According to Japanese-English and English-English dictionaries, the meaning of take is defined as" to carry or move sth from one place to another." This definition implies that take is considered to be a deictic verb. Another meaning of take is" to grab sth." In this paper, it is attempted to show the latter meaning, i.e., "to grab" is more basic than the former, i.e., "to carry" because the former meaning comes from particles and/or general knowledge on the world.

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Idea of Human Environmental Studies is the philosophy of radical Gaku(学 in Japanese, or die Wissenschaft in German) and education system, planned for the University of Human Environments to overcome serious problems caused by contradicted condition after the fall of modern thoughts. Developing the principles of Graduate school of Human and Environmental Studies Kyoto University, its philosophy of plan has been made. Its definition is officially dictated in installation programs of University of Human Environments and its graduate school of Human Environmental Studies. Elemental conditions of Human Environmental Studies are:<Purpose and Philosophy> (1) Elucidation of Human environments (2) Establishment of method<Education system>(1) Interdisciplinarity syntesis, totality of education and reseach (2) Approach to the problems faced by human civilization (3) Character building

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By introducing a new concept of "external environment and internal environment" and "direct environment and given environment", I revealed the structure multilayered complex the subject and environment make. In addition, compared to the ecosystem, I revealed that the subject of the human environment system is not only human population, artificial substance system is also included, and named this subject "social manmade system". The internal environment of the human population are social relations of various individuals. Then the internal environment prescribes the way of the development of production technology system in artificial substance system.

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Karl William Kapp (1910-76) criticizes the conventional dichotomy of "technological and pecuniary externalities" upheld by economics. He argues that there is constant interaction between technology and market, and explains that both act as cause and effect, producing multiple social costs mixed with recession and environmental problems. If one were to acknowledge such interaction, this would lead to a different way of viewing, for example, monopolies, which have been subject to a one-sidedly negative perception in traditional economics. Kapp also argues that we may find the conflict between proponents of economic growth and environmental conservationists to be no more than superficial.

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Shint&#333; ist keine Stifterreligion, und so gibt es urspr&#252;nglich weder heilige Schriften noch Doktrin. Im Unterschied zu den Stifterreligionen, die heilige Schriften oder eine Doktrin zur Grundlage ihrer ethischen Normen nehmen, lassen sich im Shint&#333; die ethischen Normen nicht auf dergleichen zur&#252;ckf&#252;hren. Die Besonderheit der Religiosit&#228;t des Shint&#333;, die sich nicht mit sprachlichen Mitteln erkl&#228;ren l&#228;sst, erscheint vom Standpunkt einer universalistischen bzw. Stifterreligion als schwerverst&#228;ndlich, das gleiche gilt f&#252;r die Ethik im Shint&#333;. Dass der Shint&#333; sich mit Feiern begn&#252;gt, ohne eine Lehrform anzunehmen, kommt von dem topischen Charakter der Religiosit&#228;t des Shint&#333;. Im Bereich der Ehrfurcht den Ort der Erfahrung zu er&#246;ffnen: dieses selbstbewusste Treiben ist die shint&#333;istische Feier. An dieser l&#228;sst sich auch das Problem der Ethik denken.

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