論文以外のコンテンツ利用統計を見る

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論文以外のコンテンツ

雑誌名

「エコ・フィロソフィ」研究

号

2 発行年

2008-03

URL

http://id.nii.ac.jp/1060/00003390/

Creative Commons : 表示 - 非営利 - 改変禁止 http://creativecommons.org/licenses/by-nc-nd/3.0/deed.ja

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Eco-Philosophy

Vol.

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7 = " n o H K

M

2

Contents pn o H K q M 2 X ~b wz & E 3 f f f f ¡ TIEPh > N Q 2007 ) * > j —TIEPh M 1 f U ? Y 2 K g f f f f © Buddist Ecological Thought and Action in North America

f f f f William M. BODIFORDf f f ¡¡ ( K 3 |wz L 6 @ F f f f £¡ hMOTTAINAIirhSINOBINAIi $ ` S f f f ¥¡ k —TIEPh M ¢f . ^ \ 9 g f f f ¦© C . ^ |D > Y U ? Y ' % f f f §¡ — 3 {\ 9 O 8 rg C a / X xyI + B " G V 4 f f ¡ § l —TIEPh M £f C g f f ¡£¡ C |wze ; Z & E 3 f f ¡££ 1 P T - | " [ d 6 f f ¡¤£ < 5 W f f ¡¥§ g c # R | | ~ D s0 t v| c # R | 1 P T } D u z— C : , J ] f f ¡¦¥ —C ! A _ " G uz¡— m Summary f f ¡¨£

