目的　ヒトは、頭髪の長さを変えたり、束ねる、編むなどの技法により、多様なヘアスタイルを楽しむ。一方で、頭髪は、身体の一部であり、身体と密接に存在する衣服と同様に、温熱的に無視できず、心身共に快適な生活を送る上で重要であると考えられる。本研究は、温熱生理学的な観点から、ヘアスタイルの違いによる温熱的快適性への影響について検討した。

方法　被験者は健康な女子大生3名であり、実験は室温26℃、50％RHの人工気候室にて行った。着衣は温熱的に中立な着装条件とし、ヘアスタイルは、頭髪を束ねない状態の「ロング」、および頭髪を後頭部でまとめた「」の2条件である。実験は、椅座位安静後に、運動負荷として10分間の足踏み運動を行い、その後、30分間椅座位安静を維持させた。その時の計測項目は、生理的指標として全身19点の皮膚温と体幹部の衣服内温湿度、心理的指標として温熱感覚、湿潤感覚および快・不快感の主観申告である。

結果　平均皮膚温は、両髪型共、運動時に低下し、運動後は上昇した。その変化量は、ロングの方がに比べて大きいことが明らかになった。主観評価では、温熱感覚においては全身と頸部共に有意に差が見られ、運動中は「暖かく」、運動後は運動前の評価に戻るという傾向を示した。このように、周囲の環境や運動量に適合した温熱的な快適さを得るには、衣服だけではなくヘアスタイルも含めて総合的に考える必要があることがわかった。

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The 10th century, when Neoplatonism was introduced into early Isma'ili cosmogonical doctrines, was a turning point for Isma'ilism. The early Isma'ili cosmogoincal doctrines were what should be called “Isma'ili Myth, ” which varied according to each Isma'ili thinker, but had some common gnositic tendencies. For example, in that myth the angelic being falls from heaven because of its own error and it emanates this world like Demiurge of Plato.
In the 10th century, Isma'ili mythical cosmogony was greatly philosophized by Persian Isma'ili thinkers, especially Abu Ya'qub al-Sijistani. The structure of al-Sijistani's cosmogony looks similar to that of Plotinus, which is controlled by three Hypostates, that is, God, Intellect ('Aql) and Soul (Nafs). But Isma'ili Myth did not become extinct in the philosophized cosmogony, because in that system, too, al-Sijistani's Soul plays the role of the Falling Angel in the Isma'ili Myth.
In the 11th century, Hamid al-Din al-Kirmani introduced not the Plotinian cosmogony used by al-Sijistani but the Farabi's cosmogonical system made up of Ten Intellects. At first, al-Kirmani's God hardly looks different from al-Sijistani's. Al-Kirmani's First Intellect does not fundamentally differ from the Intellect of al-Sijistani, either. But his definition of it is closer to Farabi's concept of God than al-Sijistani's definition of Intellect. In al-Kirmani's cosmogony the First Intellect plays the role of both Farabi's God and his First Intellect at the same time. On the other hand, al-Sijistani's Soul is identified with the Second Intellect by al-Kirmanf, which emanates from the First Intellect, but the Second Intellect is no more than one of the Ten Intellects and has completely lost the mythical personality like al-Sijistani's Soul. The Falling Angel in the Isma'ili Myth has vanished in the highly philosophized cosmogony based on Farabi's system of the Ten Intellects.
In this paper I will examine al-Kirmani's theory of Intellect, comparing it with the philosophized Isma'ili Myth of al-Sijistani or Farabi's theory of Intellect, and consider the significance of his theory in the history of Isma'ilism. In conclusion, it will be shown that his system is the climax in the philosophization of Isma'ili doctrines since the 10th century.

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