Trajectories of distress following the great East Japan earthquake : a multi-wave prospective study

The March 2011 Great East Japan Earthquake, tsunami, and nuclear leak were complex traumas. We examined psychological distress in the years following the earthquake using growth mixture modeling to classify responses from 2,599 linked respondents (2012–2016). We identified four classes of trajectories following the disaster: resilient (76% of respondents), delayed distress (8%), recovery (8%), and chronic distress (7%). Compared with the resilient class, other class members were less likely to be female and had less social support. Survivors in the recovery group were more likely to live in prefabricated housing. Although distress has decreased over time, specific populations continue to require targeted intervention

Psychological distress amongst tsunami refugees from the Great East Japan Earthquake

The 2011 Great Japan tsunami and nuclear leaks displaced 300,000, but there are no large studies of psychological distress suffered by these refugees Aims: To provide a first assessment of major factors associated with distress and dysfunctional behaviour following the disasters. Method: All refugee families living in Miyagi were sent a questionnaire 10-12 months after the disasters. 21 981 participants (73%) returned questionnaires. Questions assessed psychological distress (K6), dysfunctional behaviours, demographics, event exposure, change in physical activity, household visitors and emotional support. Results: Nine percent scored 13+ on k6 indicating risk of severe mental illness. Psychological distress was greater amongst Fukushima refugees. Demographic variables, family loss, illness history, and change in physical activity were associated with psychological distress and dysfunctional behaviours. Associations between psychological distress and dysfunction and visitors / supporters depended on relation to supporter. Conclusions: Practitioners need to recognise existing disease burden, community histories and family roles when intervening following disasters

Anxiety, past trauma and changes in relationships in Japan during COVID-19

Widely shared traumas have the potential to both improve and impair our relationships with others. During COVID-19 anxiety has been seen as a major individual vulnerability associated with relationship change, as have the wider economic, situational factors facing families and communities. In this national sample of 997 Japanese respondents we assessed perceived relationship changes in couple relations, neighbourhood relations, and wider relations with Japanese nationals, alongside anxiety, exposure to previous mass traumas, household economics, education, and vulnerability to COVID-19. Whilst most respondents reported little change in their relationships during this year there was a small overall improvement in couple relationships and a decline in relations with wider communities. Participant's economic resources were positively associated with an improvement in couple relationships, while anxiety was associated with a decline in relations with both the neighbourhood and the wider society. While neither prior experience of mass trauma, nor education or health vulnerability to COVID-19, were associated with relationship change, having time to talk, and younger age, was positively associated with improvement in couple relations. Findings suggest that anxiety can function to distance relationships during a time of stress, but perceived changes in relationships are little effected by experience of previous trauma. Relationship growth is likely to be greatest in those with better economic conditions. Practitioners need to be mindful of the impact of enhanced anxiety during the pandemic on interpersonal relations, and a potential threat to the relationships of older couples during this time of pandemic threat

プラトン コッカ ニ オケル ジョセイ ノ ゲキ ノ シャテイ

In the books 5-7 of the Republic Plato argues for three paradoxical proposals in order to establish his own ideal city.Among these suggestions,called "three waves",the sharing of women and children is shocking,even abhorrent to us.In this paper I do not try to remove this abhorrence,but to understand as deeply as possible "the female drama" as a whole,which consists of two proposals,i.e., the equality of women with men in education and work,and the sharing of women and children.In section one by reading carefully the introduction to the "female drama" I point out that the nature,the significance of which Plato emphasizes when he argues the equality of women with men,can be interpreted as either the human nature or the nature that the guardians and the auxiliaries,called the "dogs" by Plato, of the ideal city must have.This makes us unable to decide whether Plato is a feminist or not.Then, in section two, after confirming on textual evidences that only the "dogs" should have their women and children in common, and on the historical background that in the contemporary Athens marriage was to maintain the properties of the families, I argue that Plato intends to keep in his ideal city the "true wealth"(virtues and intellect) by the rulers\u27 sharing of the women and children in common. In the last section, I suggest that the "dogs" of the ideal city become "human beings" when they go out of the cave, philosophize and finally contemplate the form of the good. In my view, this is Plato\u27s encouragement to us: do philosophy and know thyself

