ARW on the 17th June 09

Today's class was the last class by Rab.

On reflection, Rab has been tough teacher~~~, but given us much more than expected before starting our ELP. Although I could not participate in the discussion in the class, it has been so amazing for me to listen to you and talking of section-mates.

I really felt it that my English is so poor that I cannot say what I want to, and has been annoyed, in fact, of lack of it.
I can write it, but cannot speak it aloud. Then, I often wish I could write down what I wanted to say in the discussions, but have no time~~.

Your lecture was always interesting for me to be attracted to your topic despite of myself.

I now like Google Docs. and often use it, as well as the USB, to reserve my report or important documents.
Really thank you for teaching me in this term.

Now, I invent a verb "rab," which means
1)"think and think critically, and have reasons"
2)"use a Mac,"
3)"use Firefox, never use such a crap Internet Explore."

Have good holidays!!!

ARW on the 15th June 09S

On the skiff alone in the sea, Santiago is going to fight the big fish, and then he recalls the scene in the past, fight with big guy of negro in the room whose wall was bright blue. It would be constraction. He probably predicts that fight with that fish is like that in the past~~.

ARW on the 12th June 09

We swapped our essays at lunch time, and checked it each other.
And submitted it in the class.

Meatrix was so fun that I involuntarily felt bad~~
The topic of the next one was that the film of 'The Blood Diamond' treated.

I updated my essay on the blog so that everyone could read and make comments.

My essay was terrible~~

The 2nd Essay ELP ARW 09S

What A True History Is:
Given the case of YasukuniShrine

Takuro IROHIRA (ID#; 131111, sec.; BB)

