著者

吉識 宗佳

出版者

一般社団法人 廃棄物資源循環学会

雑誌

廃棄物資源循環学会誌 (ISSN:18835864)

巻号頁・発行日

vol.29, no.3, pp.215-222, 2018-05-31 (Released:2019-05-31)

参考文献数

16

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リサイクルビジネスでは,人口減少等の社会経済動向を受けて,今後効率化と付加価値創造の両面で生産性向上が必要となる。IoT,ビッグデータ,AI,ロボット等のテクノロジーは,生産性を向上させ成長を実現する有力なツールである。現在,廃棄物処理・リサイクル IoT 導入促進協議会の場等で,産官学連携による IoT 活用の検討が進められている。本稿では,リサイクルビジネス事業者の課題と関連業界での活用の先行事例に基づき,これらテクノロジーの活用分野と普及に向けた課題,IoT 活用研究の可能性について論じた。

著者

横山 千枝子

出版者

英米文化学会

雑誌

英米文化 (ISSN:09173536)

巻号頁・発行日

vol.25, pp.47-56, 1995

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Murdoch thinks that love is to recognize others and to regard them as independent from and equal to oneself as well as to respect them. Moreover, she thinks that love can be acquired by being attentive to God. She says that both God and Good are the concordant point of everything which is located far from ourselves. In Unicorn, Hannah, who lives in Gaze Castle and is the heroine of this novel, finds comfort in agony. She is captured by the illusion that others and even she herself regards her as God, until she dies. Max, who is a scholar studying Plato, knows Good through books but cannot enter the situation of Good. He, who becomes Hannah's heir after her death, is captured by age and books. Through their attitudes to God and Good, Murdoch develops her idea about God and Good in her work. First, I will examine how the idea of Murdoch about God and Good is treated and then examine Murdoch's idea that God is identified with Good.

著者

脇條 靖弘

出版者

日本西洋古典学会

雑誌

西洋古典学研究 (ISSN:04479114)

巻号頁・発行日

vol.43, pp.42-52, 1995

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<p>Despite his well-known confession of ignorance Socrates does claim somehow to have knowledge in several passages of Plato's early dialogues. The aim of this paper is to focus on one of such passages, 29b of the Apology, and investigate the nature of this claim and the way it relates to his ignorance. In Apology 29b Socrates is making knowledge claim at two stages. Firstly, he claims to know(1)that it is evil and disgraceful to do wrong and to disobey the one who is better than him. Secondly, using this knowledge(1) as a premise and also adopting a further premise(2)that disobeying God and quitting philosophy is the very act of doing wrong and disobeying the one who is better than him, he reaches a conclusion(3)that disobeying God and quitting philosophy is bad, and concerning this conclusion he seems to be claiming to have knowledge. It is my contention that the grounds on which Socrates claims to know(1) and(3) are distinct and both of them are such as to be compatible with, and explain, his constant confession of ignorance, and further that not only in the Apology but also in early dialogues in general, when Socrates announces his knowledge in the process of drawing a conclusion(often in his elenchus) , his knowledge is classified either in type (1)or type(3). I suppose that the best way to make Socrates' claim of knowledge concerning(1) compatible with his confession of ignorance is to limit his knowledge to the area of logical properties of certain moral expressions. That is to say, when Socrates says he knows(1)that it is evil and disgraceful to do wrong and to disobey the one who is better than him, what he means is that he knows that if something is described as an act of doing wrong or disobeying someone who is better than oneself, it necessarily follows that it is also described as an act that is evil and disgraceful. Thus I take it that type (1) knowledge concerns entailment relationship, or meta-ethical facts, concerning certain moral expressions, and Socrates declines to do what he takes to be an act of doing wrong, partly backed up by this kind of formal knowledge. As to type(3) knowledge, it seems at first sight that Socrates' knowledge concerns conclusion(3)itself, but this interpretation meets a difficulty : although he announces his knowledge of premise(1), premise(2)is mentioned only as what he believes(28e), and it is unlikely that Socrates takes the conclusion to constitute knowledge when one of its premises is only a belief. One possible way of avoiding this difficulty is to introduce the distinction between two levels of knowledge. For example, Vlastos distinguished between the stronger kind of knowledge whose hallmark is infallible certainty and the weaker kind which, although falling short of certainty, can be and has been acquired by Socrates through his habitual activities of elenchus. Thus, whereas(2) is strictly speaking only a belief, Socrates can say he knows(2)in this weaker sense and accordingly, can claim also to have knowledge of conclusion(3), which is drawn from(1) and(2). However this interpretation is rather complicated, and the solution I would like to propose is simpler and more straightforward. In my view, Socrates' knowledge does not concern conclusion(3) itself but the logical necessity of(3)following the acceptance of(1)and (2). What Socrates claims to know at 29b is that(3)necessarily follows if (1) and(2) are accepted, or that(3)is true provided that(1)and(2)are both true. Because "if" clause or "provided that" clause is omitted here, his statement gives a false impression that he is saying he knows(3)itself. Thus, according to my interpretation both types of knowledge are rather formal in that type(1)concerns the logical-semantic necessity of certain moral expressions and type(3)concerns the logical necessity of inference. Type(1)knowledge is not so useful if it is possessed without any</p><p>(View PDF for the rest of the abstract.)</p>

