the question, “What is it like for a human mind to be the idea of its body?” To answer this, we considered the essence of ideas in general in Spinoza’s Ethics. According to this book, the essence of ideas is affirmation. Spinoza also says that conatus is the essence of every particular thing and that a human mind’s first conatus is the affirmation of its body’s existence. In another passage of Ethics, Spinoza says conatus is given to us as will, appetite, or desire. From there, it seems to follow that our will, appetite, or desire constitute the empirical content of the affirmation that our minds perform as the ideas of our bodies.However, it is still unclear how the “affirmation” that constitutes the essence of our minds as ideas, is related to the affirmation that constitutes the essence of the particular ideas we possess. To clarify this matter, we consider Spinoza’s earlier writing, “Metaphysical Thoughts (Cogitata Metaphysica),” which will be referred to as CM below. In this writing, Spinoza argues that our mental affirmation (or negation) is an “action of thought,” and this concept corresponds to the “idea-formation” in his Ethics. Although CM mainly attempts to explicate Cartesian metaphysics, it implies a non-Cartesian conception of volition. Its non-Cartesian element is a thesis according to which volition does not merely approve or disprove of an idea given by intellection but rather volition forms an affirmative or negative idea.This conception of volition or affirmation as idea-formation and “action of thought” allows us to apply Spinoza’s theory of causation and action to his theory of ideas. First, we can conclude that the affirmations of ideas that we make in our mind are our actions to form ideas, which are “affections of our minds” as well as the “ideas of the affections of our bodies.” These “actions of thought” follow from both our conatus as immanent cause together with external determinants as transitive causes. Thus, we can consider the affirmations of ideas in our minds as the consequents from the conatus of our minds.Subsequently, we have clarified how our minds as ideas are related to the ideas in our minds. Nevertheless, it is still not very clear how “aboutness” or intentionality of ideas or its affirmations plays a role in our minds. We shall deal with this problem in our next article, “idea and conatus in Spinoza: III.”

著者

越智 啓大

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.54, pp.107-117, 2006

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本論では、近年話題になることの多い子供に対する性犯罪について、その研究の現状を概観した。第1にその発生状況について、日本とアメリカの現状を紹介した。ただし、子供に対する性犯罪にはかなりの暗数が存在し、現状把握は困難である。第2に子供に対する性犯罪者のタイプ分けについての研究とその流れを紹介した。第3に、子供に対する性犯罪のエスカレーションと再犯の問題の研究を紹介した。最後に、子供に対する性犯罪の対策を行っていく場合における、犯罪の現状や犯人の特性を解明することの必要性について述べた。

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 the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.84, pp.43-60, 2022-03-10

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In previous studies, we have shown that for Spinoza, mental representation through ideas is subsidiary to divine self-predication, which is found in every divine attribute. This leads us to reconsider the status of the attribute of thought. This is the aim of this study.In the first section, we consider an internal problem of Spinoza’s theory of “infinitely many attributes.” This problem originates from Spinoza’s account, according to which the attribute of thought contains every idea of every object belonging to every other attribute. This account seems to suggest that the attribute of thought would be as enormous as the totality of every other attribute; however, such asymmetry seems inconsistent with the nature of attributes, which should express the same divine essence equally. Our construal of Spinoza’s theory of ideas solves this problem primarily because we take Spinozistic ideas for mere external signs essentially dependent on divine self-predication within every attribute, including the attribute of extension.This conclusion indicates a possibility that Spinoza’s basic worldview would be purely materialistic and his non-materialistic theory of “infinitely many attributes” would be a non-essential addition to his true system. In the second section, we evaluate this possibility by using an external-contextual approach instead of an internal-textual one and find two plausible motivations behind Spinoza’s invoking the “infinitely many attributes” theory. One is his strategic choice for refuting the Cartesian argument of substantial-dualism from “real distinction” of thought and extension. The other is his demand for a correspondence theory of truth in some adequate form, which, however, we consider to be inessential for his true system.

