GNATHOLOGY and -KOUGOU- (its Japanese translation) are traced to their origin.
GNATHOLOGY is composed of the prefix GNATH, the conjunction O and the suffix LOGY. GNATH comes from GNATHOS, which in Old Greek means jaw. O is a conjunction. LOGY comes from LOGIA in Latin and means doctrine, theory or science. Stallard H. is generally credited with composing the word Gnathology.
-KOUGOU- is made up of +KOUGOU+. means jaw in Japanese, KOUGOU means occlusion, and the final is the same as LOGY, meaning doctrine, theory or science. The word -KOUGOU- was thought up by the author.
-KOUGOU- is written _??_ _??_ _??_ _??_ in Chinese characters, which is the official term for Gnathology in Japan and other countries of the International Academy of Gnathology Asian Section.

抄録全体を表示

The aim of this paper is to clarify the concept of “” in nagauta. Some nagauta pieces include a section labeled as “”. The “” sections are usually interpreted as representing or musically describing gagaku, court music, though it has been pointed out that the “” sections do not imitate the musical style of gagaku. This paper considers 1) the types of music represented in the , and 2) musical characteristics which create the -likeness.
It is not only nagauta that uses the term “”: other genres such as music in the no theater, offstage music (geza ongaku) in the kabuki theater, and Yamada school koto music also use this term. However, the meaning of the term “” varies in each genre. In the case of music in the no theater, the is a type of dance mostly performed by the main actor (shite) who plays the role of “China man”, and the accompanying hayashi ensemble plays a special rhythmic/melodic pattern which is also called . The section is recognizeable by this pattern and can be considered to be representing Chinese music. In the case of kabuki offstage music, a short shamisen piece named is performed as a kind of background music during the opening scene of a palace or at the entrance of a nobleman on stage. Different from the case of no, the in the kabuki theater has a strong connotation with the aristocracy and does not represent Chinese music. But, when the pieces are played, the hayashi part accompanies the same pattern as no music. Some Yamada school koto music also includes a section, where the gagaku koto technique called shizugaki is often used. The here represents or imitates Japanese court music gagaku.
The types of music represented in the sections of nagauta have a wider range since they adopt the concepts of from other genres and add nagauta's original meaning to them. In addition to Chinese music, background music for the opening scene at the palace and Japanese court music, some sections represent exquisite music heard in “Western Paradise”, and some are used as background music for a Buddhist saint's appearance.
Then, what kind of musical characteristics make a section sound -like? In order to extract the common musical features of the sections of nagauta, twenty-four nagauta sections and seven pieces of kabuki offstage music, which have a close musical relationship with the section of nagauta, have been analyzed. As a result of the musical analysis, the following eight features have been found: 1) slow tempo; 2) continuous pizzicatos (hajiki); 3) double stop technique; 4) special techniques such as kaeshi bachi, and urahajiki; 5) unnatural melodic movement; 6) coexistence of the plural melodies; 7) regular phrasing of four- or eight-bar; 8) the rhythmic/melodic pattern performed by the hayashi part named . Of these eight points, 2), 3) and 4) create the “elegant” and “solemn” atmosphere by using special tone colors, while 5) and 6) produce the -likeness by using melodic movements different from nagauta's usual melodic movements.
Creating -likeness can be related to two ways of giving certain meanings to a melody which are widely employed in nagauta pieces: one is to quote a phrase from or to imitate the style of other musical genres, and this is considered to bring the musical atmosphere of the original genre into a nagauta piece; the

抄録全体を表示

  “Jimoto-

” is the method of building the climate change adaptation community, stating from the research of the impact cases of climate change in the region.

  In this study, we analyzed the results of the practices of “Jimoto-

”, which was conducted in 7 areas in Japan.

  The results are as follows;

(1)We could extract the impact cases and socio-economic factors by “Jimoto-

”. The knowledges are useful to understand the construction of climate change impacts and consider the actions for climate change adaptation in the region. At the same time, the participation of residents in “Jimoto-” could promote the resident’s learning about climate change. The learning effects are sufficient for residents to recognize the local impacts of climate change.