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TIEPh џ

џ Ɠ ֏ ֫

Tomonori MATSUO Pres ident, Executive D irecto r

- U > U U 1 / T Makio TAKEMURA Profes sor,U Nature Unit

Projec t Represen tative

C , U : = U J U F 9 K ' 3 {xz Takashi OHSHIMA Profes sor,U Values Un it

Projec t Represen tative

! U U U J U % N L . {xz Taigen HASHIMOTO Profes sor, Na ture Unit

0 + U 5 U F 9 K ' 3 {xz Hisayoshi MIYAMOTO Profes sor, Na ture Unit

+ U D U F 9 K ' 3 {xz Kohei YOSHIDA Profes sor, Na ture Unit

< U " U F 9 K ' 3 {xz Shogo WATANABE Profes sor, Na ture Unit

8 Q U B $ U F 9 K ' 3 {xz Satoshi SHOUJIGUCHI Associate Profes sor, Natu re

Unit P U E F 9 K ' 3 {xz

Kiyoshi ANDO Profes sor, U Values Un it I U 7 # % N L . { xz

Yoshiaki IMAI Profes sor, U Values Un it U G ) % N L . { xz

Hideya KITAMURA Profes sor, U Values Un it , U H % N L . { xz

Atsushi TANAKA Profes sor, U Values Un it < U 6 U U U % N L . { xz

Hideo KAWAMOTO Profes sor

,

Environmen t Design Un it

4 + U H ; yvu{x z

Toshiaki YAMADA Profes sor, Na ture Unit

< U ( U F 9 K ' 3 {xz Katsuzo MURAKAMI Profes sor

,

Environmen t

Design Un it

, U U ; yvu{x z

Ichiro YAMAGUCHI Profes sor

,

Environmen t Design Un it

U R U ; yvu{x z

Shin NAGAI Associate Profe ssor

,

Environ ment Design Un it

2 U U * U U ; yvu{x z

SatoshiU INAGAKI Research Ass istan t

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ϪњȲɚ+È«|Ã«|,ԢՒ Vol. 2

ޥ

ޥ ޣ ޣ

7 ʼ ˊ џ Ɠ ț ǚ

ʻ ̴ ޤ ޫ ʼ ީ ϒ q s % Ϫ њ Ȳ ɚ + È « | Ã « | , ɚ ܵ Ԣ Ւ } ¢ { | ¬ ޜ Transdisciplinary Initiative for Eco-Philosophy, Toyo Universityް ӭ Ձ TIEPhޝx ܖ ل D %+ È « | Ã « | , В ճ [ L k [ ̸ ӭ ͘ Ҧ U D S џ Ɠ D S : L & ʻ ̴ ޤ ެ ʼ ީ ϒ X % Ä É ½ x ܖ Ł D % TIEPh Š [ ަ Q [ ¼ ¢ ܘ T [ θ ʼ ˊ [ Ԣ Ւ ̴ ϰ [ ֜ ͚ 7 q ` ø ˯ [ + È « | Ã « | , [ ͞ ܃ X Q 4 S [ ؿ ٳ x ؜ P L & դ 2 ¼ ¢ \ θ ʼ ˊ X ˘ : ֘ 4 S % Ȅ Š È { { Ȋ ȓ X 7 4 S + } ¡ © À | X ܙ F t Ģ ĳ X Q 4 S [ ̤ ٰ ٠ Ϲ ,x ɪ Φ &ø ʼ ˊ \ %5 ϒÈ 6 ϒ X â ʨޜ Ը ʘ ʲ ޝX 7 4 S ٠ Ϲ x ɪ Φ & h L 6 ϒ È 7 ϒ X % Û Ȅ ޜ Ò Ѩ ʲ % ϩ ʨ ʲ % ؑ ʨ ʲ ޝ X 7 4 S ٠ Ϲ x ɪ Φ D L & ެ ϒ ޤ ޫ Ϊ È ޤ ެ Ϊ È ޥ ޣ Ϊ [ Ϊ Մ T % դ ޥ ¼ ¢ 9 % Ϊ ϝ ԭ Ċ ˻ Ә ɚ Ċ U [ ś Ł T ɚ ؝ ܼ Ċ x ܖ Ł D L & J [ Û T % Robert B. CIALDINI з x ٬ ʴ U D S 7 ͗ : D % ͗ ˭ ٬ Ґ Ċ + Ӟ ȟ ĩ ٵ ؜ Ɠ x Ħ F ٜ ˳ Ԁ µ » ¢ É ½ Å , x ܖ Ł D L & h L % Ċ ϙ Û X \ Ȅ ܵ Å ³ ~ ¶ + Ȋ ӗ Ӟ ȟ U { { [ Ģ ĳ ظ ޠ w u w u \ ϛ Ϩ × þ x ɟ u t [ 8 ޠ , l ܖ Ł D L & ޤ ޣ ϒ ޤ ަ Ϊ X %դ ޤ ¼ ¢ 9 Û ˻ U W s %TIEPh Ü Ł %IR3S ś Ł %ٝ ȩ Σ ׆ Ϫ õ ϝ ԭ ˯ ͺ [ l U % Ȅ ܵ Å ³ ~ ¶ + ø % Ȋ ӗ x ֙ ͝ F t ǧ ɚ U \ ޲ , x ܖ Ł & џ Ӽ W ٳ ٥ 9 ؜ W w u L &Ϫ њ Ȳ ɚ î Ò š æ ± É Á T ܖ Ł B u L Å ³ ~ ¶ \ %400 ǐ Մ 9 Ϩ Ȝ D % џ Ӽ W ٳ ٥ 9 ؜ W w u L & h L % ޤ ޤ ϒ ޥ ަ Ϊ È ޥ ާ Ϊ È ޥ ި Ϊ [ Ϊ Մ T % Ϊ ϝ ٕ ԝ ۖ Ɠ Ӻ ѕ Ԣ Ւ Ċ U [ ś Ł T ɚ ؝ ܼ Ċ x ܖ Ł D L & J [ Û T % B h C h W Ӟ ȟ x ل ɦ D % J [ Ӟ ȟ X ɾ D S ɂ ė X ۟ ́ F t 8 % U 4 5 ٟ ݡ x ل ɦ D % Г ( W Ӟ ȟ } Å x В ճ F t U 4 5 َ i x ؜ W P L & TIEPh 9 ܖ Ł B u L ٬ Ґ Ċ È Å ³ ~ ¶ զ [ ̴ ϰ ț ǚ \ % Web Ò [ HP ޜ http://tieph.toyo.ac.jp/ޝX 7 4 S ۟ ɨ ř ܖ B u S 4 t &h L %Ԣ Ւ ʼ țޜ ƺ ` Ŵ Ţ ޝX 7 4 S l % ̴ ϰ ț ǚ x ؜ W P S 4 t & h L % ʅ Ţ ɑ - ¡ . c [ ƴ Չ Ȕ ե զ x % θ ʼ ˊ X ˘ : ֘ : ؜ W P L & h L ø ʼ ˊ ޤ ޣ ϒ X ů ؜ D L - ¡ . դ ި ǋ \ Ӏ ܼ + È « | Ã « | x ͵ ǫ F t —Ϫ њ Ȳ ɚ [ Ӽ Ī ,x É ´ U D S %Ϫ њ Ȳ ɚ Ü ʄ T h U k r u %ͱ ڬ B u L &@ [ Ӏ ܼ ǋ X 7 4 S % TIEPh [ ǌ ¼ ¢ X q t Ԣ Ւ ̴ ϰ [ J u K u X q t Ћ ؿ % ؿ ٳ 9 W B u L & J u r [ ̴ ϰ U D S + È « | Ã « | , [ Τ Ǒ ̉ x ԫ F @ U 9 T : L & @ [ ǋ X \ % ʱ ݞ } U D S ϫ ʌ ƻ Ԟ +- ¡ . [ ͝ ֘ ̉ [ L k X ,% ۏ ڬ } U D S ա ϥ ҽ ӥ + ǡ [ ċ ֕ U \ ė 8 ,% ۏ ڬ ٬ ˋ U D S ʖ ӣ ŵ α + ݪ л ٜ [ ̇ ̢ , 9 ͱ ڬ B u S 4 t & B r X Ϫ њ Ȳ ɚ Š T \ % ſ ϙ ͧ Ќ Ϊ Մ X 3 w H S Ì ׭ Γ ݱ ٟ Մ ͧ Ќ È ŗ ɚ ֜ Ǎ I U D S + È« | Ã « | Ŗ ܔ ޾ ś Ӡ U Ӟ ȟ ǭ ݡ ޾ ,x ŗ ޤ ަ ǽ ɪ Φ &TIEPh ̼ ʓ [ ǌ Γ Ǧ 9 % д ې J u K u [ Ԣ Ւ ̴ ϰ x ț ǚ D L &

