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This paper re-examines the Principles of Chinese family Law (中國家族法の原理) of Shiga Shūzō 滋賀秀三 in terms of the date of the formation of the concept of “a father and son sharing the same qi” (qi 氣 being defined as a material force or vital energy) and shows that the view that the principles of Chinese family law persisted throughout two millennia from the Han to the Qing is untenable. Shiga Shūzō's Principles of Chinese Family Law is a masterpiece that has had a decisive impact on the field. In this book, the principle of a strong patrilineal family is summed up in three sub-principles of “a father and son forming one body, ” “a husband and wife forming one body, ” and the “equality of brothers, ” and the basic principle is supported by the concept of “fathers and sons sharing the same qi.” This concept explains that property rights and ritual obligations were inherited only from the father to his sons and not from the mother to her sons. If, as Shiga claims, the principles of Chinese family law operated continuously for more than two millennia, from the Han to the Qing, then the concept of a father and sons sharing the same qi must have existed during that period as well. However, this paper reveals the following countervailing points. First, during the Han Dynasty and earlier, a mother and her sons were considered to share the same qi, or a father, mother and their sons were considered to share the same qi, and thus the idea that only the father, not the mother, shared the same qi did not exist. Second, from the Wei, Jin, Northern and Southern Dynasties period to the Sui-Tang period, the use of the term “brothers sharing the same qi” (兄弟同氣) was established, but the use of “father and sons sharing the same qi” was avoided and rarely used. In addition, the idea that ancestral rituals are related to qi did not exist before the Tang Dynasty. Third, it was only during the Song dynasty by the time of Zhu Xi that the idea that the relationship between ancestors and descendants could be ritualized and worship instituted because they were of the same qi became established, and that the concept of qi was used to explain the rituals for ancestors and the response of spirits to such ritual acts. This was also the time that patrilineal inheritance of rituals was legitimized. Fourth, because of the concept of qi, it was theoretically impossible to completely negate and exclude other ancestral rituals, such as those for matrilineal ancestors, and Zhu Xi allowed that if there was no successor, or in other unavoidable circumstances, the rituals of matrilineal relatives could be performed. Fifth, Shiga thought that a daughter could not worship her own ancestors, and even when she died, she could not be buried in their birth family's grave, and she could not be worshipped at her parents' family shrine. However, in Zhu Xi's view, a daughter should worship her own ancestors, and when she died, she was to be buried in her birth family's grave and be enshrined and worshiped in her parents' family shrine. The Shiga “principle” of the exclusion of women did not exist during the Song dynasty, and must have arisen later, perhaps as late as the Ming dynasty.

Figure S1. The histograms (A and B) and boxplot (C) for OPW of RILs from Koshihikari/Yamadanishiki in 2015. The histogram (B) and boxplot used 180 RILs homozygous at the nearest SNP markers of qOPW5 and qOPW11. The 180 RILs were classified into four class; class1: qOPW5_K and qOPW11_Y (45 lines), class2: qOPW5_Y and qOPW11_Y (44 lines), class3: qOPW5_K and qOPW11_K (40 lines) and class 4: qOPW5_Y and qOPW11_K (51 lines). Figure S2. Scatter plots between OPW and days to heading for RILs in 2014 (A) and 2015 (A). No significant correlations were observed with Kendall’s rank correlation both years (2014; tau = 0.065, P = 0.19 and 2015; tau = − 0.076, P = 0.13). Figure S3. Graphical genotype of CSSL5–5. (PPTX 416 kb)

青山英夫先生退職記念号

坂野良吉先生退職記念号

We examined the combined effect of plasma lipids/hypertension and apolipoprotein E (APOE) genotype on cognitive function in elderly individuals. Plasma concentrations of high-density lipoprotein (HDL), low-density lipoprotein (LDL), triglyceride (TG), total cholesterol (TC), APOE, and history of hypertension were evaluated in 622 community-dwelling individuals aged 65 years and older. We investigated the associations between plasma lipids/hypertension and cognitive function in apolipoprotein E4 allele (APOE4) carrier (E4+) and APOE4 noncarrier (E4–) groups using 3-year longitudinal data. At baseline and 3 years later, cognitive scores were correlated with plasma APOE levels in both E4– and E4+, and HDL level in E4–. The combination of hypertension and E4+, but not E4–, was associated with a significant deterioration in cognitive function during the 3-year follow-up. Our findings suggest that an interaction between APOE and HDL is facilitated by APOE4, and is possibly linked with a protective effect on cognitive decline in later life. The findings also indicate a synergistic effect of an APOE4 allele and hypertension on the acceleration of cognitive decline.

尾原悟先生退職記念号, 鈴木宣明先生退職記念号/量博満先生退職記念号

This paper is an inquiry into the change in Mao Chi-ling's (1623-1716?) view of scholarship. From this inquiry, it becomes apparent that the transition from Neo-Confucianism to Kao-cheng scholarship during the late-Ming and early-Qing period was far more complex than is commonly assumed. Mao was from Che-tung (浙東), and as a result he felt a natural affinity for the Yang-Ming school. However, above all he was a literatus, and his desire to study the Classics and anti-Chu Hsi polemics was an inheritance bequeathed to him via the atmosphere of late-Ming literature. Mao was greatly influenced by Chen Tzu-lung (陳子龍), who fostered the spirit of the renaissance movement known as the "return-to-ancient-style" (古文辭運動). Chen style was in some cases modeled on the Classics, and he hated the poetry and prose of the Song period. Mao began intensive study of the Classics in order to succeed in becoming a scholar supported by the Qing imperial court. The Kang-hsi emperor was not a dogmatic supporter of the Cheng-Chu school, and Mao misinterpreted that anti-Chu Hsi polemics suit emperor. Mao continued to study the Classics, removing himself, however, from the study of the problem of the nature of man and the way of moral cultivation. In his last years, however, his philological research into Chu Hsi began to extend into philosophical speculation. Following the Yang-Ming school as well as the principles of chih-liang-chih (致良知) and chih-hung-he-i (知行合一), Mao argued for the separation of philological study of the Classics from the pursuit of the study of moral cultivation. That is, he raised the suggestion that the view of scholarship suitable to the Kao-cheng school could be raised by following certain aspects of the Yang-Ming school. However, Mao's interpretation of chih-liang-chih and chih-hung-he-i differed in some degree from the original intention set forth by Wang Yang-Ming.

近年,らせんCT装置が肺がん検診に用いられている。今回LSCT (Lung-cancer Screening CT) 装置の基本性能について検討した。LSCTのスキャン条件は120kV,50mA,テーブル移動速度20mm/s, X線ビーム幅10mmである。評価項目は雑音,高コントラスト分解能,低コントラスト分解能,空間分解能について行った。LSCTは一般のCTに比べ雑音,低コントラスト分解能は劣るが,高コントラスト分解能は良好である。被曝線量低減化と撮影時間の短縮により,肺がん検診には有用である。, Lately, helical volume CT has been used in lung-cancer screening (LSCT). In this report, we studied basic performance of LSCT. For the study of these, scanning parameter of LSCT were 120kV, 50mA, and the helical protocol of table incrementation of 20mm/s with 10mm collimation. The items of performance evaluation are noise, low contrast resolution, high contrast resolution, and spatial resolution.As a result, the noise and low contrast resolution of LSCT were deteriorated, however, the high contrast resolution shows equivalent performance incomparison with conventional helical CT. Therefore, the usefulness of the LSCT was confirmed with a reduction of exposure dose and examination time.

本文データは平成22年度国立国会図書館の学位論文(博士)のデジタル化実施により作成された画像ファイルを基にpdf変換したものである