The cult of the healing god Asklepios was a very popular one in the Greco-Roman world. The so-called Telemachos monument (SEG. XXV. 226) tells a story about the introduction of this god in Athens in 420 B.C. We already have many studies about Asklepios, but very few of these studies present an appropriate view concerning the significance which the introduction of Asklepios had on politics and religious activities in Athens in the last half of the fifth century. In conclusion, the author argues that the introduction of Asklepios in Athens was a religious policy to reconstruct the Athenian religious piety which had been squashed by the great plague. The new festival for Asklepios involved the following major themes. The Epidauria, the new festival for Asklepios, was an attempt to link the god Asklepios with the Eleusinian goddesses. Such an association would strengthen the Eleusinian cults by providing the Greek people, especially the Delian League, a concept they could easily identify with. In turn, this plan was supposed to provide Athens with a revival from the plague, and to encourage her allies to dispatch offerings of "first fruits" to Eleusis. The introduction of the festival and the construction of a shrine were carried out in cooperation with the Epidaurian priests, Eleusinian priests and Telemachos, all according to a detailed plan. But conflict arose between the Kerykes and Telemachos. The problem involved the enlargement of the Asklepieion, the sanctuary of Asklepios in the city. Telemachos' motive for an enlargement of this site would have concerned the establishment of the healing cult. Finally, this incident clearly identifies the religious changes that were occurring at this time. Furthermore, the multiplicity of values held by the people of Athens during this period can also be identified.

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医学校の標章としておなじみの「杖に絡みつく蛇」のデザインは何に由来し, 何を意味するのだろうか?この疑問を解く鍵になると思われるのが, 「サモスのヘルメース」と呼ばれる浮き彫りの蛇の像である. このヘルメースと呼ばれる巨大な蛇は岩の上に厳かに鎮座して人々の崇拝を受け, その足下に8の字形の頭部を持つ杖を置いている. 古代ギリシアの神々はふつう人間の姿をしているが, 神である徴しとしてそれぞれの神格を表す付属物と共に描かれる. ヘルメースの場合は神々の伝令使としての職分を示す杖を持ち旅人の服装をして, それらには天空を駈け巡るための翼が附けられている. 本来この伝令使の杖には蛇が居ないはずであるが医学校の標章には2匹の蛇が絡みついている. じつはここにはヘルメースの別の職分である「死者の霊魂の導師」を表すための表象が混同されているのである. 強い毒と強靱な生命力を持つ蛇は, 地面の穴から地下へ自由に行き来して冥界の事情に通じ, 生死の秘密を知る存在として古来畏怖と崇敬の対象となっていた. だから死者を蘇らせる能力がある神として崇拝されていたアスクレーピオスは神殿に蛇を住まわせ, 蛇を侍らせた玉座に座り, 巨大な蛇を巻き付かせた杖にもたれた姿で描かれている. むしろ神格化した蛇そのものがアスクレーピオスと呼ばれ崇拝されていると考える方が自然である. じっさい蛇とアスクレーピオスが同時に病人の治療にあたっている情景を描く奉納の浮き彫りがあるほどである. だから医学校の標章は蛇を軸にしてアスクレーピオスとヘルメースのイメージが混同され重ね合わされたものだろうと説明することができる.

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目的：北欧エストニア国の首都タリンに，1422 年から現在まで，同一場所で 598 年間営業を続けている薬局がある．改修されているが，ヨーロッパでもっとも古いといわれる薬局でその名は「町（市）会館薬局」と呼ばれる．そこで本薬局の長期営業の歴史と理由を調べた． 方法：2018 年，Aarne Ruben 著「The Story of Town Hall Pharmacy」が出版された．2019 年，本論文の著者，川村・大澤が同薬局を訪問し，この英文の歴史書を入手し，写真を撮影した．奥田は，同書を要訳して本論文を作成した． 結果：同薬局が 598 年間継続した理由として次の 4 項目があげられる．1．本薬局の所有権は町（市）会館と薬剤師がもつ．2．半官半民の本薬局は，タリン市中心広場の東北角に位置し，顧客が得られやすく，市民から安心感と信用を得た．3．1583 年から 1911 年までの 328 年間は，ドイツ人 Burchart 家が 10 代にわたって本薬局を経営した．4．本薬局の歴代薬剤師と短期間代理を務めた医師が，人類愛の心をもち，ペスト流行時でも薬局から離れず，そのため市民から薬局が支持され続けた． 結論：半官半民の薬局の経営方法と 328 年に及ぶ Burchart 家の貢献と歴代薬剤師の愛情と責任感が，598 年にわたる本薬局の運営を可能にしたといえる．