ソクラテスの対話における《他なるもの》

Can >, the incomprehensibility, play any role in Socratic Elenchi? At first glance, it might be thought that Socrates\u27 interlocutors cannot be > since he seems to control them perfectly and to lead them into contradiction whenever he wants to. On the other hand, the subject of elenchi, such as courage, piety, and the like, is likely to be > because interlocutors and Socrates do not know what it is. However, Socrates\u27 emphasis on the significance of awareness of one\u27s own ignorance suggests that one of the purposes of his elenchi is to lead the interlocutors into aporia. For Socrates, to admit one\u27s own ignorance is to accept > into oneself. Therefore, Socrates will invite interlocutors who become aware of their ignorance to another dialogue because they are >, but refuse to converse with those who fail to admit their ignorance because they are perfectly comprehended as such

アルキビアデスのソクラテス賛美演説に関する一つのノート

Plato\u27s Symposium is one of the most puzzling dialogues among his works to interpret. It has many diverse parts such as the followings: the introduction, which shows that this dialogue is a report of the reported dialogue: different people\u27s eulogies to Eros in different styles; Socrates\u27 report of Diotima\u27s Speech on Eros, in which the form of beauty is told; and Alcibiades\u27 eulogy to Socrates. Not only each of them but also the unity of the whole dialogue is difficult to grasp. In the section 1 of this paper, I suggest that Symposium is "the second apology of Socrates", as it were, because the dialogue explains why Socrates is always with young handsome guys, and yet he is not responsible for their corruption. As an Eros, he pursuits beautiful youth and wisdom (because it is also beautiful) and is on the "ladder" to the form of beauty. In the section 2, by examining how ordinary people in ancient Greece think about \u27 the boy-loving\u27 or homesexuality, I point out that loved boys (eromenoi) who are expected to play a "passive" role but in reality take an "active" one between their homosexual relationship may not take any political office or action. In the last section, by analyzing Alcibiades\u27 eulogy to Socrates, I clarify two points. First, although Alcibiades may not take any political activity because of his seduction of Socrates, he will take a decisive role in the fall of the imperial Athens. This is why the corruption of Alcibiades is due, not to Socrates, buto to himself. Second, it is Alcibiades\u27 knowledge and ignorance about Socrates that leads him to call his master "hybristes". He knows that Socrates is superior to himself in wisdom; but he never knows that this wisdom is the awareness of ignorance

プラトン ノ タイイクロン ジョセツ Respublica 3 403c9 412bl トクシュウ ココロ ト カラダ ノ アイダ

It is well known that Plato insists in the Books II-III of his Republic that guardians\u27 education should be consisted of both music and gymnastics. While one of these, i. e. music (or poetry), is widely and thoroughly argued in this dialogue, the other, i. e. gymnastics, is much less discussed. However, this does not lead us to the conclusion that gymnastics is not so important for the education. In this paper I analyze 403c9-412bl of Republic III, \u27the gymnastics part\u27, with two purposes : first, to show the unity of \u27the gymnastics part\u27, which is at first sight seemed to have a digression ; second, to clarify the feature of gymnastics in Plato\u27s educational system. Before analyzing \u27the gymnastics part\u27, I check how Plato uses the word \u27rouvaotikn (gymnastics) in all of his dialogues. According to these data, when he argues art as itself (as in mainly Gorgias), he always treats gymnastics with medicine. On the other hand, when his concern is about the application of art (as in Republic and in Laws), Plato never discusses gymnastics without music. In the next section I propose the unity of \u27the gymnastics part\u27, which can be divided into three segments. This reading shows that the second segment (405al-410a6) is not digressive but significant for our understanding of Plato\u27s treatment of gymnastics. The reason why he discusses medicine here is that gymnastics is important not only for childhood and youth but also for a person\u27s whole life in order that one does not need physicians except unavoidable wounds or seasonal diseases. And Plato\u27s critic against Herodicus, who mixed gymnastics with medicine, is to be linked with the final segment (410a7-412bl) in which he tells us that the mixture of gymnastics with music is good and desirable. In this blend the other and main purpose of gymnastics is newly uncovered. In the first segment (403c9-404e6) gymnastics is said to be for physical strength, but in the final it is declared to be for psychic harmony. The last section of my paper deals with the question how and by whom gymnastics can be mixed with music. That a \u27philosopher\u27 can mingle the two arts most befittingly with his wisdom is my answer

再生可能電源大量連系に対応するデマンドレスポンスの導入可能性に関する研究

学位の種別: 課程博士審査委員会委員 : （主査）東京大学教授 松橋 隆治, 東京大学教授 日高 邦彦, 東京大学教授 横山 明彦, 東京大学教授 古関 隆章, 東京大学教授 吉田 好邦, 東京大学准教授 馬場 旬平University of Tokyo(東京大学