著者

百木 漠

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.40, pp.68-78, 2018 (Released:2021-04-01)

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Arendt's Eichmann in Jerusalem is famous for the concept of the banality of evil and thoughtlessness. This book is said to be the turning point that redirected Arendt's interest from Vita Activa to The Life of the Mind and has been primarily studied from the perspective of thinking and judgement. However, this paper examines the book differently, perceiving Eichmann as a Laborer. Arendt argued that totalitarianism was supported by animal laborance (laboring animal), appearing when labor became the primary activity in modern society. Eichmann was also a diligent laborer who obeyed the orders of superiors without employing his own thinking and judgement. Eichmann's case can be analyzed from the perspective of labor, connecting it with her discussion of The Human Condition (Vita Activa). However, it is incorrect to state that Eichmann consistently engaged in animal laborance since he joined the Nazis. Between 1933 and 1941, Eichmann made every effort to accomplish the Jewish emigration project to Jerusalem. During this period, he engaged in work rather than labor in Arendt's terms because he assumed the role of an emigration expert possessing superior ability and exceptional skill. He formulated an elaborate plan, negotiated with the numerous persons concerned, and put it into practice. However, when Hitler issued the order to commit Jewish atrocities in 1941, the emigration plan was suspended. Eichmann despaired and lost his joy in work, initiatives, and interests. From this point, he turned into animal laborance, blindly following the totalitarian movement. In conclusion, we should discontinue the enlargement of the realm of labor and retrieve the realm of work and activity in order to prevent the appearance of totalitarianism. We require both action and work for public reconstruction in order to resist totalitarianism.

著者

今池 康人

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.37, pp.115-124, 2015 (Released:2016-03-25)

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The purpose of this paper is to clarify the difference between Hayek and Polanyi. I will focus on the government roles in their arguments. They regard the ‘spontaneous order’ as important and criticize the ‘constructivism’. However we can see they are different in the government intervention. Hayek is critical to government intervention. He thinks a human being is ignorant. He suggests we should entrust the market order not the government. In contrast, Polanyi is positive to government intervention to achieve a full employment. He suggests the government should invest in the market by a public loan. In conclusion, Hayek restricts the intervention of government more strongly than Polanyi. Hayek is cautious with government intervention but Polanyi isn’t because he believes in the human knowledge.

著者

新美 貴英

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.40, pp.117-128, 2018 (Released:2021-04-01)

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The purpose of this paper is to elucidate the ideological background of the “World Federal Movement” in Japan. In Japan after the Second World War, in order to find out what kind of discussion about the World Federation, Hasegawa Nyozekan (journalist, 1875-1969) and Ishibashi Tanzan's (1884-1973, journalist, prime minister) opinions on the World Federation were studied. As a result, it became clear that both of them had made enthusiastic proposals to the World Federation. Aspects common to both were first aiming to realize the World Federation, second admitting the military power monitored universally by the World Federation, and third focusing on deepening interdependence on a global scale. On these ideas, both had a positive attitude to the Post-war Constitution of Japan. Both sympathized with New Liberalism, and so were positive about World Federalism.

著者

草野 路加

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.37, pp.213-222, 2015 (Released:2016-03-25)

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John Emerich Edward Dalberg-Acton, First Baron Acton (1834 - 1902), usually referred to as Lord Acton, is famous for a maxim, "Power tends to corrupt, and absolute power corrupts absolutely." In the 20th century Hayek regarded him as an outstanding liberal in the 19th century. But Acton’s liberalism is not well known. Therefore the purpose of this paper is to describe his liberalism. Acton’s liberalism is based upon the idea of liberty as the reign of conscience, that is, duty. It is ethical, deontological or Kantian liberalism. However Acton’s liberalism accepts Burkean conservatism of which key concept is historical continuity. According to Acton it is compatible with his liberalism. In my opinion Acton’s liberalism is complemented with conservatism. From such a liberal standpoint Acton took a critical look at the economic society in the late 19th century when the Industrial Revolution brought about the gap between the rich and the poor. While Acton accepted democracy— equal political participation— and socialism —distribution of wealth—, his attitude toward them was ambiguous. Because he thought that democracy and socialism suppressed individual liberty when they became the means by which people exercised absolute power arbitrarily. Acton’s concern was hence how the power to be falling into peoples’ hands was corrected or controlled. It was also the serious problem that liberalism in the late 19th century was generally confronted with.