In all over the world, how to teach the national history is always controversial issue and cannot reach an absolutely exact answer, but even if there cannot be an absolutely exact one, there must be many ones that are absolutely No. It is also true of the case of Japan. And then, in considering what the history education should be, and what it was, it is indispensable to think about the tight connection between the Education of the national history and the Nationalism, because without the history, nobody can be the nation of the state, without the state , there would not be the Nationalism, and in the first place, how to acknowledge the history is the Education. In this context, it can be said that the Education makes much part of the Nationalism.
Especially in Japan, it would be some duty rather than just be necessity to know what the Education should be to teach and learn, and think about it as the real matter around them, because if it should be an wrong one, it could be a bleeding ground for people to justify the Nationalism which once invaded neighbor Asian countries in the age of Imperialism. As a result of this example, it would be clear of the great importance to think about it.
The demand to study the national history expanded in the Industrialization Age for the ambitious of the middle classes to develop, and it could be said that it was by the major political currents of that day. Where the need to study the national history increased and fulfilled its purpose, the Nationalism would always develop[1]. It can be true of the case of the Empire of Japan. That Nationalism in the age of Imperial System in Japan was born with good reasons, because it was one of the by-product of the Western powers Imperialism. Given the age the Empire of Japan was born in, or the Meiji Era, the late of nineteenth century, it could be said that every country in Asia was in urgent danger of being invaded by the Western Powers, or becoming their colony, and in fact, much part of the Asia had been. Then the main goal of the newborn country such as the Empire of Japan would get to be free from the fear of being invaded, and in the end, gain the power to become one of such strong powers, and to do so, the government took the policy of increasing wealth and military power(hukoku-kyohei-saku). In taking that policy, the government needed to industrialize the country, and used the way of the History Study to achieve the one goal to increase wealth, and needed to unify the mind of the nation to mobilize all of them, and used the way of the Education to achieve the other goal to increase military power, as such other Imperial countries had done.
Basically, when going to unify people ideologically, it is easier to find an ancient and deeply rooted belief in common among them, and in the case of Japan, it was the Imperial System, or the Emperor. This was why, in the Meiji Era, the government manipulated the Emperor for the success of their enterprise, and made it legitimated in the Restoration of Imperial Rule(Osei-hukko)[2], although in fact, that was not so much revival of an ancient belief common among them as a new and skillful exploitation of it for the government; the Emperor for the Government. By using the seeming common sense among the nation, the government was going to unify them, and to make their mind more stable, they embraced the universal conscription and compulsory Education, and succeeded in creating a religious foundation of state Shinto as a moral principle of the people in Japan, then unified the entire social structure ideologically, which was called national polity(Kokutai)[2]; the new Religion to the Emperor but for the Government(Ethical Camouflage). Here, the Emperor was educated to be the most fundamental existing of Japan and god in human form(Arahito-gami) by using materials such as Imperial Rescript on Education(Kyoikuchokugo), and then, it would be reasonable that the theory which regarded the Emperor as one of the Agencys of the state by the Prof. Minobe was never allowed by those who had been educated so radically. That Education made the unconscious but deliberate mind that the Japanese people had responsibility directly to the Emperor; the strong bond between the people and the ruler. However, this new religion essentially needed a combination of ruthless repression at home with jingoistic expansion abroad to make it work[2], because all these had been done for the development of Japan to one of the modern industrialized states.[1]
Although the state Shinto had problem, the Yasukuni Shrine developed as the national institution that justify the war of invasion as holy war under the name of justice of the Emperor, and enshrine the war dead as heroes to the state or Asian countries survival from the threat of Western Imperialism, and its justice. This was the reason why the Yasukuni Shrine is often called the War Shrine in English-speaking sphere. Now that, it is necessary to know that the state Shinto, which believes in the Unbroken from Eternity(Banseikkei) of the Emperor and transferred the war dead into the notable heroes of the state who deserve the veneration is far from the traditional form of Shinto, which thinks that kami, god, is everywhere as multitudinous gods(Yaoyorozunokami), because it means that the origin of the reason to justify the war itself is not originally traditional and reasonable from the viewpoint of the Shinto's historical facts, and then the validity of the reason of its justice is lost, but even though it had no good reason, it was possible by the Education, and the Yasukuni could assume its job well to support the aggressive ideology in wartime.
As a conclusion, it could be said that the Education, or the Indoctrination with the political will or needs made the bleeding ground for the Nationalism in Japan, represented by the case of the Yasukuni Shrine, and the Emperor System.
The reason why recognition of the history matters today is the necessity to find mistakes and never to fall in the tricks hidden from people by the power. In other words, without recognizing the history, it would be more easier to make the same mistakes again, or fall into the tricks by the power. Now, the movement to change the Constitution of Japan, and the Fundamental Law of Education is active, and the reasons raised to support those demand are like that they are short of the “Japanese spirit” and the “value to the traditional culture”, and so on. However, they look like just excuses, and having another reasons or will hidden by power. Prof. Takahashi of the University of Tokyo raises an example a politician said that "Japanese spirit here is nothing less than the Yasukuni spirit which has its root in the deep traditional mind of Japan" in his book of kyoiku-to-kokka(The Education and the Nation)[3]. It is one of the hidden politic will here, and its purpose is likely to justify the past of the Empire of Japan, for the traditional Yasukuni spirit mentioned here is an absolute lie historically. This is also the case of Prof. Ienaga, focusing on the system of government authorization of textbook(Kyokasho-kentei-seido). It would reflect that the Emperor is not just the symbol of the nation, but still the indispensable core for some to realize "the Japan", and an authority which cannot be missed in Japan.
Here are two types of the national history now to argue; one is the History(Education) to make the Future, and the other is the History(Education) to justify the Past. The former one would likely to be preferred to the later one, because the history is not the subject of the past but the guideline to the Future for people to learn from to enjoy their lives. The History the Meiji government made up was the History to make "their" Future, not the Future for the people, and made a lot of tragedies. Learning these tragedies is not useless but much useful to realize what a true history is as a real matter to be faced to now. Given the case of Yasukuni Shrine, the Education or the History at that time was an authority, and that was all, but in fact, much more involves in the real history as a matter of facts, leading to the Future.
Today, living in the global society, the neo-nationalism is developing all over the world, because being face to the globalization, people are forced to face to the necessity to find their identity, contrasting themselves to those in the other countries. In this trend, it cannot be denied for the ultra Nationalism to develop. All the more, it is necessary for each individual to bring home to one that What the History Education should be should never be assumed but be being asked.








References

[1]; Historians as Nationalists, Hubert C Johnson, Canadian Journal of History, Dec. 2005, http://proquest.uni.com/pqdweb?index=15&did=1032207631&Sr...

[2]; Yasukuni Jinja Hoan: Religion and Politics in Contemporary Japan, Cyril Pwles, Trinity College, Toronto, May 1976, http://www.jstor.org/stable/2755500

[3]; Kyoiku-to-kokka（教育と国家; The Education and the Nation）, Tetsuya Takahashi, Kodansha-Gendai-Shinsho, Tokyo, Oct. 2004

Yasukuni-mondai（靖国問題; Problems of Yasukuni Shrine）, Tetsuya Takahashi, Chikuma-Shinsho, Tokyo, April 2005

The Constitution of Japan

Fundamental Law of Education（教育基本法; Kyoikukihonhou）

The Constitution of the Empire of Japan(大日本帝国憲法; Dai-nippon-teikoku-kenpo)

ARW on the 10th June 09

At lunch time, I was studying at library, and fell aspeep by accident, then late for the class.

