著者

川谷 茂樹

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.26, no.1, pp.1-11, 2004

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This study begins with the following questions. Why should athletes keep rules of sport? What occurs in sport when cheaters break the rules?<br>In relation to these questions, which explore basis or foundation of the rules, there are some precedent theories. Those are 1) rule absolutism or game formalism, 2) contextual contractualism, 3) externalism. Through my research on 1) and 2), a very important issue, namely, the ethos of the game rose. That is, an internal purpose of the game achieved as a result of realization of the game, and at the same time the basis of the rules. Furthermore, with regard to 3), it is not able to point out the basis of the rules because of denying the existence of this ethos: &ldquo;internal purpose of sport&rdquo;.<br>All things considered, the ethos of game is to make a decision of victory or defeat. Therefore, a norm &ldquo;Keep rules&rdquo; itself is not always an absolute command, a categorical imperative, but a relative one, a hypothetical imperative. Consequently, all cheating, rule breaking, doesn't act on the game destructively. The rules of sport is fundamentally restricted by the ethos of sport under all circumstances. In other words, only this ethos: &ldquo;the spirit of the sport&rdquo;, forms the basis or foundation of the rules of sport.

著者

武田 龍精

出版者

龍谷大学

雑誌

龍谷紀要 (ISSN:02890917)

巻号頁・発行日

vol.5, no.2, pp.1-37, 1983-12-31

著者

本間 裕之

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2019, no.70, pp.250-265, 2019-04-01 (Released:2019-04-18)

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Almost all interpreters agree that the formal distinction (distinctio formalis) of Duns Scotus is located between formalities/entities/realities. This concept is characterized as a “mediate distinction” between the real distinction (distinctio realis), which exists without intellect, and the distinction of reason (distinctio rationis), which is produced only by the activity of the intellect. According to Scotus, the formal distinction has both a real basis and a relationship to intellect. These characterizations do not provide a complete exposition of formal distinction; rather, they raise questions about the nature of formality: what is its ontological status, and how formal distinction relates to intellect. Major interpreters, such as Maurice Grajewski, Allan Wolter, and Michel Jordan, have not provided clear answers to these questions. The main purpose of the present article is to respond to these questions by describing the system of formal distinction in the thought of Scotus. First, we consider Scotus’s motivation to introduce this distinction by analyzing his answer to the question “Whether this proposition ‘man is animal’ is true?” His aim in this question of his Quaestiones in librum Porphyrii Isagoge, if we adopt the language of current analytical philosophy, is to put forward a truthmaker theory. And this interpretation is further elucidated in his (probably) late work, Quaestiones super libros Metaphysicorum Aristotelis. Second, depending on this understanding, we describe formal distinction using the mathematical idea of homomorphism. In Scotus’s thinking, the homomorphic map φ, which preserves the structure of propositions, can be possibly defined as follows: φ: C → M (where C is the logical or intentional domain and M is the metaphysical or existential one). We call this map φ the analytical map. This mathematical model suggests a distinct formulation of formal distinction. Let c, c1, and c2 be concepts, R1 and R2 be relations between concepts, f, f1, and f2 be formalities, and R1′ and R2′ be relations between formalities. There then exists an analytical mapping such that φ(cR1c1) = fR1 ′f1 and φ(cR2c2)= fR2′ f2; the distinction, then, between f1 and f2 is a formal distinction. This interpretation provides a foundation for Wolter’s idea that formality is an objective basis for a concept produced by intellect.

著者

深澤 浩洋

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.18, no.1, pp.9-19, 1996

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This paper considers on the rule-following concept which constitutes sport games through the discussion on the others. It is meaningless to inquire why one will abide by the rules in sport. At the same time, it is disregarded to ask the motive which urges one to obey the rules from outside of sport. We consider it to be sufficient to do one's best at any rate. If the aim of rule-following was not asked, however, it would lead to a kind of tautology as follows: rules should be followed because they should be followed. Furthermore, Wittgenstein developed the skepticism about the possibility of the justification for an action by its rule. The necessity arises as to find such a condition that makes the state of rule-following possible, the condition that the necessity and the contingency coexistence in that state. For the rule-following has no sense anymore when an action accords with its rule in any case, nor the rule fill the role of itself when the accordance between an action and its rule is quite contingent. This paper, then, attempted to solve this problem by introducing the notion of the self and the others. The others take on contingency against the self in the sense that the others might do or not do the same act as the self accidentary. In the case that the self and the others coexistenced in the same dimension (e. g. the present tense), the latter were contingent as it were. If the others were in the different dimension (e. g. the past tense) from the self, they appeared as the being that the self could not deal with at one's will (<i>the absolute other</i>). The absolute other in this sense is grasped under the aspect of necessity. Consequently, the state of rule-following depends on whether the self could set these <i>others</i> in oneself.

