著者

千野 明日香

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.56, pp.13-25, 2007

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

著者

米家 志乃布

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

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

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

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

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

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

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

no.65, pp.15-30, 2012

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

著者

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.81, pp.85-94, 2020-09-30

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本論文では,未婚のカップルを対象として1年間の追跡調査を行い,カップル間の関係性とデートバイオレンス・ハラスメントがどのように変化するのかについて検討した。その結果,デートバイオレンス・ハラスメントの程度は,交際期間を通じてほとんど変化しないことがわかった。この傾向は,1年間の追跡期間中に恋愛関係が終結したカップルでも継続しているカップルでも同様であった。また,デートバイオレンス・ハラスメントの程度はカップルの交際が終了するかどうかと関連していなかった。同様な傾向は,交際初期のカップルのみを対象にした場合にも見られた。これらの結果から,デートバイオレンス・ハラスメントの経時変化についてディスカッションした。

著者

木島 泰三

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

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

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

著者

塩沢 裕仁

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

no.79, pp.67-82, 2019

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

著者

吉村 浩一 関口 洋美

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.67-76, 2007-03-20

著者

千野 明日香

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

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

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

著者

千野 明日香

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

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

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

著者

佐藤 典人

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.49, pp.33-62, 2003

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Today it is a matter of public interest as well as of concern that the temperature of the earth will warm up gradually. Also they say that the increasing temperature of our earth's temperature until 2100 will be estimated at several degrees centigrade or the rise of its temperature will occur typically in the high latitudes of the earth in comparison with the low latitudes(Fig.6,7 and 8). The researchers of environmental science have pointed out that the main cause of this phenomenon has been increasing the concentrations of atmospheric carbon dioxide (=CO2)during the last century because we discharged many polluted substances through our industrial activities,that is,the increasing of fossil fuel combustion. As the same time as these activities,we have been emitting other gases,fox example chrorofluoro carbons which have been well-known as the cause of the decreasing ozone layer over the Antarctic or the Arctic. As a result,the"green-house effect"means that the atmospheric CO2 can't reflect the short waves from the sun but can do the long waves from the earth,and finally the energy of radiation from the earth to the space will accumulate in the atmosphere. Will this situation continue endlessly? I think that the global warming isn't simple as people are thinking. If we review the very long history of this earth,we can remembere easily that the concentrations of atmospheric CO2 won't increase simply. When we think about the history of this earth,we can be also remeinded of the cycle of CO2 connecting with the ocean,the atmosphere and the biosphere(Fig.1). In this cycle it is a very important factor,that this CO2 is movable. Furthemore it is obvious that both the CO2 in the atmosphere and in the ocean compare to that in the biosphere are movable easily along that cycle. Though we can know that the volume of CO2 in the ocean is larger than other volumes of each substance,unfortunately we can't understand yet that the precise volume of CO2 in the ocean as well as the maximum limit of its content. But at least the interaction of CO2 exchange between the ocean and the atmosphere occurs very easily. Therefore the atmospheric CO2 concentrations are becoming larger,the transport of CO2 from the atmosphere to the ocean will be started at some stages. For this reason the atmospheric CO2 concentrations will not increase simply like people think. Here I will introduce one other explanation concerning this problem. If the temperature increases gradully,the glacier of mountain valley in low latitudes as well as the continental ice shelf of Canada or the southern region of Greenland will be melted for the first time. For this melting phenomenon the cold water will pour into the North Atlantic Ocean. For this reason the"Gulf Current"which contains much salt relatively,will sink to lower latiudes by its high density than now because the wall of cold seawater will prevent this"Gulf Current"flowing northword like now(Fig.12). This means that the water temperature of the North Atlantic Ocean Will drop compared to now. And the temperature of westerly wind over those latiudes will coincide with temperate zone,especially in Europe because of the leeward position of that cold seawater area,won't rise. Moreover we estimate this change will influence the current condition of worldwide range(Fig.12). I don't intend to say that the discharge of CO2 into the atmosphere is no problem. It isn't easy to interpret precisely the exchange of CO2 between the atmosphere and the oceans after its release into the atmosphere. We must know more exactly about the system of nature of our earth as well as the fact than nature isn't so simple.

