Search Results 21-40 of 53

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  • Self-dialogue and "the Modern Subject" On Masao MARUYAMA's Concept of the Subject  [in Japanese]

    TOMIDA Koji

    1 Preface 2 "Modern Consciousness" and "Self-dialogue" 3 "Self-dialogue" and "the Dialoguistic Reason" 4 "Self-aialogue" and "Radical and Plural Democracy" 5 Lack of "the Sense of Others" 6 A Perspective of "the Fourth KAIKOKU"

    The journal of law & politics 51(2), 785-825, 2000-06


  • Giovanni's dream : A Studying of Night On The Milky Way Train  [in Japanese]

    Takahashi Yasuo

    The Sapporo University journal 8, 322-157, 1999-10-31


  • Bhakfi of Jnanesvar and Varkari Panth  [in Japanese]

    Koiso Chihiro

    Journal of international relations, Asia University 5(2), 21-43, 1996-03

  • The Propagation of JODOSHINSHU in Korea


    Bulletin of Kyusyu Ryukoku Junior College 41, 23-78, 1995-03-25

  • A Study of Economic Development and Enterpreneurship : Focuses on the Process of Modernization in Korea and Japan  [in Japanese]

    Lee Duk-Hoon


    Mita business review 37(5), p35-49, 1994-12


  • Yukichi Fukuzawa : His Works on Local Autonomy and Notables  [in Japanese]

    石川 一三夫 , Hisao ISHIKAWA

    Chukyo hogaku 28(3・4), p27-66, 1994-04


  • Der Gehilfe  [in Japanese]

    Kiyose Shinjiro

    Asia University law review 26(1), p49-86, 1991-11

  • On the View of the Learning of "Tohimondo" (2)  [in Japanese]

    WATANABE Takeshi

    ISHIDA BAIGAN asserts that real learning is the polishing of the mind, which is the lord of the body according to Confucianism, Taoism, Buddhism, and Shintoism, and to see the form of things to practice in accordance with the form, in defiance of the criticism of the Ancient Learning School <Kogaku-ha> ; that is to say, the argument of the mind and the nature in the philosophical sense is not learning. If we could see the form of things, we could enlighten the actual state of them and so we could necessarily understand how they should be. In terms of mankind, by the use of learning, we can understand social roles and the duty of shi <warriors> and noh <farmers>, koh <artisans>, sho <merchants> and the way of the human community. Having these contents and capacity is real learning. Owing to real learning, ISHIDA BAIGAN can say that the merchant lives by the profits from sales and that earning profits for sale is the honest conduct of the merchant. And he asserts that the merchant's profit from sale is like a warrior's stipend. ISHIDA BAIGAN gives high praise to the rule of TOKUGAWA BAKUFU and for 15 years prior to his death was active in the education of people by popular morality for adaptation to the existing establishment. However we can not evaluate the ethics of the people for whose education he exerts himself, but evaluate his philosophy of mind about what form they practice, and what leads him to find the functions of commerce and merchant's ethics which are based on them.

    Journal of Atomi Gakuen Women's University (24), p171-192, 1991-03


  • 印刷教材・放送教材の対照(印刷教材・放送教材の相互補完に関する研究開発)  [in Japanese]

    松沢 弘陽

    Report on multimedia education 32, A3-A250, 1991-02

  • Economic Thought of a Merchant in Tokugawa Japan : the Case of Nishikawa Joken  [in Japanese]

    KAWAGUCHI Hiroshi

    The thought of NISHIKAWA Joken(1648-1724) was composed of the following three elements: (1) View of economy, (2) Natural science, and (3) Neo-Confucianism. Joken was born and brought up in Nagasaki. According to an unconfirmed source his ancestor had been engaged in foreign trade. He carried on the business of a merchant. I think that he must have had a correct understanding of the economic situation in the early eighteenth century. The first subject of this paper is to analyse his view of economy. Joken, however, was not only a merchant but also one of the prominent scientists of the day. He made a study of astronomy and geography. For example, one of his geographical works commanded a wide audience throughout the Edo period. I make an investigation of the character of his natural science. Neo-Confucianism, especially Chu Shi philosophy developed in Tokugawa Japan. Joken studied Confucianism too. It is possible to take the view that he accepted the doctrines of Chu Shi. He wrote about moral philosophy for merchants. The key purpose of this article is to study the relation among the three elements mentioned above. In conclusion, it may be said that they were intertwined, and particularly Joken's view of economy was supported by the other two.

    SOCIO-ECONOMIC HISTORY 56(4), 451-479,586, 1990


  • The Spirit of Zen and the Internationalization of Japan  [in Japanese]

    Harada Kodo

    Journal of Buddhist studies (21), p44-72, 1990-10


  • The Signboard Design on FUZOKU-GA in Pre-Modern Ages : Properties of the Signboard Design on its Developing Stage  [in Japanese]

    Miyazaki Kiyoshi , Tatebe Norio


    Bulletin of Japanese Society for the Science of Design 1988(69), 37-44, 1988


  • Inquiry into the Validity of Thought on the Economic Ethics of Ishida Baigan  [in Japanese]

    WATANABE Takeshi

    Ishida Baigan, a thinker of the merchant class in the middle of the Edo Era, justified profits from sales through the two virtues of honesty and economy, and adovocated obtaining of profits from sales as the Way of the Merchant. The aim of this article is to examine whether his opinion is valid or not. By his assertion, first, the merchants can ensure profits from sales, only if he carries on trade honestly and economically. Therefore his activities in obtaining profits from sales are justified ethically as long as they are based on honesty and economy. (Chapter 1) Next, the virtues of honesty and economy are subjective and autonomic functions of the heart. Moreover, these two virtues don't restrain the economic activities of the merchant, rather they ensure profits from sales to the merchant. Thus honesty and economy work effectively as economic ethical principles. That is why obtaining profit from sale can be the Way of the merchant, as Baigan asserted. (Chapter 2) As stated above, I have come to the conclusion that Baigan's assertion that honesty and economy work effectively as an economic ethic and justify profits from sales as the Way of the Merchant is proved to be valid.

    Journal of Atomi Gakuen Women's University (21), p143-165, 1988-03


  • Hossi nshu and Kamo-no Nagaaki  [in Japanese]

    HATTORI Shichiro

    Bulletin of Miyazaki Women's Junior College (13), A1-A15, 1987-03


  • The Formation of Mitaseidansha and Kokuyukai : A Study around Tatsui Baba's Political Behaviour  [in Japanese]

    Sawa Taiyo

    Journal of the Faculty of Political Science and Economics, Tokai University (16), p57-105, 1984


  • 東海地方地震津波史料II : 静岡県・山梨県・長野県南部  [in Japanese]

    [Author not found]

    Review of research for disaster prevention 77, Ai-411, 1983-03-26

  • 函館華僑関係資料集  [in Japanese]

    斯波 義信


    Memoirs of the Faculty of Letters,Osaka University (22), p1-335,巻頭図13p, 1982-12


  • A Critical Comment on "the Period of Taishoh Democracy" : To Advocate "the Period of Taishoh Shimin-shugi"  [in Japanese]

    天沼 香 , Kaoru Amanuma

    東海女子大学紀要 = Bulletin of Tokai Women's University 1, 61-79, 1981-01-01


  • 「家」観と女子教育思想の展開  [in Japanese]

    河原 美耶子



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