New elastic silicon rubber mold materials and molding process method for the production of lipstick were developed. In this study, it was investigated that influence of the material properties as composition elements, surface roughness and hardness to quality of formed lipstick. The properties of the silicon rubber mold were different by included composition elements. When the mold with high hardness and smooth surface was used, it was able to formed high quality lipstick.

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Das "Vergangliche" (Hakanasa) ist eigentlich das spezifisch japanische asthetische Kategorie. Aber hier behandle ich als Thema dies Aufsatzes den Ausdruck des "Verganglichen" besonders in der abendlandischen Musik. Dadurch will ich die Eigentumlichkeit der abendlandischen Musik in den Vordergrund rucken lassen. Zum Beispiel ist der Tod ebenso fur Japaner wie fur Europaer verganglich, vergeblich, leer und traurig. Aber die japanische und die europaische Gebarde oder Haltung vor dem Tod sind nicht immer gleich. Es gibt naturlich dahinter den Unterschied der Lebens- und Weltanschauungen. Die christliche Eschatologie ist uns ganz fremd. Hier bemuhe ich mich, zu fassen, wie die Europaer sich gegen das alltagliche, vergangliche Ereignis (z. B. Tod, Verfall, ungluckliche Liebe usw.) decken, und wie sie durch Tonkunst das Ereignis ausdrucken. Dabei wahle ich vier Exempel aus ; 1) Charles Gounods melodie, "Venise", 2) Robert Schumanns Lied, "Nun hast du mir den ersten Schmerz getan" aus "Frauenliebe und Leben", Op. 42, 3) Ludwig van Beethovens Streichquartett Nr. 16, Op. 135, 4. Satz, 4) Johann Sebastian Bachs Orgelchoral, "Vor deinen Thron tret' ich hiermit" BWV 641. Schliesslich konnte ich nur in der romantischen Musik im 19. Jahrhundert den sinnlichen Ausdruck des "Verganglichen", der einigermassen mit unserem "Hakanasa" naheverwandt ist, finden.

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　Kitahara Hakushū’s Omoide (June, 1911) originates from the loss of his birthplace which occurred at the end of 1909. The house of the Kitaharas, an old house in Yanagawa, was auctioned together with all the furnishings, which means that Hakushū lost his home, ‘Kyōdo.’ This accident leads him to begin reproducing his ‘life before fifteen years old’. The method and idea of the reproduction is seen in the preface of Omoide，“Waga Oitachi” or “My Childhood” which was first published as “Shihen to Kyōdo”，or “Poems and Kyōdo.”

　In the preface, Hakushū says, “My home town Yanagawa is a riverside town and a quiet ‘Haishi’or ‘a ruined town’ ......... The riverside town Yanagawa is just like a grey coffin floating on the water” But even if Yanagawa is an outdated castle town, the word ‘Haishi’ is an exaggeration. Yanagawa was not ruined at all. ‘Haishi’ is his wish fulfilment. He uses ‘Haishi’ as a place to which he cannot return, and therefore it exists only as an idea in his remembrance.

　Hakushū states that Omoide is ‘Kyōdo Geijutsu.’ ‘Kyōdo Geijutsu’ is a translation of ‘Heimatdichtung,’ a literary movement of Germany at the beginning of the twentieth century. Originally it was a patriotic literary movement by which German and French people hoped to reestablish their own countries. It was introduced into Japan after the Russo-Japanese War. But Hakushū’s ‘Kyōdo Geijutsu’ in Omoide has no relation with such patriotic nationalism; his aim is to reproduce the already lost ‘Kyōdo’ in his remembrance. He uses Bruges-la-Morte by Georges Rodenbach, a Belgian fin-de-siècle poet, as a model. ‘Haishi’seems to be a translation of ‘la-Morte’.

　After he came back from France, Nagai Kafū tried to create ‘Kyōdo Geijutsu’writings in vain, because he could not find his ideal ‘Kyōdo’in the present ‘Tōkyō’ which had been westernized and completely changed. Kafū, then, set his ‘Kyōdo’not in the present ‘Tōkyō’but in the past ‘Edo,’which exists in his beautiful memory of his own boyhood. He also used Bruges-la-Morte as a model of his mental image.

