Toyo Eiwa University Repository / 東洋英和女学院大学学術リポジトリ
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Life and Death in the Bible: From Accumulations of Expectant Waiting in Preparation in the Old Testament to its Fulfillment in the New Testament
Get PDFThere is a salient difference in the treatment of life and death in the Old and New Testaments which are edited as a consecutive Book. While there are few appearances of passages in which people yearned for eternal life in the former, plenty such passages are found in the latter. Jesus Christ is truly a son of God and truly a man as the Mediator between God and man, whose resurrection is supposed to have taken place only once in human history. The event of his resurrection led to a leap in understanding life and death among people who received the Gospel which the Old Testament had prophesied.
Gerhard von Rad explained the attitude of the Israelites in the Old Testament as ‘this worldliness.’ By opposing this characterization which inevitably severs life from death, and things before God from things before man, I explain why ‘there is no demand of life after death’(Rad) in the Old Testament. God associated with the people in the Old Testament through natural phenomena such as floods and meteorites, by allowing Himself to be described and personified with emotions such as regret and anger. This is an expression of God’s mercy to be understood by those who do not know the Mediator. God is at work here and now through natural phenomena in the Old Testament and through His only son in the New Testament. In the latter, we can understand God not only by His unsevered acts between Him and man through the Mediator here and now, but also by the lucid universal account that shows God’s will and cognition revealed in His son without appealing to Holy Spirit’s work of intercession. Therefore, we can call the God of the Old Testament as ‘God of ergon (being at work here and now)’ and Him of the New Testament as ‘God of both ergon and logos.’departmental bulletin pape
Cicero and Leo the Great: An Inquiry into the Oldest Bed of Human Dignity
Get PDFIn this article I examine Cicero's famous passage in his De Officiis (1, 106) that has been interpreted as the first reference to human dignity in the history of thought. In this passage Cicero uses the word “dignitas” which is adapted to human nature. However, in the text he does not use such phrases as “dignitas hominis” or “dignitas naturae humanae.” Instead, he combines “dignitas” with the words, “excellentia” and “praestantia.” Thus we can conclude that Cicero did not intend to proclaim “dignitas hominis,” or human dignity. Thereafter in the Renaissance period, a number of thinkers came to interpret human dignity in reference to Cicero’s text.
On the other hand, Leo the Great (440–461) refers to “dignitas naturae (humanae)” several times in his sermons. He often recommends that people become philanthropic toward paupers because people all possess the same human nature of being made in the image of God. The image of God was damaged by the first human beings, but was recovered by the incarnation of Christ. God has his own dignity, so every human being has the same dignity since they are made in the image of God.
We can conclude that it is not Cicero but Leo the Great who proclaims that we all have dignity as human beings. In the disaster of COVID-19, we pray that people will be taken care of without exception because we all have the same human dignity as we are all made in the image of God.departmental bulletin pape
Two-sided Market and Bertrand Competition: When Do Indirect Network Effects Widen the Platformers’Gap?
Get PDFIn a two-sided market, there are product or services makers who want to reach potential customers and consumers that search providers of products or services via platforms. For example, Google has its search engine, and users are potential customers for their advertisement services. In two-sided markets the platform providers have a pair of markets that are linked by inter-market externality. If the members of one of the two-sided markets are better off by the increase of the size of the other market, the second market has positive indirect network effect on the first. This inter-market externality enables the profit subsidy from the first to the second. This asymmetric character of the two-sided market is called“the Seesaw Principle”that has been studied in the scholarly literature by comparative statistics of two-sided markets. In the scholarly literature, it is well known that platformers maximize the sum of each market and that it causes the inefficiency of the price mechanism for each market. However, since most of the studies fix the number of platforms exogenously, the impact of the network effect on the market size is unclear. In this paper, the problem is formulated as a Bertrand–Nash oligopolistic competition. In contrast to what has been suggested by the existing scholarly literature, we have demonstrated that in our setting, the indirect network effect can result in monopoly nor competitiveness. Also, we have shown analytically how network effects widen the gap among platforms.departmental bulletin pape
On Resilience Scales in Japan
Get PDFThe term resilience has become popular in the field of psychology, and resilience research has been conducted in Japan. The purpose of this study is to create a list of resilience measurement scales, to trace the diverse definitions of resilience, and to examine the characteristics and limitations of resilience research in Japan.
In resilience research, how to define resilience is important. In Japan, researchers often use the Masten, Best, & Garmezy’s（1990）definition of resilience, which defines it -as a process of, capacity for, or outcome of successful adaptation despite challenging or threatening circumstances.
Resilience research in Japan has focused mostly on the development of measurement scales using questionnaire methods. A number of scales have been developed and reviewed. In addition, most of the studies were cross-sectional. The future challenges are to develop measurement tools that can capture individual differences and to conduct longitudinal studies.departmental bulletin pape
Home Cooking as Family Love and the Rise of Social Standards for Meals in Modern Japan : Analysis of Newspaper Articles
Get PDFIn the process of modernization of family in Japan, home cooking has been given a special value, and homemade meals became as a symbol of family love. As a result, even today, homemade meals by married women function strongly as a symbol of love. This may be one of the reasons why the excessive burden of housework put on women and the division of gender roles have not changed much when compared to other countries.
This paper examines the origin of the norm in Japan that a wife should prepare extremely time-consuming homemade meals for her family in relation to modern family norms of affection, using text analysis.
First, an analysis of articles from Yomiuri Shimbun (1874-2020) that included koshi-ben, aisai bento, and aijo bento in their headlines revealed that a strong connotation of between a homemade bento and affection was established in the mid-1960s to 1970 in Japan and has continued to the present day.
Second, an analysis of articles on daily family food menus and recipes that appeared in Yomiuri Shimbun (1915-2020) shows that social standards for daily homemade meals in Japan rose sharply in the 1970s, and the menu consisting of one soup and three dishes became commonplace between the end of 1980s and the early 1990s. But it was also found that from the mid-1990s onward, there was a growing awareness of the need to shorten time and save labor when preparing meals.
The above analyses reveal that the rapid rise of social standards for wives' homemade cooking went hand in hand with the emergence of the idea that a married woman's homemade cooking is a sign of her love for her family. This suggests that the deep-rooted tendency in Japan to view a wife's home-cooked meal as a proof of love is one of the reasons why wives have been slow to reduce their burden of housework, even today.departmental bulletin pape
The Dead and the Living: A Note on Life and Death Studies
Get PDFWhen compared to other animals, one of the most distinctive features of human beings is that we bury the dead and perform funeral rites. In performing funeral rites and in the time that follows, we ask the dead questions, which, however, the dead do not answer. But waiting for an answer, and to keep waiting while tolerating that the answer will never be given, is the basis of decency toward the dead and the ethical relationship between the dead and the living. And since the dead are the ultimate other, this ethical relationship also applies to us and others. However, in relation to the issues of brain death and euthanasia, for example, this ethical relationship is disregarded. It has become the norm to pre-empt the answers of others who are unable to speak, and to pretend that we understand. This suggests that we might have lost the ability to wait, to listen to others, i.e., one of the most distinctive features of being human. And this tendency seems to be strengthened by the modern type of “memento mori”, a series of messages that demand that we think about death all the time. In this situation, thinking about the relationship between the dead and the living, and not (only) about death, is required in the study of life and death.departmental bulletin pape
