著者
小川 勤
出版者
京都大学高等教育研究開発推進センター
雑誌
京都大学高等教育研究 (ISSN:13414836)
巻号頁・発行日
vol.16, pp.13-24, 2010-12-01

This paper introduces a method to promote improvement of the curriculum systematically and continuously, as an example of Yamaguchi University's efforts to guarantee the quality of undergraduate education. It is necessary to restructure the curriculum including liberal arts education with specialized courses for a consistent undergraduate education. Yamaguchi University revised its Graduation Policy and Curriculum Policy that had been made six years ago to specify the system and the correspondence between subjects. Moreover, the curriculum flow chart and results evaluation system were developed. As a result of these approaches, the attitude of teachers towards a systematic match of educational improvement has changed. Moreover, the teachers came to be more interested in the curriculum.
巻号頁・発行日
2013-10-21

学術成果のオープンアクセスとHUSCAP : 世界へ伝える・未来へつなぐ (Open Access and HUSCAP : Provision to the World, Passage to Future Generations). 北海道大学附属図書館 本館 正面玄関ホール(展示). 2013年10月21日(月)~11月4日(月・祝). 札幌市.
著者
Takashima Seiji Kanatsu-Shinohara Mito Tanaka Takashi Morimoto Hiroko Inoue Kimiko Ogonuki Narumi Jijiwa Mayumi Takahashi Masahide Ogura Atsuo Shinohara Takashi
出版者
Elsevier Inc.
雑誌
Stem Cell Reports (ISSN:22136711)
巻号頁・発行日
vol.4, no.3, pp.489-502, 2015-02
被引用文献数
128

精子幹細胞の新しい自己複製様式の発見 -男性不妊症の原因解明、遺伝病の発症機序の理解に期待-. 京都大学プレスリリース. 2015-02-13.
著者
高木 千恵 タカギ チエ Takagi Chie
出版者
大阪大学大学院文学研究科社会言語学研究室
雑誌
阪大社会言語学研究ノート
巻号頁・発行日
vol.7, pp.73-87, 2005-03

本稿では、大阪方言における述語の否定形式とそれを用いた否定疑問文を取り上げ、~コトナイという分析的な否定形式を中心に記述した。~コトナイは形容詞否定形式の一つだが、疑問形式と融合した~コトナイカは認識的モダリティとして固有の用法を持つ文末形式である。~コトナイカは、話し手にとって真偽が不明なことがらについての話し手の見込みを聞き手に伝え、話し手の判断の妥当性を聞き手に問うモダリティ形式であり、基本的に、話し手の認識を表す否定疑問文と置き換えることができる。否定疑問文はさまざまな用法を担っているが、~コトナイカはその中の一つの用法に特化したモダリティ形式であるということができる。また、「思う」の否定疑問形式にも~コトナイカに類似した用法がある。
著者
片山 耕二郎
出版者
現代文芸論研究室
雑誌
れにくさ
巻号頁・発行日
vol.3, pp.1-23, 2012-03-30

In this paper, I analyze some novels in which artists are observed by other characters. I focus on these novels in order to fill in the gap between the concept of Künstlerroman (artist's novels) and that of novels about artists. These novels feature artists not as protagonists but as supporting characters: they are not considered technically Künstlerroman. While these novels are no less important in the study of whole artist novels than Künstlerromane, little attention has been given to them. For this reason, it is necessary to research them comparatively in order to show the importance of some of their common themes. First, I look at the life and works of E.T.A. Hoffmann. On the one hand, he wanted to be a great musician; on the other, he became a fairly competent judge. Thus he had both an artistic temperament and an objective perspective on artists, which allowed him to describe the nature of artists through his characters. After examining his career, I analyze some of his "pure" artist stories. In the second half of the paper, I discuss Balzac and Henry James. I examine their artist novels, focusing on Hoffmann's influence on Balzac and their influence on Henry James. In the 1830s, Hoffmann's novels were translated into French and gained popularity. Famous French writers including Balzac were excited by his works. Balzac's artist novels borrow liberally from Hoffmann, adopting, for example, the theme of madness or death of artists. However, the theme of masterpiece eventually became Balzac's primary concern. Finally, I examine the influence of Balzac's "Le Chef-d'œuvre inconnu" on James'"The Madonna of the Future." Comparing the two reveals a) how "Le Chef-d'œuvre inconnu" was analyzed by James, who was also a brilliant critic, and b) what Henry James inherited from Balzac's story. In conclusion, I affirm that these artist novels contain several common themes such as madness and masterpiece.
著者
小倉 加奈代 西本 一志
出版者
情報処理学会
雑誌
情報処理学会研究報告. HCI, ヒューマンコンピュータインタラクション研究会報告 (ISSN:09196072)
巻号頁・発行日
vol.2013-HCI-151, no.19, pp.1-8, 2013-01-25

