著者

華園 聰麿

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.106-110, 2016-03-31 (Released:2017-03-10)

著者

松本 啓二朗

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.111-115, 2016-03-31 (Released:2017-03-10)

著者

津田 謙治

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.116-119, 2016-03-31 (Released:2017-03-10)

著者

梅野 宏樹

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.57-68, 2016-03-31 (Released:2017-03-10)

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In his epoch-making study, Bertrand Russell criticized Leibniz’s ethics as “a mass of inconsistencies.” Leibniz formally emphasizes human responsibility for his/her wrong actions, and affirms the possibility of following reason in spite of the attraction of sensible pleasure. Nevertheless, Russell insisted that Leibniz’s hidden philosophy, which he really held, necessarily concludes an extreme intellectualism. This position makes morality meaningless, because it holds, “all sin is due wholly to ignorance.”This paper responds to the criticism. First, Russell ignored the fact that the primitive passive force (which is one of the essences of Monad) produces passion via corporeal representation by confused perceptions. But passion plays an important role, i.e. the cause of evil will. However rightly human understanding judges, passion intervenes between the judgment and volition. That is why we commit sins in spite of our clear understanding.Second, even if our perception is largely confused, we can realize that to follow reason is truly good, for God is the Supreme Reason. Then, by virtue of our good will, we can improve our understanding little by little, and pursue moral good.Accordingly, Leibniz’s true philosophy is not an extreme intellectualism which denies morality, but a moderate intellectualism which recognizes mutual influence between human understanding and will. As good or evil will takes part in human action, those who will are responsible for it.

著者

山根 秀介

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.69-81, 2016-03-31 (Released:2017-03-10)

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It is often said that William James and Henri Bergson share a lot of ideas on philosophy: the importance of direct experience, the anti-intellectualism, the notion of reality as changing, etc. There is, however, a fundamental difference between them, which is strongly connected with the core of James’s philosophical thought as well as that of Bergson’s. The purpose of this study is to compare the pluralistic ontology in James and the ontology of pure duration in Bergson, thus to elucidate the similarity and difference between the two, and finally to find out where the difference comes from.It is true that both the ontology of James’s “radical empiricism” and that of Bergson’s “pure duration” agree to admit the plurality of our experience, consciousness, and universe. Especially, “the discontinuity-theory” of the former and the concept of “unities of duration” of the latter form the base of the plurality in a surprisingly similar way. Nevertheless, they differ in how to consider the unity of multiple beings. On the one hand, Bergson observes that each element of duration is determined by the whole, and reflects it at the same time; the unity of duration is holistic and organic. On the other hand, James thinks that this unity is not real and insists the absolute multiplicity of elements. This opposition is derived from the difference in the notion of “relation”.

著者

ザキプール バフマン

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.82-89, 2016-03-31 (Released:2017-03-10)

著者

吉野 斉志

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.90-96, 2016-03-31 (Released:2017-03-10)

著者

金 承哲 寺尾 寿芳

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.97-105, 2016-03-31 (Released:2017-03-10)

著者

黎 子椰 久保 敬司 川村 貞夫

出版者

The Society of Instrument and Control Engineers

雑誌

計測自動制御学会論文集 (ISSN:04534654)

巻号頁・発行日

vol.38, no.11, pp.915-921, 2002-11-30 (Released:2009-03-27)

参考文献数

9

被引用文献数

1 1

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This study aims at clarifying the effects of internal force between human arms and a bicycle handle on the rotational stiffness of the bicycle handle. Rotational stiffness of the handle is determined by internal force stiffness and stiffness of human arms and body. We use the three-link model to analyze the rotational stiffness due to the internal force, and measure the rotational stiffness on level roads and slopes as a function of the internal force, Through theoretical calculation and experimental results, it is reveraled that the stiffness due to internal force is significantly large in comparison with the stiffness due to the muscle conrraction of arms and body. Moreover, the effective way to generate rotational stiffness of a bicycle handle by using internal force is proposed in this paper.

著者

棚次 正和

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.33, pp.1-14, 2016-03-31 (Released:2017-03-10)

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Theories of mind-body relationship can be classified into two ideal types: a mind-body separate theory and a mind-body integrative one. The former asserts that mind exists separated from body, and the latter that mind and body must be integrated into one. In modern French thought, Henri Bergson's philosophy belongs to the former, and Gabriel Marcel's philosophy the latter. Bergson affirmed that through his philosophical investigation of this matter and studies of Christian mysticism as well as acoustic memories of words, mind was independent from body including brain, therefore life probably survived after death, whereas Marcel analyzed existence, that is, the fact of living here and now in terms of ‘incarnation’ and ‘itinerary,’ and attempted to elucidate human-beings inevitably united with body as homo viator making a journey looking up to Being as ‘promised land.’ We think it is possible to unify the mutual opposite theories mentioned above if we take ‘body as mind’ into account. Among the clues to find a solution is the transformation of prayer. It has, at least, two meanings. One is the transformation of prayer itself. As prayer gets deeper, Negai(wish) is being changed to Inori(proclamation of life). The other is the mind-body transformation through prayer. Such a consideration as this will be able to lead us beyond the mind-body dichotomy.

