私が故西川恭治先生の推薦で物理チャレンジ理論問題部会に加えていただいた2008年秋，波田野先生が部会長をされており暖かく迎えていただきました．以来14年間にわたりご指導をうけ，まだまだご助言をいただきたく思っていた矢先で

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波田野先生，ご無沙汰のままになってしまいました．いま，何処にいらっしゃいますか？　遙か彼方の地球を眺めながら美酒を片手に至福の時を過ごしていらっしゃるかも知れませんね．

先生に初めてお会いしたのは『大学の物理教

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紙パルプ工場における生産性は, ひとつには, その工場に入って来る木材チップの品質に左右される。大部分のクラフト工場は, いわゆるボトルネックとなるような部分を抱えつつ運営されている。回収ボイラーがその典型である。このような条件下の工場で, 他に比べて“x%”パルプ収量の高い高品質のチップを使用することによって, 紙の生産高を“3x%”向上させることが可能になってくる。つまり, その工場にとって, 生産性及び潜在収益の少なからざる増加をもたらしうるということである。
ユーカリの植林木の場合, それから加工されたチップの品質は, 土地の気候や種子の品質など様々の要因によって決まるが, 同時に木の伐採時の樹齢にも影響される。通常, 伐採を延長して木を成長し続ければ続けるほど, その木から加工されたチップを使ったパルプの収量は増加するのが常である。従って, 紙パルプ工場側では, 十分に年季の入った木を確保したがる。あいにくなことに植林業者側では, 伐採を延ばせばそれだけコストが増えるので, 十分に生長した木を供給するのに気乗りうすであると考えうるであろう。
本論では, パルプ工場側と植林業者側との利害の衝突という面を考察してみようというのである。一つの数学的モデルを作って, それにより種から紙までの木材繊維の連鎖全体にとって, 木の伐採年齢を変えると, それが全体の経済性にいかなる影響を及ぼすかを計算してみようというわけである。このモデルで使用したデータは, 日本の紙パルプー貫工場に原料を供給しているタスマニアのユーカリ植林から得られた資料を基にしている。
本文をもって提議したいことは, 紙パルプ工場が植林からのチップを使おうとする場合, その経営陣は植林業者がどのような原則に従って植林を経営管理しているかについて, 積極的な関心を寄せるべきであるということである。

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In Japan, many major transportation travel surveys were conducted in 2005. For example, National Road Census, Public Transport Census in three major metropolitan areas, Nationwide Commodity Flow Survey, Inter Regional Travel Survey and so on. The survey results shown several topics such as, 1) decrease of response rate, 2) decline of transportation demand itself, 3) smart introduction of Information Technology. In this article, we summarize the issues and examine the future prospects on transportation survey. First, some ideas to increase the response rate are shown; offering monetary reward, enhance awareness of public concerns. Second, we propose the combination of several surveys would be required to meet the declined demand under the budget limitation. Third, the lack of international transportation data is discussed. The globalization of economics originates needs of international data especially in Asian region. Information Technology with internet will play an important role to consolidate the data between different nations. Fourth, positive relationship between disclosure of transportation data and increase of public attract for transportation policies is introduced. We expect that the disclosure would get public people's attention and it would also suppress the positive effect of response rate.

Transportation survey is one of the essential infrastructure for understanding current situations and future better transportation facilities. We would conclude that many transformations by IT or economical & demographic background would be required for future transportation survey.

