Reitaku University Academic Repository / 麗澤大学学術リポジトリ
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〈Book Review〉Kyuzo Kato, Old Cities on the Silk Roads: Travel to the Ruins on Amu Darya Basin
Get PDFDeveloping “Co-Creative Space”: Does it have any significant meaning as an academic discipline? –A paradigm shift from “homo economicus model” to “Co-creative model”–
Get PDF“共創空間”とは異なる価値観を持つ集団による意味探究空間であり、個々人の意識や価値判断を問題とする。この空間を開発することによって、自己中心的な価値判断をする人間(経済人)の本質に気づき、マックス・ウェーバーの「価値自由」を探究するところに学問的な意義がある。
技法的には、従来の論理至上主義的技法でもなければ、ある特定の個人の知が優先される技法でもない。共創空間開発技法とは、「価値自由」空間を実現し、共創知によってマインド・セットをカイゼンする技法である。具体的には、ボール（命題＝問い）と複数のマグネット（価値判断する自己の集合）、ボード（自己発見の鏡）によって個々の論理・理性（考え方）だけではなく、理性と感性（感じ方）とをつなぎ、開放系の共創知による意識空間を創出する。
この空間を体験的に知る(共創知)ことによって、自己の理性と感性が吟味され、自己解放される可能性が生まれるだけではなく、自らの自由意志によって、偽り・幻想ではない真理に向かう自由を享受することができる。“Co-Creative Space”（CCS）is the space to explore the meanings of life
theme by a group of holding different mind-set, which matters the dividual’s yardstick of value judgment. By developing CCS, it gives awareness of the very nature of self-centered value judgment of homo
economicus and explores the mind-set of “Value-free（Wertfreiheit）” of
Max Weber, which gives importance of an academic discipline.
As a methodology, it is neither a conventional method of building logical
system, nor the method of attributing to the specific individual. CCS
realizes the “Value-free” space, and is the method of implementing
mind-set Kaizen by Co-Creative wisdom. That is, it creates the open
conscious space by relating rational mind with sensitivity by using a Ball
(common theme), Magnets (set of value judging self) and a Board (mirror of discovering own self).
Experiencing this space makes it possible not only to examine and release oneself from self-centered thinking and feeling, but also to stand
at the gateway to the Truth by one’s own free-will
【Book Review】Red-Hatted or Red-Blooded? Party Capitalism and the Choices for the Chinese Economy
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A Fourth Element concerning the Three-Pillar Structured “Protect, Respect and Remedy” Framework
Get PDFThis paper, outlining and examining the structure of the “ Protect, Respect and Remedy” Framework, a UN platform to address the issue of business and human rights, aims to show that the three-pillar structured Framework lacks the base of authority that would allow a State or a business enterprise, the actors in a Framework context, to regard it as an authoritative source. The paper further points out that international or global policy concerns, which seem essential to help realize the Framework’ s goal of narrowing and bridging the governance gaps created by globalization, are sacrificed by the three-pillar structure. In addition, there may be elements which fail to be reflected in it because of the adoption of three-pillar structure. In order to overcome these deficiencies, the author proposes that a fourth element be conceived in the context of or an understanding about the Framework. This fourth element involves what could be called an international regime of ‘business and human rights’. Without the development of such a regime, the goal of the Framework toward bridging the governance gaps will not be realized, and even if the goal were to be realized to a certain extent, such a regime should be formed or emerge to the same extent. In sum, the Framework needs to be followed by or complemented by the development of an international regime encompassing the normative content and a sanctions system if it wishes to achieve its goal
<研究ノート>南紀方言における「ノダ」相当形式と「タ」の共起
Get PDF南紀方言における「ノダ」相当形式である「ンヤ」は、「タ」と共起して「〜ンヤッタ（〜ノダッタ）・〜タンヤ（〜タノダ）・〜タンヤッタ（〜タノダッタ）」という組み合わせを形成することができる。これらが名詞＋ダに後続して形成する文と、それらに対応する否定文を考察することによって、「ムードのタ」と呼ばれるもののうち、「思い出し」の「タ」が顕著に異なることを指摘する
