Subjectivation as a common feature of arts, religion and psychology(Art and environment)

(1)

The Japanese Psychonomic Society

NII-Electronic Library Service

The 　Japanese 　Psyohonomio 　Sooiety

60 基礎心理学研究　第

20 巻　第

1 号

（

Springcr

−

Verlag

，

Heidelberg

．

1985

）

，

「

ArchitecturaI

acoustics

・

Blending

　sound 　source

，

　sound 　

field

　and 　

lis

．

teners

1 _（

AIP

．

Press1Springer

−

Verlag

，

_{New 　 Y}

rk

_，

1998

）

があり

，

いずれ

．

も

邦

．

訳もある

．

　

このよ

う

に

話題

は

多岐

にわたったが

参加者（

60 名）

より熱心な討議が行われた

．

なお本フ

1 一

ラムのまとめとして

_当

日スイスより

頂

いた辻

敬

一

郎会長

の

挨拶

の

一

節

を

紹

介し

結

びとしたい

．

　

「環境の

概念

については

素朴実在論

で

言

うところの

外

部世界

．

つまり

物

理

的環境

と

，

それが

個人

の心に

映

った

姿

，

つま

り心理学的環境を区別す

ることができます

．

しかし

，

近年

，環境問題が

高

い

関

心を呼んでいるものの，後の意

味

での環境の重要

性

については必

ず

しも充分に認

識

されているとは

言

えないよ

う

に

思

えます

．・・

方

，

芸術

の世界につきましては

，

同じものが同じような感情を呼び覚ますとは

_限

らないという

意味

で，すぐれて

心

理

的

だということは

．

容易に琿

解

されます

．

　

本凵のテ

ー

マはこの二つを

組

み

合

わせたものですが

，

い

_{ずれ}

も

基本的心理過程

で

あ

る

感覚知覚系

と

感情情動系

のはたらきの

相

．

互

作用

の

lt

に

成

り

立

つ

問題を扱

っております

．

その

意

．

味

で基礎心理学的

問

題であると

_同

時に，

現

実生活

との

関

わりがとりわけ

密

な問題でもあります

．

ですから

基礎

心理

学

の

社会

貢

献

．

の可

能性

を考える上でも

貴

重な

機会

になるにちがい

_{あり}

ません

。

」

Subjectivation

as

a

common

feature

of

arts

，

　　　　　　　　

religion

and

psychology

August

SCHICK

u

’

n

ive

_ワ智

_め

ノで

ゾ

Oldenbu

チ

ガ

　　

Alot

　of　environmcn 亡al　

_pr

〔）

bTerns

have

long

since 　

developed

int

〔）

global

_problenls

．

The

_s

_り

lutiQn

to

these

problems

　only 　apPears 　

to

be

Possible

．

however

，

if

　a　

global

　consensus 　

is

fou

［1d

．

This

is

truc

for

global

　warlning 　and 　air

，

　water 　

and

soil

poHution

．

For

various

reasons

it

is

also

true

for

regional

noise

．

After

achiev

正

ng

a

glob

訌

l

cong．

ensus

，

reg

めnal　actlvitles 　are　m （，re　lneallingful

．

　

As

　m s重

environlnental 　

_problems

are

　

caused

　

by

　

hunlan

　

behaviour

，

it

is

the

task

of

　

the

　

environlnenta ］

psychologists

t

（♪ esta1〕

1ish

　whc 亡

her

t

．

here

is

　such 　a　

thing

us

a

commQn

transnational

code

of

standards 　and 　values

_，

from

　which 　

principles

for

dealin

_{暮 with} 　

the

　environment 　can 　

be

derived

，

Postmodern

in

しerpretations 　of　

the

　world 　and 　

its

｛｝rder 　are　also 　

dependellt

　upon 　such 　ol

’

ielltati

〔｝n

Key

　word 呂：

subjectivation

cr

_〔）

ss

cultura

_】

₁

，

sychoaceustics

−

psychology

　of　religions

−

commons

　　　　

of　arts

，

　religions 　and 　

_psychologies

1．

Introduction−Cross

Cultura

且

Studies

　

I

　

should

like

to

take

two

investigationg

．

　

as

the

starting

poillt

The

first

is

the

investigation

into

　neigh

−

hourhood

　

no 正se

　

In

　

residential

　

areas

　

in

　

Japan

　

and

Germany

；

the

　secon 〔

l

is

the

　corr／

parison

　of　

letters

　of complaint 　about 　noise 　

in

Ilongkong

　and 　

Gernlany

which 　was 　carried 　ou 亡

by

Laucken

，

Mees

_＆

Chassein

’

Institute

for

Research

Into

Man

−

Ellvimlmlen

し

一

　