著者

鶴岡 賀雄

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.145-149, 2015-03-31 (Released:2018-08-28)

著者

越門 勝彦

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.154-157, 2015-03-31 (Released:2018-08-28)

著者

岡田 勝明

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.140-144, 2015-03-31 (Released:2018-08-28)

著者

芦名 定道

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.150-153, 2015-03-31 (Released:2018-08-28)

著者

笠木 丈

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.67-80, 2015-03-31 (Released:2018-08-28)

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Cet article a pour but de préciser le point divergent de la notion de mémoire et de celle de création dans l’itinéraire philosophique chez Bergson. Dans Matière et mémoire, il établit avec la figure des « plans de conscience » la théorie sur la mémoire, d’après laquelle nous donnons un sens à la perception en y projetant l’image-souvenir qui lui ressemble. Bergson approfondit cette théorie de la mémoire ou de la signification dans l’article intitulé L’effort intellectuel. Dans ce texte, nous remarquons d’abord une contribution de la mémoire à l’action créatrice. Bergson y introduit la notion de « schéma dynamique » qui oriente le projet des image-souvenirs pour leur organisation. Par ce schéma s’explique non seulement le rappel du souvenir et la compréhension du sens, mais aussi l’invention du nouveau. Et puis, dans L’intuition philosophique, Bergson reprend le schéma dynamique sous le nom de l’« image médiatrice » et l’attache à l’intuition. Celle-ci est l’impulsion qui pousse le schéma dynamique à la création. Finalement, l’organisation des images, c’est-à-dire l’activité de la mémoire, s’intègre dans l’action créatrice par l’intuition.

著者

杉村 靖彦

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.123-129, 2015-03-31 (Released:2018-08-28)

著者

門脇 健

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.17-29, 2015-03-31 (Released:2018-08-28)

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As the story of the Buddha’s “Great Renunciation” suggests, it is very difficult for urban people to face aging, sickness and death. Urban culture seeks to cover up and ignore these misfortunes and many modern people in the city live without religion. Yoshimoto Takaaki, who wrote The Last Shinran, was able to disengage himself from urban culture and face death as Shinran did. However he was unable to enter the gate of religion. For him religion is already established and negates his identity. Beyond religion, he longed for the foolishness of the Last Shinran. But to be foolish like Shinran, it is necessary to deconstruct the self. Shinran deconstructed not only the old religious systems but also experienced the deconstruction of his self. This deconstruction is conversion. Conversion does not mean to exchange one thought with a new one, but to be born as a new self through self-deconstruction. But one cannot deconstruct oneself. Only the Other Power can negate the self. Has not Yoshimoto experienced the deconstruction of his self when he disengaged himself from urban culture? Because he experienced the deconstruction of his self and became a fool, he could discover Shinran’s foolishness before the gate of the religion.

著者

重松 健人

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.95-108, 2015-03-31 (Released:2018-08-28)

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Dans la préface rédigée pour la réédition de son propre livre Le temps et l’autre, Levinas reconnaît « les insuffisances » de cet écrit de jeunesse : l’autre avait été, dans ce livre, désigné comme si c’était un « simple objet », et défini par des expressions négatives telles que « je ne suis pas l’Autre » ou « Autrui (…) est ce que je ne suis pas ». Mais en introduisant dans ses recherches les problématiques du langage, Levinas a essayé, surtout dans son premier ouvrage majeur Totalité et Infini, d’expliquer l’autre comme ce qui dépasse le concret d’autrui et qui ne revêt plus de connotation négative. La parole d’autrui ne transmet que le son. Pourtant, en accueillant cette parole, le moi songe ou « attend » une compréhension autre que moi-même, et « respecte » l’autre possibilité de penser. C’est cette parole même qui me fait penser autrement sans « corrompre » ma liberté. Je réponds à autrui et le sollicite de donner d’autres explications pour mieux entendre. Dire et dédire, c’est l’œuvre même du langage. Cette relation du langage est, selon Levinas, l’enseignement même de l’Idée de l’Infini chez Descartes.

著者

寺尾 寿芳

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.32, pp.30-41, 2015-03-31 (Released:2018-08-28)

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Oshida Shigeto was a peculiar Dominican monk who founded a unique community Takamori-sōan as an immanent self-criticism to cure the ossified Catholicism. His religious philosophy worked positively as a devil’s advocate as a result. Oshida listened intensively to what he called koto-kotoba, proto-word derived from the primordial dimension of an existence that can be found in the midst of nature instead of through an accumulation of dogma and theology. His language and behavior are not intellectual but are fundamentally spiritual with such a strange self-image of lying on the grass that appears on the first page of one of his books. The recumbent position offers the dimension of das Dämonische that is often passed over in the sharp contrast between a self-constructing standing position and a self-renouncing sitting position. This type of demonic vision does not intend to launch some opposing reaction but rather to express sympathy for the weak in the thoroughly passive posture of decumbence.

著者

落合 仁司

出版者

宗教哲学会

雑誌

宗教哲学研究 (ISSN:02897105)

巻号頁・発行日

vol.31, pp.139-141, 2014-03-31 (Released:2019-08-08)