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<џџ Ɠ ț ǚ> TIEPh% ޥ ޣ ޣ ު ʼ ˊ џ Ɠ ț ǚ ٓ ֌ ާ ϒ ޤ ޣ Ϊ È- ¡ . դ ަ ǋ ů ؜ ۏ ڬ } + U l X ɪ Ӗ F d : l [ , ա ϥ ҽ ӥ ۏ ڬ ٬ ˋ + Ã É U í ؜ ̇ ̢ , ʖ ӣ ŵ α ާ ϒ ޾ ު ϒ Èդ ޥ ¼ ¢ 9 %Ը ʘ ʲ X S+ } ¡ © À | X ܙ F t Ģ ĳ X Q 4 S [ ̤ ٰ ٠ Ϲ , x ɪ Φ ާ ϒ ޾ ު ϒ Èſ ϙ ͧ Ќ Ϊ Մ X 3 w H S+ È« | Ã « | Ŗ ܔ ޾ ś Ӡ U Ӟ ȟ ǭ ݡ ޾ , x + ŗ ɚ ֜ Ǎ ͧ Ќ , U D S ŗ ޤ ަ ǽ ɪ Φ TIEPh̼ ʓ [ ǌ Γ Ǧ 9 % д ې J u K u [ Ԣ Ւ ̴ ϰ x ț ǚ ީ ϒ ޾ ު ϒ Èդ ޥ ¼ ¢ 9 %Û Ȅ Ò Ѩ ʲ %ϩ ʨ ʲ %ؑ ʨ ʲ X S+ } ¡ © À | X ܙ F t Ģ ĳ X Q 4 S [ ̤ ٰ ٠ Ϲ , x ɪ Φ ު ϒ ޤ ު 1 ޤ ޫ Ϊ È IR3S ȄŠ Ä É ½ X % ա ϥ ҽ ӥ% Ȳ ʟ ʇ % ʖ ӣ ŵ α % Ո Ȑ ٧ 9 Ƹ Ɖ Ȳ ʟ ʇ 9 % TIEPh [ џ Ɠ ̴ ϰ x ț ǚ ު ϒ ޥ ޣ Ϊ È- ¡ . դ ާ ǋ ů ؜ ۏ ڬ } + ۘ Ʒ x ̢ 4 ϛ Ϩ x ̢ 5 , ա ϥ ҽ ӥ ެ ϒ ޤ ެ Ϊ È Ϊ ϝ ˻ Ә ɚ Ċ ś Ł T ٬ Ґ Ċ x ܖ Ł ͗ ˭ ٬ Ґ Ċ + Ӟ ȟ ĩ ٵ ؜ Ɠ x Ħ F ٜ ˳ Ԁ µ » ¢ É ½ Å , Using p ersuasiv e communication s to p rotect the env iron ment ٬ ʴ Robert B. CIALDINI з ެ ϒ ޥ ޣ Ϊ È Ϊ ϝ ˻ Ә ɚ Ċ ś Ł T Ȅ ܵ Å ³ ~ ¶ x ܖ Ł + Ȋ ӗ Ӟ ȟ U { { [ Ģ ĳ ظޠ w u w u \ ϛ Ϩ × þ x ɟ u t [ 8 ޠ, É | £ É É ޭ ӣ Û ѯ § £ À ޭ ϥ ӣ Ĝ Ȫ ɑ % Ȳ ʟ ʇ % ۳ ŗ ŗ % Victor S AVAGE% ۳ ڢ ڦ ޤ ޣ ϒ ޤ ަ Ϊ ÈϪ њ Ȳ ɚ+ È « | Ã « | ,ɚ ܵ Ԣ Ւ } ¢ { | ¬ Ü Ł Ȅ ܵ Å ³ ~ ¶ x ܖ Ł + ø % Ȋ ӗ x ֙ ͝ F t ǧ ɚ U \ ޲ ,

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ϪњȲɚ+È«|Ã«|,ԢՒ Vol. 2 ޤ ޣ ϒ ޥ ޣ Ϊ È- ¡ . դ ި ǋ ů ؜ Ӏ ܼ + È « | Ã « | x ͵ ǫ F t —Ϫ њ Ȳ ɚ [ Ӽ Ī , x Ϫ њ Ȳ ɚ Ü ʄ T ͱ ڬ ʱ ݞ } +- ¡ . [ ͝ ֘ ̉ [ L k X , ϫ ʌ ƻ Ԟ ۏ ڬ } + ǡ [ ċ ֕ U \ ė 8 , ա ϥ ҽ ӥ ۏ ڬ ٬ ˋ + ݪ л ٜ [ ̇ ̢ , ʖ ӣ ŵ α ޤ ޤ ϒ ީ Ϊ È ʙ і ύ ˈ 8 r - } ¡ © À | ɚ c [ ͟ ̸ .ޜ ʅ ɮ ʖ ɣ ֡ ޝ ů ؜ ա ϥ ҽ ӥ ٥ Μ + } ¡ © À | U ś Ӡ ̇ ̢ , ̼ ƾ ޤ ޤ ϒ ޥ ަ Ϊ 1 ޥ ި Ϊ È ٕ ԝ ۖ Ɠ Ӻ ѕ Ԣ Ւ Ċ ś Ł { ¦ Å É x Ϫ њ Ȳ ɚ X 7 4 S ܖ Ł + ٕ ԝ ۖ Ɠ Ӻ ѕ [ Ȋ ʻ ޭ ¶ È Ҹ ސ Ӹ È Բ ֑ Խ ɚ È ӳ ӷ , ь ϝ ׶ ȵ % ʖ ǂ Ì ۭ % Ո Ȑ ٧ 9 ٬ Ґ 7 q ` Ƹ Ɖ ޤ ޥ ϒ ޤ Ϊ È ׺ Ȓ Ȳ ɚ ICAS ś Ł դ ê ǽ Ȅ ܵ µ ¡ É x Ϫ њ Ȳ ɚ X 7 4 S ܖ Ł + ͝ ֘ Ǉ ז W Ӽ ʒ U פ ҫ %ö ܘ ذ њ U Ϫ њ [ ɾ ّ 8 r Σ D 4 È« | Ã « | x о k S , ա ϥ ҽ ӥ 9 ٬ ʴ U D S Ƹ Ɖ ޤ ޥ ϒ ޥ ު Ϊ È IR3S Ƨ Ƈ Л ܙ ̿ N Ǎ w H X % ա ϥ ҽ ӥ 7 q ` Ո Ȑ ٧ 9 Ƹ Ɖ ޤ ϒ ޤ ޣ Ϊ È- ¡ . դ ީ ǋ ů ؜ ۏ ڬ } +- ը і [ ۙ . [ @ @ v , ա ϥ ҽ ӥ ޥ ϒ ޥ ޥ Ϊ Èդ ީ ǽ KSI ɚ Š Ä É ½ Ã ¿ ¶+ Ӟ ȟ ȫ ƚ c [ Ӗ ɪ Ԁ ɾ ́ , ¬ É ´+ ȫ Ɠ X ˟ 4 ԭ Ċ [ В ճ X Ǒ > S ,Ȳ ʟ ʇ 9 ؿ ٥ ־ U D S Ƹ Ɖ ަ ϒ ޤ ާ Ϊ È ٌ Ģ Ɋ Ǧ Ċ ܖ Ł Ȋ

