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反人種差別の理念的基盤は啓蒙主義的な人権にあると考えられがちであるが, 19世紀末から20世紀初頭にかけての日本とインドでは, 帝国的な境界を越えて民族平等を探求する方法として, 霊的普遍主義が重要であった。さらにそれはグローバルな反人種差別運動とも結びついていた。こうした霊的普遍主義の思想運動の系譜は, 日印のナショナリズムだけでなく, 戦後のユネスコに至る反人種差別的なヒューマニズムの倫理にも影響を与えていた。, This paper discusses the relationship between spiritual universalism and anti-racism in Japan and India in the late nineteenth and early twentieth centuries in the context of global ethico-spiritual movements and how such movements have significantly influenced global movements against racism in the twentieth century. Although the ideational basis of anti-racism is often seen to rest on the equality of human rights associated with the Enlightenment and rationality, I would like to argue that in late nineteenth to early twentieth-century Japan and India, spiritual universalisms were often the means through which recognition of equality was pursued across cultural, national and imperial borders. Since the Enlightenment philosophy, which posits rationality as the essence of humanity, often also provided the basis of Euro-white supremacy, the movements that pursued racial equality sought human essence in something beyond the body and rationality. While spiritual universalism came to form a part of Japanese imperialist ideology from 1930s, it is worth noting that its other lineages supported not only non-violent nationalist movement in India but also the anti-racist, humanist movement that went along with the interwar and postwar internationalism leading to the establishment of UNESCO. It is necessary, therefore, to examine the details of the conditions under which spiritual universalisms play a role in promoting equality of races, or become linked with racist and imperialist ideology., 特集 : 人種主義と反人種主義の越境と転換, Special Issue: Transformation of Racism and Anti-Racism Across Borders

This paper discusses the relationship between spiritual universalism and anti-racism in Japan and India in the late nineteenth and early twentieth centuries in the context of global ethico-spiritual movements and how such movements have significantly influenced global movements against racism in the twentieth century. Although the ideational basis of anti-racism is often seen to rest on the equality of human rights associated with the Enlightenment and rationality, I would like to argue that in late nineteenth to early twentieth-century Japan and India, spiritual universalisms were often the means through which recognition of equality was pursued across cultural, national and imperial borders. Since the Enlightenment philosophy, which posits rationality as the essence of humanity, often also provided the basis of Euro-white supremacy, the movements that pursued racial equality sought human essence in something beyond the body and rationality. While spiritual universalism came to form a part of Japanese imperialist ideology from 1930s, it is worth noting that its other lineages supported not only non-violent nationalist movement in India but also the anti-racist, humanist movement that went along with the interwar and postwar internationalism leading to the establishment of UNESCO. It is necessary, therefore, to examine the details of the conditions under which spiritual universalisms play a role in promoting equality of races, or become linked with racist and imperialist ideology.

Masayuki Usuda's Nationalism and Spirituality in Modern Bengal makes us aware of the profound potentiality of historiography that lies in between the human sciences and literature. The book renews and enriches our understanding of nationalism in modern India from the viewpoint of literature and spirituality. It indeed announces a new start of "cultural history". Usuda systematically explains the historical development of culture and religion in modern Bengal and, at the same time, articulates a sensitivity to the poetics of history that goes beyond the serial logic of cause and effect. The book reveals an extraordinary balance as an acute critical stance on history is sustained while an intricate zeitgeist - the spirit of the time — is expressed through the unfolding of a poetics of the historical moment. It is truly "cultural" in the sense that it gives us an insight into the author's awareness of the "virtual" within the "actual", even as he retains the sense of critique based on otherness within the self. He achieves this by placing himself in the intermediate zone between "empathy and comparison" and "affection and analysis". In this remarkable book, Usuda displays the possibility of achieving such a feat through his mature and deep understanding of the relationship between history and poetics., 臼田雅之氏の『近代ベンガルにおけるナショナリズムと聖性』(東海大学出版会 2013年) は, 人文科学と文学のあいだにある歴史叙述の深い潜在力を感じさせる。本書は, 政治や社会という観点からだけでなく, 文学やスピリチュアリティという新たな枠組から, 私たちの近代インドのナショナリズム理解を刷新し豊饒化する。これは文化史の新たな出発を告げる書である。それは文化の発展を体系的に説明しつつも, 体系性を超えた詩性をそのテキストに湛えている。また詩性を通じて時代精神を情動的に体現しながら, 同時に, 歴史的に批判的なスタンスを保ち続けている。「文化的」であるということは, 現実の内奥にある潜在性への気づきをもちつつ, 他者性に基づく批判性を同時に持ち続けるということである。つまり, 「共感と比較」また「情動と分析」の中間領域に自らをおくということだ。これが, 臼田が可能にせしめた「〈史〉と〈詩〉のあわい」の境地である。