著者

天野 信

出版者

パーリ学仏教文化学会

雑誌

パーリ学仏教文化学 (ISSN:09148604)

巻号頁・発行日

vol.28, pp.1-20, 2014

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The purpose of this paper is to point out that the Mahapadanasuttanta (=MAP; Skt. Mahavadanasutra; Chinese version 大本経) is the fundamental source of the four excursions in various biographies of the Buddha. The four excursions are represented as the central factor in Buddha's renunciation. On the other hand, MAP is a biography of the seven former Buddhas which includes the four excursions. MAP is the only text which preserves the four excursions in the four Nikayas. Takamichi Fukita argues that MAP fixed the concept of "the common career for all Buddhas" by placing it within the ideology of the Seven Former Buddhas. Through a close examination of MAP, it is shown that the God in the Heaven of the Pure Mansion knows in detail "the common career for all Buddhas." Therefore the later Pali commentary Mahapadanasuttanta- atthakatha explains the situation of the four excursions as being produced by the God in the Heaven of the Pure Mansion. A similar description is handed down concerning the four excursions in the Nidanakatha as the Buddha's biography in the Theravada tradition. In this connection, the Nidanakatha refers to the four excursions as a quotation from MAP. In addition, this case appears frequently in Northern Buddhist texts which contain the Buddha's biography. Thus, it can be said that the descriptions of the four excursions in various biographies of the Buddha presuppose MAP and its Sanskrit and Chinese versions. As a result the God in the Heaven of the Pure Mansion in MAP is presented as a guide for Buddha's renunciation.

著者

石井 次郎

出版者

教育哲学会

雑誌

教育哲学研究 (ISSN:03873153)

巻号頁・発行日

vol.1967, no.15, pp.1-18, 1967

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(1) The achievements of the recent studies of the New Testament have shown that it is after all possible, though still with some reservations, to approach 'the historical Jesus'. Among his historical activities was included a duty or function as a teacher.<BR>(2) Jesus had an aspect as an 'Israelite rabbi', he was 'one sent from God' to teach, and to lead people to, 'the way of God' and 'the way of Truth'.<BR>(3) His mission was that of the 'final teacher'; that is, 'the teacher of Truth' and 'the teacher of Righteousness' entrusted with the mission of the final revelation.<BR>(4) Jesus was, in that capacity, 'the witness of Truth' and 'the channel of Truth'.<BR>(5) A symbolic figure most appropriate to show his duty as a teache is that of a shepherd. There are several implications in this figure; (a) one who leads people to Life ane Truth; (b) a shepherd who endlessly lowers himself to seek after and bring back a lost sheep; (c) one who sacrifices even his own life for the sake of his herd; (d) the shepherd and his sheep are united with each other in trust and understanding -he knows them, and they listen to his voice and follow him in confidence and love.

著者

原敬著

出版者

金港堂

巻号頁・発行日

1889

著者

原敬著

出版者

大阪毎日新聞社

巻号頁・発行日

1900

著者

原敬著

出版者

警醒社

巻号頁・発行日

1899

著者

万国公法会編 原敬訳註

出版者

報行社

巻号頁・発行日

1894

著者

[でたらめ記者著] 大阪毎日新聞社編輯

出版者

東枝律書房

巻号頁・発行日

1899

著者

原敬著

出版者

盛岡市原敬記念館

巻号頁・発行日

2004

著者

[原敬著]

出版者

原敬全集刊行会

巻号頁・発行日

1929

著者

原敬著

出版者

阪上汎愛堂

巻号頁・発行日

1892

出版者

原書房

巻号頁・発行日

1969

著者

[アナトール・ラングロア訳編] 原敬譯

出版者

櫻水舎

巻号頁・発行日

1879

著者

岩谷 智

出版者

京都大学西洋古典研究会

雑誌

西洋古典論集 (ISSN:02897113)