(2)But, the impact cases and socio-economic factors extracted by “Jimoto-

” are not comprehensive, and the relevant scientific evidences are insufficient. The effects of “Jimoto-” are insufficient for residents to build the behavior intention of adaptation and mitigation to climate change.

(3)To build continuous active learning and brush up the knowledges, we need to develop the formative process for climate change adaptation community.

抄録全体を表示

  In the present study, an attempt was made to clarify the whole structure and originality of Taiiku- (Science of PE, Health and Sport Sciences), centering on the ‘tree of sciences’ theory of René Descartes (1596-1650). In the study of physical education philosophy, some attempts have been made to reveal the whole structure and originality of Taiiku-. It seems more appropriate to discuss and address this issue by defining certain principles at the outset. For this purpose, it would informative to examine this issue from the philosophical perspective of Descartes' ‘tree of sciences’ philosophy.
  In the history of discussion to clarify the whole structure and originality of Taiiku- among researchers, three essential characteristics become evident: (1) Science should be aimed at being practical and useful, (2) it should contribute to our well-being, and (3) it should aid the search for wisdom. Up to now, it appears that Taiiku- as a science has advanced in line with these characteristics. However, Descartes revealed his vision of the purpose of science through the “tree of sciences” in his Principia Philosophiae (Principles of Philosophy). He analogized the whole structure of science (philosophy) to a tree with its roots, trunk, branches and fruit. The present paper therefore utilizes this concept of Descartes to answer the question. In conclusion, the whole structure of Taiiku- could be understood as being analogous to a tree, and the originality of Taiiku- does not depend on humans themselves or human movement as a fundamental research object. The originality of Taiiku- can be analogized with the achievement of Generosity, which is the goal of the “tree of sciences”. Thus, on the basis of output diversity analogous to fruit taken from branches of the tree, the originality can be characterized as a science that tries to achieve the highest performance of human movement imaginable. More enlightened discussion can ensue by reconsidering the concept of taiiku (which is different from Physical Education) and the identity of Taiiku- researchers.

抄録全体を表示

　　 “Hatsu

#156” was an official document presented in April 1947 by the Ministry of Education of Japan (Monbusho). This thesis determined the curriculum for the Japanese new upper secondary schools (Kotogakko). Until recently, it was not evident how “Hastu #156” was created by the Japanese Curriculum Revision Committee because historical materials were lost. Recently, former restricted documents of the GHQ/SCAP were unclassified and opened to public viewing at the Japanese National Diet Library. The purpose of this article is to consider the process of the creation of “Hatsu #156” by using these documents.

　　 In December 1946, discussion of the upper secondary school curriculum was started between CI&E (the Civil Information and Education section of GHQ/SCAP) and Monbusho. Monbusho decided that “Kotogakko” should consist of college preparatory courses. CI&E criticized Monbusho. CI&E thought that new upper secondary schools should have a broader focus. Through a serious of conferences in December of 1946, CI&E forced their ideas and opinions on the Monbusho.

　　 In February 1947, Monbusho and CI&E came to an agreement with regards to upper secondary school curriculum. “Hatsu

#156” was completed in March 1947. “Hatsu #156” integrated comprehensive courses and a unit credit system, among other things. In April 1947, Monbusho officially declared “Hatsu #156” to determine the curriculum of Kotogakko.