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I TIEPh դ 1 ¼ ¢ פ ҫ ظ ͬ о ¼ ¢

ڼ þ [ Խ ɚ \ % ռ Բ U ׋ Ė x ŭ ݀ D S % ׋ Ė x ˻ ע x Û ˻ U F t Ҳ Л ܙ U Ә غ F t @ U 8 r ɉ h P L & @ [ ˻ ڣ ê Ŏ ٥ X q P S % Ώ ܶ D L ۮ ŭ \ J @ x ŭ غ D % 3 t 4 \ ۮ ǥ x ƿ ϐ 6 % Ȝ Ǎ X q P S \ ƿ s Ʒ t @ U T Л ܙ ŗ Ė [ ĩ ŗ x Ȃ t ͅ ؝ 9 Ӽ ۚ D L & ۮ ǥ X \ ռ Բ 9 ɕ ȉ D W 4 U ֽ 6 L 8 r % @ u 9 Ǉ ז X W P L [ T 3 t & Ԥ 8 X @ [ ˻ ڣ ê Ŏ ٥ \ % Խ ɚ ͅ ؝ [ Ӽ ʒ X ķ Ȳ W ɴ Õ x D S : L & D 8 D % J u U Ǐ μ X Խ ɚ U 4 5 l [ [ 3 s Τ x % : w k S ܥ ɦ Ԁ W Ә غ [ Ó X 7 < @ U X W P L & ɪ ً B u W 4 l [ x % ɕ ȉ D W 4 l [ U D S س t @ U T 3 t & U @ v 9 % @ [ ԭ Ċ n פ ҫ Ө [ Û X \ % Θ ĳ n Ә ٥ T ɪ ً D ˳ W 4 ̧ ض Ò [ ɕ ȉ n ū Ϩ é 9 4 < Q l 3 t & ğ 6 ] % Ғ Τ ؎ n и ܘ ؎ U Ձ B u t Ì Շ [ ֑ ݾ Ԁ ƞ Ӻ X l U R 4 L ؎ Ҿ 9 3 t & Q 4 Ì γ ſ h T % @ u r [ ȯ < \ ؎ Ҿ [ ͞ ɦ B 6 ǀ > r u G % ݬ ǥ U D S ́ w u L & J [ ̴ ŭ [ ŭ ϭ n ؎ Ə [ Θ ĳ 9 ͵ ԫ T : W 8 P L 8 r T 3 t &܌ ң X צ P S \ ݎ Խ ɚ Ԁ [ Ì ٙ T Π > r u L &U @ v 9 % @ 5 D L ֑ ݾ Ԁ Խ ɚ X l U R < ͅ ؝ n Τ ѕ X \ % Θ ơ ʼ X w L P S ؉ Ռ B u L ћ ֢ B u L ¶ 9 ɕ ȉ F t & Ϫ њ [ ̇ ̢ \ % Ȗ ϝ Ԁ X \ ˻ ڣ Ì ɂ [ ՚ Ȝ X ՚ Q & ռ Բ U ׋ Ė \ Ì Ė ƚ D L l [ T % ռ Բ [ 3 s Τ 9 ׋ Ė X ƽ ε F t & ɪ \ % J [ ռ Բ \ ׋ Ė M > T \ W < Ȳ פ ҫ X l ̧ ́ F t & ռ Բ [ 3 s Τ 9 פ ҫ Ө X l ƺ b U 4 5 [ T 3 t & @ @ h T < t U ė n r ה Ε ץ 4 ̇ 4 x ͎ < ö l 3 v 5 9 % ŵ Ĥ ̉ U ٹ 8 B x о k L ö ܘ [ ռ Բ 9 % ۘ ƃ W ܖ Ӽ U ī ˵ Ȁ ݁ W ԣ ȥ x ˘ : ڕ @ D L é ɪ x i u ] % w 8 s β 4 & @ [ ¼ ¢ T \ % ذ њ Ԁ Ģ ĳ ظ n Խ ɚ ͅ ؝ 9 Ю D L ټ [ ۤ ӡ X ɾ D S % Ϫ њ Ԁ W ԝ [ ċ ֕ 9 V [ q 5 X ܙ w u t [ 8 x Ћ ً D % J @ 8 r Σ D 4 Ӽ ̢ U Ģ ĳ ظ [ ƅ ێ x Ȃ s L 4 U ֽ 6 S 4 t &

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TIEPh դ 2 ¼ ¢ Ģ ĳ ̤ ٰ ٠ Ϲ ¼ ¢