著者

片渕 美穂子

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.22, no.2, pp.1-13, 2000

被引用文献数

1

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The purpose of this paper was to clarify the ideal of a human being in the discourse of &ldquo;Yojo&rdquo; and &ldquo;Eisei&rdquo;, examining the acceptance of the anatomy and the role of &ldquo;Kaika&rdquo;, the view of cultural and social development.<br>The main results were summarized as follows;<br>i) &ldquo;Yojo&rdquo;, &ldquo;Eisei&rdquo; and &ldquo;health&rdquo; made peoples approach the ideal of a human being in &ldquo;Bunmei Kaika&rdquo;, the spirit of the time in early Meiji era. So they gave good reasons for the new westernized customs in those days. The &ldquo;strongly-built&rdquo; body and &ldquo;incisive brain&rdquo;, which based on the anatomy, were the characteristics of the ideal of a human being in the custom of &ldquo;Kaika&rdquo;.<br>ii) &ldquo;Yojo&rdquo; in the Edo era had no idea of &ldquo;strongly-built&rdquo; body. The &ldquo;strongly-built&rdquo; body proceeded from the acceptance of modern medical science on &ldquo;Yojo&rdquo; and the combination of physical activity and production of things.<br>iii &ldquo;Yojo&rdquo; in the Edo era had no relation to the incisiveness. The ideal of the &ldquo;incisive brain&rdquo; which was able to bring to &ldquo;Kaika&rdquo;, proceeded from the understanding that a brain had been the center of mental function.<br>iv) The idea of &ldquo;Kaika&rdquo; in the discourses of &ldquo;Yojo&rdquo; and &ldquo;Eisei&rdquo; caused the anatomically explained body to be combined with the social value and the national interests.

著者

土田 了輔 直原 幹 阪元 容昌 相河 美花

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.23, no.2, pp.17-25, 2001

被引用文献数

1

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Recently people enjoy playing street basketball in a playground. Such a &ldquo;playground style&rdquo; game (let me call the game style local game hereafter) is also played in Japan.<br>In general, local games have flexibility to change rules depending on the participants' situations and their interests. These local games have a tendency to omit some elements from the official rules due to participants' pleasure. For example, a free throw is one of the rules, which is frequently omitted in local games. Actually, in many cases, a throw-in from out of bounds instead of free throw was approved when a player committed a foul on a shot. Why was the free throw rule omitted in local games? The reason for that seemed to depend on participants' pleasure. Their pleasure, however, is difficult to treat in scientific studies, because someone's pleasure is not always other's pleasure.<br>In this paper, to resolve this problem, the concept of &ldquo;game complex&rdquo; was highlighted as a jargon apparatus which could serve as a tool of analysis. Furthermore, game was defined as a group of acts which had three elements; 1) a number of participants, 2) performances for a point, and 3) an interest of participants.<br>With the definition of game, the free throw was considered to be a sub-game of the basketball main-game, and a basketball game is seen as a &ldquo;game complex&rdquo;. When participants approved this sub-game and found pleasure in the elements of the game or regarded sub-game as a metaphor of a situation that was lost in main-game, a game complex would be divided into some parts. This was a reason why the free throw was omitted in local games. Moreover, local games had a possibility to become a new official game. In the present paper, correlations between a local game and the official game are discussed.

著者

鈴木 理 土田 了輔 廣瀬 勝弘 鈴木 直樹

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.25, no.2, pp.7-23, 2003

被引用文献数

3

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Although there are several types of ball games, the essential component in all such games is a competition leading to a future unknown result. Clarifying the structure of games based on the objective of competition, the competitive task, and the method selected for such task-solving, this article argues for a new theory of classification for ball games.<br>Ball games include two distinct procedures: active competition aimed at influencing the unknown future result and the imposition of an agreed upon organization for scoring and timing of play period. The objective of the active competition phase consists of engaging in one of the following enterprises: ball-progressing (or multiple ball progressing in the case of golf or bowling) to an objective point or individual player movement to an objective point. Ball and player progressing is accomplished through offensive or defensive group or individual activity.<br>Considering these elements, ball games can be classified into three categories: breakthrough games, target-shooting games, and base-running games. Furthermore, based on the layered structure of defensive interface and the selected method of ball-progressing corresponding to that structure, breakthrough games were further divided into five sub categories.<br>Those findings provide a model for physical education teachers attempting to utilize the ball game as teaching material.

