アンデス文明形成期（紀元前約2500～50年）の建築は祭祀の場であるとともに、それを築き支えた集団が付近に居住し、多様な活動を展開した場でもある。ペルー北部のアマカス複合遺跡は、の閉鎖と新設が繰り返された結果として、多数のが近接・密集している特異な事例である。その調査成果をもとに、をめぐる人間活動の諸相を明らかにしつつ、それらの活動が建設の過程といかに関わっていたかを示す。

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エジプトの

には標準形があり、新王国以降に建設された多くは中庭、列柱室、至聖室の三室で構成される。小木曽は、この列柱室の柱には大きな熱容量によって内の温度を安定化させる狙いがあったのではないかという説を唱えている。しかし、屋根と壁が完全な形で残存している古代のエジプトは無く、実測によってこの説の妥当性を確認することはできない。そこで本研究では建設時のエジプトのの熱環境を予想する非定常計算モデルをつくり、シミュレーションによって列柱室の温熱環境調整効果を評価する。

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本発表は、アンデス文明形成期（紀元前3000-50年）のペルー北部ワンカバンバ川流域におけるをめぐる人々の活動とその戦略、およびそれらと社会変化との関係を論じるものである。流域で最大規模を誇るインガタンボの発掘調査と、遺跡分布調査にもとづいて、人々が、所与の社会的状況およびとりまく環境を、積極的かつ戦略的に利用しながら、周辺地域社会の影響をうけつつも、をめぐる諸活動を能動的に行っていたことを明らかにする。

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※本記事に抄録はありません。

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子どもが学びを生成していく行為や活動の論理に基づき，新たな活動状況を開発することにより，子どもがもの・こと・人との相互行為を通して，自身の行為や活動の論理と，学びを拡張する在り方について考察した。その際，図画工作における「鑑賞」の意義をもとにして，子どもの行為と活動を通した関係と意味の生成の視点に立った「図画工作（鑑賞活動）」がどのように展開された時に，何が行われているのかを追求した。事例における子どもたちの会話，相互行為，造形行為を記述し，子どもの活動世界とつくり表していくもの（作品）の世界とが，どのような関係性において相互的につくられていくのか，相互行為分析やエスノメソドロジーの分析手法を援用して捉えなおし，様々なことが明らかになった。

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古代エジプトの

の列柱室について、柱による温度の安定化効果について検討した。エジプトのは熱容量の大きい砂岩を使った組積造であるため、外気温度の日変動を吸収して安定化させるためには列柱は必ずしも必要とはならない。しかし、列柱を設けると、季節的な温度変動を平滑化することになるため、列柱がない場合に比較して夏季の温熱環境を大きく改善する。また列柱によって、放射温度の高い外壁や屋根の無い表面への形態係数が大きく低下するため、放射温熱環境が改善する。PMVによる評価では0.5程度、改善する。

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Evaporites were observed on a surface of the historical brick in the Museum Meiji-Mura. Aphthitalite (K₃Na(SO₄)₂), thenardite (Na₂SO₄), trona (Na₃H (CO₃)2•2H₂O), and thermonatrite (Na₂CO3•H₂O) were identified as the main component minerals of the evaporites. These evaporates are considered to be formed in these less than a few decades under the humid climate of Japan. Because no sulfur-containing minerals can be found in the plaster nor in the bricks, it is thought that aphthitalite and thenardite were formed by the interaction between bricks and acid rain water with SO₄^2-ion. Experimental results support this idea; rain water-brick interaction has produced sulfate, whereas distilled water-brick interaction has not produced sulfate. To conserve this brick cultural property, it is desirable that roofs and gutters would be improved to prevent bricks from impregnation of rain water.

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It was generally thought that the Sumerian kingship appeared in their society which had been equal, when the Sumerian cities became to need the powerful director with the intensification of the disputes between the cities. H. Frankfort, Th. Jacobsen, S. N. Kramer, and some others generally thought like this, and concluded that the Sumerian kingship established at the Early Dynastic II.
But recently some scholars has begun to think earlier than the Early Dynastic II about the appearance of the kingship. They think that the centralization and the leading minority was rather suggested in the Sumerian great enterprises as the river improvements, the irrigation, and so on, though H. Frankfort thought them useful for strengthening the unity of the community.
I consider the establishment of the Sumerian kingship from the development of the temple architecture.
The Sumerian temple architecture deriving from the small shrines at Eridu developed into the gigantic temples of Uruk at the late Uruk period (c. 3000 B. C.). But after this period the precincts became more extensive and to be enclosed with the walls on the one hand, the temple architecture itself was inclined to be rather small, and to be built on a high terrace, that famous ziggurat, on the other hand. Almost all the great temples at the Early Dynastic period took this style, and this suggests the separation of the grades in the Sumerian society, that is to say the privileged class to be able to use the temple on the large terrace, and the mass to be able to approach only under the ziggurat. The former intervened between the mass and the great gods, and grasped the gods' will in their hands. The most powerful man of the privileged class became their king.
And so the Sumerian kingship already appeared at the late Uruk period, that is earlier than the period when H. Frankfort and some others suggested.

