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  • 日本人の仏教的他界観に関する予備的考察 : 幼児教育への応用を視野に入れて

    寺田 喜朗 , Yoshiro TERADA , 鈴鹿短期大学 , Suzuka Junior College

    This paper aims to survey Japanese traditional views of the afterlife, focusing on some famous Buddhist sutras and thought. Furthermore, I try to apply these ideas which I obtained through this study to early childhood education.At first, I grasp an opinion from T. Umehara about a view of death in Japan. Then, after having a look at studies by A. Hirata and K. Yanagita, I examine the differences among primitive Buddhist sutras, Mahayanistic ones, and Japanese ones.This study brings out some topics; (1) differences between Japanese indigenous view of the afterlife and Buddhist one, (2) differences between original Buddhist view of the afterlife and Japanese Buddhist one, (3) the Japanese ethos of life. After considering these topics, I point out the importance of these views of the afterlife in early childhood education.

    鈴鹿短期大学紀要 = Journal of Suzuka Junior College 30, 157-185, 2010-01-01

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  • 虚業に関する考察 : 現代ビジネス観 再考^【○!R】

    山崎 和邦

    My intent of sub-titling 'reconsideration' is relevant to the observation that in the process of denouncing a company or an individual as Fake Business. One merely keeps to his or her own ethical views, but with lack of due consideration. Fraud is unarguably defined (Criminal Law, sec. 246), yet Fake Business is not. Fraud crime is clear in terms of causes, while Fake Business is ambiguous. Therefore, I pointed out that Fake Business deviate so called 'Real Business Notion'. In this discussion, I needed to define what 'Real Business Notion' is. I canvassed examples among historical events, simultaneously I examined how the notions formed in the examples. Recently, I summarize the process and categorize how Real Business would run into Fake Business.

    経営教育研究 12(2), 37-48, 2009-06-10

    参考文献29件

  • 報徳思想と企業倫理--農業規範から企業規範への変容

    長谷川 直哉

    It can be said that the thought of Hotoku and the ideas of the activities of social entrepreneurs, proposed by Okada Ryoichiro, are the base of the social responsibility of enterprises and the activities of social entrepreneurs, which have a lot of attention paid to today. By accepting the thought of utilitarian, Okada's Principle of ZAIHONTOKUMATSU expanded the limit of the thought of Hotoku, which had been regarded as the regeneration power of farming folks. It is believed that, as a result, the principle of ZAIHONTOKUMATSU had changed the quality of the thought of Hotoku, which had been the regulations for farmers, to entrepreneurs' philosophy in modern industries.

    日本経営倫理学会誌 (15), 167-178, 2008-03

  • 我が国の商業教育の変遷と商業道徳の考察

    小見山 隆行

    本稿は,江戸時代,明治維新以降の商業教育の生成・変遷を概観し,商業道徳がどのように位置づけられてきたかを検証し考察する。江戸期の商人教育の関わりとして,年季奉公以前の幼少時の「寺子屋」教育と「丁稚奉公」制度,「家憲・家訓」及び「商売往来」の説く商人道,石田梅岩の「石門心学」にみられる商業道徳,近江商人の「三方よし」の思想等について,商業教育と道徳教育の観点から検証を試みた。日本商人観の近世・近代の連続・非連続論,明治維新以降の近代教育と商業学校制度の発達,渋沢栄一の「道徳経済合一説」の説く道徳思想等を分析するともに,戦後の新教育制度における学習指導要領「商業科目」の変遷を概観し,次期改訂への若干の提案とともに,これからの商業教育(ビジネス教育)における新たな使命と役割,商業道徳教育のあり方等について考察した。

    愛知学院大学論叢. 商学研究 47(1/2), 39-63, 2006-12-20

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  • 日本経済を覆う漠然とした不安(尾高煌之助 教授最終講義の記録,第二部)

    尾高 煌之助

    As we finally reach the exit of the prolonged"bubble deflation" (c.1990-2005), Japanese youth seem to be uncertain about their futurecareer directions, as vividly symbolized by the large number of so-called "freeters," meaning young men and women aged under 35 whoare neither students nor full-time, regular employees. In order to dispel this atmosphereof anxiety, the author suggests several schemes including the following: (1) The modularization of white-collar jobs into interchangeable, independent components,each of which can be grasped through occupational training courses and be combinedflexibly for the execution of professionalrequirements; (2) The institution of long-term business internships, extending for at least six totwelve months, where trainees can gain a grasp of the essential ingredients of occupational careers; and (3) A bold overhaul of higher-education curricula with a focal point oninterdisciplinary training including a renewed concept of "general education,"which encourages mental and spiritual sensitiveness as well as creative thinking by students.