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 the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.82, pp.77-92, 2021-03-15

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As demonstrated in our previous paper, according to Spinoza’s agent-causation model, a thing’s conatus (striving) to produce or maintain its affectio (act or state) and its determinatio (causal determination) to produce or maintain its affecto are identical. Such conatus/determinatio bears predicational contents and thereby corresponds to the mental affirmation of ideas in the divine infinite intellect that comprises human minds. In this paper, we propose that Spinozistic mental representations are substantially based on the conatus/determinatio viewing a thing’s action or agent-causation as divine self-predication. For example, when a dog runs, the dog divinely selfpredicates its running as its affectio of itself as a subject. Such predication is self-reflexive in two ways: (1) The roles of the “subject term” and the “predicate term” are played by the signified thing and its affectio, respectively, rather than by external signs. (2) The subject of the predicative act is the “subject term” itself. Furthermore, we consider such self-predication as divine owing to two reasons: (1) It is an aspect of the basic causal process of Deus, seu Natura (God, or Nature). (2) The ultimate subject of such predication is Deus, seu Natura itself, and it predicates its affectio of itself. We also propose that such divine self-predication is regulated through a divine syntax, which is identical to the ontological structure existing in the world and the laws of nature. Conversely viewed, this suggests that the Spinozistic ontological structure and causal laws have an intrinsic communicative characteristic, similar to linguistic syntax.The aforementioned considerations have an important implication for the status of ideas. On the one hand, Spinozistic ideas are considered as truthbearers. Unlike general viewpoint, these truthbearers are not abstract propositions; rather, they are propositionally-structured mental acts involving affirmative forces. On the other hand, divine self-predicative acts are truthmakers, which possess propositional structures and predicative forces owing to the conatus/determinatio. Additionally, their common forces, which are indeed the one and same force, play majority of the fundamental roles required for mental representations. Hence, to realize full-fledged mental representations, merely a correlation is required between two different but isomorphic divine attributes, namely thought and extension. Such a correlation can turn mere modes of thought into ideas, but it can only provide a superficial status to them as external signs of bodies.Furthermore, we suggest that the self-reflexive characteristic of divine self-predication provides the foundation for “ideas of ideas,” which will be discussed in detail in our next paper.

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 the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.83, pp.41-57, 2021-09-30

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We have previously shown that Spinoza’s conatus can be characterized as divine self-predication. In this article, we argue that the self-reflexive characteristic of divine self-predication provides the foundation for ideas of ideas or reflexive ideas.In the first section, we show a plausible textual basis in Spinoza’s Ethics for our construction on ideas of ideas. From our reading, it follows that everything that has conatus also has reflexive ideas and that all our ideas or mental acts are accompanied by their reflexive ideas. But the latter implication of our interpretation seems to conflict our everyday experience of selective reflection of our mental acts or states. This is the problem that we are concerned with in the following sections.In the second section, we consider François Recanati’s contemporary account on the self-reflexive characteristic inherent in the verbal signs and Arnould’s ― a contemporary of Spinoza ― binary concepts of the explicit reflection and the implicit refection, which Recanati finds offers the basis for accounting how some reflexive ideas are explicit while others implicit.In the third section, we apply their concepts to Spinoza’s theory of ideas of ideas to address our problem.

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 the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.81, pp.27-43, 2020-09-30