著者

照屋 太郎

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.30, no.1, pp.47-64, 2008

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The purpose of this study was to compare Mushin (the state of no thought, no mind), A. H. Maslow's Peak Experience, and M. Csikszentmihalyi's Flow. Masters have purported Mushin as the goal of Budo and Geido throughout the history. This study clarified the community and the difference of these three.<br>This research was based on literatures written by a Japanese master swordsman who had lived in 17^th century (Munenori Yagyu), his teacher in Zen (Takuan), a Zen master (D. T. Suzuki) in present day, Maslow, and Csikszentmihalyi. The meanings of Mushin, Peak Experience, and Flow were identified by the literatures review. Then these three were compared to clarify the community and the difference of them.<br>The results were as follows:<br>Mushin is to devote oneself to what one is doing. Mushin is to feel oneself, to consider what one should do, and to decide what one does. Peak Experience and Flow concerns the phenomenon in which one devote oneself. This is the community of them and Mushin. But, Peak Experience and Flow are psychological state that isn't accompanied by any consideration or decision, however they are necessary for Mushin.<br>Mushin is just to devote oneself on what one really wants to do. Peak Experience and Flow include this, too. This can be called as living Mushin. Because, this Mushin concerns what one really wants to do. With this Mushin, one actualizes what one is, and one's life can be said to be living.<br>But, in the case of Peak Experience and Flow, they also include the phenomenon in which one is concentrated on something naturally and automatically. The moment of laughter at a funny story is an example. This can be called as Mushin that isn't living. Because, one doesn't actualize what one is with this Mushin. This Mushin has danger side. This Mushin doesn't concern the thing that one really wants to do. So, in this Mushin, one isn't living.<br>Peak Experience and Flow include both of Mushin. And, Mushin that masters has purported as the goal of Budo and Geido is just living Mushin. It is the difference of these three.

著者

近藤 良享

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.33, no.1, pp.1-11, 2011

被引用文献数

1

著者

クレーマ ハンス・マーティン 楠 綾子

出版者

東京大学社会科学研究所

雑誌

社會科學研究 (ISSN:03873307)

巻号頁・発行日

vol.59, no.1, pp.150-170, 2007-12-17

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本稿は,1948年から1950年にかけて行われた「共産主義的」大学教員の追放(レッド・パージ)を,いわゆる占領政策の「逆コース」の一例として検討する.本稿は,レッド・パージは,米国の対日政策の変化によるものではなく,むしろ日本主導で行われたと考える.反共主義は1946年以降,教育行政の思想においては不可欠の要素であった.しかしながら,反共主義が処罰的行動へと直結したわけではない.政治色よりも大学での地位の低さといった要素が個人の追放の決定要因になったことは,追放が単に上からの命令によるものではなかったことを示唆している.本稿は,旧制弘前高校の哲学講師と京都府立医科大学の解剖学教授のふたつの追放の事例からこれを証明するものである.「逆コース」を従来の研究のようにとらえれば,日米それぞれの担当者が占領政策にいかなる貢献をしたのかが見落とされることになる.占領政策の形成に日本がいかなる役割を果たしたのかを明らかにするためには,中堅,下層レベルの行動を考慮に入れて占領期の正確な実像を描く必要がある.

著者

酒井 泰斗

出版者

ミュー

雑誌

フィルカル : philosophy & culture : 分析哲学と文化をつなぐ

巻号頁・発行日

vol.4, no.1, pp.56-66, 2019-03-31

著者

田上 孝一

出版者

立正大学哲学・心理学会

雑誌

立正大学哲学・心理学会紀要 (ISSN:02881268)

