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本論はディケンズの「ドクター・マリゴールドの処方箋」に登場する聾唖の少女とそれを支える主人公に注目しアフェクト研究の手法を用いて物語に現代の読者にも通じる倫理の提示があることを複数の視点から明らかにするものである。マリゴールドが深い共感を持って育てる聾唖の少女像は一見受動的に見えるが、彼女は、障害の自覚を持ち、なお独立した他者性をもって父に対する応答の意志を表す積極的な内面を形成している。この物語は、当時の聾教育のコンテキストに照らしてみると、少女が障害に寄り添う手話教育によって豊かな内面的成長を遂げている点で、当時隆盛になりつつあった障害者不在の口話教育推進に対する否定と読むことができる。またマリゴールドの物語としては、リベラルとしての自覚を持つ英国人の共感欠如を問題としている。彼は家庭の崩壊と再生を通して、人生における共感の重要性、ならびに他者への無関心や反対のエゴイスティックな独占を自制する必要性を学んでいる。この意識は、ある意味で今日の読者においても重要な感情の秩序と関わる倫理的認識であり、それゆえにこの物語は21世紀において再び注目されている。, This paper aims to clarify Dickens’s ethical treatment of characters, especially the disabled girl and the supporting hero in “Doctor Marigold’s Prescriptions” using the affect study method. Also, this paper attempts to discuss the author’s attitude toward sign language education by examining the educational background of the deaf at the time.As for the deaf girl named Sophy, Dickens portrays her as a person with an awareness of the disability and independent alterity with firm willpower to respond to her father’s dedication to her. In sign language and sign language education at the time, there was an oral education movement for deaf people. Unfortunately, it aimed to eliminate sign language as a primitive language. Oral education proliferated from the 1860s until around the middle of the 20th century. Dickens seemed to be against it by writing a story of Sophy’s healthy growth in sign language. The story also proves that he paid close attention to the English educational practices of sign language in England. As for Marigold, the protagonist seems to represent the British liberal’s lack of empathy. He tends to advocate liberalism for independence and self-esteem in the first part of the story. However, through his family’s collapse and reconstruction, he recognizes the significance of empathy in one’s life and the need for self-control over indifference to others and egoistic monopoly. This awareness is the most needed ethical recognition, even for today’s readers, and that is why the story was revived in the 21st century.

音楽を学ぶ意味とは何か。本研究は,音楽教育に関するこの根本的問いに対する一つの答えを見出す試みである。その中編として本稿は,学習指導要領の音楽観に焦点化した前編の問題圏を大きく踏み越え,音楽経験の内実を明らかにすることを目的とする。冒頭で「経験」と「体験」との相違という論点を導入し,「認識」と「経験」,「行為」と「体験」とをそれぞれパラレルな概念と位置づける。われわれはいったい音楽の何を,どのように経験し,それによってわれわれの認識世界はいかなる変化を遂げるのか。続いて,「内在性」「指示」「情緒」という三つの視点から音楽経験の問題について論及している数名の論者を取り上げ,各々の見解について詳しく検討する。, What is the meaning of learning music? This study is an attempt to answer this fundamental question on music education. The purpose of this paper, the second report of this study, is to clarify the substance of musical experience, far beyond the bounds of the previous report that focuses upon the concept “music" in the official guidelines for schoolteaching. In the beginning, the present writer will introduce the point of the difference between Erfahrung and Erlebnis, placing “cognition" parallel to Erfahrung, and “action" to Erlebnis respectively. What are the contents we experience in music? How do we experience them? And then, how do we change our own cognitive world? Next, this paper will deal with a variety of views on “intrinsicality", “reference", and “affect" by several authors, and examine them.