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As we have shown, Spinoza presupposes a deterministic agent-causation model, according to which causation between finite beings always requires at least three terms: a finite agent (a subject of causal power) as a transitive cause, a finite agent as an immanent cause, and an affection as their joint-effect, which inheres in the latter. We also suppose that for Spinoza, inherence relation is based on immanent causation qua causal relation, and thus we can talk of another comparable relation between a transitive cause and its effect, which may be called an “externally-belonging relation” (or “ex-herence relation” if permissible). We consider that these dependence relations based on the agent-causal relation explain the representative power or aboutness of ideas of human bodily affections. In Ethics, such aboutness is incorporated in the propositional structure of affirmation, which we have shown to be the essence of every idea. Spinoza used to frame this structure as “affirmare A de B (to affirm A of B),” where A denotes some affection or property and B denotes some subject in which A should inhere. Within this schema, the mentioned causal model grounds the following cognitive process: every idea of human bodily affections affirms the affections of (de) the human body as their immanent cause in which they inhere, as well as affirming the same affections of (de) the external body as their transitive cause to which they externally-belong. Although such affirmation would be very confused, the human mind can emend its state by acquiring various adequate common notions.We think that further ground of this account of aboutness would be found in Spinoza’s earlier writing, Short Treatise. A passage in the writing reads, “the intellect is purely passive.... So it is never we who affirm or deny something of the thing; it is the thing itself that affirms or denies something of itself in us.” In Ethics, although Spinoza insists that the human mind itself affirms something, he can also admit that an external thing does affirm something of itself in us. His refinement of his conception of activity and passivity allows him to hold such a position. According to this refined conception, causal determination in the human mind is not a mere passive affair but it contains some degree of activity. Such causal determination that is ubiquitous in the corporeal world strictly corresponds to mental affirmation bearing particular predicational content, which is also ubiquitous in the infinite intellect, whose part the human mind is. We suggest that such correspondence or parallelism provides us with the deeper ground of aboutness of ideas of bodily affections.

著者

吉村 浩一 内山 昭一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.59, pp.23-34, 2009

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One of the authors, S.Uchiyama, who is conducting bug-eating meetings for several years, has a naive question about the psychological factors why the participants in his meetings are interested in bug-eating. In Section 1, Uchiyama points out the importance of bug-eating and of its popularization. He explains that insects are rich in nutrition and many are even more nutritionally balanced than meat or fish. In Section 2, the first author, Yoshimura, introduces a psychological study to catch the difference of the attitudes and the senses to the bug-eating between the participants in Uchiyama's meetings and the general public who have not yet participated in the meetings. Among the conceivable methods, a principal component analysis is used in the present research. Different from the general public, the attitudes and the senses of the participants can not be put into one major component. Yoshimura discusses that the participants in the meetings have multi-phasic attitudes and senses to the bug-eating.

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

島宗 理

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

vol.81, pp.73-84, 2020-09-30

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家庭用カラオケの採点システムを用い,モデルとなるメロディーと歌い手の音高を歌唱中にリアルタイムで視覚提示するピアノ譜の仕組みが総合得点に及ぼす影響を,“音痴”を自認する成人1名を対象に検討した。予備調査から総合得点が主旋律,タイミング,なめらかさ,テクニックからなる4つの下位尺度の加重得点として算出されていることと,このうち主旋律の重みづけが大きいことがわかった。実験1でメロディを既習済みの4曲を対象に条件交替法を使ってピアノ譜の有無による総合得点の違いを検討したところ,条件間の差は見いだせなかった。実験2ではメロディを学習中の4曲を対象に課題曲間多層ベースライン法を適用したところ,ピアノ譜がメロディ学習の進度を加速したことが示された。正しいメロディで歌う行動が自動的強化だけでは十分に形成されない場合にピアノ譜が有効に機能する可能性が示唆された。

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 = 法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

vol.70, pp.101-110, 2015-03-15

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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

越智 啓太

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

vol.64, pp.67-78, 2012-03-15

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ビールを飲むと異性が美しく見えるようになるというビアゴーグル(beer goggles) 効果についての研究の現状について解説した。ビアゴーグル効果には, 閉店時間が近づくにつれて異性が魅力的に見えるという閉店効果と, アルコールの影響によって異性が魅力的に見えるという効果の両方がかかわっており, それぞれ実証的な証拠が存在することが示された。