巻号頁・発行日

no.7, pp.65-76, 1990-05-31

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この論文は国立情報学研究所の学術雑誌公開支援事業により電子化されました。

著者

吉江 明広 澤田 歩実 澤﨑 円香 田邊 公一 朝見 祐也

出版者

公益社団法人 日本栄養士会

雑誌

日本栄養士会雑誌 (ISSN:00136492)

巻号頁・発行日

vol.64, no.8, pp.451-457, 2021 (Released:2021-08-01)

参考文献数

29

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本研究は、取り扱いの簡易な食物アレルゲン検出キットを大量調理機器の洗浄終了の確認に活用することを試みた。食物アレルゲン検出キットは「牛乳(カゼイン)」用および「小麦」用を用いた。大量調理機器は、ブレージングパンを一定条件の料理の調理後に、その料理を取り除いた状態のものを用いた。洗剤の有無で2種の洗浄を行い、食物アレルゲンの除去までに必要な洗浄水量の比較を行った。食物アレルゲンの種類による比較では、洗浄水量の差は認められなかった。一方、洗剤の有無の比較では、洗剤を用いることで有意に洗浄水量が少なく、洗剤による食物アレルゲン除去の効果を示すことができた。ブレージングパンに目視で汚れが確認できない状況だとしても、食物アレルゲン検出キットで「陽性」となることがあった。そのため、目視だけで洗浄の終了を判断することは、食物アレルゲン除去の観点から不十分であると確認された。大量調理機器の洗浄の際に食物アレルゲン検出キットを使用することは、食物アレルゲンの残存の確認に有効であり、さらに食物アレルゲン除去に必要な洗浄水量を算定し、洗浄方法の標準化に有用であると考えられた。以上より、大量調理機器の洗浄終了の確認において、食物アレルゲン検出キットの活用の可能性を示すことができた。

著者

中野 重伸

出版者

宇都宮大学国際学部

雑誌

宇都宮大学国際学部研究論集 (ISSN:13420364)

巻号頁・発行日

no.13, pp.59-86, 2002-03

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Kant asserts that the incentive of pure practical reason is the feeling of respect for the moral law. This feeling is called the conciousness of duty. And the origin of duty is the human condition; that is, human beings belong to the sensible world and at the same time are a member of the intelligible world. In so far as he belongs to the sensible world, he acts according to the inclination i. e. feelings and desires but in so far as he is a member of the intelligible world, he acts by another incentive than inclination, i. e. the determination of will by the moral law. Such a condition of human beings Kant calls the Idea of personality. Being a person, the human being belongs to the intelligible world and the laws of this world determine his will and must become the incentive of conduct. But how is it possible, that the determination of the will by the moral law becomes the incentive of human conduct? The reason of it is that human being is a member of the intelligible world, and the Gospel commands Love God above all. In this case the command : Love God means to do all duties willingly. But human being belongs to the sensible world as well, so he is determined by inclination and so it is impossible that he willingly obeys to the moral law. The moral law can arouse the feeling of respect only by negating inclination. Then how is it possible that the consciousness of duty makes possible the realisation of morality by negating inclination? Kant knows that we can not answer this question, but we must assert the moral-act as the fact of practical reason. In the other hand, Epicurians assert that a human being wants his happiness by nature, and so moral practice is a wise choice of conduct. And according to that theory of moral sense the moral practice itself is included in contents of happiness. Kant criticises these theories, which assert the connection between happiness and moral practice. But, I think this character is involved in the Kant's theory, when he asserts that the moral law is always the condition of human good and happiness. The happiness of human being mainly consists of satisfaction of inclinations but it needs the morality d. i. universal good as the condition of his happiness. Then according to Kant's theory also the universal good is presupposed in the every day practice of human life in the sensible world.

