研究業績リスト
図書
構造がわかるドイツ語文法 三訂版 基礎+発展の2段階式: すべて
公開済 01/2024
図書
公開済 03/2023
ジャーナル論文 - rm_published_papers: Research Institution
公開済 01/02/2022
『電気通信大学紀要』, 34, 1, 32 - 38
図書
公開済 03/2021
ジャーナル論文 - rm_published_papers: Scientific Journal
公開済 31/03/2018
日本倫理学会編『倫理学年報』, 67, 163 - 174
ジャーナル論文 - rm_published_papers: Scientific Journal
公開済 20/12/2017
大阪大学大学院文学研究科哲学講座編集兼発行『メタフュシカ』, 48, 17 - 27
図書
公開済 31/03/2015
ジャーナル論文 - rm_published_papers: Research Institution
先達への態度――ハイデガーのカントへの「愛」とはどのようなものか
公開済 03/2014
電気通信大学紀要, 26, 1, 1 - 7
Heidegger says that he loves Kant. What does it mean? Heidegger learns from Kant that the starting point of thought lies in the self-evident matters of daily life, from which any thought should approach the hidden enigma. And Heidegger's phenomenological method is confirmed by Kant's thought. In these points Heidegger regards Kant as the precursor of his thought, which would be taken as enough evidence for Heidegger to call his attitude to Kant 'love.' Heidegger's interpretation of Kant's thought aims not for what he says, but for what he wants to say. This interpretation might seem to be arbitrary. But Heidegger says that he has learned this attitude to his precursor from Kant as well. Indeed, later Heidegger withdraws his previous interpretation of Kant's thought. However, he continues to aim for what Kant wants to say and to interpret Kant's thought, which means that Kant's thought always urges Heidegger to interpret the thought itself. Heidegger has got into and forced to interpret Kant's thought. This captivity with Kant's thought will have motivated Heidegger to call his attitude to his precursor 'love' rather than Kant's similarity to Heidegger, which confirms Heidegger's philosophies in general.
ジャーナル論文 - rm_published_papers: Research Institution
Thought as ways --- by means of formal indication
公開済 02/2013
電気通信大学紀要, 25, 1, 51 - 59
Heidegger names his thought ways. This character is illuminated by means of formal indication. Formal indication is a method to approach the matter. It indicates only the form, not the content. If the content is given, our thought will be caught by the content, regard the content as self-evident, and lack the impulse to investigate more, which means the halt of the thought. If the form is indicated, on the contrary, our thought will be led to fulfil it, which means the start of the thought. At the starting point of our thought, however, the content which the form aims at and leads to is not given clearly. Ways which our thought will arrive at and follow are only foreseen. Without this foreseeing, however, our thought will not be motivated. Thought as ways will be regarded as the source to motivate our thought for the further investigation.
ジャーナル論文 - rm_published_papers: Research Institution
公開済 03/2010
ノースアジア大学総合研究センター『教養・文化論集』, 5, 2, 125-137 - 137