ö ܘ [ ؜ Ɠ 9 Ӟ ȟ [ ȫ ƚ x ˘ : ڕ @ D % J [ ȫ ƚ 9 ö ܘ פ ڣ [ Ӡ ɕ x ט 8 D S 4 t U 4 5 [ 9 Ӗ ȉ [ Ӟ ȟ ǭ ݡ [ Ì ļ ݏ T 3 t & Ȋ ӗ ش Ж T Ӡ E S 4 t Ӟ ȟ [ ̗ ƚ \ ö ܘ [ ؜ Ɠ X ڕ Ǿ D S 7 s % ؜ Ɠ [ ג ˯ X \ J u x ŷ ˴ F t ˻ Ә ۘ Մ 9 ɕ ȉ D % Ì Τ T Ӟ ȟ ǭ ݡ x ٕ ٰ F t ˻ Ә ۘ Մ l ɕ ȉ D S 4 t @ U 8 r % @ [ ǭ ݡ [ غ ц [ L k X \ ˻ Ә ɚ Ԁ W ՚ Ȝ 8 r [ Ћ ؿ 9 ۿ ر T 3 t U ֽ 6 r u t & D 8 D % @ u h T ˻ Ә ɚ T Ӟ ȟ [ ǭ ݡ x ƿ s Ò ? t ܵ X \ % ǜ ȁ [ Ӟ ȟ 9 ö ܘ [ ؜ Ɠ X V [ q 5 W ˧ ݒ x ƺ f F 8 U 4 P L ϲ ֏ i 9 Û ˻ T % פ ҫ Ӟ ȟ [ q 5 W Ȳ ش Ж W Ӟ ȟ [ ļ ݏ n % ؜ Ɠ 9 Ӟ ȟ X ˧ ݒ x Õ 6 t U 4 5 q 5 W ǭ ݡ 9 ƿ s Ò ? r u t @ U \ ʆ W 8 P L &ɪ ܵ %+ Ӟ ȟ ˻ Ә ɚ ,[ ŭ ܀ X 7 4 S l %V N r 8 U 4 6 ] ö ʫ Ԁ W Ӟ ȟ 9 ؜ Ɠ n ̤ ٰ X ƺ f F ˧ ݒ x ٠ d t U 4 P L ́ Ӣ Ԁ W ļ ݏ x Û ˻ X Ԣ Ւ 9 ؜ w u S : L &D L 9 P S %+ È« | Ã « | ,[ В ճ U ʒ ܖ x Ԋ ͞ F ϝ Ԣ Ւ } ¢ { | ¬ X 7 4 S \ % ˲ Ϩ [ ˻ Ә ɚ [ Ԣ Ւ Τ ѕ n ̴ ϰ x ڞ h 6 Q Q l % Σ L W ص Ҧ x ʄ Ŗ D L Ԣ Ւ ŭ ܀ [ Ԥ ՚ 9 ˼ ر U W P S 4 t & J @ T % w u w u [ Ԣ Ւ ¼ ¢ T \ % h G Ӟ ȟ X ɾ F t ö ܘ [ Ģ ĳ ظ [ ļ ݏ 8 r @ [ ǭ ݡ x Ћ ؿ F t @ U X D L &˻ Ә ɚ Ԁ W ՚ Ȝ 8 r Ӟ ȟ ǭ ݡ X 8 8 w t ؜ Ɠ x Ћ ؿ F t X \ % J [ ؜ Ɠ [ ג ˯ X 3 t Į ö [ ̩ ˊ x α r 8 X F t ˼ ر 9 3 t & ̩ ˊ \ % Į ö A U X ж ګ Ԁ ɠ ɦ D L Ņ Ǒ T 3 t 9 % ԭ Ċ Ԁ W Ӟ ȟ X q s ȫ ƚ F t Ǉ ז ̉ x ͝ P S 4 t @ U 8 r % ö ( 9 Ӟ ȟ ǭ ݡ [ ΋ ǯ X Ǒ > L ̩ ˊ x ˢ ̴ D % ؜ Ɠ F t q 5 X W t @ U 9 ǭ ݡ غ ц [ ̾ 9 8 s X W t U ֽ 6 r u t & D 8 D % ̩ ˊ ȫ ƚ x l L r F ر Ǿ \ Ʃ ք T \ W < % Į ö A U [ Ģ ĳ ظ X ġ ɕ F t ݏ 9 Ȳ : 4 & Ģ ĳ ظ \ % Į ö [ ֑ ݾ M > T W < % Μ ƚ n и Χ % Ȅ ɰ % ɤ Γ % × þ % ̉ Ŵ W V X q P S l ش ɦ B u % Ì ׭ X ȯ Г ̉ x ſ ͵ U D S ٳ ٥ B u t @ U 9 ȯ 4 & 7 J r < % Ӟ ȟ X ɾ F t Ģ ĳ ظ l ȯ Г T 3 s % j D v B h C h W Ģ ĳ ظ [ ɕ ȉ פ Ė 9 Ӗ þ [ Ӟ ȟ ǭ ݡ x ˘ : ڕ @ D S : L U 4 5 ļ ݏ l 3 t U ̇ w u t & J @ T % h G \ ȯ Г W Ģ ĳ ظ [ Š ɱ x Ә غ F t @ U 8 r ɉ k t ˼ ر 9 3 t &