著者

渡辺 弥生

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.50, pp.87-104, 2004

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本研究は、公立小学校3年生の2クラスを対象に、社会的スキルを育むサイコ・エデュケーションとしてのVLF(Voice of Love and Freedom)実践を用いた場合と従来型の副読本を利用した道徳実践を行った場合とで、児童の社会的スキルの向上に違いがあるかどうかを比較検討した。VLFプログラムは、①自他の視点の違いへの気づき、②自分の気持ちを相手に伝える力、③他人の気持ちを推測する力、④自分と他人の葛藤を解決する力、を育てることが意図されており、絵本を教材とした4つのステップから構成される体験型の思いやり育成プログラムであった。パートナー・インタビュー、ロールプレイなど多様な活動が盛り込まれている。アセスメントは社会的スキル、共感性の質問紙と情報分析力を明らかにする絵カードが用いられた。実践の授業前と授業後で社会的スキルの変化を検討したところ、実践クラスにおいて社会的スキルの効果が認められたほか、絵の分析における視点の変化も明らかになった。

著者

渡辺 弥生

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.77-94, 2006

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本研究は、公立小学校1年生から6年生の全学年を対象に、ソーシャルスキルを育むサイコ・エデュケーションとしてのVLF(Voices of Love and Freedom)思いやり育成プログラムを実践し、児童のソーシャルスキルの向上に学年差及び性差、教師の視点と生徒の視点に違いがあるかどうかを比較検討した。VLFプログラムは、①自分の気持ちを相手に伝える力、②他人の気持ちを推測する力、③自分と他人の葛藤を解決する力、を育てることが意図されており、絵本を教材とした4つのステップから構成される体験型の思いやり育成プログラムである。パートナー・インタビュー、ロールプレイなど多様な活動が盛り込まれている。アセスメントはソーシャルスキルの自己評価尺度と教師評定、さらに、役割取得能力テストが用いられた。その結果、授業前と授業後でソーシャルスキルの変化を検討したところ、学年差および性差、教師と生徒間の評定の違いが明らかになったほか、ほぼ全学年で効果が認められた。

著者

漆原 和子

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.37-49, 2011

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ルーマニアにおいて,EU加盟後5年を経過した2011年におけるヒツジの移牧の実態の把握を試みた。1989年12月の革命よりも前のヒツジの移牧の実態は,聞き取り調査によって正確に明らかにすることが困難であった。その後の市場経済体制下とEU加盟後の今日のヒツジの移牧は,2003年から2011年までの現地調査によってその実態が明確になった。調査地域は第2次世界大戦後の社会主義体制下において,生産性の上がらない場所として集団化をまぬがれたチンドレル山地の山麓である。ジーナ村とその周辺の海抜約1000mを基地として移牧を行う人々に限定して,調査を実施した。その結果,現在ジーナ村で登録されているヒツジの群は,冬の宿営地であるバナート平原で冬を越し,また春にはジーナ村に引き返す。夏は海抜1800m まで移動する。その際は,若羊のみ山頂の2200m 付近へ移動させる。一方,バナート平原に定住し,そこで飼われたヒツジは肉として売られるか,又はチーズの生産にむけられている。この数は年々大型化していて,その総数は不明である。しかし,1戸が1,000~1,500頭を超えるヒツジ飼育農家が増加している。その他にドナウ河畔まで南下し,冬を過ごすグループもあり,1 グループが600~800頭である。彼等は,夏はチンドレル山頂で過ごし,秋にはジーナ村にもどる。基地のジーナ村には秋の市場が開かれる時のみ戻る。もう一つはドナウ川下流域,又はデルタまで移動した移牧のグループである。彼等はEU 加盟後は移動をやめて定住している。その数は,今回の聞き取り範囲の推定頭数でも15,000頭に達することがわかった。ドナウデルタ全域では,定住しているヒツジの総数はきわめて多数にのぼると推定される。EU加盟後5年を経た今日のヒツジの移牧の実態から,今後のヒツジの畜産業の方向には次の二つが考えられる。一つは,バナート平原やドナウデルタのように冬も宿営地として飼育できる場で定住をし,大型化をはかる方向である。この方向は今後ますます飼育頭数が増加していくであろう。二つ目は,チンドレル山地の山頂まで移牧をし,良質の草を食べさせて,良質の若羊を飼育する方向である。これは,伝統的なこれまでの方法であるが,質の良い肉の需要がある限り,この移牧は消滅することはないであろう。しかし,伝統的移牧で扱うヒツジの頭数は年々減少すると思われる。