抄録全体を表示

It may be proposed that Ho-kaishaku- (Rechtsdogmatik, the interpretative studies of law) is to be an object of the sociological studies of law. In other words, various activities of those scholars who engage in Ho-kaishaku-, namely, their methodological propositions regarding interpretation in general or case study in general and their practical proposals of interpretation as to particular problems or their remarks on specific cases, should be an object of the legal sociological observation and analysis either in the respective areas of positive law (e.g., constitutional law, administrative law, civil law, commercial law, civil procedure law, criminal law, criminal procedure law and so forth) or in a comprehensive manner subsuming various specific fields of positive law. Moreover, it may also be proposed that the Shihoshiken examiners (testers handling the second phase of the uniform National Law Examination), appointed as qualified experts of Ho-kaishaku-, is to be a target of such observation and analysis as from the viewpoint of sociology of law in respect of their consciousness and specific practices.
When one looks at Ho-kaishaku- as an object of the sociological studies of law, it seems that many interesting issues may rise to the surface. Studies on such issues will not only generate important works within the field of sociology of law but may be able to revive Ho-kaishaku- in Japan.

抄録全体を表示

Japanese historical and geographical literatures, the Kojiki, the Nihongi, the Fudoki etc., were edited in the 8th century. Studies of minerals, rocks and fossils at that time were done on the basis of the Honzo (Pen-Tsao), Chinese ancient pharmacy. Since the 17th century studies of the Honzo were settled in Japan and progressed independently. With the development of the Japanese industry in the end of the 18th century, the Meibutsu-, or the Bussan-, learning on natural material or product, originated from the Honzo. On the other hand, since the end of the 17th century, Western natural sciences were transmitted to Japan through Dutch Commercial Office in Nagasaki. The eastern sciences such as the Honzo and the Bussan- resulted in the establishment of the modern geology in Japan together with the western sciences.

抄録全体を表示

After the modern period, the method of studying the Sarvāstivāda philosophy has changed significantly due to the appearance of new materials in a variety of languages, including the publication of a Sanskrit critical edition of Abhidharmakośabhāṣya by P. Pradhan. However, the enormous achievements of the traditional Kusha- (倶舎学), which had been based primarily on Xuanzang's Chinese translation of Abhidharmakośabhāṣya and its commentaries, have not been properly taken into consideration. Kusha- serves as important material for examining the philosophies of Buddhism that developed based on Chinese translations, because it has continuously served as an introduction to the study of Buddhist teachings in them. Therefore, it is considered to be valuable for the study of Buddhist philosophies in East Asia as a whole to examine this Kusha- based on the contemporary research of the Sarvāstivāda philosophy.
In this paper, I examine the role of desire (chanda, 欲) in the dharma system of the Sarvāstivāda and its understanding of various commentaries on Kusha-. "欲" is applied to both kāma and chanda in Xuanzang's Chinese translation of Abhidharmakośabhāṣya indistinctively, and the original word cannot be determined only from a single translation. I have confirmed that P'u-kuang (普光) and Hōsen (法宣) paid attention to the difference of concepts indicated by the original words kāma and chanda regarding the translated word "欲" in their commentaries on Abhidharmakośabhāṣya.

抄録全体を表示

近年全国各地で地域の見直し，再生を目的とする自地域学活動が盛んに行われている。本稿では，福島県奥会津地方で活動する「会津学」を対象とし，自地域学がいかなる理念を持ち，具体的にどのような活動を実践しているのか，活動に参加する主体とその実践に着目して検討した。
「会津学」では地域誌『会津学』の刊行を通して，地域で生きる人々や生活のあり方を，聞き書きを中心とした手法で表現し記録している。活動の中心人物であるE氏とK氏の姿勢からは，過疎化の進行する奥会津の中にあって，地域で生きていくための術を懸命に見つけ出そうとする両氏の強い思いが読み取れる。またそれ以外の参加者たちも，E氏やK氏の姿勢に影響を受けながら，自身の身近な生活に目を向け聞き書きを行っている。
研究会活動や『会津学』の編集が行われる，奥会津書房を中心とした参加者たちのネットワークと，E氏やK氏の，『会津学』は次世代の人々に贈るべき手引書である，という強い信念が，大部の『会津学』を現在まで刊行させ続けるひとつの源泉となっている。

抄録全体を表示

The discussion regarding the doctrine of Energy started in 2000 in Japan Institute of Energy. It was the base of the division named "Energy-

" established in 2007. This article discussed how the doctrine would be defined and what its role would be. The author expects that the doctrine of Energy- provides a platform to connect various energyrelated fields to deal with issues caused by energy use. From the viewpoint of Energy education, the doctrine suggests skill sets for individuals to incorporate. It is emphasized that models to produce values from energy use or resources are important to create new social systems to attain rational and appropriate utilization of energy.