本論は，植民地期インド・オリッサにおける地域社会の変容を描く。英国支配のもとで，インド・オリッサの地域社会は，二段階の大きな変化を経験した。まず植民地化直後の土地私有制の導入により，職分権体制は崩壊し，階層的土地所有を基礎として，支配カーストを中心とするジャジマーニ一関係(パトロン・クライエント関係)が形成された。また植民地政府によるバラモンの重用により，儀礼的なカースト・ヒエラルヒーが強化された。こうして，バラモンを頂点とするヒエラルヒーと支配カーストの中心性を，植民地政府は「伝統化」したのであった。一方，存在の平等性に基づいた共同態的協力や，信愛に基づいて自らの行為を神に奉仕として捧げるといった，供犠的な社会原理は，宗教儀礼領域における浬念・実践として限定化され，日常的な社会経済関係から切り離された。植民地下の第二の大きな変化は，一九世紀後半における農業の商業化の進展にともなう社会変容である。ここで新興階層が出現する一方，旧支配層の一部は没落し，また貧民層の多くは農業労働者化していった。農業の商業化とともに，地域社会は英国を中心とする帝国経済の一部に取り込まれていった。しかし同時に，植民地的視点による現地社会の客体化と他者化も進行し，「現地の社会・文化」と「近代の国家・市場」とのあいだの価値的な分断状況が進行した。こうして植民地主義というくさびによって価値的に二分された領域の聞には，同時に，接合と反発そして媒介の試みという複雑なダイナミズムが生まれることとなった。一九世紀後半からは民族運動が徐々に高まっていくが， 合理主義・自由主義を運動の基盤とするエリー卜・ナショナリズムと，カース卜や王権や宗教に基づく民衆のパトリオテイズムとは，時的な協力，矛盾，対立，媒介の試みなどを含む複雑な関係を有していた。, This article looks at the transformation of local society under colonialism in rural Orissa, India. Colonial rule brought about major changes in two stages. Firstly, the introduction of private land ownership just after colonization led to the collapse of the system of entitlements, and the formation of the dominant caste centered jajmani relationships based on unequal land ownership. The caste hierarchy was strengthened as the Brahmanical view of society was employed by the government for colonial rule. Colonialism thus 'traditionalized' the aspects of hierarchy and dominance in local society. On the other hand, the sacrificial ideas of cooperation of ontologically equal parts and duty as devotional service to God came to be confined to the religio-ritual sphere and cut off from socio-economic relationships. The second major transformation of society came with the development of commercialization of agriculture in the mid-nineteenth century. A class of new rich emerged, while some of the old dominant classes became impoverished and the poorer classes were reduced to the status of agricultural laborers. The imperial economy increasingly penetrated into local society, but in the colonial framework, 'native society and culture' was clearly distinguished from 'the modern state and market'. The two spheres, which were separated under colonialism, developed complex and dynamic relationships that involved articulation and confrontation, Nationalist movements which began in the late nineteenth century also reflected the complexity of the colonial dichotomy. Nationalism of the elite was based on ideals of rationalism and liberalism, whereas patriotism of the masses was based on idioms of caste, kingship and religion. These two movements held complex relationships with each other involving cooperation, contradiction, opposition and attempts towards mediation.