巻号頁・発行日

no.16, pp.p61-64, 1990-03

著者

加藤 喜之

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.93, no.1, pp.101-124, 2019

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<p>自然法則を神の意志と密接に結びつけたデカルトの革新的な考えによって、「自然における悪」とそれさえ意志する「善なる神」という概念的な矛盾が生じてしまう。多くの初期近代の思想家たちはこれを悪の問題とみなし、様々な解決法を論じた。十七世紀オランダの哲学者スピノザもそのひとりである。しかし先行研究をみても、スピノザの悪の問題についての議論とその解決策を的確に論じているものはない。そこで本稿はその全体像を明らかにするために、まず、一六六四年から六五年にかけて交わされた在野の神学・哲学者W・ブレイエンベルフとの書簡を分析する。つぎに、『エチカ』(一六七七年)の第四部でスピノザが悪について論じた箇所に着目し、伝統的な哲学との理解の違いを確認する。最後に彼の『神学・政治論』(一六七〇年)をひらき、キリスト教会と悪の関係に光をあて、この問題の解決としての彼の国家論に注目したい。</p>

著者

山内 裕

出版者

京都大学

雑誌

基盤研究(C)

巻号頁・発行日

2017-04-01

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この研究は、文化を構築することで価値創造を行う実践を明らかにし、そのための理論と方法論を構築することである。特に、サービスという文化が深くかかわる領域に着目し、経験的調査を行いつつ、文化構築のための理論を探究する。下記の3つの活動を計画していた。まず最初に、当初の計画通り、サービス場面における相互行為の経験的分析を進めている。具体的には、バーやアパレル場面での相互行為をビデオに記録し、エスノメソドロジーの視座から分析している。バーの調査はセンスメイキング理論に相互主観性を導入する理論的枠組みを提案し、英文ジャーナルに投稿し査読の過程を経ているところである。アパレルの調査は、サービスにおける店員の視線という相互主観性の水準での行為について分析し、その結果を2018年7月の欧州の国際会議(European Group of Organization Studies, EGOS)で発表することが決まっている。次に、計画にある通り、鮨屋に関する文化表象に関するメソレベルの調査も進んでいる。鮨にまつわる言説を整理し、二次データの分析をベースにした研究を7月の国際会議(Consumer Culture Theory)で発表しフィードバックを得た。さらに、それを踏まえて、鮨おたくと呼ばれる方々数名へのインタビューを実施した。今後このデータを分析しつつ、追加でインタビューを計画している。最後に、計画にある理論構築に関しては、バーやアパレルデータの分析にともない、相互主観性を基礎としたサービスの価値共創を概念化している。2月には南洋理工大学の消費者文化の研究者、12月と3月にはコペンハーゲンビジネススクールの組織論・哲学の研究者2名と国内で議論をする場を持ち、理論構築を進めた。この内容を論文として完成し、2018年中に公刊されるサービス科学の中心的ハンドブックに含まれることが決まっている。

著者

寅野 遼

出版者

国際井上円了学会

雑誌

国際井上円了研究 (ISSN:21877459)

巻号頁・発行日

no.2, pp.272-284, 2014

著者

久保田 進一 Kubota Shin'ichi

出版者

名古屋大学哲学会

雑誌

名古屋大学哲学論集 (ISSN:09156577)

巻号頁・発行日

no.2018, pp.39-53, 2018-04

著者

久保田 進一 Kubota Shin'ichi

出版者

名古屋大学哲学会

雑誌

名古屋大学哲学論集 (ISSN:09156577)

巻号頁・発行日

no.14, pp.14-29, 2019-04

著者

久保田 進一 Kubota Shin'ichi

出版者

名古屋大学哲学会

雑誌

名古屋大学哲学論集 (ISSN:09156577)

巻号頁・発行日

no.2020, pp.101-117, 2020-04

著者

清塚 邦彦

巻号頁・発行日

no.28,

著者

横田 理博

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.83, no.3, pp.789-811, 2009-12-30 (Released:2017-07-14)

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西田幾多郎の『善の研究』がウィリアム・ジェイムズからの大きな影響のもとに成立したことは周知である。これまでの研究では、両者の「純粋経験」概念の共通性と異質性とが問題とされてきた。しかし、本稿は、従来の研究が「純粋経験」に関心を向けてきたがゆえに、西田とジェイムズとの本当の関係が見失われてきたのではないかという疑念のもとに、次の二点に光をあてる。第一に、両者は「神人合一」の「宗教的経験」という状態を宗教論の中心に置いた。とはいえ、ジェイムズの考察が経験科学的な宗教心理学の立場であるのに対して、西田は独自の宗教哲学を語ろうとした。第二に、科学の抽象性よりも現実そのままの豊かな光景を本質的なものとするフェヒナーの思想に両者は共感している。しかし、ジェイムズが「多元論」的立場をとるのに対して、西田は「一元論」的な立場をとる。