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TIEPh դ 3 ¼ ¢ Ӟ ȟ } Å ¼ ¢

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IV Summary

Buddhist Ecological Thought and Action in North America

William M. BODIFORD(UCLA) To d a y N o r t h Amer ican s freq u e n t l y a s s o c i a te Bu d d h i s m wi t h n a t u re, e s p ec i a l l y w i t h rev eren ce fo r w i l d er n e s s an d t h e w i l d . Th i s i d e n t ifica t i o n of Bu d d h i sm an d n a t u re res u l t s mo re from th e p o p u l ar a s s o c ia t i o n of Bu d d h i sm w i t h t h e v a l u e s of E u ro p ea n Roman t i c i sm th a t from d irec t k n o w l e d g e of Bu d d h i s t teac h i n g s a s p rac t i ced i n A s i a. N o n e t h e l e s s, Zen commu n i t i e s i n N o r t h America h a v e i n c o rp o ra t e d ri t u a l p rac t i ce s from s h aman i sm an d n a t i v e America n re l i g i o n s t o p r o v i d e N o r t h America n Bu d d h i sm w i t h co n cre te meth o d s fo r ce le b ra t i n g w i l d ern e s s. T he se meth o d s i n c l u d e t h e ceremo n ie s an d p rac t i ce s k n o w n Ta k i n g Refu g e i n t h e E ar t h , Co u n c i l of A l l Be i n g s, an d Mo u n t a i n s a n d Ri v er s S e s s h i n . A l l t h ree of th e s e p rac t i ce s p r o v i d e tec h n i q u e s b y w h ic h i n d i v i d u a l Bu d d h i s t s can l o s e t h emse l v e s i n n a t u re. Th ey s h ift t h e focu s of Bu d d h i sm away from th e i n d i v i d u a l h uman p er s o n a l i t y t o w ar d t h e n a t u ra l w o r l d wh ere h uman s d o n o t ex i s t. N o r t h America n Bu d d h i s t s te n d t o i d e n t ify t h i s p r o ce s s w i t h t rad i t i o n a l Bu d d h i s t teac h i n g s, s u c h a s n o - se lf an d mu t u a l d e p e n d a n t ari s i n g . N o n e t h e l e s s, recen t l y a g ro w i n g n umb er of s c h o lar s h a v e q u e s t i o n e d w h e t h er Bu d d h i s t teac h i n g s ca n b e s o ea s i l y i d e n t ified w i t h mod ern n o t i o n s of eco l o g y an d en v ir o nmen ta l e t h i c s. Th e se cr i t i c s c i t e a w i d e v ar i e t y of ev i d e n ce (d o c t r i n a l, l i n g u i s t i c, h i s t o r ica l, etc.) t o s u g g e s t t h a t t h e i d e n t ificat i o n of Bu d d h i sm wi t h n a t u re i s a n i n v e n t e d trad i t i o n of We s t er n o r i g i n . Bu d d h i s t i n t e l l ec t u a l s i n N o r t h America, h o w e v e r, are n o t d a u n t e d b y t h i s cr i t i q u e. Ra t h er t h a n lamen t an y d e v i a t i o n from Bu d d h i sm ’ s A s i a n ro o t s, t h e y te n d t o ce le b ra te effo r t s t o create a n e w Bu d d h i sm for th e t w e n t y fir s t cen t u r y w h ic h can s p a n E a s t a n d We s t.

Eco-Philosophy as Self-Exploration

TAKEMURA Makio

This p ap er aims to con tribu te to an impo rtan t sub ject th at I wou ld realize su stain ab ility of th e g lobal so ciety th rough exp loration o f a fund amen tal problem su ch as wh at self is in resp ect of relation s b etween self and natu re and finding ou t a clu e for con stru ction of E co -Ph ilo soph y. The exp lo ration is main ly b ased on Buddh ism th at is my sp ecialized field.

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main thought o f Mah ayan a Buddh ism in Ind ia. In the tho ught o f Vijn aptimatrata it was clearly describ ed th at hu man b eing s (creatu re) and n atu re in a fo rm th at env iron men t is also a self. That is, a body su stain s its life by circu lating and ex ch ang ing with th e environmen t, so I h av e to find a life by assuming th e body and th e environmen t as a set. I think th at this though t and ph ilosophy related to self should b e reviewed in th e p resen t ag e.

Nex t, I ex amin ed ho w th e relation s b etween self and th e env iron ment su ch as p lants were understood in th e thought o f “v eg etation and th e national land cou ld b e a Buddh a” taugh t in T’ien T ’ai’s thought. In th at teaching , the self and th e environ men t are no t en tirely d ifferent existen ces, bu t th ey are in tegrated in natu re. It also teach es th at th e self and th e env ironment are presen t being held in a mind b eyond th e self and th e environmen t, and th e self and the environmen t canno t b e sep arated but mu tu ally con tain ed th ere. Th erefore, ev en in the teach ings o f T’ien T ’ai, th e self is no t seen as an existence clo sed in th e self itself.

After th at, I examin ed relation s b etween th e self and th e environ men t in th e thought of Zen taught by Dog en. Dogen teach es th at the land scape before you is th e self in terms o f horizon without d istin ction o f sub jectivity and objectiv ity, y et it is exactly the real wo rld in p resen ce. Therefo re, teach ing o f law by landscap e in resp ect o f Z en (preaching by h eartlessn ess) do es not mean that n atu re again st th e self exp resses th e tru th to th e self, bu t mean s th at th e tru e self and the tru e ex isten ce are p resen t b eyond th e du al oppo sition such as self again st n atu re, and th e self is materialized. In su ch realm, it is inev itable to call it as “the self is th e wo rld .”

Lastly, I ex amin ed the way to see th e self by Arn e Naess who advo cated Deep E co log y. Arn e Naess found out th e self exp anding to th e o thers in th e cou rse of fu rth er studying th e stru cture o f way o f presen ce and ex isten ce of th e self, and had a pro sp ect th at th e awaren ess o f it would cau se th e p ractice o f altru ism.

This way of v iewing is v ery clo se to th e interp retation o f th e wo rld in Buddh ism. Of course, th ere may b e many p rob lems arising when d iscu ssing th e details, howev er, as th e fundamental framewo rk showing E co -Philo soph y, I should deeply resp ect th e situation wh ere th e eastern and th e western thought can co rrespond en tly in sist the same th ing. Based on th e above, it is on e o f th e influ ential methods to envisag e E co -Philo sop hy by stating th e self-explo ration as a path way, and I would lik e to fu rther pro mote th e study in this po int of v ie w.

From MOTTAINAI" to SINOBINAI"

"Proposal from Chinese Philosophy (Confucianism Thought)"

SHOUJIGUCHI Satoshi The wo rd "Mo ttain ai" that Mis Wangari MAATHAI, th e Keny an winn er of th e Nob el Peace P rize, h as spread all ov er th e world is an exp ression of th e feeling we hav e fo r something

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Summary

deeply in ou r human mind, "sinob in ai". "Sinobinai" means "being unable to leave someone or someth ing ab an don ed , n eg lected , o r ig no red ."