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.72, pp.59-76, 2016-03-30

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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 his ethical 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 conatus doctrine 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

酒井 健

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.78, pp.31-49, 2019-03-18

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Cet article a pour but de montrer les traits distinctifs de la philosophie platonicienne, vue par les penseurs français contemporains dont Georges Bataille et Jacques Derrida. En effet, on peut considérer Bataille comme représentant typique de la première génération de la pensée post-moderne française. Cette génération s’éveillait à la pensée philosophique au lendemain de la première guerre mondiale et, par suite de ce désastre inouï tout à fait européen, mettait en question les fondements de la civilisation occidentale moderne. Tandis que Derrida, comptant parmi la seconde génération, a recours surtout aux textes de Bataille pour s’acquérir sa critique radicale du modernisme aux dépens des dogmatismes idéologiques : ceux-ci dominaient la scène philosophique après la deuxième guerre mondiale.Ainsi, Bataille et Derrida, chacun à sa manière, mettaient en cause «un Platon français». Il s’agit d’un Platon rationaliste et idéaliste que les philosophes académiques depuis le 19ème siècle ont formé comme prédécesseur de Descartes. Alors, dans cette mise en cause du «Platon français», on peut faire grand cas d’un rôle que Léon Chestov a joué dans le milieu des intellectuels français. En effet, ce philosophe russe immigré cherchait, au courant des années 1920 et 30, à les éveiller à l’autre de la raison comme à un Platon profond qui fait face à ce qui est foncièrement énigmatique. À partir de cet enseignement de Chestov, le jeune Bataille a repris un sujet important de ce philosophe grec : «fixer le soleil». Quant à Derrida, il est question de ressaisir la notion platonicienne de «Khôra» pour démontrer la «déconstruction» du platonisme, faite par Platon lui-même.En fin de compte, cet article vise à mettre en lumière l’ambition de la pensée française contemporaine à l’égard de Platon. Il s’agit de le donner pour un Janus errant qui envisage à la fois le système rationnel de sa philosophie et le dehors irrationnel de celle-ci. Tout cela se résume par cette parole de Bataille : «Il (Platon) tente d’établir autant qu’il peut un édifice rationnel, et qu’il y a pourtant quelque chose au-delà...»

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.80, pp.97-112, 2020-03-13

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本研究では,恋愛の進展・崩壊のプロセスとデートバイオレンス,ハラスメントの関連について明らかにする。まず,恋愛の進展と崩壊について,カップルが現在どのような交際フェイズにいるのかについて査定するある程度の信頼性と妥当性を持つ尺度を構成した。つぎにこの尺度とデートバイオレンス・ハラスメント尺度の相関を算出した。その結果,デートバイオレンス・ハラスメントは恋愛進展フェイズでは,あまり発生せず,崩壊フェイズにおいて発生することが示された。

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.68, pp.47-58, 2014-03

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In dieser Abhandlung wird die Möglichkeit der Selbsterkenntnis in der sprachanalytischen Philosophie aufgrund von der Selbstbewußtseinstheorie Kants aufgezeigt. In der sprachanalytischen Philosophie findet Shoemaker die Selbstreferenz ohne Identifikation im Selbstbewußtsein, während Chisholm die Möglichkeit der Selbsterkenntis durch den Satz von der Selbstvorstellung behauptet. Zugleich leugnen Shoemaker und Chisholm daskantische transzendentale Subjekt ab. Aber in der ersten Auflage der Kritik der reinen Vernunft erhellte die transzendentale Bezeichnung f urdasSelbstausderKritik deszweiten Paralogismusder transzendentalen Psychologie. Das Ich von der transzendentalen Einheit wird unmittelbar als einfach bezeichnet und dadurch wird der Gedanke mitteilbar gemacht. Also nach Kant wird die Selbsterkenntnis durch die Selbstreferenz in der transzendentalen Bezeichnung für das Selbst möglich gemacht.

著者

木島 泰三

出版者

法政大学文学部

雑誌

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

巻号頁・発行日

no.79, pp.31-46, 2019

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

著者

牧野 英二

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.49, pp.1-23, 2004-03-02