Todday's class on the PWT last week was difficult, and I could not express what I wanted to say in English logically enough, and then, got so exausted that I could not say any more. Annoying.

I am on the Essay assignment now.
I am getting the point to argue in the Essay, but it's tough:(

ARW on the 5th June 09

The first time I read the work of Hemingway was 3 years ago, and then I read "A Farewell to Arms" in English, but then it was difficult for me to read it, and I thought that it embraced a message from Hemingway what he wanted to inform of the later generation. Next one was the "The Old Man and The Sea" in Japanese also 3 years ago. I have remembered what the novel structure was even if I had not read it until the recent ARW classes, because of some characteristics of this novel. I would like to interpret this work that is called as one of the best Literature work in the history by those, for interpretations introduced in the class did not make sense for me, but it was difficullt to express my way to make the interpretation in English and I could not do that.
Today, I often find myself to have nothing to express what I want to, and come up with an incledible discover I can be fell in in English.

ARW on the 3rd June 09

Yesterday, in ARW class, I found how difficult to interpret the Literature.
Santiago could be Hemingway himself, Cuba, Communism, Jesus, America, and so on, but in my opinion, as Manami said, Santiago could be many character in this whole book, depending one the situation.
Then, if Santiago is the country Communism, the boy would be the partner country of theirs, because Santiago and the boy are not the family, and this is why they cannot be together by some forces, or big power, as described in the book, such as the parental power that a little boy cannot resist to, then even if the boy wants to follow Santiago, he cannot, I though that it had been true of many cases in the Cold War time.

The interpretation of the sea, whinch reard the sea as the symbol of the woman was also so interesting for me to think about that I want to search.

Essay is so tough task!!

