キリシタン資料における「ちようあい（寵愛）」について（中）

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表紙・投稿に関する申し合わせ・目次

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表紙・目次

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巻頭言 ウェルビーイング学部の出航とQOL 研究の礎石

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Effects of childrenʼs daily experiences on state self-esteem and motivation

This study aimed to determine the effects of childrenʼs daily experiences on their state selfesteem and motivation. Parents and their children answered questionnaires regarding childrenʼs experiences on the day the questionnaires were administered. Positive daily experiences included being praised and achievements, and negative experiences included being scolded and failures. Additionally, the questionnaire assessed childrenʼs state self-esteem and motivation. The results indicated a positive correlation between positive daily experiences and state selfesteem. However, no significant correlation was indicated between daily negative experiences and state self-esteem. Regarding motivation, the results of factor analysis indicated three aspects: susceptibility to external effects, difficulty in beginning and continuing an activity, and positivity in performing an activity. Similar to state self-esteem, a positive correlation was indicated between positive daily experiences and motivation, as children with more positive experiences showed greater positivity.departmental bulletin pape

藤女子大学人間生活学部人間生活学科における学位記の変遷

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米倉斉加年「大人になれなかった弟たちに……」の語り─原典テクスト「おとなになれなかった弟たちに……」の戦争表象を通して─

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On the significance of mugen noh style of Miyazawa Kenjiʼs work: Vegetarian Festival A study on the paradigms of nutrition therapy 22

The definition in Vegetarian Festival of vegetarians is a group of people instead of individuals. It is therefore suggested that Vegetarian Festival, held in a church in a small mountain town in Newfoundland Island, is not a festival of individual vegetarians gathered together from all over the world, but a reunion of religious spirit of mostly the Americans and the Japanese that never considers eating animal food as the obvious thing. At the end of the work the religious spirit of the Americans confessed that the reunion was a fake, and the religious spirit of the Japanese lost its hope of the partnership of religious spirit between both people. It seems that, to make such a complex work readable, Miyazawa Kenji composed it in the mugen noh style that a temporary presence (performed by mae-shite) in daily consciousness of universal entity such as ghostly spirit in the maeba (the former act) is contrasted with and implies its original form (performed by nochi-shite) in dream/illusion in another person (waki) in the nochiba (the latter act). In addition, what is original is that he adopted as universal entity religious spirit common to Christianity and Buddhism that never considers eating animal food as the obvious thing (i.e., the vegetarian) in place of ghostly spirit, and that, in order to present its temporary presence not common to the both religions and its original form common to the both religions, he adopted respectively fantasy-inventing consciousness as daily consciousness and consciousness that produces active imagination in place of dream/illusion. The story therefore implies that the reunion took place in San Francisco, California, symbolic place of Japanese immigration to the Unites States, and contrasts temporal presence of religious spirit not common to the both religions in optimistic Japanese fantasy-inventing consciousness in the 1920s under the Gentlemenʼs Agreement of 1907 in the maeba, with the original form of that common to Christianity and Buddhism which no longer was able to be held in desolate and desperate Japanese consciousness that producesactive imagination, in the nochiba, when the Agreement was neglected by the United States in the 1924 Immigration Act that totally banned Japanese immigration to the USA, thus implying the fate that religious spirit not common to the both religions in the Japanese fantasy-inventing consciousness must follow thereafter. Miyazawa Kenjiʼs Memoirs about the 1931 Far East Vegetarian Convention, held, in the work, on September the 4th in 1931, that is, just before the Manchurian Incident on September 18th in the same year, is likely to be the work that shows the fate that temporal presence of religious spirit not common to the both religions in desolate and desperate Japanese fantasy-inventing consciousness followed, after the inauguration of the 1924 Immigration Act.departmental bulletin pape

The Mind of St. Francis of Assisi and “Laudato Si ”

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奥付

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