この研究は, アリストテレスにおける身体と精神について, 身心関係論的立場から究明することを目的とする. (1) アリストテレスの身心論は, を除外して構築することはできない. したがってとは何か, その定義から試みる. (2) の具体的能力や機能を明らかにし, が生の原理であるとともに, 究極的に心や精神であることをもとめる. (3) 心あるいは精神が, 身体のいかなる部分に座し, いかに関係しうるか, いわゆるアリストテレスの身心関係論を明らかにする. (4) アリストテレスの身心論の意義について考察する.

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The present paper intends to clarify some aspects of the idea of soul (nafs) of Sadr al-Din al-Shirazi (d. 1640), commonly known as Mulla Sadra. The discussion is focused on the Elixir of the Gnostics concerning the Gnosis of the Path of the Truth and certainty (Iksir al-'arifin fi ma'rifah tariq al-haqq wa al-yagin).
In his understanding of the soul, its original abode is in the divine world of unity and comprehensiveness. Due to the sin of Adam and Eve or to a natural process, the soul falls in this material world, in which it is imprisoned. With the help of God's prophets and their books it wakes up from the slumber of nature (tabi'ah) and starts returning to its original state (al-halah al-asliyah), which is finally realised at the stage of pure intelligence. The return is the process of the soul's purification from matter and simplification through the activity of its intellective faculty as a spark of the divine light in man.
The soul's movement of ascent from matter to the pure intelligence is well explained by Mulla Sadra's original theory of the substantial movement (al-harakah al-jawhariyah), which he builds on Ibn 'Arabi's basic insight of the Oneness of Being (wahdah al-wujud). Thanks to this theory, the soul's ascent is directly based on the perpetual flux of Being.

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The author, working as a midwife, has seen many mysterious phenomena pertaining to natural childbirth. According to Shinto, a native religion in Japan, "Musubi" is a god involved in creating life. This paper presents ten cases of mystical experiences of childbirth the author has witnessed, and examines the power of Musubi in childbirth in view of the Musubi theory of Hirata Atsutane, a Japanese classical and theological scholar in the late Edo period. In all these cases mothers found a relationship between the birth of their children and the death of their family or of their relatives. According to Hirata's ideas of death and reincarnation, the soul of the dead as well as that of the baby to be born are watching his or her family on the earth from their world beyond. This is testified in this paper. Testified also is the existence of strong links among the souls of the dead, of the coming baby and of their family or relatives. Therefore, the author believes that the function of Musubi in childbirth is to link souls, and a new life created through linking of souls is the incarnation of Musubi himself, who links other souls in turn. By recognizing the importance of this soul linking, we come to the understanding that we are able only to live through our relationship with other people. This realization leads us to find the meaning of living.

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Daisetsu Suzuki (1870-1966) was the first Japanese scholar who addressed systematically, in Japanese language, the work of the Swedish mystic, Emanuel Swedenborg (1688-1772). Beside translating Swedenborg's works, Suzuki also discussed the 18th century mystic's ideas in his own writing. The study treats the following questions: To what extent-and in what way-was Suzuki's ideas about spirituality influenced by those of Swedenborg? Inquiry focuses on discussion of spirituality in Suzuki's Nihonteki Reisei (Japanese Spirituality), Reiseiteki Nihon no Kensetsu (Building of Spiritual Japan), and Nihon no Reiseika (Spiritualization of Japan). The study's findings are as follows: 1. Suzuki's conception of spirituality was strongly influenced by Swedenborg. Swedenborg construed spirituality as being beyond nature and natural things and closely connected with the human soul (anima). Likewise, Suzuki conceived of spirituality as transcending nature and being rooted in the depth of mentality. 2. Suzuki and Swedenborg both saw spirituality as acts of free will. Swedenborg believed that human will (voluntas) is more fundamental than human intellect (intellectus). Suzuki had simillar ideas. He equated human will with spirituality and saw spirituality as the foundation for intellect. 3. In stressing soul and will over intellect, Suzuki and Swdenborg stand outside contemporary trends in thought in the West, which tend to emphasize intellect.

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Ibn Sina begins to elaborate the problem of the self-consciousness (shu'ur bi-al-dhdt) in the later period of his philosophical career. Since this problem develops into one of the main subjects in his philosophical anthrolopology, this is indispensable to understand his anthrolopology in general. This paper tries to elucidate his theory mainly from two points of view. Namely, 1) the apriority of the self-consciousness and 2) the mind-body relation.
First, Ibn Sina clearly insists on its apriority in the discourse of “suspended man” (insan mu'allaq) and elaborates it epistemologically. But since the consciousness of the self-consciousness (shu'ur bi-al-shu-'ur) occurs only through the consciousness of others, its apriority must be considered not as empirical but as formal.
Second, the problem of mind-body relation can be considered as a part of the problem of substantiality of human mind. Ibn Sina argues that because the human mind is 'ego that uses this body' (ana musta'mil li-hadha al-badan), it cannot be physical. In this paper, I will examine the grounds of this argument.
In concluding remarks, I will mention that this theory contains some fundamental difficulties related to such problems as the relation between the self-consciousness and the intellection (ta'aqqul) and also as the possibility of the self-consciousness in animal beings.