    経済志林 73(4), 566-580, 2006-03-03

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  • 被差別部落の起源を巡って

    吉田 徳夫

    關西大學法學論集 55(4/5), 1088-1112, 2006-02-28

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  • 虚業の研究 : 現代ビジネス観、再考(武蔵野学院大学国際コミュニケーション学部)

    山崎 和邦

    (1)本稿はまず,虚業とは何か,虚業と実業を分ける基準は何かを考える.虚業なるものについての数々の誤解を検討し,「虚業とは実業の理念にもとるものの一切を言う」という筆者の仮説を検証する.そのためには「実業の理念」なるものを明確にしておかねばならない.よって,まず,わが国における「実業の理念」の変遷を見ていく.江戸の享保年間に始まるわが国の「実業」が西洋からの職業倫理の輸入を経て,いかにして事実と理念の両面から根付いていったかを,歴史的経緯を通じて明らかにする.(2)当初から人をして錯覚に誘導し「瑕疵ある意思決定」をさせて財物を提供させることは刑法上の詐欺罪を構成するが,これとは異なり,虚業は「結果として虚業になってしまう」ということがしばしば起こる.詐欺が虚業と違うところは詐欺には当初から違法性があり,虚業には必ずしも当初からは違法性はなかったという場合が多いということである.真っ当な企業でも或る程度までは行っている商取引上の駆け引きや自社商品の多少の誇張を,その部分だけを拡大して社会通念上の許容範囲をはるかに越えて遂行した結果,虚業となってしまうケ-スは実に多い.したがって,虚業は当初から違法性を持って行うとは限らない.ここが詐欺行為とは厳然区別すべき点の一つである.(3)虚業とは何かを明らかにした後に虚業の類型化を試みる.真っ当な企業がいかにして虚業に陥るかをも検討する.過失によるケ-スも多く,意図した虚業ではないことも多い.しかし,「結果予見義務は結果回避義務とならんで過失概念の重要な要素」となる.(「過失犯の構造」井上正治著,有斐閣,1981年).故意によらない企業行為を過失犯として処罰し得る合理性はどこにあるかという問題は,日本刑法学界及びコ-ポレ-ト・ガバナンスを問う経営学会上の重要課題であるべきである.

    武蔵野学院大学研究紀要 3, 69-87, 2006

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  • 学歴からみた女性の高等教育

    渡邊 良智

    青山学院女子短期大学総合文化研究所年報 13, 79-98, 2005-12-25

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  • 文化経済学の系譜と動向

    佐々木 晃彦

    九州共立大学経済学部紀要 102, 15-35, 2005-10-30

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  • 東アジアの職業観:—— 日本・中国・台湾・韓国の比較 ——

    三好 美浩 , 吉野 諒三

    This study focuses on the similarities and differences of the work values among the peoples studies in our East Asia Value Survey conducted during 2002-2004. It shows useful aspects of cross-national comparison on the East Asia.<br>Some researchers consider that the East Asia is under the influence of Confucianism, as the western countries under the influence of Christianity. It is said that scholars and civil servants are more respected than practical workers in Confucian ethics. Therefore, Maoism in China emphasized practical workers (farmers and labors) more respected. On the other hand, Confucian ethics of Japan was accepted among samurai (warrior)'s ethics at Edo era, may have been lost in the stream of democratization after Meiji era and in the reorganization after World War II. <br>The questionnaire of our East Asia Value Survey included two open questions about the occupation: "What occupation do you respect most ?"; "What is the occupation you yourself would like to have ?" The results of these responses indicate that the three categories as "Teacher", "Medical Doctor" and "None or Don't Know" are useful criteria for the comparison among East Asian Peoples.

