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英語科若手教員のための「スターターハンドブック」の提案 : 働き始めの『どうしたらいいだろう』に寄り添うために「英語コミュニケーションⅠ」編
No full text筆者ら（黒木・景山）は，本年度が教職1 年目となる新任教員である。4 月当初，若手教員ならではの教科指導に対する先行きの見えない不安を抱えていた。この不安は，働き始めの若手教員ならば誰しもが抱く普遍的なものであると考えられる。本稿では，若手英語科教員が抱く不安を軽減する一助として，英語コミュニケーションⅠ科目における「英語科若手教員スターターハンドブック」を作成し提言する。まず，学習指導要領の目標に示されている表現を技能面に着目して細分化し，目標を最終的な生徒の姿で具体的に表現した。次に，そこに至るまでの指導内容をCan-Do リストの形で整理した。言語活動に用いる表現材料や指導支援の内容も具体的に整理した。視覚的に見やすく手に取りやすいように，バックワードデザインに準拠した形で作成した。Most new teachers face intense anxiety over their teaching．To ease their anxiety，this paper proposes “a starter handbook for new English teachers.” Our research group has subdivided the goals of the Course of Study to ensure that every teacher，regardless of their career，can easily imagine achieving concrete goals through their teaching．This handbook adopts a Can-Do format，which indicates what teachers should teach and how they can accomplish step-by-step teaching
HSPの特性不安，抑うつ，ストレスにおけるマインドフルネスの効果の検討 : 感情制御と注意制御からみた調整効果の検討
No full textA Highly Sensitive Person (HSP) is affected by both negative and positive environments. HSP is related to high trait anxiety, depression, and stress; mindfulness affects these relationships. Studies suggest that mindfulness interventions increase attention control and emotion regulation, affecting HSPs. Given the few Japanese studies exploring these effects, we conducted two studies with Japanese undergraduate and graduate students. First, we administered a questionnaire to explore whether attention control and emotion regulation moderate psychological symptoms of HSP (N = 182). Multiple regression analysis revealed that the interactions of sensory-processing sensitivity (SPS) and difficulty with emotional awareness in trait anxiety, and SPS and switching and divided attention in depression were significant. These results suggest that interventions promoting emotional awareness and attention control affect HSPs. Second, we conducted Mindfulness-Based Stress Reduction (MBSR) to explore the effect of mindfulness on HSP (N = 25). The intervention group (n = 12) participated in eight weekly sessions. Both intervention and control groups answered the questionnaire thrice: before the intervention (T1), one week after the intervention (T2), and four weeks after T2 (T3). T-test results at T1 suggested a significant difference among the two groups. Variance analysis revealed that stress decreased and selective and switching attention increased significantly from T1 to T2 in the intervention group. These results indicate that attention to breathing increases selective and switching attention and the tendency to distance oneself from negative stimuli. This study shows the effect of mindfulness on HSPs. However, depression and emotion regulation were unaffected. Therefore, emotion-focused interventions may have an effect on HSPs
「社会的身分」論からの解放に向けて : 憲法14条１項後段列挙事由特別意味説に対する疑問
No full textIn interpreting Article 14 (1) of the Japanese Constitution, which reads "All of the people are equal under the law and there shall be no discrimination … because of race, creed, sex, social status or family origin," many current scholars see the enumeration in the latter part as having "special meaning," in that a classification based on the enumerated grounds (race, creed, sex, social status, or family origin) is subject to more stringent judicial review (the so-called "special meaning theory" or tokubetsu-imi-setsu). Based on this understanding, special meaning theory also struggles to somewhat intricately define the meaning of "social status" – one of the enumerated grounds –so that it fits the requirements needed to trigger stricter review. This paper critically ana1yzes this theory and especially its definition of "social status." It argues that Article 14 (1) as a whole should be treated genuinely as a "principle," and enumerated grounds should be understood merely as examples of reasons for unjust discrimination in the past. From this viewpoint, "social status" can be understood literally as "a status that an individual holds continuously in society." Certainly, classifications based on "race" or "sex" should be examined under the stricter standard of review, but it is not because such grounds are enumerated in Article 14 (1), but because of the very nature of such grounds. In this sense, the argument over the rigidity of the standard of review should be developed in the process of the application of Article 14 (1) to individual cases from a substantive perspective
性同一性障害者の性別の取扱いの特例に関する法律３条１項３号の憲法適合性についての一検討 : 令和３年11月30日・最高裁判所第三小法廷決定を素材にして
No full textThis article discusses whether Article 3(1)(iii) in the Act on Special Cases in Handling the Status of People with a Gender Identity Disorder is unconstitutional or not. On November 30, 2021, the Supreme Court of Japan concluded that Article 3(1) (iii) was constitutional. This article discusses the appropriateness of this conclusion, comparing it with other cases concerning Article 3(1) dealt with by the Supreme Court of Japan
ショーペンハウアー哲学の無神論的解釈をめぐる論争に関する一考察
No full textThis study explores the religious views of Christopher Janaway and Gerard Mannion (1970-2019), who had debated Schopenhauer's philosophy for approximately 20 years since the end of the 20th century.
Mannion, in his 2003 book, Schopenhauer, Religion and Morality: The Humbleth to Ethics , attempted to free Schopenhauer from the "atheist" label of readers and researchers alike. Almost throughout the work, Mannion referred to Janaway's article, indicating that the latter’s interpretation of Schopenhauer was an uncritical acceptance of existing research.
This study investigates how Schopenhauer's view of religion should be interpreted by referring to Janaway's criticism in Mannion's work and confirming the validity of that criticism. As Janaway mentions in his recent essay, the direction of calling Schopenhauer an atheist was settled in Nietzsche. We will compare Nietzsche’s quotations by Janaway-Mannion and examine their interpretations. Mannion's criticism was directed at Janaway's various other interpretations of Schopenhauer without adequate reference to the concept of "better consciousness.” Therefore, I will attempt to examine the concept of "better consciousness" (also called better awareness (besserem Erkennen) or better knowledge (besserer Erkenntnis)), which seems to be agreeable to both authors.
This work was supported by JST SPRING, Grant Number JPMJSP2132
近代日本の教育思想史的背景に関する一考察
No full textGenerally speaking, the origin of modern education in Japan can be traced back to the Edo period. At the end of this period, educational institutions such as Hanko (domain school) and Terakoya (a private elementary school in the Edo period) rapidly develop ed , modernizing their educational contents to form the basis for the development of modern education in Japan after the Meiji Restoration. However, the education system at the end of the Edo period strictly distinguished between samurai (warrior class) education and folk education based on the identity system, which was essentially different from the new public education system established after the Meiji Restoration. This study regards t he educational reforms of the Meiji government as the origin of modern Japanese education, and explores the history of modern Japanese educational thought from the Meiji Restoration to the end of World War II along the formulation process of modern Japanese educational system.
The promulgation of the school system in 1872 marked the establishment of the modern Japanese education system, and after several reforms, a new education system guided by European and American educational concepts was established. In 1890, with the issuance of the Imperial Rescript on Education, the Confucian moral education concept was united with the nationalist education concept, and a nationalist education system suitable for the absolute system of the emperor system was established. During the Taisho period, with the development of capitalism, a new education movement emerged leading to an increased demand for education. The new education movement criticized the traditional teacher centered education system, and advocated a new educational concept with children in t he center and respect for individuality. This movement partially reflected the education al requirements of the emerging bourgeoisie, but it did not fundamentally shake the nationalist education system centered on the emperor system. By the 1930s, the education system had become a tool for militarism to rule the people, and eventually collapsed with the defeat of Japan in World War II