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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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1848年にアメリカで発生した叩音事件から科学者らによる心霊現象の研究、近代心霊研究が始まった。欧米を中心として、心霊現象や死後の存在を実験によって探求する研究が行われ、イギリスでは心霊研究協会(SPR)が生まれた。さらに、との交信の可能性を認めるスピリチュアリストが生まれた。ここから、新しい人生指導原理であるスピリチュアリズムが誕生した。欧米の心霊研究は浅野和三郎によって日本に紹介され、彼は心霊科学研究会を設立し日本スピリチュアリズム(日本神霊主義)を生んだ。脇長生が日本神霊主義を発展させた。さらに桑原啓善がイギリスの霊界通信の内容を加味させて、ネオ・スピリチュアリズムを作り出した。

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Dans le monde d'Islam, de nombreux philosophes ont expliqué l'origine des existants par l'émanation (fayd) de l'éxistence du Premier Existant. Un des premiers philosophes qui ont employé l'émanation est al-Farabi (m. 339/950). Mais, pour al-Farabi, l'émanation n'est pas seulement à expliquer l'origine des existants, mais aussi elle pose un but d'existence pour chaque existant. Nous pourrions appeller le lien étroit entre l'émanation et le but d'existence, “le système de l'émanation”.
Al-Farabi cite 4 fois Uthulujiya Aristatalis, un des textes néoplatoniciens, dans son Jam'bayn ra'yay al-hakimayn. Par conséquent it connaissait sûrement l'émanation plotinienne de l'âme humaine, exigeant son retour au monde supérieur. Mais al-Farabi a élaboré un système de l'émanation qui pouvait situer la perfection de l'existence de l'homme dans celle de l'existence des autres existants.
Dans al-Madinah al-fadilah l'émanation est liée à la formation de la hiérarchie des existants et au maintien de leur ordre, pour qu'ils atteignent, en tant que tout, à la perfection de leur existence. Si l'homme, un des existants et doué de la volonté et du choix, prenait l'exemple sur la totalité harmonieuse des existants, la cité éminente pourrait s'établir et tous les habitants pourraient perfectionner leur existence. Dans al-Siyasah al-madaniyah l'émanation est de donner de divers états à chaque existant, ce qui est à fixer de divers modes pour accomplir son existence. Chez l'homme aussi, il s'agit de divers modes d'accomplir son existence selon leur différence de nature et d'éducation, du fait que les bonheurs (sa'adat) que chaque habitant de la cité éminente acquiert sont différents et que certains hommes éminents sont reconnus dans des cités non éminentes.
Les différentes utilisations de l'émanation de ces deux œuvres posent les deux sortes de perfections des existants, à savoir leur perfection collective et leur perfection individuelle, qui jettent le fondement de deux sortes de perfections de l'homme.

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Fakhr al-Din al-Razi (d. 606/1209), an Ash'arite theologian after Abu Hamid al-Ghazali (d. 505/1111), is a thinker who is influenced by philosophy and also has an inclination to mysticism. The author tries to clarify the role of the interpretation of mi'raj in his thought by examining of his Qur'an exegesis (tafsir), Mafatih al-Ghayb.
Mi'raj means the ascension of Prophet Muhammad which is based on Qur'an 17:1, and there are many traditions (hadith) of mi'raj. A later tradition says that Muhammad made the nocturnal journey (isra') from Mecca to Jerusalem riding on Buraq with Gabriel, and ascended to the presence of God, by passing through seven heavens, meeting a prophet at each heaven.
In the interpretation of Qur'an 17:1, Râzî proves that the journey of Muhammad was made with both soul and body and it was not a mere vision. In the interpretation of Fatihah, on the other hand, he interprets mi'raj as follows: Muhammad reached God after passing through the two material worlds, the earthly world and the heavenly one, and also experienced spiritual mi'raj, that is, the spiritual ascension from the material world to the invisible one (spiritual world), and to the further invisible world (God). This spiritual mi'raj means the ascendant process of a soul which aims at annihilation (fana'), and man can experience spiritual mi'raj through mystical exercises.
This interpretation of spiritual mi'raj is based on his classification of beings. He classifies created beings into that which occupies space, that which resides in subject that occupies space and that which does not occupy space nor does reside in subject that occupies space.
It seems that Razi tries to take mysticism into his cosmology which mixes the theological atomism and the philosophical ontology through his interpretation of mi'raj.

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