Toyo Eiwa University Repository / 東洋英和女学院大学学術リポジトリ
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Refugees and Human Security : A Research Note on the Japanese Refugee Policy
Get PDFP(論文)世界で1500万人いる難民は「人間の安全保障」を享受できない。難民受け入れは「人間の安全保障」の提供であり「国際公共財」だが、近年それが世界的に減少している。日本は長らく「難民鎖国」や「ただ乗り」国家との批判を受けてきたが、第三国定住による難民受け入れ開始など前進もある。この動きは「構成主義」的に解釈できるが、日本が難民への「人間の安全保障」が提供できるかは、政府・自治体・NGO3者による社会統合支援体制にかかっている。departmental bulletin pape
On Personal Finance and Personal Finance Education
Get PDFP(論文)This article examines the state of knowledge dissemination and education in personal finance andthe textbooks used for that purpose in the United States, a country regarded in Japan as beingadvanced in personal finance; it reflects on the situation in Japan, which is apparently lagging in thisfield; and it considers measures for spreading knowledge and education on personal finance in Japan bytaking into consideration the implications from the United States.The analysis revealed the following three major points. First, a January 6, 2009 report submitted tothe U.S. president showed that knowledge and education on personal finance was not so widespreadeven in the United Sates. It argued that the government and non-profit organizations should take a primaryrole in dealing with the situation with a sense of urgency. It further noted the need to spreadfinancial literacy to all citizens, including students and adults, and provided concrete recommendations,many of which have implications for Japan. Second, the United States, meanwhile, has wellgroundedlearning standards for students as well as textbooks based on those standards, and providespractical financial and economic education (including career education and consumer education)founded on economic concepts and rational decision-making approaches for real-world application.These are positive aspects with implications for Japan. Third, Japan does lag behind in this field.Spreading knowledge and education on personal finance will be important for Japan in the future. Inconsideration of the situation in the United States examined in this article, measures for Japan shouldinclude establishing standards on the knowledge and education of lifelong personal finance, preparingtextbooks that meet the standards, teaching personal finance to students by incorporating it in thecourse of study, and disseminating knowledge on personal finance to adults on various occasionsthrough the cooperation of the government, NPOs, financial and economic organizations, and companies.The challenge is how to implement these measures in Japan so that it will result in spreadingknowledge and education on personal finance to all citizens.If, by spreading knowledge and education on personal finance, we could cultivate in citizens theintelligence and faculty for rational decision-making and the capacity to effectively navigate life, itwould, together with the right policies, help Japan–a country facing difficult challenges posed by thedeclining birthrate, aging population, the need for financial restructuring, and globalization–to blaze itsway to the future.departmental bulletin pape
The introduction of the biography of Yasusada Tashiro: applied natural history as the prehistory of anthropology
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Benjamin Whichcote, the Forefather of the Cambridge Platonists: His platonism and his understanding of Christ
Get PDFP(論文)This article purports to clarify how the platonism of Whichcote acts upon hisunderstanding of Christ.His platonism is not so much something like an intellectual system built uponPlatonic philosophers in the past, as an attitude of respect towards the Platonic spiritwhich has been transmitted in the history. This will include an inquisitiveness toincessantly seek after truth, a cautiousness to refrain from a harried judgement, aviewpoint to look up to the invisibles beyond the visible, an esteem to reason in man,and a reverence to the truly divine. Therefore the platonism of Whichcote is a typeor a tendency of thinking rather than a philosophical system. It might be called a Platonismin the broad sense.In his exposition of biblical texts, the Bible is the ultimate authority. However,when some biblical passages or theological concepts seem to allow multiple interpretations,he does not hesitate to endeavor to inquire an essential meaning which willaccord with reason. Herein is working his platonism in the broad sense.Such a tendency of his thinking shows itself in his understanding of Christ interms of `Christ in us' and `deification'. This means that the Christ who had been shutaway from man by Puritan Calvinism was recovered as `Christ in us' into the innerpart of man. That Christ partook of human nature is not the matter outside of, andfar away from man. It happens in man, enables man to partake of the divine natureof Christ, and opens up the possibility of man's deification in the sense of becomingGod-like.The same tendency of Whichcote's thinking is particularly reflected in his viewof the mutuality