    行動計量学 32(2), 173-189, 2005

    J-STAGE DOI 被引用文献1件

  • 善導のリアリズムの精神とその歴史的展開

    秋山 博正 , 原田 和男 , 松田 正典

    From books by Shan-tao's (Zendo's) we consider that he held "the spirit looking squarely at reality" throughout his life, and we name it "Realism Spirit". In this paper, we examine Shan-tao's life and his formed thought by using "Realism Spirit" for a keyword, and argue that "Realism Spirit" comes from his reading of the true meaning of the Sutra on Contemplation of Amitayus. We show that "Realism Spirit" is also the spirit of Pr. Honen, who modernized the religion in Japan. Honen made the Copernican change from "national religion" to "religion for redemption of individual" in the Buddhism in Japan. This change brought Kamakura Neo-Buddhism of which the continued leaders were Eisai, Shinran, Dogen, Nichiren and Ippen. Katsuichiro Kamei named this epoch-making change "the beginning of the Reformation in Japan" and pointed out that it began in 1198 when Honen wrote the Collection of Passages concerning the Recitation of Amida's Name of the Selected Original Vow. Shinran, a disciple of Honen, celebrated such achievements accomplished by Shan-tao in the history of Mahayana Buddhism and said that "Shan-tao alone could clarify the true meaning of the Gautama Buddha's doctrine" Shan-tao's "Realism Spirit" was introduced to Japan by Honen and has had great influence on the thought in Japan through Shinran until today. For example, Kitaro Nishida's thought, such as "the logic of place" and "the existence itself as the absolute duality, which means the absolute contradiction and the mutual supplement between two kinds of self-recognition" (abbreviated as "Existence Itself as Absolute Duality"), is discussed to be influenced by Shan-tao's. The modern meaning of Shan-tao's thought is discussed in relation to the contradiction and the mutual supplement between the culture and the counter-culture.

    くらしき作陽大学・作陽短期大学研究紀要 38(1), 1-51, 2005-08-31

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  • 防火帯と耐火建築 : 明治期横浜日本人街における防火政策に関する研究

    塚田 景 , 土本 俊和

    The " Convention of Improvement of Settlement, Race Course, Cemetery, &c. of Yokohama" (the 3rd Estate Regulation) was established in 1866. This town planning of Yokohama was the first modem one in Japan. R. H. Brunton was emploied as pioneer engineering soon after the disastrous fire of November 26, 1866. Brunton proposed for the plan of Public Garden (today, Yokohama Kouen and Yokohama Stadium) and Street (today, Nihon O-dori) between the native and foreign towns Kannai, Yokohama. The local government announced a fire prevention plans of the red-brick or stone housing project on April 24,1872. However, this project was not completed . And, row houses codes were promulgated by indigenous technology in June 26, 1886.

    日本建築学会計画系論文集 69(581), 183-190, 2004

    CiNii 外部リンク DOI 参考文献61件 被引用文献1件

  • 江戸時代の商家の家訓に学ぶ現代の経営理念(第二部 老舗企業と歴史,<特集>老舗企業の研究 未来をつくる企業へのアプローチ)

    荒田 弘司

    企業(営利組織)・組織(非営利組織)は人々の生活や企業・組織の生産に必要な財を提供する役割を担った「社会の公器」である。しかし、最近はアメリカを中心にして、株主価値を最大にする「株主価値経営」が企業経営の基本であると喧伝されている。企業は株主価値を高めるために手段・方法を選ばないで、利益それも短期的な利益を獲得しようとする。そのために企業は安全性や法を軽視して事業を運営し、多くの事故や不祥事が発生し、信用を失い、経営破綻に追い込まれることもある。こんな時にこそ、企業・組織は社会における企業・組織本来の役割を正しく認識する必要がある。その基本は「株主価値経営」ではなく、多くの企業関係者が参画して「企業関係者経営」を推進し、多くの企業関係者の満足に貢献することにある。わが国には時代や業種を超えて事業運営の手本とすべき江戸時代の商家の家訓がある。本稿は商家の家訓に学びつつ、「企業関係者経営」に立脚して時代の要請に即した「経営理念」をまとめてみた。

    関西国際大学地域研究所叢書 1, 67-79, 2004-03

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  • 懐徳堂データベース全コンテンツ

    湯浅 邦弘

    大阪大学大学院文学研究科紀要 42(2), 1-320, 2002-03-15

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  • 二宮尊徳の報徳思想・報徳仕法の内在論理と近代日本における報徳社によるその継承

    前田 寿紀 , Hisanori Maeda , 淑徳大学社会学部 , College of Sociology Shukutoku University

    淑徳大学社会学部研究紀要 = College of Sociology bulletin 36, 227-280, 2002-03-06

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