これまで多くのコミュニケーションメディアは,同期同室状態の対面対話を理想として研究開発されてきた.それゆえ,距離や時間,デバイスの問題に着目したコミュニケーションメディアの開発研究が主流であるといえる.著者らは,今日までに,対面対話における 「話者交替」 や 「単一話題維持」 の暗黙的規則によるメッセージ交換の非効率性や,我々人間が 「大事なこと,印象深いことは簡単には忘れない」 , 「どうでもいいことはすぐ忘れる」 ように日常の多種多様な情報を自然と整理整頓する思考特性のような人間の内的制約や特性に着目したコミュニケーションメディアの研究開発を行っている.本稿では,人間の内側に着目したコミュニケーションメディアにより,どのようなコミュニケーションが実現するかを述べ,次世代のコミュニケーションメディアの可能性を議論する. : We used to develop many communication tools with idealizing face-to-face conversations in synchronous and sharing one room. Thus, a policy of developing communication tools is to solve some problems of distances, times and features of devices. We have focused on internal limitation and features of human and we have made some communication media as media which have a goal of solving inefficiency of face-to-face conversations because of implicit rules of conversations as turn-taking and maintaining same topic and which have a goal of realizing arranging some information in our mind naturally. In this paper, we report what we can communicate using our proposed communication media and we discuss possibilities of next-generation communication media based on internal properties of human.
著者
田島 充士
出版者
京都大学高等教育研究開発推進センター
雑誌
京都大学高等教育研究 (ISSN:13414836)
巻号頁・発行日
vol.19, pp.73-86, 2013-12-01

The present study investigated the potential of university education from the perspective of Vygotsky's semiotics. Following Vygotsky's theory, this study defined "partial understanding" as rote learning that enables learners to use what is learned in only one social context, and defined the ability to generalize the application of such knowledge beyond that contexts as "boundary crossing" (Engeström, 2001; Engeström, Engeström & Kärkkäinen, 1995; Wenger, 1998). Thus, boundary crossing can be considered the ability to connect, during dialogic interactions, knowledge that has been nurtured in different social contexts. However, engagement in co-creative communication with others from heterogeneous social backgrounds is not easy; some students achieve only partial understanding, even in interactions that require each speaker to engage in boundary crossing. In examining the effects of recent interventions by universities to promote students' ability to engage in boundary crossing and move beyond partial understanding, I identified those characteristics of university teachers that render them especially well-suited to facilitate this kind of growth in their students.
著者
今田 水穂
巻号頁・発行日
2010

筑波大学博士 (言語学) 学位論文・平成22年3月25日授与 (甲第5231号)
著者
渡邉 眞儀
出版者
東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室
雑誌
インド哲学仏教学研究 (ISSN:09197907)
巻号頁・発行日
vol.21, pp.49-64, 2014-03-31

The Vaiśeṣika system is known for its static concept of time. In this system, time (kāla) is listed as one of the eternal and all-pervading substances like space (diś) and ether (ākāśa). According to Wilhelm Halbfass, time is marginalized in the classical Vaiśeṣika system completed by Praśastapāda. It plays the limited role in causal processes; it is a mere coordinate that determines when things are produced or destroyed and when events occur. It is neither a supreme cosmic power nor a fundamental cause of changes. In some aspects, the Vaiśeṣika concept of time seems similar to the concept of “Absolute Time” in modern physics. But there are major differences between them. According to Praśastapāda, the realization of time’s existence depends on our ordinary notions which relate to time, like “quick/slow” or “simultaneous”. It is not an “absolute” substance, but a theoretical requirement for such temporal and relative notions. Although time does not take on much importance in the system, there have been some attempts to justify its theoretical significance in it. For example, the concept of the three times, i.e. past, present, and future, is ignored in Praśastapāda’s original system, but his successors tried to formalize them in the system. In this paper, I investigate the theory of the three times which was established by one of the Praśastapāda’s commentators, Udayana, and consider how significant it is in the later Vaiśeṣika system. Basically keeping the classical Vaiśeṣika system, he used unique analystic tools, existence (sattā)/non-existence (abhāva), and a bearer (dharmin)/an attribute (dharma), by which the three times are definitely ordered. He also adopted more or less grammatical explanation so that his theory might agree with actual uses of temporal expression. I conclude that his theory successfully integrated both the classical Vaiśeṣika concept of time and the discussions in other schools such as Nyāya or Grammarian school. Although his achievement was remarkable, his theory had little influence on later Vaiśeṣika scholars. They formally cited only a part of his elaborate theory, and ignored the implication that time has a more prominent and dynamic function than Praśastapāda’s theory. They preferred to maintain Praśastapāda’s static view of time rather than admit Udayana’s innovative theory.