著者
山口 裕太郎 安田 幸一 川島 範久
出版者
一般社団法人 日本建築学会
雑誌
日本建築学会技術報告集 (ISSN:13419463)
巻号頁・発行日
vol.25, no.60, pp.823-828, 2019-06-20 (Released:2019-06-20)
参考文献数
10
被引用文献数
1

In this study, bottlenose dolphins existing breeding facilities are researched for improvement method in Japan. First, we investigated standards for dolphin breeding environments in the United States, Animal Welfare Regulations which is widely referred. Through interview with veterinarians, who are the dolphin breeding specialists, we obtained information about existing and ideal environments for breeding facilities. Based on that, problems of the existing facilities are analyzed, suggestions for improvement and improving method are described.
著者
長島 和子
出版者
千葉大学教育学部
雑誌
千葉大学教育学部研究紀要 (ISSN:05776856)
巻号頁・発行日
vol.28, no.2, pp.p269-274, 1979-12

数種類の野菜について, 電子レンジ加熱によるビタミンC含量の変化を, 従来の加熱方法と比較検討した。1)野菜の生からの電子レンジ加熱調理では, ほうれん草の総ビタミンC残存率が最も高く93%であり, 従来の「ゆでる」加熱の2倍以上であった。2)じゃがいもの電子レンジ加熱は, 総ビタミンC残存率は80%で, 「ゆでる」加熱よりも約10%低い値であったが, 「ゆでる」加熱の7分の1の時間で調理可能であり, 味覚的にもすぐれていた。3)さつまいもでは, 蒸し加熱よりも電子レンジ加熱が高い総ビタミンC残存率を示したが, 味覚的には蒸し加熱におよばなかった。4)冷凍野菜の電子レンジ加熱では, ビタミンCの損失は非常に少なく, 総ビタミンC残存率は冷凍枝豆では100%, 冷凍かぼちゃで92%であった。
著者
村山 綾 三浦 麻子
出版者
公益社団法人 日本心理学会
雑誌
心理学研究 (ISSN:00215236)
巻号頁・発行日
pp.90.17234, (Released:2019-05-20)
参考文献数
32
被引用文献数
1 12

The purpose of this study was to investigate the validity of the Japanese version (Kanai, 2013) of the Moral Foundation Questionnaire (MFQ; Graham, Nosek, Haidt, Iyer, Koleva, & Ditto, 2011). In Study 1, we tested the internal validity of the MFQ using data collected from 855 participants, following the procedure by Graham et al. (2011). Analyses revealed that the five-factor model showed the best fit among any other model. In addition, a higher score in In-group, Authority, and Purity was related weakly but significantly to conservative political identity. In Study 2, we tested test-retest reliability as well as the relationships between the MFQ and ideologies, using data collected from 470 participants. The test-retest reliability was relatively low, compared to Graham et al. (2011). The relationships between the MFQ and ideologies were consistent overall with the Moral Foundations Theory. However, we also found several inconsistent results such as a higher score in Purity resulting in agreeing more with a liberal opinion. Usage of the Japanese version of the MFQ in empirical studies was discussed.
著者
紙野 圭
出版者
公益社団法人 日本農芸化学会
雑誌
化学と生物 (ISSN:0453073X)
巻号頁・発行日
vol.42, no.11, pp.724-732, 2004-11-25 (Released:2009-05-25)
参考文献数
24
被引用文献数
1
著者
藤 桂 吉田 富二雄
出版者
日本社会心理学会
雑誌
社会心理学研究 (ISSN:09161503)
巻号頁・発行日
vol.25, no.2, pp.121-132, 2009

The relationship of Internet behavior to sociability and aggression in real life was investigated in a web-based survey. Weblog users (n=395) and online-game users (n=206) were asked to respond to questionnaires that included their behavior on the Internet, as well as to scales that measured real-life sociability, aggression, and social isolation. Results indicated that Self-reflection on weblogs and Feeling of Belonging during online-games related to enhancement of sociability. By contrast, Internet behavior such as flaming, as well as immersive and addictive use, related to decrease of sociability and increase of aggression regardless of the type of application that was used. These findings suggest that the effects of weblogs and online-games use depend on the type of behavior, as well as the types of application, that are used. It is also suggested that social isolation in real life decreased sociability through immersive and addictive use, and increased aggression through flaming.
著者
瀬尾 威久 松原 義雄
出版者
医学書院
雑誌
病院 (ISSN:03852377)
巻号頁・発行日
vol.39, no.4, pp.320-324, 1980-04-01