著者

越智 啓太

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.64, pp.67-78, 2011

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ビールを飲むと異性が美しく見えるようになるというビアゴーグル(beer goggles) 効果についての研究の現状について解説した。ビアゴーグル効果には, 閉店時間が近づくにつれて異性が魅力的に見えるという閉店効果と, アルコールの影響によって異性が魅力的に見えるという効果の両方がかかわっており, それぞれ実証的な証拠が存在することが示された。

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

近堂 秀

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

vol.83, pp.59-71, 2021-09-30

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In der vorliegenden Arbeit geht es um die Bedeutung des Kosmopolitismus Kants in der heutigen Situation. Zur Ethik der Globalisierung trägt Kants Konzept bei, das uns allen durch die Revolution der Denkungsart die Möglichkeit des geöffneten Denkens gibt. Ingeborg Maus versucht aus der politischen Philosophie Kants, nicht Kants Konservativismus im Anschluss an den Regressionen des gegenwärtigen Demokratieverständnisses zu bemerken, sondern das Prinzip der Volkssouveränität abzuleiten. Maus rekonstruiert das philosophische System Kants mit dem Begriff der Reflexivität und weiter darin findet die politische Implikation. Daraus folgt: Im Konzept der Reflexivität der Vernunft, dass der »Prozess, der in den Prozess interveniert«, der ausdifferenzierte ist, können zwei differenzierte Prozesse als Prozesse auf der Ebene der Öffentlichkeit und der Allgemeinheit unter der ontologischen Voraussetzung für das Individuum verstanden werden. Also ist die transzendentale Formel des öffentlichen Rechts in den Prozess auf der Ebene der Öffentlichkeit der Vernunft begründet, der in den Prozess auf der Ebene des politischen Institutionalisierens interveniert, während die Vernunft als das Allgemeine im einzelnen Subjekt erscheint. Das vernünftige Subjekt kann sich seiner selbst als eines Weltbürgers in der pluralistischen Welt bewusst sein und seine eigene Vernunft öffentlich gebrauchen, um ‘the subaltern woman’ zuzuhören.

著者

小川 徹

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.28, pp.p83-108, 1982

著者

越智 啓太

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

vol.54, pp.107-117, 2007-03-20

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本論では、近年話題になることの多い子供に対する性犯罪について、その研究の現状を概観した。第1にその発生状況について、日本とアメリカの現状を紹介した。ただし、子供に対する性犯罪にはかなりの暗数が存在し、現状把握は困難である。第2に子供に対する性犯罪者のタイプ分けについての研究とその流れを紹介した。第3に、子供に対する性犯罪のエスカレーションと再犯の問題の研究を紹介した。最後に、子供に対する性犯罪の対策を行っていく場合における、犯罪の現状や犯人の特性を解明することの必要性について述べた。

著者

福田 由紀 内山 和希

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

vol.70, pp.89-100, 2015-03-15

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本研究では,印刷物とタブレット,パソコンディスプレイといった表示媒体の特性が校正読みにおける誤字脱字検出や内容理解にどのような影響があるのかを検討した。大学生に文章を提示し,文章中の誤字脱字検出課題と内容理解課題を課した。また,表示媒体に関する主観的な印象評価や慣れに関して尋ねた。その結果,実験参加者の各媒体への慣れの程度は同様であった。誤字脱字検出数は,印刷物条件≒タブレット条件>パソコン条件の順で有意に高かった。一方,内容理解に関しては有意な差は認められなかった。さらに印象評価を因子分析した結果,「読書しやすさ因子」,「見やすさ因子」「疲れにくさ因子」が抽出された。「読書しやすさ因子」のみ,印刷物条件≒タブレット条件>パソコン条件の順で有意に評価が高かった。誤字脱字検出数に影響を与える要因を特定するために重回帰分析を行った結果,「操作性の高さ」と「疲れにくさ因子」がポジティブに影響していた。これらの結果より,各媒体への慣れの程度が同じ場合には,操作性の優れた印刷物やタブレットがパソコンディスプレイよりも校正読みの成績にポジティブな影響を与えることがわかった。