本論は、北インド・スピティ渓谷において隣人関係がどのように築かれているのかを明らかにすることを目指す。従来のチベット系社会の人々の関係に関する研究は、親族関係に焦点化したものがほとんどだが、実際の人々の生活に目を向けると、近隣住民とも親密な関係を築いていた。ここでいう近隣住民あるいは隣人は、時に友人や仕事仲間でもありうる。スピティでは、地理的な特性や歴史的な経緯が関係しつつ、隣人同士のあいだには労働や贈与交換、そして相互の食事提供といった相互扶助関係が築かれている。日々の生活において互いに手助けしあうだけでなく、頻繁に関わっている。これらの関係は必ずしも形式的にバランスのとれた関係とは限らず、不均衡を含み込んでいる場合もある。隣人同士の頻繁な関わりや扶助関係の不均衡さには、将来直面するかもしれない困難を回避するための投資という側面が関係することは否定できないが、必ずしもそれだけではない。日々関わることを通して、隣人同士のあいだには、互いに日々の感覚に組み込まれるような現象が生じていた。このともにある感覚には筆者自身も含まれるようになり、それによって義務も生じるようになった。日々の生活のみならず、結婚式や死者儀礼といった儀式や儀礼においても、隣人は労働力の提供やモノの贈与、そして感情的な支えを行うことで重要な位置を占めている。また、時には親族を超えるような隣人のふるまいもみられた。しかし、隣人同士の関係は両義的である。親密に付き合いながらも、予期せぬ結果やジレンマが生まれたり、些細なことをきっかけとして関係が疎遠になったりするなど、同化と差異化が繊細になされている。ここからは、隣人研究において議論されてきた道義と戦術の入り組んだあり方のほか、情動的なつながりがみられるとともに、これと関連して、強い紐帯が必ずしも連帯を強めるわけではなく、脆弱性をも含み込んでいることが示される。, This paper aims to clarify how neighbors relate to each other in the everyday lives of people in Spiti. Previous studies on social relationships in Tibetan Buddhist societies tend to concentrate on kinship relationships. However, in fact, people interact more within social relations with neighbors rather than with kin. Neighbors in this case are sometimes also close friends or colleagues. Neighborhood relationships in Spiti are constituted through exchanging labor and goods, eating together, aiding each other, and visiting each other’s homes. They frequently interact and help each other in their everyday lives. These relationships sometimes include large imbalances of giving and taking. Emotional ties between neighbors, constituted through interaction in their daily lives, are connected with this imbalance. I was also included in this kind of tie by my homestay family and their neighbors, and therefore was made to carry out some duties such as helping with their housework. Neighbors are also important in ceremonies and rituals such as weddings and funerals. They work for neighbors and give some food, supplies, and even mental support. Neighbors sometimes try to behave more intimately than they would with their own kin. However, neighborhood relationships include ambiguous aspects. They use different attitudes, such as assimilation or differentiation, toward their neighbors depending on small matters. What is more, sometimes an unexpected result or contradiction can occur in relations with neighbors. This paper shows the more complicated issues centered on morality and tactics that also relate to the strength of people’s ties and solidarity.

In recent years, an increasing number of studies in the domains of brain science and psychology have been revealing that the roles and functions of unconsciousness are more powerful and extensive than expected. In line with this kind of research, it has also become a hot topic for what consciousness exists and works. This new trend of research strongly suggests the necessity of empirical research to scrutinize the roles of unconsciousness as well as those of consciousness. Thus, as a strategy for entering into the realm of unconsciousness, many recent studies have started to investigate implicit psychological characteristics that are considered to work preconsciously. To assess implicit characteristics, various types of measure have been developed using methods different from the ones for explicit psychological characteristics whose measures include many limitations such as receiving defensiveness. In this paper, after discussing about these recent streams of research around consciousness and unconsciousness, implicit self-esteem and affect were picked up as examples regarding implicit psychological characteristics, and explained in terms of their concepts and assessments while comparing with those of explicit self-esteem and affect. In these descriptions, the current paper emphasized both research for adults and children, showing the paucity of research for children. Finally, future directions are suggested, underscoring the necessity of developing reliable and valid measures, and promoting research of implicit psychological characteristics.

This paper examines how the notions of affect, the national body and homonationalism have been deployed and articulated in the aftermath of the London Riots that took place in August, 2011. With reference to Tom Whyman’s article “Beware of cupcake fascism” published on The Guardian in 2014, which illustrates oppositional responses to the riots, I will investigate the way the cultural tropes of cake and cupcake could be associated with emerging debates within feminist and queer politics. As the incidents have brought out several structural deficiencies in terms of race, class and poverty, it is significant to pay careful attention to the ongoing construction of the bodies of others in contrast with the government’s comprehensive recovery scheme entangled with the declaration of the national ideal as well as the re / production of privileged citizens. It must be stressed that the government insisted on mending “broken society” with a specific focus on conservative values of family and ideal Britishness regardless of rioters’ varying backgrounds and causes of social oppression. Whyman’s article does not only offer a critical insight into differential orientations towards what is deemed a national crisis, it also reveals the rhetorical affirmation of middleclass values against possibilities of social change by claiming emotional others as the objects of “clean-up,” who disturb the existent boundaries of the national body. Reflecting upon Sara Ahmed’s influential argument of the stickiness between bodies and emotions, I will first attempt to unfold the complicated process of incorporation into the body of the nation, which is followed by an in-depth analysis of legitimate and alternative historicity in relation to “good-life-fantasies” and Lauren Berlant’s concept of “cruel optimism” that the nation promises as a normative condition of everyday lives, which is, however, suspended for the maintenance of the future. The arbitrary appropriation of the imagined past for a better future then secures the national ideal, while it inevitably bears a historical burden such as the privilege of whiteness and the liberal-bourgeois subjecthood. In addition, the metaphors attached to the objects of consumption will further be discussed with regard to homonationalism defined by Jasbir K. Puar, in that the rioters’ bodies marked as others are meticulously expelled from neoliberal political economy behind the logic of social progress. The riots bring to the fore the intersection of affective politics, queer alternative historiography and the rise of homonationalism against universalising and idealising narratives deployed by the nation in the face of a crisis, whose underlying imperative may sound surprisingly familiar.