GEキリスト教概論レポート

GEキリスト教概論レポート
　　　　　　　　『かのやうに』に着想を得た連想ゲームの一環として
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　色平卓郎
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　131111(ID)
　ここでハルナックは、ビスマルク時代が終焉を迎えて訪れたヴィルヘルムⅡの治世の、その内外の社会安定の立役者のひとりとして描かれているといえるだろう。そしてその君臣の間柄は、君主の信用と君国の用によって結びつけられていたと書かれている。それは、政治が「多数を相手にした仕事」であるということと、民衆を動かす際に、未だに影響力を持ち続けている宗教を用いるということの有用性とに関連する。
　当時のヨーロッパの状況というと、ビスマルク外交の終焉にともなって、ドイツ国内でもより拡大志向の帝国主義的な風潮が高まってきた時期であるといえる。実際、1905年には第一回のモロッコ事件が起きているし、それ以前からドイツ帝国によるいわゆる世界政策の一環として、海軍軍備の拡大などが進められていた。このような時代、一同に国民に働きかけ動員することができるか否かで、その国の生存競争の是非が決まることもあり得たということは想像に難くない。そんな中、宗教といういわば人々にとっ ての精神の基礎を以て内外を統治するということはとりわけ重要であったといえる。実際ここに挙げられているように、内政においては南北の宗教流派の違いがあり、南の旧教を抑えつつ、新教の精神を以て文化の進展を図らなければならなかったし、外交においては未だに影響力を持つ権威であるローマ法王をないがしろにするわけにはいかなかったという。これはおそらく旧教徒の多い南ドイツの支配に伴う正当性にも関わるのだろう。
　そして、その統治にあるべき基礎である宗教の基礎、それがハルナックに代表される新教神学であるという。しかしそれは決して政治向けにあつらえられた教義ではなく、むしろ彼が献身的態度を以て学術界に貢献した結果であり、その意味では非政治的に他ならないはずの神学が、ここではドイツの強みであると述べられている。
　その対照として文中に実際、この基礎を欠いた統治の例としてロシアのツァーリが挙げられているが、実際当時のロシア帝国というと、無政府主義やナロードニキといった主義が台頭し、皇帝の暗殺やその未遂事件も多々あったという時代で、ここに挙げられているような平穏なドイツ社会との違いは明らかである。では何が違うのか。
　神話と歴史、このふたつは切っても切れない関係にあるといえる。そしてここハルナックのくだりで、それぞれは信仰と学問とに言い換えられることができるだろう。ここでなぜ信仰と学問が問題となるのか、なぜならそれを考えることは同時に神学とは何なのかを浮き彫りにするということに他ならないからだ。ここで神学と信仰、学問について実際に挙げられていることを箇条書き的に書き出し、
1.宗教を信じるのに神学は要らない。また、信仰というものは知力の発展していない多数のためのもので、そこに神学は不要である。
3.信仰のないのに信仰のある真似をする危険思想と、宗教の必要性だけには譲歩するという穏健な思想。
というふたつの事柄について特に注目し、以下のように考えた。
　中世という神話と歴史が区別されていなかった時代にあって、人々は信仰と学問を区別するということもなく、そこにある種の真実を見出すことができていたといえるだろう。そしてそれこそが当時存在した宗教のひとつだけの形であった。同時にそこにおいて、神学は宗教と同義であったといえるだろう。しかし近代になって、その両者が区別されることを余儀なくされ、元来宗教に見出されていたはずの真実といわれるものが、形式的で内容のないものに思われるようになってしまう（しかしそれはいわゆる無知の民衆には無縁である）。そこに中世とは違う形での宗教として、別に神学と呼ばれる学問が生まれた。それはつまり、それまでの一元化モデルとして信じられていた宗教ではなく、神話と歴史とが区別されたことによって、今までのそういった宗教に回帰できなくなってしまったその枠組みを支えるものとしての宗教であり、それが神学である。まず第一にその意味において、信仰だけの元来の宗教を信じる上でここにおける神学は必要ないといえる。しかし同時に、後に述べた宗教は、その多くが元来型の宗教の信者であるいわゆる学問的素養のない民衆にはとうてい還元できないものである。ならば、先に述べた元来の宗教の必要性を認めなければ、民衆に還元できない形の宗教しか残らない。その点において、その元来モデルの宗教の必要性を認めるか否かでその思想の危険性が決まるのである。また、その新しく生まれた神学は、その前提となった元来モデルを内包しているともいえるだろう。その意味でもまた、宗教を信じる上では神学が必ず必要であるとは限らないといえるのである。
　以上が私論としてのドイツにおける神学に関する仮説である。そして、ここに考えられるロシア正教との違いはその政治的意図の有無である。この仮説上に、神学そのものの政治的意図というものを感じることはないと思う。なぜならこれは明らかに政治的ではなく、体系的な問題に他ならないからだ。しかしそれにも関わらず統治の基盤としての宗教の基礎に適用可能であるという一点でその有効性が認められ、根源的なドイツの強みとして発揮されるのである。なぜならこの神学という学問としての宗教は、一元化モデルの形態を内包しつつも、より現実や歴史に応用できるモデルとして発明され体系づけられたものであるはずだから。
　秀麿がなぜハルナックを手紙中にあのように取り上げたのか、それは秀麿自身が直面している神話と歴史との狭間の格闘における、ひとつの決着をハルナックが勝ち得ていたからだ。推測の域ではあるが、ハルナックはこの神学の体系化を通じて宗教という領域を以てそれを初めて成し遂げたひとりであったのではないか。そしてそれはまた同時に、秀麿の、ハルナックの純粋な学問的事業と矛盾しない君国の用への賞賛の気持ちの表れに違いない。これこそがまさに、秀麿をしてヴィルヘルムⅡとハルナックとの間柄を模範的であるといわせるゆえんである。
　1912年、森鴎外の著したこの小説『かのやうに』は、学問がいかなるものかということについて教えてくれると同時に、その根底に息づくものの捉えがたさを絶妙に言い切っているという印象を受けた。それがもっとも端的に表されていると感じたくだりは、最後の最後の文章だ。
「山の手の日曜日の寂しさが、二人の周囲を以前支配している。」
ここで秀麿と綾小路のふたりは静かに暖炉の前に立っている。暖炉から漏れる火の光に照らされて、彼らの足元から長く伸びて浮かび上がるシルエット。 そしてそこで彼らをとりまく孤独性が、まるで捉えがたい雲、もしくは捉えがたい怪物のように表現され、そんな諸々の想像にふと憂鬱というかやりどころのない気持ちを想起させられた。

ARW on the 1st June 09

In today's discussion at the ARW class, we have discussed what a hero is, and found it difficult to define that. Then it occured to me that why the old man and the boy are not family in the book, because I doubted that even if they are family, as the old man cheers the boy and the boy respects the old man, it is not different so much, but in fact, they are not.
Is there some secret,or intention? Or just the suspicion?
I do not know.

I have watched the DVD of the Manufacturing Consent holidays, and is reading another kinds of books regarding the thesis, and making the outline to write it, but find it difficult for the vagueness of that history.