NEW57号掲載論文の要旨

国際基督教大学キリスト教と文化研究所発行
国際基督教大学学報 IV-B
『人文科学研究（キリスト教と文化）』

International Christian University Publication IV-B
Humanities: Christianity and Culture

Yoshimitsu Yoshihiko and the Problem of Modernity . . . . . . Kevin M. Doak

Yoshimitsu Yoshihiko (1904-1945) was one of modern Japan's most formidable Christian philosophers and certainly its leading Catholic theologian. Yet, he was "forgotten before he was ever known," according to Hanzawa Takamaro. In recent years, Japanese scholars have been leading a revival of Yoshimitsu's thought, but there has been little done in English language scholarship. This article is part of a broader project that hopes to redress this injustice and make Yoshimitsu more widely known in international philosophical and theological circles. I begin by locating Yoshimitsu within a broad, international Catholic
Renaissance of the early twentieth century that sought to reconsider Thomism and especially its utility in assessing the contributions of modern philosophers. A key element in this Catholic Renaissance, and of Yoshimitsu's theology, was a reappraisal of the importance of the intellect, particularly in the life of the faith. Yoshimitsu joined scholars from England, France, Germany and elsewhere in this project that sought to incorporate the intellect as central to the task of discovering Truth, even while resisting the extremes of modern rationalism that led to relativism and atheism. Central to their vision was the sense of the analogical nature of being (analogia entis), as proposed by Thomas Aquinas and especially in the philosophy of Erich Pzywara (1889-1972) that had a great influence on Yoshimitsu. The article concludes with a close reading of Yoshimitsu's contribution to the 1942 Symposium on Overcoming Modernity, the role for which he is best known when he is remembered at all. There, and throughout his work, Yoshimitsu adopted a moderate stance on modernity--showing its positives and negatives--while providing through analogical thinking a method of domesticating modernity for the Christian faith.

Philosophische Forschung und Erziehung nach der Vollendung des Deutschen Idealismus - Ein Knoten zwischen der Wissenschaftslehre Fichtes und der positiven Philosophie Schellings. . . . . . Issei Yoshida

This article discusses the original goal of philosophical researches based on the distinction between negative and positive philosophy made by Schelling. Negative philosophy is regarded as philosophy for school and positive philosophy as philosophy for life. When German Idealism reached 
absolute knowledge, the history of philosophy came to an end, and this meant its completion as well as its limitation. As for school-metaphysics, asking about the existence of God, the freedom of man, and the immortality of the soul, only the repetition of a science of knowledge makes sense, which is to internalize that history and to open the final question, i.e., the question about the meaning of being. Ontology as life-metaphysics is also a science, but one of history and religion. In the necessary transition from rational philosophy to religious philosophy, a philosopher is the most individualized. Philosophy was from the beginning a quest for a good life; at a university, the mission of philosophy lies in nothing but education.

たとえ冥界が露わになっても――冥界ではない自然学的地下認識とセネカ『自然研究』第6巻における〈命を軽視する者〉部分での言及―― . . . . . . 山口 京一郎

古代自然学は自然現象の原因説明にあたって擬人的神々による直接的介入（神話的説明）を排する。地震動の原因を扱うセネカ『自然研究』第6 巻
も地震は神々が引き起こすものではなく、独自の原因があると述べる。にもかかわらず、32 章4節〈命を軽視する者〉部分では「たとえ冥界が露わ
になっても」と、仮定的にではあっても地下が冥界であるという神話的解釈を認めるかのような記述をする。
本稿はこの記述の問題を考えるにあたり、『自然研究』第6 巻がカンパニア地震の発生を受けて地震による死に脅える人々から恐怖を取り除くこと（そのために死そのものに恐怖しない平静な心に至ることを勧めること）を大きな目的のひとつとしていることに注目する。人々の地震への恐怖の背景には、地震で発生する地割れが地下=冥界と地上とを接続することへの恐怖も含まれる。叙事詩的冥界観の検討からは、地下の冥界の位置や範
囲が時代を経るごとに具体化する傾向にあることがうかがわれる。第6巻では道徳哲学的提言部分と地震原因論部分のそれぞれにおいて、死の恐怖を克服するための複数のアプローチがなされている。それらを、とりわけ道徳哲学的提言部分での議論を、語り直し「よくよく考えることによって死を君に親しいものにせよ。もし死が訪れるならば、死に対してさえ進んで出向くことができるように」（6.32.12）という結語に至るのが最終32章である。その中に配された〈命を軽視する者〉部分は、平静な心を持ち死を恐れないロールモデルを提示する。そこでは命を軽視することが「尋常ではない（ingens）」こととされ、死すべきときに自ら死ぬことに「たぶん（fortasse）」という語が添えられ、いずれも最終節に関連するとともに、死を恐れなくなることの困難さを想像するであろう読者への寄り添いを感じさせる。「たとえ冥界が露わになっても」という言及もこれらと共通し、神話的説明から離れきれない読者にも死を恐れなくなる希望を残す機能を持つと考えられる。これもまた複数のアプローチのひとつである。自然学的説明の徹底よりも、人々の恐怖の取り除きを徹底するセネカの姿勢の表れであろう。

Tsunoda Tadayuki's Chinkon setsu (Treatise on Chinkon): Philological Introduction, Critical Edition, and Annotated Translation . . . . . . Eiko Namiki

This article offers a philological introduction, critical edition, annotated English translation, and glossary of Chinkon setsu (鎮魂説 Treatise on Soul Pacification), an important but hitherto neglected text by Tsunoda Tadayuki (角田忠行). A Shinto priest and National Learning (kokugaku) scholar, Tsunoda was a disciple of Hirata Atsutane and Hirata Kanetane. His career extended from late Edo loyalist activism to central roles in the early Meiji shrine system, culminating in his long tenure as Grand Chief Priest of Atsuta Jingū. The sole surviving manuscript of Chinkon setsu, held in the Yano Bunko (Ōzu Municipal Library, Ehime), is written on paper marked "Aichi Chūkyōin," suggesting composition between the mid-1870s and 1887, a period of doctrinal experimentation under the administration of the Ministry of Doctrine and the Shinto Bureau. The treatise presents a systematic doctrine of the soul rooted in classical Japanese sources, particularly the Kojiki, Nihon shoki, and medieval Shinto commentaries, while also drawing on Chinese yin-yang and fivephase cosmology and analogies to Western thought. Tsunoda distinguishes three dimensions of the human spirit--the mototsu mitama (Original Spirit), Aramitama (active soul), and Nigimitama (harmonious soul)--and correlates them with the imperial regalia and cosmological triads. The ritual of chinkon is interpreted as a method to recall wandering souls, prevent
spiritual dissociation, and restore balance between active and harmonious forces, thereby ensuring bodily vitality, moral governance, and cosmic order. His analysis demonstrates the Hirata school's wider ambition to integrate mythological exegesis, ritual practice, and the ideology of saisei
itchi (祭政一致 unity of ritual and government). The present study transcribes his original handwritten manuscript, provides English translation, and adds extensive annotations to clarify technical vocabulary, doctrinal concepts, and intertextual references. It highlights the contemporaneity between Tsunoda's soul theory and developments of soul pacifying displines such as Honda Chikaatsu's "Spiritual Learning" (Reigaku) and its later transmission through Nagasawa Katsutate to Deguchi Onisaburō. By making Tsunoda's work accessible, this edition sheds new light on his neglected role in shaping modern Shinto thought, clarifies the genealogy of chinkon practices, and contributes to broader discussions of ritual theory, spirit-discourses, and the transformation of Shinto within the intellectual and religious landscape of modern Japan.