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(目的)『ヒポクラテス全集』の治療に関する記述を研究した.
(方法)『ヒポクラテス全集』(ラーブ版, 大槻版, 今版) の治療の記述を計量言語学的に検討し, コス学派とクニドス学派とで治療の優先度を比較した.
(結果) 治療の記述は2,687節で, 内科治療2,319 (86%), 外科治療は368箇所 (14%) であった. 2,687中, コス学派の記述は1,023 (38%), クニドス学派1,261 (47%), 学派不明は403 (15%) であった. 内科治療は薬剤, 食餌法, 入浴, 燻蒸, 運動, 走行, 散歩, 罨法が多かった. 外科治療は骨折と脱臼に対する伸展, 整復, 切開, 焼灼, 瀉血であった. 食餌法, 運動, 走行, 散歩, 伸展, 整復, 瀉血はコス学派がクニドス学派より高頻度, 薬剤, 入浴, 婦人科疾患に対する燻蒸, 切開はクニドス学派が高頻度であった (X²検定でp<0.01). 尿路結石に対する治療としては, 薬剤, 食餌法, 入浴, 温罨法, 腎結石患者に対する切開術であったが, 膀胱切石術の記述はなかった. ヒポクラテスは薬で治らない病気はナイフで治すと“宣誓”で述べていた. また, 彼は戦場での傷の外科を習得する者は, 軍隊に加わらなければならないと強調していた.
(結論)『ヒポクラテス全集』では, 多数の内科治療が記述されていたが, 外科治療も重視されていた. ヒポクラテスは“宣誓”で初心医師の入門時の戒めとして, 尿路結石に対して, 経験のない治療を禁じたのであって, 外科治療を禁じたのではない.

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The department where the author belongs has begun to re-consider the ambiguous and multifaceted term “kyosei”, which is a part of the name of our department, in a broad context from a personal physical to a broader cultural level. In 2009 it held a series of symposia and meetings aiming towards reconstruction of a comprehensive concept of “kyosei” (tentatively defined as “living together harmoniously”). This article describes the outline of our discussion, highlighting key concepts and actual activities of students. First, “kyosei” in Japanese was found difficult in translating into one English word: neither “symbiosis” nor “coexistence” was too simple-minded. Our department finally adopted, as a part of its name, the English word “wellbeing” to encompass our diverse concerns, thus the symbol our department became “W”. Second, while “kyosei” was too glorified historically, particularly in the wartime, it was stressed that we should be careful to its negative compulsive nature, and that “kyosei” should have its roots to “life”. Third, it was suggested that the academic system dealing with “kyosei” could not be constructed only under the name of “-ology”, or strictly logical scientific thoughts. This discussion reminded us of the concept of “mode 2” knowledge production as opposed to “mode 1” only by experts (Gibbons et al., 1994) and the “Neurath’s boat”, the image conjured up by Neurath (1921), which cannot be reconstructed afresh and must be repaired endlessly on the open sea. These associations further reminded the author of activities of inexpert students, triggered by problem-focused environments. The students, who could have been at a loss if the group had consisted of only the scientific experts, dived into some application context with little knowledge of experts, and were consequently forced to think how to work by themselves as a unique “micro-culture”. The academic staff have often found that the students would develop their potential more when they were left alone in the application context, but still enjoyed their own action and were acknowledged by others, than when they were taught systematic scientific knowledge first. Examples of such student activities are presented in this article to show that they, as inexpert members, can create and successfully maintain their “Neurath’s boats”. These activities also suggest that our “kyosei” goals could be brought about by conviviality, which would be probably the most adequate English word for “kyosei”. If we would like to lead our students to mature citizens who can achieve true “kyosei” ideals, most probably we must utilize application contexts.

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This study aims to clarify the variety of physical education (gymnastike) in Aristotle from two perspectives: the concept of art (techne) and education (paideia). The conventional mainstream method of approach the theory of physical education in Aristotle was the conceptual analysis of physical education from genus (genos) to differentia (diaphora), I think that I will be able to approach the theory of physical education in Aristotle in the truest sense in this way. Therefore, in the first place, I make the conceptual analysis of physical education as a species (eidos) of art. In the second place, broadening my consideration of the relationship with education, I show that the theory of physical education in Aristotle is a variety of art and education. The results of this study are as follows:

・Physical education as a species of art , in other words, the art of physical education (gymnastike techne) is the trained habit (hexis), which can bring the student to be a physically excellent man, and the production (poiesis) by the art of physical education has the structure producing a developed body (soma) which has a physical excellence (somatos arete) from an undeveloped body of the student by the physical educational teacher (gymnastes) who has the art of physical education.

・It is not necessarily possible to find the definite causality, “cause-effect" which is the property of art, in physical education in the context of education, because the tasks which must be accomplished by physical education are various.

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