of God and man in the work of reconciliation. It goes without sayingthat `reconciliation' occupies a crucial place in the Christian soteriology, and is the32ground and basis of salvation for man. However, it had been made by Puritan Calvinismthe matter of the absolute despotism belonging to God. There was no room for aparticipation in it on the part of man who had been branded as totally depraved. Reconciliationwas exclusively given up to the will and desire of God. Against this kindof determinism which would deliver man up to anxiety and resignation Whichcotethrew an objection. True, man's depravity may be irrevocably grave, but, at least, ina tiny portion where man, by the grace of God, recognizes his sin, repents and comesback to God, there might be a room for a cooperation with God in reconciliation. Thereconciliation in this sense will save man, and the saved man, in turn, will be drivento do good works in response to the love of God revealed in Christ. The proof of thisis the existence of reason in man. Even though reason is fatally weakened by sin, andappears to be on the brink of dying away, it is never put out, as far as it is the gift ofGod to man. This was the conviction of Whichcote.The people of England was in a deadly need of salvation. But that salvation hadbeen suffered a pedantic devision by Puritan Calvinism into regeneration, conversion,adoption, calling, sanctification, justification, reconciliation, redemption, salvation,and glorification. Such a detailed theological distinction will not be able to save thecommon people who was illiterate due to poverty. It is Whichcote who united the dividedsalvation and recovered its original state, which is nothing but Christ Himself.This Christ is the one in us. Also, the crucified Christ is not the one outside us, but theone within us. This Christ is the one felt and understood as a principle of life in us.Thus comprehended, Christ will inevitably reform us from within and cannotbut drive us to do good works. In distinction from the Christ of Puritan Calvinismwho was cast far away from man to a remote place, the Christ of Whichcote is presentin a closest proximity to human existence. This is a sort of new and bright imageof Christ in an old and dark age. Herein is seen a token of the working of Whichcote'splatonism.departmental bulletin pape
The wartime "cooperation" of Fusae Ichikawa reappraised
Get PDFはじめにからⅡ反体制の婦選活動までを収録departmental bulletin pape
Life after death: one corner for religion in death and life studies
Get PDFThe author of this article, a historian of Western mysticism, describes the unsatisfactory. feeling he has about contemporary issues in bioethics, especially those dealing with terminal care. Almost all such arguments end with the biological death of patients. After that, matters shift to grief care or the mourning work of the bereaved. Is there no room for the issue of life after death? Shouldn’t we also take up seriously the question of the continuing existence of the dead person in the study of ethical questions surrounding life and death?
To suggest such a dimension in which speculations on life after death could be meaningfully executed, the author refers in this short essay to Gabriel Marcel’s subtle and tenacious philosophical reflections on the nature of hope (espoir), and introduces Catherine Pozzi’s mystical poem “Ave.” The former concerns an apparently irrational but affectively undeniable hope by the bereaved for a reunion with the deceased “thou”. The latter expresses an assured hope for a kind of future resurrection of “I” by the grace of the One “I” love. Both, however, seem to require an essentially religious dimension—although not expressed overtly—for the affirmation of life after death. In the author’s view religious traditions of the world retain rich resources still remaining to be developed for future arguments of the possibilities for life after death. In such traditions the author argues to have found a proper corner for religion in Death and Life Studies (Thanatology).departmental bulletin pape
Purposes and Benefits of Undergraduate Study Abroad Programs and Their Place within the Curriculum
Get PDFP(論文)Study abroad programs are becoming increasingly popular within Japanese collegesand universities. While many of those programs are incorporated into the curriculumof the department or the major, educational purposes and benefits of suchprograms are sometimes not shared or agreed upon by the faculty and staff. In this article,educational purposes and benefits of studying abroad are made clear by sortingthem into four categories: (1) developing knowledge and skills of academic subjects, (2)developing foreign language proficiency, (3) developing intercultural competence, and(4) enhancing personal growth. The importance of connecting study abroad experiencewith the study before and after the study abroad program is also discussed alongwith the guiding principles for credit transfer between the host institution and thehome institution.departmental bulletin pape