著者

百木 漠

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.38, pp.161-170, 2016 (Released:2021-04-01)

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Marx did not truly predict the blueprint of future society. In general, Marx's idea of communism was proven wrong by the failure of the Soviet Union in the 20th century. However, recent studies have clarified that Marx's ideal future society was not state socialism such as it occurred within the Soviet Union, but an associative society in which various spontaneous associations unite. Marx believed that producer cooperatives were the most important form that an association could take, but also warned that disconnected cooperatives could not overcome capitalism. In order to transcend capitalist society, Marx asserted that various associations needed to unite and form a vast associative society. In order to realize this union of various associations, “fully developed individuals” who positively participate in organizing associations must appear. In other words, Marx's ideal of communist society cannot be realized without the appearance of “fully developed individuals.” Although a united society of associations sounds like a utopia, Marx expected that the “fully developed individuals” would appear through the decrease of labor time and the increase of free time, as Marx argued that individuals can fully develop their abilities and talents by utilizing their free time. Marx wrote that free time would be wealth itself, partly for the enjoyment of the product, partly for free activity in a future society. Therefore, the decrease of labor time and the increase of free time was the decisive element in the realization of his ideal of associative society. By increasing free time, Marx thought, all workers would become “fully developed individuals,” take part in associative action, and finally, actualize an ideal associative society.

著者

畑山 要介

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.42, pp.55-65, 2020 (Released:2021-04-01)

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This paper aims to consider an implication of ethical consumption as a pursuit of self-interests from the perspective of Kate Soper's concept “alternative hedonism.” Ethical consumption has been regarded as an expression of anti-consumerism, but Soper recognizes that ethical consumers experience the intrinsic pleasure in their environmental and social preservations. Soper emphasizes that ethical consumption should be understood on the base of the theory of hedonism rather than asceticism, however it does not mean maintain of existing consumerism but renovation of the criticism of consumerism. This paper examines the theoretical structure of alternative hedonism through Soper's criticisms of Amartya Sen and Theodor Adorno. In the criticism of Sen, Soper insists that citizenship and individual living standard should not be separated but should understand the concept of living standard in the term of quality of life and regard environmental and social consideration as an improvement of the living standard. Then, in the criticism of Adorno, Soper supports the Adorno's hedonistic position against modern consumerism but points out that he excludes any personal experiences and assume “true&rldquo; need which located in the sublime culture. Soper attempts “de-naturalization” of Adorno's hedonism through the studies about symbolism and provides the perspective that the pleasure of ethical consumption is contiguous with esthetics of ordinary and banal everyday consumption. The perspective of alternative hedonism, therefore, has an implication that ethical consumption would play an important role in steady-state economy but based on consumer's pursuit of own pleasure.

著者

佐々木 亘

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.41, pp.98-109, 2019 (Released:2021-09-10)

