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ミラノのサンタンジェロ聖堂における「十字架降下」儀式に関する諸考察
Get PDFThis article focuses on the Depositio Crucis celebrated on Good Friday in the seventeenth century, by the Franciscan Observants at their Milanese Church of Sant’Angelo. This rite is known by means of its document and an engraving.Depositio Crucis in general was first recorded in the tenth century as one of the Easter rituals, and its popularity culminated in Late Middle Ages, when crucifixes with movable arms have begun to be used in order to realistically represent the Descent from the Cross. The medieval Depositio has been received attention from the scholars and been related to the pictorial or sculptural iconography. Despite the Depositio with animated Christ was diffused also after Council of Trent, this Milanese early modern Depositio has not been fully studied.Section 1 traces the history of the Depositio including its late medieval secularized version in central Italy, and of crucifixes with movable arms. Section 2 examines the few remaining animated Christ in Lombardy areas to contextualize the Milanese Depositio historically and geographically. Section 3 reconstructs how this Depositio was enacted in the church, focusing upon how to remove the animated crucifix from the Cross, according to a manuscript written in probably eighteenth century, and considers as a possible suggestion the reason why the Franciscan Observants begun this paraliturgical rite in the early modern period. Final section discusses the influence upon iconography of Descent from the Cross from the way of the removing the wooden statue detailed in the Milanese record, and calls attention to revision of this iconography in the Post-Tridentine era
REIMAGINING SOUTH AFRICAN MODERNITY THROUGH THE WORLD WAR IN SOL PLAATJE’S NATIVE LIFE IN SOUTH AFRICA
Get PDFTalcott Parsons and the Social Role of Sociology
Get PDFThe aim of this essay was to outline an “activist” reading of the work of Talcott Parsons, who was among the most prominent contributors to sociological theory, and to reconsider the social role that his intellectual efforts played over the course of his career. While traditional critical commentaries have tended to frame Parsons as a largely descriptive theorist, his sociology can more appropriately be viewed as a conscious attempt to mold society in specific ways. Building on earlier important contributions by William Buxton and Uta Gerhardt, who highlighted the interplay between Parsons’ work and the making of the capitalist or democratic nation-state, I will focus on the affinity of his sociological approach with plutocratic governance in the modern economic order. Particularly noteworthy are the ways in which Parsons appeared to use the concept of “the social” to advance his agenda. There is some circumstantial evidence that Parsonian sociology was a consciously managed project. I will conclude by reaffirming one of sociology’s key purposes
リアリティの崩壊という社会的リアリティ
Get PDF本論文では，見田宗介が指摘した「生きるリアリティの崩壊」というテーマをソシオサイバネティクスの立場から扱う．ソシオサイバネティクスのテーマのひとつに「社会システムの観察」がある．ニクラス・ルーマンに倣って言えば，社会システム（social systems）は，コミュニケーションからなる「観察するシステム」の一種である．この考え方を踏まえれば,「生きるリアリティの崩壊」とは，個々人の内面におけるリアリティが崩壊することというよりはむしろ，社会的に構築された「リアリティの崩壊」というリアリティであって，それは社会システムによる観察（コミュニケーションにおいて語られていること）に他ならないと言える．さらに，セカンド・オーダーの観察と呼ばれる接近法をとれば，「生きるリアリティの崩壊」という観察の背後に隠されているものとして，次のことが指摘できる．(1) 生きる意味や社会的承認の存在が当然視されている．(2) リアリティの崩壊という表現は，既存のライフスタイルにかかわる諸規範からの逸脱を意味している．(3) 規範からの逸脱は，情報価値をもつ．それゆえ，「リアリティの崩壊」という表現は，何かを情報価値があるものとしてコミュニケートする特殊な社会システム（機能システム）であるマスメディア・システムを介したコミュニケーションの回路においてどんどん増幅され，どんどん拡散され，「リアルなもの」になっていく（自己成就的予言）．以上のことから言えるのは，「生きるリアリティの崩壊」とは，個々の生活者の内面における問題というより，むしろ，社会システムの設計に由来する「構築されたリアリティ」として捉えうるということである．社会学の立場から言えば，問題とすべきは「生きるリアリティがいかに崩壊しているか」といったことではなく，社会システムという観察者が個々人のライフスタイルの多様性を感知できていないという「鈍感さ」，言い換えれば「社会システムの設計ミス」のほうである．In 2008, a mass murder without a logical reason occurred in Tokyo. Following this, one of the most representative sociologists in Japan pointed out the “collapse of reality to live for” as a diagnosis of contemporary times. He also argued that recognition of “real other(s)” (in other words: social approval) is needed as a prescription. However, what indicates a collapse and/or revival of reality?This paper tackles social construction of reality from the perspective of sociocybernetics systems theory. Social systems are redefined, according to Niklas Luhmann, as a kind of system that “observes” through producing communication over and over. In other words, social systems construct their own social realities. Based on such a viewpoint, we can understand the “collapse of reality” is also constructed reality by social systems.Then we move on to second-order observation of social systems. This paper points out the following hidden behind the idea of “collapse pf reality to live for”: (1) The existence of “meaning of life” and/or social approval is taken for granted. (2) “Collapse” means a deviation from the existing norms of lifestyle (i.e. anomie). (3) The role of mass media systems as observers is an amplifier of “the collapse of reality”.As for the designing of social systems, what we need is, not designing the contents of realities, but questioning how to design the paths of communication, and/or the circuit of reality construction. Then we conclude that, especially in Japan, the “collapse of reality” as a constructed reality is caused by the fallacy of social systems\u27 designing. What we should pursue is a sensitivity of social systems as “observers”