This is a proceedings of the workshop "Network between the Technological and the Social: Research Agenda and Perspective" held on 14th December, 2007 at Kyoto University. This workshop was held as a part of the Global Center of Excellence (G-COE) Program "In Search of Sustainable Humanosphere in Asia and Africa", organized by Initiative 4 "Studies in the Potentialities of Local Culture, Institutions and Technology". In order to establish a new paradigm based on "Sustainable Humanosphere" which this GCOE pursues, it is necessary that we creatively mediate the socio-ecological potentialities inherent in localities of the world with the frontier sciences. One step towards such creative mediation would be to pay attention to the interaction between the technological and the social in the contemporary world and to look at the socio-ecological dynamism that emerges from such network. This kind of perspective demands a viewpoint that goes beyond the dichotomies between "nature and society", "the objective and the subjective", "thing and human", "material-energy and meaning-value" etc. Our challenge is to find a path towards the new paradigm beyond such dichotomies. In this workshop, specialists from the fields of natural science, cultural anthropology, area studies, science studies and humanosphere science gathered together. They gave presentations on issues related to the Network between the Technological and the Social. We did not attempt to reach a conclusion in the workshop but tried to discover the agenda and perspective in order to open up our intellectual potentialities towards the future.

This article aims to investigate the ways in which the ontological question, "Who am I?", has been answered by civilizations in history in different regions, mainly focusing on examples from Japan, India and Europe. This article suggests that the "second axial break-through" took place between the thirteenth and the sixteenth centuries, when the question of how to link one's existence in this world to the transcendental was answered in different ways in different regions of the world. Subsequently, however, the ontological problem remained the public concern only in some areas such as India. In Western Europe and Japan, it was by removing the ontological question from the public and by concentrating social resources to this-worldly instrumental activities that these areas succeeded in achieving a major increase in productivity. In the contemporary world, our task seems to be to find out how to recreate the space to seek ontological meaning to our life in civil society. Comparative ontology is suggested as a means to understand and consider various possibilities of human existence historically and globally in order to provide ideas for the future redesigning of our world.

Masayuki Usuda's Nationalism and Spirituality in Modern Bengal makes us aware of the profound potentiality of historiography that lies in between the human sciences and literature. The book renews and enriches our understanding of nationalism in modern India from the viewpoint of literature and spirituality. It indeed announces a new start of "cultural history". Usuda systematically explains the historical development of culture and religion in modern Bengal and, at the same time, articulates a sensitivity to the poetics of history that goes beyond the serial logic of cause and effect. The book reveals an extraordinary balance as an acute critical stance on history is sustained while an intricate zeitgeist - the spirit of the time — is expressed through the unfolding of a poetics of the historical moment. It is truly "cultural" in the sense that it gives us an insight into the author's awareness of the "virtual" within the "actual", even as he retains the sense of critique based on otherness within the self. He achieves this by placing himself in the intermediate zone between "empathy and comparison" and "affection and analysis". In this remarkable book, Usuda displays the possibility of achieving such a feat through his mature and deep understanding of the relationship between history and poetics.