著者

後藤 武士

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.26, no.2, pp.185-220, 1949

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<p>All the books that come between Liza of Lambeth and The Moon and Sixpence are regarded in this essay as so many records of Mr. Maugham's long pilgrimage to find himself. Among them Mrs. Craddock and Of Human Bondage are especially important for the study of his later works. There are two minor characters worthy of note in Mrs. Craddock. The one is Miss Ley, whose attitude towards life is a shrug of the shoulders, and whose temperate philosophy of "live and let live" is also entirely that of the author. The other is Dr. Ramsay, whose position in this novel is the very one which Mr. Maugham later steps into to write in the first person. For all its defects as a novel, the attractive sincerity of the author makes Of Human Bondage a highly original book. Seeing that his own philosophy of life as outlined in The Summing Up about twenty years later is practically that of Philip almost unmodified, I felt justified in accepting the hero's spiritual adventure which ends in a triumphant nihilism or refined agonsticism as the foundation of the author's compassion and tolerance, the keynotes of his later works. Of Human Bondage, however, is, like Liza of Lambeth, an isolated attempt which has no successor. In The Moon and Sixpence we see the emergence of Somerset Maugham, the mature writer who has found his material and his style. His outlook on life has acquired new freedom and composure. Moreover, he adopted a new technique of writing in the first person singular. This may be but a variety of the autobiographical form suggested by the method of Henry James, but it is a technique so perfectly in keeping with his disposition that it makes us feel the more that he has at last found himself. In spite of the author's disapproval of the technique of "the stream of consciousness," the psychoanalytical view is found reflected in the treatment of Strickland's art and in the author's own reference to the psychology of the writer in creating scoundrels. Cakes and Ale and The Razor's Edge are direct successors to this novel. Importance is attached to those written in the first person as works most characteristic of Mr. Maugham and more detailed comments are given to them than to the rest. The importance of The Painted Veil, otherwise a negligible book, lies in the fact that it is the first instance of Mr. Maugham taking up the theme of the reality of the spirit. In Cakes and Ale the art of Mr. Maugham is revealed in full maturity. It is indeed the work of a man who knows his own limitations. Rosie is most typical of his excellent characterizations. The Narrow Corner reflects a conflict in the author-a conflict between the self that has accepted the actualities of human life as they are and another self that now begins to suspect the existence of the spirit that the former has tried to believe non-existent. Those who were disappointed by Theatre, Up at the Villa, and Christmas Holiday must have been pleased to find a worthy successor to Cakes and Ale in The Razor's Edge. From every point of view it shows the culmination of Mr. Maugham's novels written in the first person. Its central theme makes one suspect the presence, in the author's heart, of a craving for God and immortality which his reason has forced back to the deep recesses of the subconsciousness. Both of the two latest works Then and Now and Catalina are to be regarded as the products of Mr. Maugham's belief that the novelist should turn to the historical novel towards the end of his career, a lesson the author learned from the failure of his second book. Mr. Maugham has rightly complained that the critics have, using the word in a slightly depreciatory sense, called him "competent." But it can not be denied that what we feel after we have read some of his novels is not unqualified admiration. For all the merits they have, they always leave for (at</p><p>(View PDF for the rest of the abstract.)</p>

著者

渡辺 美知夫

出版者

東京女子大学

雑誌

英米文学評論 (ISSN:04227808)

巻号頁・発行日

vol.14, no.1, pp.79-101, 1966-06

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In the present age, men are suffering from a sense of desolation-a privation of communication and of solidarity, and above all, a destitution of love. They are uneasy because they cannot find any positive significance in life. Somerset Maugham's philosophy is based upon his belief that life has no meaning, but Graham Greene could not endure this. He knows, as well as Maugham, the boredom of life, but he cannot stop there. He wants to go beyond the negative view of life. His conversion to Catholicism is obviously a manifestation of this longing. In the process of our pilgrimage of life, however, there is inevitably an alternation of negation and affirmation in one's attitude toward life, like the motion of a pendulum. It seems to me that in his successive works Greene takes away, one by one, the affirmative elements. In Pinkie of Brighton Rock, the romantic idealism of Andrews in The Man Within is not found. The Power and the Glory and The Heart of the Matter do not contain any ideal female character like Elizabeth of The Man Within or Rose in Brighton Rock. Scobie, the hero of The Heart of the Matter, is a victim of an acute sense of the privation of love. Sarah of The End of the Affair is a person who finds herself driven into a blind alley while trying to escape from God. After her death, both her husband, Henry, and her lover, Bendrix, are at a loss, deprived of any impetus to live. After The End of the Affair, Greene concentrates on male characters-Fowler of The Quiet American and Querry of A Burnt-Out Case; both these characters are exiles from the community they originally belong to. A Burnt-Out Case is most typical in describing the privation. The hero, Querry, is a character perfect in his negation, so perfect that the affirmation is hinted only through his unnatural death. In Greene's most recent work, The Comedians, it is said that "a stronger current of optimism runs through the book." If this means a return of affirmation after the utmost negation, we may expect an even loftier stage of affirmationin the work that follows The Comedians.