Teachers often base their teaching on textbook material. Textbooks play a role as mediators between official guidelines and teachers’ work. Therefore, it is interesting to study the mathematical organization of material and its connection to curricula. This paper presents a comparative analysis of Japanese and Danish textbook material based on the foundation of the anthropological theory of didactics. Our analysis focuses on how the very first introduction to algebra is organized in Danish and Japanese textbooks for the middle school, and in particular, how the distributive law is treated as a central, specific element of algebraic theory. We more generally look at the roles of algebraic theory that textbooks can facilitate. One result is that the stepwise, modular progression in the Japanese curriculum is indeed reflected in the Japanese textbook material, which treats one mathematical subject area after the other, in a clear progression. The Danish competence-based curriculum with its spiral structure is also reflected in the Danish textbook material, where the content areas are revisited and expanded over the grades.

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『方丈記』の基本的世界観とされる無常観については、「無常」を詠嘆しているとして、詠嘆的無常観と呼称されているのが通常であるが、この詠嘆性について本文に即して検討を加えた結果、ここでは詠嘆性は克服されており、従って、その無常観も理念的に確立したものとなっていることが判明すること、そして、特に序章の検討を通して、その無常観を消滅的無常観と呼称すべきことを主張し、その第二類に相当することを述べた。

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Dignāga denied that recollection (smṛti) as well as recognition (abhijñāna) are separate means of cognition (pramāṇāntara) in the

of the Pramāṇasamuccaya. In this regard, however, it is questioned whether recollection is not excluded from two means of cognition consisting of perception (pratyakṣa) and inference (anumāna), or not any means of cognition. It is at least clear that recollection is not perception with the only exception that it is cognition of a recollection itself. On the other hand, recollection is similar to inference in terms of conceptual cognition.

Later commentators such as Jinendrabuddhi or Prajñākaragupta said that inference is nothing but recollection. Even if what Dignāga intended is the same as the interpretation of these commentators, it is safe to say that recollection is not a separate means of cognition. Dignāga’s concept of recollection is highly important in our inquiry into his system of epistemology, because Dignāga emphasizes recollection when arguing his theory of self-cognition (svasaṃvedana) which is one of the most significant theories in his epistemology.

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What is the “Subhūti-parivarta” referred to in Chapter 2 of the Aṣṭasāhasrikā Prajñāpāramitā (ASP)? In this article, I consider the understanding based on the commentaries of the Prajñāpāramitā such as the *Bhagavatyāmnāyānusāriṇī-nāma-vyākhyā (BhĀA, D 3811; P 5209). More than half a century ago, Mitsuyuki Kajiyoshi pointed out that the “Subhūti-parivarta” mentioned in Chapter 2 of the ASP refers to the

. He presumed that the “Subhūti-parivarta” referred to there was the original form of the Prajñāpāramitā. According to the BhĀA, it was understood that “Subhūti-parivarta” refers to the of ASP. It is also an understanding based on the *Āryaśatasāhasrikā­-pañcaviṃśatisāhasrikāṣṭādaśasāhasrikā-prajñāpāramitā-bṛhaṭṭīkā (D 3808; P 5206). However, it became clear that BhĀA does not understand the “Subhūti-parivarta” as the Prajñāpāramitā’s original form.

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This paper deals with the secular variation and periodicity of the summer temperature in the Tohoku district of Japan. In the is stated the investigation on the secular variation and periodicity of the summer droughts and cold bad harvests described in the records of agricultural harvest for the period of 1610_??_1949. The obtained abstract results are as follows:
(1) A remarkable durability of one year is recognized for the summer droughts and cold bad harvests in the Tohoku district.
(2) The droughts have the periodicity of about 23-year period.
(3) The droughts in northern parts of the Tohoku district have the periodicity of 26-year period.
(4) The cold bad harvests have a remarkable secular variation.
In the second chapter, first, as a result of the investigation on the similarity of the mean August temperatures in Japan proper, we find that the mean August temperature at Miyako exactly represents that in the Tohoku district. Next, we apply the periodgram and correlogram analysis to the mean August temperature series by means of meteorological observations for the period of 1883_??_1949. It is evident that the period of about 23 years suggested in the is composed of three periods of remarkable 7.4 year, 13 year and 11.4 year. These periods are verified by the significance test of Fourier's constants. Consequently, it is seen that the 7.4 year and 13 year periods are both significant on the level of significance 1%, and the period of 11.4 years is significant on the level of significance 5%.

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Prior to this presentation on preventive measures against fish communicable diseases being theme of this symposium or against fish viral diseases in this subject, the author presents some comments on fish-virus ecology in fish community as the , subsequently he transfers to the second involving the preventive measures.
In the the author points out that two transmission of vertical and horizontal infection involve in fish viral contagions and the sexual products coming from latently IPN-infected male brood make the vertical transmission spread easily by artificial fertilization with the products which never contain neutralizing antibody to IPNV.
In the second he reviews on the virucidal effects of iodine phore, hard water or salt water and a derivative of an ascorbic acid(unpublished)and on the effect of ultraviolet irradiation as well as prophyractic effects to IPN, IHN, VHS by means of artificial active immunity, and on interferon efficacy. He emphasizes that the combined measures with active immunity and an interferon are worthy to be put in an idea as one of the prophyractic measures against viral epizootics occurring at an early stage in the developement of fish like the host of IPN, IHN and others.
He stresses that the preventive measures employed can be polytechnic and must impose two significances of controlling the virus in the environmental water for fishes and of inactivating the agent invaded in the animals. The former can be fulfilled with environmental hygienic technology involved using disinfectants or virucidals as the chemical treatment and ultraviolet irradiation as the physical. The latter can be or may be achieved with artificially enhanced fish physiological activity like artificial immunity and artificial interferon induction as well as these combined measures.

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This paper examines Dharmapāla’s critique of eternalism found in the

of his Dasheng guangbailun shilun 大乗広百論釈論, and clarifies the following points:

1. It is reasonable to think that the “logician” (tārkika, rtog ge ba) that Candrakīrti refers to and criticizes in the 9th chapter of his Catuḥśatakaṭīkā is Dharmapāla.

2. Three types of logical reason given by Dharmapāla in his commentary on Catuḥśataka 9.4 are similar to the three types of property referred to by Dharmakīrti.

3. Since the logical reason “not being a product” is a property formed by mere exclusion (vyavacchedamātra), its being a property of the subject of the thesis (pakṣadharmatva) is ensured even with regard to the subject whose existence Buddhists do not accept (e.g. space etc.), and is classified as a contraditory (viruddha) called dharmisvarūpaviparītasādhana.

These results show that Dharmapāla plays a bridging role in the developments in Buddhist logic from Dignāga to Dharmakīrti and his commentators. Further examination of Dharmapāla’s theory will make it possible for us to reconsider the innovations in Dharmakīrti’s theory.

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