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Martha C. Nussbaum has argued that Sen should endorse one definite list of valuable capabilities, if he wants to apply the capability approach to social justice. And she has herself drawn up such a list of capabilities, i.e. 1.Life, 2.Bodily Health, 3.Bodily Integrity, 4.Sense, Imagination, and Thought, 5.Emotions, 6.Practical Reason, 7.Affiliation, 8.Other Species, 9.Play, and 10.Control over One's Environment. On the other hand, Amartya Sen has refused the listing of capabilities. The search for given, pre-determined weights is not only conceptually ungrounded, but it also overlooks the fact that the valuations and weights to be used may reasonably be influenced by our own continued scrutiny and by the reach of public discussion. According to Sen, it would be hard to accommodate this understanding with inflexible use of some pre-determined weights in a non-contingent form. Nussbaum says that the list itself is open-ended and has undergone modification over time, but her list is fixed, like a grand mausoleum to one fixed and final list of capabilities. On the other hand, according to Sen, the capabilities are the substantive freedoms to choose a life that has value. But, there are many sorts of freedoms. There may be a terrorist who wants the liberty of performing terrorism for his revenge. Now, Thomas Aquinas has said as follows. The order in which commands of the natural law are ranged corresponds to that of our natural tendencies. Here, there are three stages. There is in man, first, a tendency towards the good of the nature he has in common with all substances. Natural law here plays a corresponding part, and is engaged at this stage to maintain and defend the elementary requirements of human life. Secondly, there is in man a bent towards things which accord with his nature considered more specifically, that is in terms of what he has in common with other animals. Thirdly, there is in man an appetite for the good of his nature as rational, and this is proper to him, for instance, that he should know truth about God and about living in society. I would like to make one suggestion here. As far as the capabilities are human ability, they can be classified according to human nature. And according to Aquinas, there are three stages in human nature. So, we can make up the list of capabilities according to these stages. To supply something both new and old is the aim of classical study.

著者

清家 竜介

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.37, pp.83-93, 2015 (Released:2016-03-25)

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If discussed from media theoretical perspective, the media has had a storong influence on the user. Under modern digitized media environment, new Romanticism and political Romanticism apper. In preparation for discussing the new Romanticism, this paper asks the media theory conditions to enable the Romantic movements and Romantic subjectivities in the early 19th century from the late 18th century. This subject should become an indispensable work for consideration of the new Romanticism and political Romanticism.

著者

野々村 元希

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.41, pp.73-86, 2019 (Released:2021-09-10)

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The advocates of neoliberalism affirm the need for competition in the market. This may develop in them an attitude that lacks consideration of the weak because they cannot win in competition if they can consider others to be weak. The consciousness that supports this attitude can be called a “law of the jungle” or “survival of the fittest“ ideology. The aim of this tentative study is to address such an ideology from the viewpoint of social stratification. Based on quantitative data obtained from a survey of Japanese university students, I constructed a scale of economic and cultural wealth and then examined the effects of these variables on the “law of the jungle” ideology. As a result, it was revealed that economic wealth is effective in strengthening this consciousness, while cultural wealth is effective in weakening it. The combination of economic wealth and cultural poverty seems to have a significant effect that strengthens the degree of the “law of the jungle” ideology. It can be interpreted from these results that economic wealth causes an attitude of ignoring others in order to win the competition and build wealth. In contrast, and through frequent contact with the arts, cultural wealth causes an attitude of understanding and heterogeneous coexistence with others because art has the power to feed the imagination.

著者

畑山 要介

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.44, pp.182-184, 2022 (Released:2023-08-31)

著者

田中(斎藤) 理恵子

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.41, pp.121-132, 2019 (Released:2021-09-10)

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The aim of this article is to explore the relationship between media and gender representation. First of all, I consider the gender differences of castors reading mainstream news on television news programs. Secondly, I analyze the gender representation found in news reports and examine not only “what” is conveyed, but also “how.” Third, I conduct qualitative researches of people working in the media to see how they think about their work, and examine the current situation and issues of the problems. From the point of view, I examines the structural issues of gender norms in the Japanese media, and I would like to consider ways to enable diversity.

著者

飯原 栄一

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.41, pp.181-196, 2019 (Released:2021-09-10)