抄録全体を表示

This article will introduce and analyze "Ekigakukaibutsushōsen-kibun". "Ekigakukaibutushōsen-kibun" is the manuscript that clarifie doctrines and Kaibutsu-

(Opening the Meanings of Characters Theory) of MINAGAWA Kien. Kaibutsu- is a method to analyze the meaning of Chinese characters by phonemes. For this analysis, it had required the simplified chart called "Ekigakukaibutushōhsen". Recently, the author has obtained the manuscript of "Ekigakukaibutushōhsen-kibun". It was taught orally by Kōgan, the disciple of Minaga-wa Kien and was recorded by Ekō. The manuscript reveals the essence of enigmatic Kaibutsu theory and the human net-works that support the theory.

抄録全体を表示

Xuanzang's translation of the Abhidharmakośabhāṣya (Jushe-lun, 倶舎論 ) has been studied as a fundamental Buddhist doctrinal treatise in East Asia. The elucidations provided by Xuanzang's immediate disciples became the basis for subsequent commentaries. Scholarly works focused on these commentaries on the Jushe-lun are collectively called “Kusha- ( 倶舎学 ),” and have assumed a significant role in the Japanese Buddhist tradition. Recent research has revealed that Kusha- is the foundation of modern Japanese investigations into primitive and mainstream Buddhism. Thus, it is necessary to conduct a thorough analysis of Kusha-. An effective approach for this task is using an analytical topic outline (kadan, 科 段 ) since it shows the commentator's comprehension and provides a condensed overview of the entire Jushe-lun.
Despite previous efforts to represent the structure of kadan in the Jushe-lun through diagrams, substantial labor is required to compare the kadan structures across various works when conducting a paper-based analysis. To solve this problem, this paper proposes a markup methodology for the Jushe-lun-ji ( 倶舎論記 ) based on text encoding initiative (TEI) guidelines. The Jushe-lun-ji was authored by a direct disciple of Xuanzang and exerted a profound influence on the writing style employed in Kusha- works. Consequently, the markup of the Jushe-lun-ji can serve as a model that can be applied to the complete collection of Jushe-lun commentaries.
Within the Jushe-lun-ji, the entire text of the Jushe-lun is divided into sections at the discretion of the annotator, and annotations are inserted for each section. Each section is assigned a section title, and these sections collectively form a hierarchical structure based on their titles. However, not all section titles are included within a single hierarchical structure; rather, two independent hierarchical structures coexist, one covering the entire Jushe-lun and the other specific topics within it. To represent such a structure in the Jushe-lun-ji, the relationship between section titles is expressed using the <seg> element in accordance with the TEI guidelines. The dual hierarchical structures of those section titles are effectively conveyed through the dual usage of the <seg> element. This method elucidates the relationship between the Jushe-lun text and the section titles, thereby allowing for a comprehensive depiction of the Jushe-lun's structure as Linked Data.

抄録全体を表示

The aim of this paper is to describe Erikson's identity concept by comparing with Berger's and Brankenburg's theory. Erikson described identity concept as a solution of a crisis in late adolescence, which is called "identity diffusion". So, an insoluble crisis leads to a loss of being "natural self-explanatory". For this solution, Erikson and Berger regarded that construction of social reality through daily habits is important, and that the reality is the protection for psycho-social "anomy". But, Baunkenburg (and Kimura) thought actuality is more fundamental than reality. On Erikson's theory, reality and actuality founds each other. But, reality consists of retrospective concepts alienating actuality of life. Then, palying has a function to regain the dialectical process of actuality and reality.

抄録全体を表示