Relations

，

and

Graduate

Program ‘

‘

Psychoacous−

　

tics

”

，

26

］

．

1101dellburg

，

Germany

（

1992

）

．

　

The

8

’躍

ψ

Otl

No

爵加

R

潔

S

磁ヲ所如♂

．

“vFeighbO ？

．

｛rhe）0‘

is

the

　very ∩rst 　

joint

study

　with 　

Seiichiro

Namba

　alld

Sonoko

Kuwan

〔〕which 　we 　

did

20 years

　ago

．

Whell

we 　nユct　

for

the

月rst　

tiine

，

　we 　

decided

to

　concelltrate on　a　noise 　situation 　which 　was 　not 　regulated 　

in

　either

country

，

as

　would 　

have

been

the

case

　with 　aircraft noise

_，

for

exalnple

．

inl1

e

decided

　upoll 　Il〔，

ise

in

　residerl

−

tial

　neighl ）ourhoods

．

　

One

important

　result 　was ：

The

Germans

felt

　com

−

paratively

　more 　noise 　strcss 　

than

the

Japallese

　who reported 　

IQwer

degrees

of

disturbance

，

a

旦

tho

し1gh　

they

(2)

The Japanese Psychonomic Society

NII-Electronic Library Service

TheJapanesePsychonomic Society

7af-/7A

could

hear

noises

from

neighbour'ing apartments niore clearl},･.

Far

more

Japanese

in

the

survey

than

Germans

believed

that

t.he

could

becoii]e

nccustomed

to

nolse.

With

reference

to

countermeasures,

the

findings

are

elear:the

rnajority

of

the

Japanese

interviezz,ees

restrict

them$elves

in

their

verbal utterances

t.o

say-jng

nothing

or

to

clropping

gentle

hints

to

noisy

neighbouring

faniilies,

Gennans

predominantly

address

the

neighbours

directly.

The

quesLion

we ask oursaLvas

is:

which

facters

are

responsible.

for

making

the

Japanesc

nncl

tha

Germans

feel,

perceive

and

act

so

differently?

Stucly

in(o

Le'tte7G

o.t'

ComPgetint

abottt

IV})ise

in

G'ennanlv

and

Ifong

Kotrg..:

I.aucken,

Mees

&

Chasscin

analysed

letters

in

which

_people

coinplained about noise

in

Germany

and

Hung

Kung.

Their

assumption wtts

thut

"cu]ture

represents an objective order,

creat-ed

by

human

beings,

to

regulate

their

interpersonal

dealings

with one unuther"

(p.

1.17),

If

we want

to

f'ind

uut

`'which

normative

systenis

of

order

_people

live

in,

we inust

be

nware of

the

things

they

conipluin about'i

(p.120).

IIow

should we

interprut

such results?

Which

concept

of

social

relations

would

be

able

to

assist

us

?

Laucken,

Mees

&

Chassein

report

the

following:

`'Our

trarislator,

Mr.

Zhang,

_put

u$

on

the

right

track

with a suggestion

that

was completely

in

tunc

with our cross-cuitural

principles.

He

told

us

that

in

order

tu

understund

the

different

facets

of

the

Chinese

cemplaints, we should

familiarize

ourselvcs with

the

Confucian

wav of

life.T'

Cenfucianisrn

is,

of a11

the

reiigions, regarded as

the

one

placing

the

great.est

emphasis

upon

humanity,

goodness

and

_gentleness.

IIow

do

_people

find

the

ideal

sociul order?

Respect

a-d

loyalty

both

",ithin

the

family

and outside,

the

need

to

belong

are

the

guiding

concepts and

the

basis

of

both

social ethics and work ethics,

Buddhism,

too,

has

adopted

Cun-fucian

ethics

to

a

_great

extent.

Christian

ethics:as

in

Confucianism

the

most

important

conimandnient

is

to

love

one's neiglibour,

but

even so,

from

the

outset, a

greater

eTnphasis

is

placed

upon

individual

vocation.

Every

human

being

is

creatcd

bv

God

Himself

and

is

called

to

freedorn,

:mpes

},.

X,mu

61 The

coiicept of

the

i]'idividunl

acquircd new

signiiicance

_particularly

during

the

Italian

sHnce,

the

protestant

Reformation

and

European

Humanism.

The

concepts of

personal

freedoin,

jus･

tice,

autonomy,

independence

und self-determination

reached

a

new

_peak

during

the

French

Revolution

and

the

iXge of

Western

Enlightenment.

It

is

arways

cliMcult

for

Europeans

with

a

Christian

ethical

bringing

to

disregard

our

individual{t.y

and

to

inal<e

uur suece$$es and

failurgs

ovcr

to

a

grou]].