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Some people have found the alliance between Michael Polanyi's knowledge theory, tacit knowledge and Michael Oakeshott's one, traditional knowledge. For example, the scholars on Hayekian thought like John Gray and Mikio Watanabe and a scholar on Oakeshott's thought think so. In fact, Oakeshott himself wrote a review of Polanyi's Personal Knowledge; It was titled “The human coefficient.” Personal Knowledge is a book in which Polanyi stated his knowledge theory, “tacit knowledge theory” for the first time. Then, did Oakeshott say the alliance between his traditional knowledge or practical knowledge and Polanyi's tacit knowledge? Or did he say his knowledge theory had affected Polanyi's theory or Polanyi's theory did his theory? But he didn't say so at all. To begin with, he didn't talk about Polanyi's tacit knowledge at all. In the first place, tacit knowledge is not comparable to a certain way of thinking like traditional knowledge. Tacit knowledge should be called a power or function which integrates parts into whole beyond “logical gap.” According to Polanyi, it is indispensable to every knowledge involved science. It is not a sort of a way of thinking involved traditional knowledge but transcended and points to universality. Moreover, in this review Oakeshott pointed out important thing. I think he understood Polanyi much better than he scholars on Hayekian thought and a scholar on Oakeshott's thought. Through consideration of this review and his other papers, we cannot find their philosophical alliance but their great difference in position. As Oakeshott pointed out “Hegelian echoes” to of him, Polanyi sought universal truth. On the other hand, it is nihilism or the limit of reason that we can derive from Oakeshott's philosophy. Thus this small review can be an important paper to understand the relationship between Oakeshott and Polanyi.

著者

近藤 汐美

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.42, pp.74-83, 2020 (Released:2021-04-01)

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Integrated reporting (IR) emerged as a new form of corporate reporting that calls for consistent disclosure of financial and non-financial information. In 2013, the International ‹IR› Framework was released with the aim of stabilizing global finance and rebuilding a sustainable economy and society. Previous corporate reporting focused on short-term decision-making by investors and other stakeholders. However, this framework calls for “communication with companies on the creation value process based on the medium- to long-term perspective through integrated reports with stakeholders” (IIRC, 2013, p.8). We focus on the “investment decision usefulness of integrated reporting” as an issue in IR research. Previous accounting studies concentrate on “value relevance” to examine the usefulness of investment decisions in financial reporting. However, research on the value relevance of integrated reports is still inadequate, and further research is needed for IR to function as a corporate report in line with financial reporting. In this study, we consider the usefulness of IR for investment decisions from sociology perspective, with the assumption that it is difficult to obtain a new suggestion. We advance the theoretical research based on sociological methods by the German sociologist N. Luhmann. First, we capture accounting from Luhmann's theoretical perspective by re-describing accounting as an accounting system, and confirm the position of IR in the accounting system. Second, we consider the problem of “investment decision usefulness of integrated reporting” from the perspective of communication in the accounting system, and investigate the problems hidden within integrated reports.

著者

古賀 勝次郎

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.39, pp.205-207, 2017 (Released:2021-04-01)

著者

袖川 芳之

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.38, pp.11-24, 2016 (Released:2021-04-01)

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経済社会の中で消費は明確な位置づけを持たず、デフレの状況の中でもどのように需要を増やせばよいかわからない。そこで、需要がどのように生まれてくるのかその源泉を検討し、消費の普遍的な本質を定義することで消費の未来の姿を提示する試みをおこなった。 人々を消費へと駆り立てるドライブは「欲求」と「欲望」に分けられる。「欲求」の消費は欠乏の充足として捉えられるが、「欲望」は心の中の未分化なエネルギーであり、本人もそれが何であるか意識していない、「何か欲しいが、何が欲しいかわからない」という心理状況である。これが豊かな時代の消費のドライブになっているので、企業も消費者も何を提供して何を買えばよいのかわからなくなっていることがデフレにつながっている。 そこで「欲望」が消費につながるしくみを検討すると、「欲望」という未分化なエネルギーが社会という外部環境からの刺激によって明確化し消費行動を行う。そして、その行動を他人からの賛同によって評価され初めて自身の消費満足となる。 また、消費のドライブには「満足を急ぐ欲望」と「満足を引きのばす欲望」があり、特に後者の欲望は、消費には時間の概念が重要であることを示している。 未分化なエネルギーとしての「欲望」や「満足を引きのばす欲望」が出てくる源泉自体は脳の機能にあると考える。脳がインパクトのある情報を求めるという機能が未分化なエネルギーとして蓄積され、「何か」を求める「欲望」になる。「何か」は何でもよく、脳にインパクトのある情報を与えることができれば十分なのである。この過程で、生産と消費、仕事と趣味の境目がなくなり、消費を過度に生活や人生の中心に置きすぎていた戦後の消費者は消費で人生の満足を得ようとする人から、「仕事を楽しむ新しい階級」からなる「新・産業社会」へと変化していく。それに伴って消費概念が拡張され、何かを買わねばならないかという不安から人々は解放されていくのである。 以上の考察から、消費に時間と他人の存在という2つの要素を入れて消費満足が生れるプロセスを考えると、消費満足が個人内部で完結することではなく、個人を取り巻く外部環境としての社会の器の大きさや社会の質が個人の消費満足を決定することになる。 需要がどこからくるのか、消費とは何かを明らかにしながら、需要を創造するためには社会全体の質を高めることという、視点の転換を促すものである。