Confu cian s thought o f "Ren(÷ )", which regarded this basic feeling "sinobinai" as the root o f ethics. "Sinobinai" can be a keyword for a "kyousei (coexistence)" society as well as "mo ttain ai" b ein g a lo go fo r o u r recy clin g so ciety .

We'd lik e to ex amin e ag ain th e recognition th at th e feelin g "sinob in ai" should b e the prin ciple o f "kyo sei", and th en to th ink o f the significance and possibility o f th e ph ilo sophy o f "Ren (÷ )" for the betterment of the modern perspective of the world that is much inclined to pursu e noth ing but pro fit and efficien cy ex clu sively .

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ϪњȲɚ+È«|Ã«|,ԢՒ Vol. 2 Environmental consciousness and the views on life and nature:

From the surveys conducted in three Asian countries.

OHSHIMA Takashi Based on th e surv ey s condu cted in S ing apore, Ch in a (Sh anghai, Hang zhou , and Suzhou), and Japan (Fukuoka), p eop le’s consciousn ess o f environmen tal issu es was investig ated. The resu lts show th at mo st o f the p eop le realize th e importan ce o f the env iron mental pro tection and th e risk s of th e env ironmental po llution. Th e resu lts also show th at p eop le’s an swer to th e following qu estion is related to many asp ects of the env iro nmen tal con sciou sn ess; “Wh ich o f th e two statemen ts is closest to you r v iews? 1 . We shou ld wo rk hard to p rotect th e g lobal env ironment ev en if ou r life b ecomes in conven ient. 2 . We should mak e our life more conv enien t.” P eop le who cho se 1 tend to app reciate th e importance of th e en viron men tal p rotection more th an th e people who cho se 2. Moreov e r, p eople who cho se 1 exp ress strong er in ten tion to buy exp en siv e items to p rotect env ironment, ag ree mo re with th e op in ion that economic g rowth alway s h arms th e environmen t, d isag ree mo re with th e op inion th at n atu re can recov er on its own from th e damage caused by human b eing s, and exp ect more th at th e n eighbo rs will h elp th em if th ey are in trouble than th e p eop le who cho se 2 . Th ese results sugg est th at though p eop le are in fo rmed o f th e seriou sn ess of the glob al env ironmental issues, th ey are n ot well info rmed of the impo rtan ce o f ch anging th eir lifestyles to p rotect th e environmen t. Th e role of th e community fo r eliciting proenv ironmental beh av iors is also discu ssed .

Social psychological approaches to produce ecological behavior

IMAI Yoshiaki The pu rpose o f this article was to review so cial psy cho lo gical method s of p rodu cing ecolog ical b eh avio r. F irst, six lev els of ecolog ical b ehavio r were id en tified . F amily and person al lev el o f th em were fo cu sed in th is article. Secon d, th e importance of attitud e towards ecolog ical b eh avio r, sub jectiv e norms and p erceiv ed b eh avio ral con trol o f acto rs were argu ed based on th e Th eory o f Plann ed B eh avio r by Ajzen (199 1). Determinan ts ofpo sitiv e attitud e toward s eco logical b eh avio r were also rev iewed. Th ird, effects o f commitment and social proo f, or d escriptiv e so cial no rm, in th e six prin cip les o f inter-p erson al influ en ce rev ealed by C iald in i (2001) on th e actors’ ecolog ical b eh av ior were argu ed. Based on these studies, we n eed to h ave many p ersons commit to eco log ical b eh avio r and to in form oth er p erson s effectively th at many person s hav e already b eh av ed eco logically.

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Summary Theory of feng shui as an environmental design

YAMADA Toshiaki Gen erally sp eaking , th e th eory of feng shui is widely kno wn as a method to b ring in good fo rtune and avo id d isaster by chang ing th e colo r o f the wall or th e curtain in th e room, etc. Howev e r, th e th eory of feng shu i is o rig in ally a selectiv e method o f land u sed fo r selection o f gravey ard and hou sing area, o r areal acceptan ce of castle in a capital and a v illag e, wh ich u sed to appraise th e qu ality o f th e “q i (life fo rce)” wh ich th e g rou nd has. In th at sen se, it is in clud ed in the catego ry o f fo rtun e-telling o f area, o r Geoman cy, bu t it is not a mere d iv ination o f land , showing its own dev elopmen t in terms o f seeing th e q i aro und th e land .

In all, th e con cept of q i is g en erally referred to b e th e fun damen tal en ergy to fo rm th e thing itself. Fo rming th e thing itself mean s that taking an ex amp le o f a p erson A, it refers to whole ex isten ce of th e p erson A, includ ing A’s phy sical b od y, sp irit, ch aracteristics and ability, in th is case, it refers to his/h er p erson ality in cluding atmosph ere and looking o f th e person . It extend s to no t only hu man b eing but also mountains, riv ers, fo rests and th e trees which fo rm th e forest, ro ck s and ston es and p roperties. It is a fo rce to fo rm th e th ing itself th at all th ing s (who le creation) existing in this wo rld possess.

In resp ect o f th e interpretation of q i as sub stan tialism, the above und erstanding was estab lish ed around Han dyn asty. Late r, th e th eory of qi was d ev elop ed as a th eo ry o f ph ilo soph y, but it did no t g iv e any sub stan tial effect on th e found ation o f the th eo ry o f feng shui itself. Howev e r, theo ry o f qi of th e time was in co rpo rated in th e theory, making up the p resen t theo ry of feng shui. Th e b asis of th e p resen t th eory of feng shu i was “Dili Ren Zhi Xu Zh i” written in Ming Dynasty. Th is book was written by Xu Sh an Ji and Xu Sh an Shu in th e middle o f 16th cen tury, mainly d iscu ssing selection o f grav ey ard . Think ing of a scrip t “Z ang Shu (th e book fo r fun eral)” in th e in itial stag e that showed th e termino logy o f feng sh ui, which will b e discu ssed later, is a book related to th e selection of th e g rav ey ard , th e y in zh ai (resid en ce o f the d ead ) and the y ang zh ai (residen ce of the liv ing) h ad th e same function.