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パルテノンが正面8柱式であるのは何故か-このような問いかけは,古代ギリシア精神の具現として,幾多の崩壊の危機をくぐり抜け2400年の長きに渡り,アテネのアクロポリスに存在しつづける歴史的建造物に対しては,余りにも突飛に思われるかも知れない.しかし,現存するパルテノンがエーゲ海の強烈な太陽の下に,自重の姿で我々の目を欺くように,その成立にも未だ解決を見ない幾つかの疑問が残っている.本論では,パノレテノンの特徴とその原因を探り,ギリシア美の一典型を示す.

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Construction process plans of structures have an influence upon the cost and term of the construction. The construction process is often planned by trial and error on the basis of previous experiences. The work is very difficult and could not always give an optimal answer. Various difficulties that must be solved also increase when the structure becomes complex and the number of members increases. In this study, our objective is to search for the optimal construction process by a numerical analysis. Genetic Algorithms (GAs) are introduced into the problem of the construction process analysis. In this paper, the analysis simulates three construction plans of structures : construction process of truss domes, construction process of buildings with basements and welding process of steel buildings.

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The present paper is an attempt to make clear the process of the development of religious buildings in northern Mesopotamia, that is, from the phase which might be called “religious structure” to that of “temple”. The process could be observed in relation to the settlement around the building. In this point of view, the development of religious buildings from Hassuna-Samarra period to Late Gawra period can be devided into the following five stages: I. The stage in which the religious structure occupies a part of a building (Hassuna-Samarra period). II. The stage in which the religious structure develops into a building (Halaf period). III. The stage in which the religious structure occupies a section in the settlement (Early Ubaid period). IV. The stage in which the section of the religious structure increases its importance in the settlement (Late Ubaid-Middle Gawra period). VI. The stage in which the religious structure becomes the center of the settlement (Late Gawra period). Through the above classification, we can observe the explicit process of the development of religious buildings: from the phase of “religious structcure” to that of “temple”, with the result that the fifth stage corresponds to the period in which “religious structure” has attained the constant function as “temple”.

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Mithras Temple design possessed its own unique features with an oblong tripartite structure consisting of a central nave and wide benches on both sides. In some temples, two rows of pillars extended alongside the nave separating it spatially from the adjoining bench sections. In such cases, this temple layout could be called a basilica.
The plan to utilize wide benches in a Mithras temple must have originated from the “triclinium, ” a very popular structure among the Nabataeans who lived in Transjordan in the Hellenistic and Roman periods. On the other hand, the adoption of a basilical style of architecture by the Mithraists took place in the latter part of the second century A. D. which predates the appearance of the basilical synagogue layout. Further, this design concept may have influenced the adoption of this building style by the Christians in the age of Constantine the Great.

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Umm el-'Amed on the Ladder of Tyre has had a long history of archaeological research since the days of M. de Vogüé and E. Renan. The latest investigation was done in 1944/5 by the French expedition under the direction of MM. Dunand and Duru. An account of the results appeared in 1962 (“Umm el-'amed, une ville de l'époque hellénistique aux échelles de Tyr”).
Quite contrary to the allusion of the subtitle, the description was given only to two Phoenician temples of the site (Temple de Milk-'Ashtart and Temple Est), while we can not know anything about the Hellenistic town itself. If the latter were fully described, this book would contribute very much to our knowledge about the Hellenistic age of the Phoenician civilization.
In this brief survey of the report I examined the evidences of the Temple de Milk-'Ashtart, which the excavators dug most elaborately and whose account in the report is tolerably satisfactory, so that we can follow the stratigraphical context and reconstruct the history of the building. (For instance, several deep soundings to the bed-rock were done only in the site of this temple.)
I discussed here architectural remains, coins, lamps, inscriptions and decorated pottery, which were able to be stratigraphically reassessed. The result is the following picture of the history of the Temple de Milk-'ashtart:-
In the earliest Hellenistic period, or even before that, some unidentified walls existed at the rocky hillside of the site. They may have been parts of certain sacred installation, which was situated just at the side of the road going eastward up to the town from the coastal main road between Accho and Tyre. Next, about at the end of the reign of Ptolemy II, a period of great construction came. The site was terraced horizontally with imported soil, and upon this terraced platform the devotees of Phoenician gods planned a rectangular temple with a cella in the centre and with a court, porticos and small rooms. By the year of 222/1 B. C. the construction work was finally completed with putting the beautiful pavement of stoneslabs in the court. From that time onward no major alterations happened, but even after the Roman conquest of Syria the Temple seems to have been frequented: this is able to be inferred from the decorated wares of that period (for instance, Terra Sigillata and Arretine), which came from the Temple site.

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