The

Christian

concept of mankind also

iinplies

the

conception of

ideiitity

and authenticity/ when

He

created

us,

God

had

a

clearly

defined

irnage

of us:

our

task

throughout

our

lives

consists

in

achieving a

cnncord

bctween

our own conduct

and

this

iinage;

if

we succeed

in

doing

so, we

feLluw

God's

'Lcall{ng".

In

Christian

thinking

divine

authority

is

represented

by

one's conscience.

That

is

why a

person

whose

life

is

guided

by

these

_principles

is

con$tantly striving

to

meet

_the

demands

_p]aced

on

hini

by

his

conscience

and

_judg{ng

others

by

the

same

standarcl.

If

we act

coiitrury

to

our

consciences,

we

become

guilty

and

burdened

with sin,

for

",hich we expact

punishment

frorn

God.

Guilt

and sin are constant centr;il

cna, which,

_perhaps

in

Taoistic

thought,

too,

are

directed

towards

this

persenal

God.

"ie

begon]e

guilt}'

and

sinful

before

a

_personal

God

whom we

love

and

fear,

In

all our

decision-making

we

are

addressed

as and are responsible as

individuals.

If

ordered

to

b.v

my

consciencc,

I

even

have

to

decide

against

mony,

These

are

the

standards

by

which vs,e also

jtidge

our

fellow

men, and we are

frequently

very

strict.

to

the

_point

of sclf-righteousness.

In

social

encounters

Eurepeans

thcn

seem

to

me

tu

be

stricter,

more nbsolute and more radical

than

the

_people

of

East

Asia.

In

this

respect

it

would surely also

be

wrong

to

assume

that

even religious

ideas

do

not alter when

put

into

practice

or even vanish.

The

status

that

tian

and

Confucian

{deas

and

principles

have

in

tical

life

really needs verifying.

Modern

ferms

of

conduct can

oi7ly

be

_PaTtially

exp]airied

by

history

alone.

Onuma

wrote

therefore:`"A]though

fucianism

is

still

an

important

factor

in

explaining

how

the

Chinese,

Koreans

and

Japanese

think

and

(3)

The Japanese Psychonomic Society

NII-Electronic Library Service

62 XmoiLhlia7tilfS'..

behave

today,

they

still

differ

froni

one another and

huve

different

patterns

ofthought and

behaviourthan

those

original]y

raid

down

in

Confucius'

teaching"

(Onuma,

2000,

_p.

7{]).

2. Subjectivation

in

Art

and

Religion

According

to

Eliade

(1957,

p.

8),

hierophancy

deals

with

the

mysterious

process

by･

which a reality "'hich

is

not of

this

world

is

manifested

in

ubjects

that

are

integrating

components of our

profane

world.

"'hat

is

a

human

being

enabled

to

do?

He

is

in

a

position

to

bestow

meanings,

which

objectively

are

not real, upon

_profane

objects.

In

this

case

the

religious

scien-tist

speaks

of

_the

sacralization

of

the

world as

thc

process

in

which

the

human

being

fi11s

the

physical

space with meanirig. "In

uncient societies

Man

strived

to

live

in

the

hely

_place

or

in

close

_proximity

to

dedicated

objects"

(Eliacle

1957,

_p.

9).

The

artist creating a work of art avails

himself

of

this

ability-as

does

the

ebserver or

li$tener.

Art

cuntributes

to

making a

place

holy,

etnphasizing

it

ancl

making

it

visible.

At

this

point

one may ask:is

the

ability

to

sub-jectivize

a sort of

divine

_princip]e

t.hat

_particu]arly

clistinguishes

human

beings

and a number of other

llving

beings

ancl

from

which

all

hunian

achievements

can

be

derived?

Is

religion

derivable

from

the

need

for

subjectivatiori?

If

the

fact

of subj ectivation represents such a

funda-mental existential

principlc,

onc can assume

that

people

practise

sacralization

at

all

times

and

in

all

praces

and

create

arL

The

relig.ious

scientist

there-fore

even

describes

the

"profane''

_human

_bcing

whe rejects any

form

of

transcencling

as

being

"crypto-religious".

For

inany

people

art

has

even replaced religien.

Helga

de

la

MotteLHaber

was even of

the

opinion

that

secularization and

_profanit}r

jn

Europe

were

virtually

the

prcconditions

for

sacralization

in

music,

quoting

Richard

Wagner

as an example

(1995,

p.

9).

Not

only

in

Herder,

but

in

German

Romanti-cism as a whole "reverence"

_thus

_becomes

an

impor-tant

attitude when

listening

to

music.

Reverence

is

originally a concept

from

Christian

religion, meaning

a

way of experiencing

holiness

(Seide]

1995,

_p,93).