　For Hakushū and Kafū who tried to portray ‘Kyōdo’it is a world which is already lost and found only in their remembrance. The popularity of Omoide is not only due to its portrayal of a beautiful childhood but to the vivid reproduction of the unique ‘Kyōdo’which is fated to be destroyed by Japanese modernization or westernization.

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フランスでは 1908 年にフィルム・ダール社が映画の製作を開始して以降、映画の芸術化を標榜してきた。しかしながら、ルイ・ドゥリュック等がアメリカやスウェーデン映画と比べ自国映画の後進性を映画批評において指摘した時、何が欠けていると考えたのだろうか。ドゥリュックが自ら監督をした時に、どのような要素を、フランス映画に導入しようと考えたのかということを、ここではドゥリュックの戯曲や、第一次大戦中から書き始めた小説を分析しながら考察した。

戦前には演劇批評や劇作をしていたドゥリュックは、第一次大戦が勃発すると、戦争に対しての反対意見を表明するための小説を書き始めた。ドゥリュックの小説を読むと、一人称での語りや小説での様々な形式を試みており、ドゥリュックは演劇出身でありながら、小説の方法を積極的に取り入れ、小説を書いたことが分かる。後にドゥリュックは映画を製作した際、小説を書くことでドゥリュックが得ることになったこれらの方法を、映画批評を通してアメリカ、スウェーデン映画から学んだ映画技法を使い、自作の映画に取り込み、フランス映画を新しい局面へ導いたと考えられる。

上記の観点から、第一次大戦中から小説の執筆を始め、映画を意識的に見始めるようになったドゥリュックの文学と映画にどのような影響関係があったのか考察する。

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Delphi, which the ancient Greeks regarded as a center of the world, was famous in Greece and the peripheral regions as the sanctuary of Apollo and for its oracles. Hence, Delphi has been widely studied but little attention has been devoted to the state or municipal community of the village itself. The purpose of this thesis is to make clear the inner workings of Delphi during a crisis in the early fourth century B.C. by analyzing two laws. The phratry law of Labyadai (CID, I, no.9) contains prescriptions about registration in the phratry, trials, funereal practices, dining together, cults and offerings. It is not a mixture of these rules, but a systematic collection of new and old laws, the center of which is a prescription concerning entry into the phratry. In this systematization we can see the intentions of the legislator. It is a reinforcement of the organization of the phratry and solidarity among its members, and an attempt to put the people's mind at rest. In the law of Cadys we find patria, a political subdivision in the phratry, and private religious corporations like heroiasstai or thiasos.The social and economic activities of these groups, whose regulation is probably one of the more important points in this law, are claimed to have increase the number of people burdened by debt and reduced the function or status of those phratries that played important roles in Delphic politics, thus changing traditional human relationships in Delphi. It seems that the case of Crates-Orsiraus illustrated by Aristotle and Plutarch indicates the conditions on the eve of the laws of Labyadai and Cadys and thus contemporary society. The author is of the opinion that behind the discord between the two families in this case, there was a struggle for control of the state and phratries among the groups which appear in the law of Cadys. Accordingly, he concludes that the phratry law of Labyadai aimed at reducing of social Conflicts and reconstructing the phratry. On the other hand, the law of Cadys seems to have set its sights on not only restriction of political and economic activities by corporations and individuals that threatened the government and civic life, but also relief of the people in poverty or on the brink of ruin and the stabilization of the economy and society in Delphi.

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本稿では，人間の認知バイアスのモデルを用いた音楽生成システムを提案する．音楽は期待の満足や裏切りによって情動豊かな作品として構成されている．このような音楽における期待の形成とその期待に対する満足や裏切りのダイナミクスを実現するために，緩い対称性（LS）モデルを使用した．このモデルは人間の思考や推論に特徴的な非論理的な対称性バイアスと相互排他性バイアスに基づいた確率モデルである．本システムは，（1）音から音への遷移を音楽におけるメロディの最も単純なイベントとみなし，既存の楽曲から音の遷移の特徴量を抽出し，（2）LS モデルにより「人間的な」改変，汎化を行い，（3）新たなメロディを生成する．メロディ生成に用いられる汎化後の確率分布の平均情報量を調べた結果，LS モデルがほどよい複雑性を作り出していることが確認された．さらに，生成されたメロディの評価のために心理実験を行い，LS モデルが期待に関する満足（音楽的まとまり）と裏切り（意外性）をバランスよく含んだメロディを生成していることを確認した．この結果は，音楽生成における期待感生成に関する認知バイアスの適用の有効性を示唆する．