著者

市川 慧

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.37, pp.192-202, 2015 (Released:2016-03-25)

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Though consumer society is tied up the notion of liberalism strongly, the purpose of this thesis is to reveal these placement associations. On the other hand the existence of consumer society is based on liberalism, the liberty in the consumer society provides to the consumer the wide range selection of commodity, the liberation from convention and tradition. As seen above, consumer society and liberalism are interdependence. In this way, the liberty in consumer society is recognized nearly as "negative liberty" that Isaiah Berlin said. The recognition that "the true freedom" is liberty from consumer society emerged from 1980s in Japan’s mature consumer society. But the act like anti-consumerism to flee from consumer society means obedience to some kind of consumer society’s code Jean Baudrillard said. That means every social activity is consumerism in contemporary society. Baudrillard said contemporary consumption is communication. In today’s phenomenon of consumer society that the trend of monologue consuming communication, consumption without physical exchange (like an information consumption) and obsolescence of consumer society in itself (so we don’t feel in "the cage of consumer society") brings to us subjective freedom in consumer society. But another side, nowadays, there is problem that consumer society is too free. Durkheim said that freedom is production of social regulation, and Arendt said freedom exists in positive action only. Like this, in the process of reaching true freedom in consumer society, social and public is required. It means the liberty of consumer society shifts to another dimension from the negative one. That will be "limited freedom, " but have loose relationship to others and access possibility to public.

著者

織田 輝哉

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.37, pp.24-33, 2015 (Released:2016-03-25)

著者

馬場 靖雄

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.37, pp.10-20, 2015

著者

森田 雅憲

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.38, pp.4-10, 2016

著者

竹口 隼人

出版者

経済社会学会

雑誌

経済社会学会年報 (ISSN:09183116)

巻号頁・発行日

vol.43, pp.89-100, 2021 (Released:2022-11-27)

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This paper examines the social reform thought of Thomas Hill Green (1836-1882), a nineteenth-century British philosopher and a representative of British idealism. Based on Green's theories of freedom and the state, I examine his justification for government interference in social affairs in the latter half of the nineteenth century and its basis, and clarify the relationship between freedom and interference in Green's social reform thought. In Green, freedom means the capacity to achieve what is worth doing. What is worthy is the perfection of the person, which is also the common good worthy of all others. As a means of this freedom, in the sense of having the capacity to realize such perfection of the person, various freedoms such as freedom of contract are positioned. Each person also has rights by virtue of being recognized by others as capable of contributing to the common good, which is recognized by all. This allows everyone the capacity to achieve perfect, the capacity in freedom. Since all people must be able to be free, the state has a role to realize freedom in the sense of having the capacity to realize what is worth. Since the perfection of the person is a moral duty of each individual, it is not the role of the state to enforce it. The role of the state is to maintain the conditions for human freedom by removing the obstacles that prevent each person from realizing and shaping his or her capacity to do something worthy. Hence, in the interference of the state, the question becomes what and how is an obstacle to the perfection of the personality. In the sense that the role of the state is limited to the removal of obstacles to freedom and the maintenance of the conditions of freedom, it takes the form of a prior intervention, an interference with the conditions under which each person is able to perform, and these are the role of the state.