Reverence

also

becomes

a central concept

of

Roman-ij"

20 ts

ticism

in

experiencing nature.

Respect

for

nature and

t.he

arts

replace

re[igion

in

the

lives

of

people

today.

Even

the

natural sciences

have

become

a sort of

religion

for

many

_people.

In

subjectivation,

transcending

and

the

creation of

art an element of openness and

freedom

is

revealed;

it

is

also

my

belief

that

religion

and

art

are

tal

to

freedom.

The

wayIsee

it,

the

]iberatiun

from

the

Cemmunist

system

and

German

unification

were

not

the

result of research carriecl out

by

natural

scientists and empirical

psychologists,

but

was

based

on

the

will

of

theulogists

and

artists

tu

ubtain

dom.

3. Why

de

Enyironmental

Psychologists,

ist

and

Aesthetics

Study

Questions

of

gion:?

"Thich

aspects of religion

is

a

_psychologist

ested

jr]?

Whereas

theologists

are rather seeking

the

origins of

the

concept{on of

God,

we

_{psychologis't$}

want

to

know

which

icleas

about

human

beings,

their

rerations

to

transcendentar

beings

and

their

dealings

with

their

social, cultural and ebjective environment

stcm

froni

raligion.

I

am not concerned with

the

problem

of accounting

for

religion

but

with

the

tion

of

how

religions

infiuence

our

everyday

lives,

It

is

not

a

_question

of

evaluating

motives

of

religious

behaviour

(prayers,

sacrifices,

celebrations)

;

and

it

is

also not a

question

of

how

religions

have

pushed

through

moral claims

by

means of

decurturation

and

socialization

and even used

ideelogies

to

make

them

irnplausible.

1･Vhat

is

art?

"iith

regard

to

modern art,

it

could

frequently

be

certified as

being

increasingly

bereft

of

any

function:

it

becoines

Tneaningless,

lil<e

thc

belicf

in

a

God

or a

higher,

transcendentaT

being

(Kueng,

1988,

p.17).

In

this

respect

both

the

religions und

the

modern arts are overtaken

by

a

common

fate.

Art

is

perhaps

a

creation

fathered

by

desirc

and

born

of

thc

imagination.

For

therc

is

no artistic

ambition without

desire

for

the

`higher

_things',

and

the

desire

can ()nly

be

fulfiIled

by

the

creative

natlon.

(4)

The Japanese Psychonomic Society

NII-Electronic Library Service

71--iA

man's autonomy.

Art

also essentially

lives

on

the

desire

to

question

the

visible, everyday world,

to

elevute

it

and

to

trai'i$cend

it.

Art

and religion are

pointress

but

not meaningless.

A

consideration

of

art nnd religion nccessitates

the

inclusion

uf ar'tists and

theologians.

It

is

their

tran-scenclental

oricntation

that

provides

tha

breccling-ground,

the

nutrition

for

important

ideas,

like

thc

iclea

of

freedom.

Again

and again

it

has

been

these

two

_groups

which

have

bravely

marched

in

the

van-guard

of

the

freedein

nioveinents, up

to

and

inc]uding

toclav.

References

Eliade,

M.

:

Das

Hei]ige

und

das

Profane.

Vom

Wesen

dcs

Religioescn.

Hamburg:

Ruwuhlt

1957

(Sacrified

and

Profane:

The

essentials of

gious).

Kueng,

}I.

&

Ching,

J,:

Christentum

und chines{sche

:

_eest

},.

I

ati

63 Religion.

Mtinchen:

Piper

1988

(Christianity

and

Chinese

religion),

I.aucken,

U.;

Atrees,

I/I.;

Chassein,

J.:

Besch-'erde

und

normative

Orient,ierung:

Eine

chende

Untersuchung.

In:Mees,

U,

(Ed.):

Psyehologie

des

Argers.

GOttingen

:

Hogrefe

l992,

p.115'157

(complaint

nnd normative order:

A

cross-cultural comparison, availablc

in

English

by

the

authors).

}'Iotte-IIaber,

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la:

Transzendenz

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In:

pt{otte-IIaber,

II. de

la:

Mttsik

und

Religion.

Laaber:

Luaber

1995,

p.7

9. Onuma,

Y.

/

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dem

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hi:

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:

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Weilerswist

:

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2000,

p.

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Seidel,

W.:

Absolute

Musilt

und

Kunstreligion

um

1800,

In;

)vlottc-Haber,

H. de

la:

Musik

und

Subjectivation as a common feature of arts, religion and psychology(Art and environment)

The Japanese Psychonomic Society

NII-Electronic Library Service

60

基礎 心 理学 研 究 第

20

巻 第

1

号

Springcr

−

Verlag

，

Heidelberg

．

1985

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AIP

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