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The social and cultural background of subjects is one of the important factors on evaluation of environment or landscape. To clarify the effect of these differences, the experiment was carried out using the photographs of river landscape. The subjects were university students who lived in England, Japan and China.-In first, the psychological evaluation of landscapes such as the average evaluative scores of synthetic and individual evaluation, and the structure and the factor scores of evaluation with Image Measurement were analyzed among the three countries. After comparing the relation between the physical character and psychological evaluation, the similarity was found in individual items such as the amount of greenery and water and so on, and the differences were shown on synthetic items such as the feelings of satisfaction for landscape and water stream, because the social and cultural environment of the three countries is different and it would have an effect on evaluation.

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An Analysis of the Supply Origin of Court Cooking Ingredients in Yemen under the Rasūlids during the 13th Century Yemen, which was ruled by the Rasūlids (A.H. 626–858 [1228–1454]), is located in a key position for Indian Ocean trade, and was famous for its agricultural productivity. However, we don’t know details about Yemen under the Rasūlidsṣ during the 13th century, except for the port of Aden. In this paper, I analyzed the feature of regions in Yemen based on a new historical source, which was entitled Nūr al-Ma‘ārif Nuẓum wa Qawānīn wa A‘rāf al-Yaman fī al-‘Ahd al-Muẓaffarī al-Wārif and included records of a supply of cooking ingredients in the Rasūlid Court. Through this examination, I demonstrated the details of economic activities, such as special products of various regions and their distribution in Yemen. At first, I extracted cooking ingredients that contained information relating to the supply origin, and I analyzed the frequency of the products supply origin and destination by using numerical data. Hence, I discovered that the ports of Aden and Zabīd acted as trade centers for various products. In addition, I classified these supply origins into four regions, Tihāma, the Southern Mountain Region, Aden and its periphery, and the Northern Mountain Region, and discovered their specialties. Tihāma and the Southern Mountain Region had special products according to their climatic conditions. Aden acted as the center for various types of merchandise from the Indian Ocean. On the other hand, the Northern Mountain Region was rarely mentioned in this source due to geographical and political reasons.

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La Societe Republicaine Revolutionnaire a Paris nous interesse en tant que celle qui soutenait la cause des Enrages et qu'un exemple de l'activite politique des femmes sous la Revolution. Elle etait dirigee par Claire Lacombe et Pauline Leon. Les membres de la societe, passionnes pour la Revolution, pretendaient que les femmes s'occupassent activement de politique. Cependant, le but de leur action ne fut pas d'emanciper les femmes de la subordination sociale. Elles regardaient le menage comme un devoir feminin fixe par la nature. La societe fut fondee le 10 mai. Pendant les premiers temps, elle s'engageait de concert avec les Jacobins dans la lutte contre les Girondins. Mais en ete, les Republicaines-Revolutionnaires se rapprocherent de Leclerc, un des Enrages. S'opposant a la centralisation gouvernementale, Leclerc professait que le. peuple devait prendre lui-meme la direction de la Revolution. Au debut de septembre, la crise economique accentua la poussee populaire. Leclerc trouva une occasion de realiser son projet. Pourtant la Convention, maintenant la confiance du peuple par les concessions aux revendications populaires, reprima le mouvement des Enrages. Ceux-ci ne reussirent pas a prendre l'initiative du mouvement populaire. Les sans-culottes n'avaient pas appuye la campagne anti-jacobine des Enrages. Apres cela, les Republicaines-Revolutionnaires qui s'etaient associees a Leclerc, s'isolerent dans le mouvement populaire. En outre, elles avaient le desavantage a cause de leur sexe feminin. Les sans-culottes manquerent d'egards pour les droits politiques des femmes. Par ailleurs, les Republicaines-Revolutionnaires avaient conscience de faire partie d'une elite revolutionnaire. Elles ne purent pas refleter la voix des femmes du peuple. Une partie des femmes, par exemple les femmes de la Halle, les hairent. Les Republicaines-Revolutionnaires tombaient dans une situation difficile. Le 30 octobre, leur societe fut dissoute et les societes feminines interdites. Ce fut le premier coup que le gouvernement revolutionnaire porta aux organisations populaires. Enfin, les Republicaines-Revolutionnaires cesserent leur action quand la dictature gouvernementale se fut formee.

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