近年,航空機による海外との交通が頻繁となるにつれ,日本人も広く世界各地に進出するようになり,本来は日本に存在しないいくつかの感染症まで我が国に移入される機会が増えてきた.予防あるいは治療によい手段のある疾患に関しては比較的問題が少ない.例えば痘瘡には種痘,マラリアには予防内服をすることにより,ほぼ発病を防ぐことができる.しかしながら,よい予防・治療方法がなく,致命率の高い,本来はアフリカ原住民の疾患であると考えられるラッサ熱,マールブルグ病,エボラ出血熱などがヨーロッパ,アメリカなどに移入された事実から,いつこれらの疾患が日本に移入されるかしれない.既に我が国でも1976年2月接触者5人が発生した際に,政府はラッサ熱を指定伝染病とした.その後,東京都は,国の要請に基づき,国庫補助を受け,1979年7月に東京都立荏原病院に高度安全病棟を建設し,ラッサ熱を始めとする危険な感染症を収容することとなった.既にこのための診療班が結成され,患者入院に備え,定期的に研修が実施されている.

28 0 0 0 OA 解説梵語学

著者
榊亮三郎 著
出版者
古義真言宗聯合大学
巻号頁・発行日
vol.〔正篇〕, 1907
著者
山根 聡
出版者
一般財団法人 アジア政経学会
雑誌
アジア研究 (ISSN:00449237)
巻号頁・発行日
vol.61, no.3, pp.1-17, 2015-07-31 (Released:2015-08-11)
参考文献数
44

This article discusses how Pakistani society has clearly distanced itself from terrorism. On 6th January 2015, the 21st Amendment Bill passed by the National Assembly of Pakistan has officially changed the constitutional definition of “Muslim terrorist(s)” into “terrorist(s) using the name of religion”. Pakistan has been called a hub of terrorists ever since several active terrorist groups are known to be based in Pakistan – such as the Sunni extremists Tahrik-e Taliban Pakistan (Pakistan Taliban Movement, TTP) or Sipah-e Sahaba Pakistan (SSP). Some of these groups are said to be supported by the Pakistani military and claim they will establish an Islamic order in society. However, Pakistani society itself has been suffering from terror and has been mobilized in the war on terror. This paper shows the transformation of Pakistani society concerning the concept of “Islamic-ness”.
Pakistan has been a frontline state in conflicts such as, the anti-Soviet war in Afghanistan in the 1980s, or the war on terror after 9/11. During the anti-Soviet war, Pakistan received huge financial and military assistance from both Western and Islamic countries. The Western countries supported Pakistan in the Cold War proxy war against the USSR, and Islamic countries provided assistance in the name of jihad against the Communists. In the 1980s, Muhammad Zia ul-Haq’s military regime promoted Islamization of society, a process which was never criticized by the international community which needed the Pakistani military regime’s cooperation in the war.
Needless to say, Islam is the national religion of Pakistan and 95% of the total population of Pakistan belongs to Islam. Although the peoples of Pakistan may have different religious practices in their everyday life, all of them are attached to a firmly based monotheistic faith, and regard Muhammad as the last Prophet. However, there has generally been widespread reluctance to criticize Islamization or even Islamic extremists who kill in the name of religion. Also, terrorists often expressed their disapproval of the Pakistani government as not being “Islamic” or being a “puppet of the US”. As a result, Pakistani society has often been confused concerning the “Islamic-ness” of its own governments. This may be one of the reasons why there was not much criticism of the extremists even if they killed in the name of Allah.
Since the tragic attack on a Peshawar school in December 2014, Pakistani society has evolved radically on that issue. Even Prime Minister Nawaz Sharif, who originally supported the idea of negotiating with the terrorists, has now approved an amendment to the Constitution establishing special military courts which are to be active for a two-year period only and designed to be rapidly dealing with crimes related to terrorism. The amendment states that Pakistan is willing to permanently wipe out and eradicate terrorism from the country. This decision shows not only the firm intention of the government on its war on terror, but also the decisive break with the terrorists who monopolize the cause of religion in Pakistani society. For Pakistan, it could be said that the consequence of voting such an amendment represents the greatest social transformation ever experimented since the Islamization of the 1980s.