This is a proceedings of the workshop "Network between the Technological and the Social: Research Agenda and Perspective" held on 14th December, 2007 at Kyoto University. This workshop was held as a part of the Global Center of Excellence (G-COE) Program "In Search of Sustainable Humanosphere in Asia and Africa", organized by Initiative 4 "Studies in the Potentialities of Local Culture, Institutions and Technology". In order to establish a new paradigm based on "Sustainable Humanosphere" which this GCOE pursues, it is necessary that we creatively mediate the socio-ecological potentialities inherent in localities of the world with the frontier sciences. One step towards such creative mediation would be to pay attention to the interaction between the technological and the social in the contemporary world and to look at the socio-ecological dynamism that emerges from such network. This kind of perspective demands a viewpoint that goes beyond the dichotomies between "nature and society", "the objective and the subjective", "thing and human", "material-energy and meaning-value" etc. Our challenge is to find a path towards the new paradigm beyond such dichotomies. In this workshop, specialists from the fields of natural science, cultural anthropology, area studies, science studies and humanosphere science gathered together. They gave presentations on issues related to the Network between the Technological and the Social. We did not attempt to reach a conclusion in the workshop but tried to discover the agenda and perspective in order to open up our intellectual potentialities towards the future.

This article looks at the transformation of local society under colonialism in rural Orissa, India. Colonial rule brought about major changes in two stages. Firstly, the introduction of private land ownership just after colonization led to the collapse of the system of entitlements, and the formation of the dominant caste centered jajmani relationships based on unequal land ownership. The caste hierarchy was strengthened as the Brahmanical view of society was employed by the government for colonial rule. Colonialism thus 'traditionalized' the aspects of hierarchy and dominance in local society. On the other hand, the sacrificial ideas of cooperation of ontologically equal parts and duty as devotional service to God came to be confined to the religio-ritual sphere and cut off from socio-economic relationships. The second major transformation of society came with the development of commercialization of agriculture in the mid-nineteenth century. A class of new rich emerged, while some of the old dominant classes became impoverished and the poorer classes were reduced to the status of agricultural laborers. The imperial economy increasingly penetrated into local society, but in the colonial framework, 'native society and culture' was clearly distinguished from 'the modern state and market'. The two spheres, which were separated under colonialism, developed complex and dynamic relationships that involved articulation and confrontation, Nationalist movements which began in the late nineteenth century also reflected the complexity of the colonial dichotomy. Nationalism of the elite was based on ideals of rationalism and liberalism, whereas patriotism of the masses was based on idioms of caste, kingship and religion. These two movements held complex relationships with each other involving cooperation, contradiction, opposition and attempts towards mediation.

This article aims to investigate the ways in which the ontological question, "Who am I?", has been answered by civilizations in history in different regions, mainly focusing on examples from Japan, India and Europe. This article suggests that the "second axial break-through" took place between the thirteenth and the sixteenth centuries, when the question of how to link one's existence in this world to the transcendental was answered in different ways in different regions of the world. Subsequently, however, the ontological problem remained the public concern only in some areas such as India. In Western Europe and Japan, it was by removing the ontological question from the public and by concentrating social resources to this-worldly instrumental activities that these areas succeeded in achieving a major increase in productivity. In the contemporary world, our task seems to be to find out how to recreate the space to seek ontological meaning to our life in civil society. Comparative ontology is suggested as a means to understand and consider various possibilities of human existence historically and globally in order to provide ideas for the future redesigning of our world.

Several functions of polymorphonuclear leukocytes (PMNL) were examined in two siblings with glucose-6-phosphate dehydrogenase (G6PD) deficiency. In spite of marked depression of G6PD activity of PMNL, the patients had no susceptibility to bacterial infections. Qualitative nitroblue tetrazolium (NET) reduction was normal in both cases. Quantitative NBT reduction was normal in one case and subnormal in the other. Bactericidal activity also was normal. However, superoxide anion (O2-) release, oxygen (O2) consumption and chemiluminescence (CL) response were significantly decreased in both cases. This dysfunction was more marked when glucose was added extracellularly. It is concluded that these tests are more suitable than the NBT test for the screening of PMNL G6PD deficiency. It is also considered that there is a large reserve supply of active oxygens necessary for normal bactericidal activity of PMNL., This work has been supported in part by Grants-in-Aid for Scientific Research (Project Nos. 544050, 448227) from the Ministry of Education, Scientific and Culture of Japan and a Grant-in-Aid from the Japan Medical Research Foundation.