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碩学の誉れたかい浄土宗第七祖了誉聖冏は、その『古今序註』において、「ヤマトコトバハ本、神代ノ語ナレバ梵音ノマヽ也」とする、現在のわれわれの言語認識とは隔たった、特異な和語観を披瀝している。だがそれは決して例外的な認識であるのではなく、類似した言説を中世のテキストからいくつか拾うことができる。これらの検討によって、〈天上の梵言〉=和語という認識の背景に、文字の根源を倒錯的に夢想する特異な有りようや、梵天思想に立脚した新たな神話トポス創出への動向を読み取ることが可能だと思われる。

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Global distribution of the density of sea water is maintained primarily by polar cooling and tropical heating together with polar precipitation and subtropical evaporation at the sea surface. This thermohaline forcing drives a global convection called the deep ocean general circulation. Carried by the circulation, sea water goes around the world oceans on a time scale as long as 1000 years, the longest time scale of the fluid earth. The deep circulation therefore is supposed to dominate the long-term variability of the climate of our aqua-planet.
Long history of oceanographic study has accumulated a vast amount of hydrographic data and established rather reliable though rough global maps of water properties in deep oceans, such as temperature, salinity, dissolved oxygen, silica, nutrients, and so on. Details have been known only little, however, on how water actually circulates in the world oceans from the surface to the bottom, from polar to tropical regions, and from west to east or vice versa, though recent hydrographic explorations have gradually revealed finer structure of circulation. Much less has been understood about what dynamics is responsible for the present state of deep circulation and distribution of water properties.

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The Polynesian ancestors, who traveled the ocean and immigrated to many islands, have handed down cultural material and knowledge of several thousand years ago to their descendants. Myths, one of the cultural heritages, have been changed form and content by the isolation of the Islands. The purposes of the, present article are to make clear, firstly, the structural relationships between the Maui and Tahaki myths in New Zealand and, secondly, the transfofmational relationships between some Tahaki myths in Eastern Polynesia. By analysis, we can see systematic changes between the variants of the Tahaki myth. Thus, we know that the Levi-Straussian structural analysis of a myth is also valid in Eastern Polynesia. Maui and Tahaki are famous mythological heroes in Polynesia and they have more powerful manas than their elder brothers, though they are not the primogenitures. They venture to other-worlds, overcome their enemies and solve their difficult problems. Although Maui should be in a superior position to Tahaki in the Polynesian custom. Maui is treated as a minor and the heroes are given the opposite values in character, looks and status by the people. We can see clearly these differences among the Maori myths in New Zealand. In the mythological aspect we know that there are many<complementary semantic oppositions between the Maui and the Tahaki myths. The former has the structure of the trickster type, and the latter the fusion type, which bridges the gap between two and one. In the social aspect, the former belongs to the commoner, and the latter to the chief. The chief's people possess the cosmological origin myths in which it is told how the sky and the earth are eternally separated, but that is a secret among commoners. In this constructed world system, the Maui myth which recreates the world cannot function, but the fusing function of the Tahaki myth can operate effectively in order that communication be restored between the sky and the earth. Thus we know that the differnt values of Maui and Tahaki derive from the difference in the knowledge between the commoner and the chief and this difference corresponds to the semantic oppositions between the Maui and the Tahaki myth. Therefore we can conclude that Maui and Tahaki are the opposite side of the same shield. The principal themes of the Tahaki myth are generally, (1) conflict between same-age relatives, (2) expedition to rescue a father, and (3) love story of the hero, although in the Tahaki myth the model of the chief takes various forms in Eastern Polynesia. From [M_1] New Zealand to [M_2] Tahiti, the transformation of the myth bears on the semantic level. From [M_1] New Zealand to [M_4] Mangareva and from [M_2] Tahiti to [M_3] Tuamotu, the transformations bear on the semantic level and the syntagnratic level. According to this transformation, the power of the hero becomes weak and therefore he is unsuccessful in the third theme. In [M_5] Hawaii, the hero did not solve the second and third themes because he was killed by the enemy, but Rata, who is the hero's grandchild, succeeds later. According to the changes of the themes, that is the killed-hero and the delayed solution by the grandchild, the transformations have a bearing on the framework and the content. What happened to Tahaki? Has he been killed? We can meet Tahaki again who is transformed into the female in the [M_6] Pele myth which develops exceptionally widely in Hawaii. This transformation from the Tahaki myth to the Pele myth changes the syntagmatic code and the theme is reversed, but still the hero is younger and the origin of the hero's mana descending from the female does not change.

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