In th is pap e r, I will no t d iscu ss th e d ev elopment o f the th eory of q i, bu t I wou ld lik e to fo cus on fo rmation o f environmen t, p articu larly the style o f resid en ce and urb an cities in accord an ce with th e g en eral und erstanding of the theo ry of feng shui.

What can the philosophy do now for the sustainability of the earth?

MURAKAMI Katsuzo The earth , in wh ich we are liv ing, is mad e weak by our h uman b eing s. In th is pap e r, fro m a philo sophical po int o f v iew, we look for how we can get over th is d ifficult condition o f ou r environmen t. We must no t only su rviv e th is world , but also we must h av e a hop e of better world.

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The expression "th e su stain able d ev elopmen t" shows th at we hop e "ou r b etter b eing". Actu ally, the ego centric living -style, which b ecomes nowad ays pop ular all ov er th e wo rld, may b e called "American ". By fo cu sing on th e so cial sch eme, we may represen t it with th ese th ree word s: th e global cap italism, th e P riv atization o f th e gov ern ment an d th e L ib ertarian ism. It is po ssib le to find the arrog an ce o f Egoism in th e co re of these th ree. Th ey h av e th e same o rigin s: th e th eo ry o f moral sentimen t and Utilitarian ism in 18th cen tu ry o f England . In th is epo ch , th ese two th eories kept tho roughly their fo rce so cially supported by th e id ea of God. But in th e p resen t day, we lo se sigh t of th is id ea, o r fall in to so me sort of the fundamentalism.

Then, we are confronted with th e three ph ilo soph ical d ifficulties. Th e first is an abuse of th e relativ ism abou t th e tru th, th e goodness and th e b ein g. The second is th at we do no t h av e a theo ry to find a so lu tion o f th e d ifficult prob lem on the on tolog ical equ ality pu t b etween "I" and anoth er p erson. Th e third is th e natu ralization o f hu man b eing, wh ich comp els u s to think p eople as material bodies. In o rd er to overcome the th ree d ifficulties, we n eed to con sid er once more the Ration ality b ased on th e du alism of th e body and th e mind. Moreov er on this poin t of ou r standing , we mu st g rasp th e th eo ry o f th e in finite b eing, b ecause we must con trol our arrog an ce beyond the fin ite.

HOMO EXERCISE

KAWAMOTO Hideo This wo rk refers to possibilities o f reh abilitation both of human b eing s and th eir environmen ts th rough investing of env iron mental effectiv es to h andicapp ed peop le in th e symb iotic p rocedu res with u s. It tries to make method s of effectiv e app eals to env ironmental problems and symb iotic relation s with h andicapp ed on es by u sing many th e screen imag es and sounds b esid es scientific d ata. Th e DVD produ ct mad e b y us, th at is, “Homo Exercise” which referen ces and contrasts to Homo sap iens by Aristo tle, Ho mo fab er by B erg son and Homo Lud ens by Huizing a. This th eme o f th e wo rk sub sists in th e philo so phical target by wh ich ho w po ssib le it is to en larg e th e possibilities o f hu man b eings through systemic p ro cesses.

Prehistory of the concept of “environment”

- For the phenomenological approach to “Being in the Environment” (1) -

IIN A G A K I S a to s h i

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Summary

communication s related to th e env iron mental prob lem are explo siv ely p rodu ced by many media. Howev e r, one of th e d ifficult thing s in the environmental p roblems is th at produ ction o f communication s do es not d irectly relate to realistic approaches. Th erefo re, it is obv iou s th at presen tation o f th e effectiv e d esign fo r th e access to the en viron men t in th e real world is need ed . While setting up th ese alternatives to access to th e real world , it is b etter to clarify as much as po ssib le wh at th e env ironment is lik e and wh at th e situ ation to access it is like. Wh at do we und erstand in relation with th e env ironment? Or wh at should we und erstand? Th e mo re u rg ent the prob lem b ecomes, th e h ard er it is to main tain th e d istance fro m th e qu estion . In th is p ap er, I would lik e to rev iew a preh isto ry o f th e con cept o f “enviro nmen t” by tracing it in th e lin e relating fro m Newton ian mechan ics to th e modern b iolog y, phy sio logy and ph enomenolog y, and estab lish a footho ld to an swer th e abov e qu estion. Su ch measu res are expected to tak e a distan ce from th e environmen tal prob lems th at will b ecome more and more u rgen t. I will d iscuss th is subject not only to sp ecify wh at th e environmen t is, bu t also to reach the possibility th at how we shou ld act with th e env iron men t and wh at we should b e like in su ch environ men t.

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+ È « | Ã « | , Ԣ Ւ

Eco-Philosophy

Vol. 2

ʻ ̴ 20 ʼ 3 ϒ 1 Ϊ Ӽ ؜ ֡ ܼ Ϫ њ Ȳ ɚ + ߁« | Ã « | , ɚ ܵ Ԣ Ւ } ¢ { | ¬ ޜ TIEPhޝ é Ɣ ʍ Ո Ȑ ٧ È ϥ ӣ ǜ Ì Ĕ ̼ ޭ Ϫ õ ۲ Μ õ Ɲ Ӿ ʖ ި Í Ԋ 28 20 6ǋ ݳ 4F 60458 Γ ɭ ޭ 03ޠ 3945ޠ 7534

Emailޭ ml.tieph-office @ml.toyonet.toyo.ac.jp Homep ag eޭ http://tieph.toyo.ac.jp/

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