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Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第12433号 / 地博第32号 / 新制||地||11(附属図書館) / UT51-2006-J424 / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)助教授 竹田 晋也, 教授 田中 耕司, 助教授 岩田 明久 / 学位規則第4条第1項該当

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第12565号 / 地博第35号 / 新制||地||12(附属図書館) / UT51-2006-P25 / 京都大学大学院アジア・アフリカ地域研究研究科アフリカ地域研究専攻 / (主査)助教授 重田 眞義, 教授 島田 周平, 教授 太田 至 / 学位規則第4条第1項該当

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第10987号 / 地博第4号 / 新制||地||2(附属図書館) / UT51-2004-G834 / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)教授 小林 繁男, 教授 荒木 茂, 助教授 神崎 護 / 学位規則第4条第1項該当

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第13970号 / 地博第63号 / 新制||地||21(附属図書館) / UT51-2008-C886 / 京都大学大学院アジア・アフリカ地域研究研究科アフリカ地域研究専攻 / (主査)准教授 重田 眞義, 教授 市川 光雄, 教授 太田 至 / 学位規則第4条第1項該当

This dissertation constitutes a discussion of Nagarjuna's Madhyamaka as contained in his six main philosophical works. It presents a synoptic presentation of the main topics Nagarjuna investigates. Particular emphasis is put on an analysis of the philosophical content of Nagarjuna's Madhyamaka. Apart from discussing the soundness of Nagarjuna's arguments for particular conclusions I also want to examine to which extent Nagarjuna's philosophy forms a coherent philosophical system rather than a collection of individual ideas. The dissertation consists of four parts. In the first part (chapter 2) I discuss the central concept of Madhyamaka philosophy, the notion of svabhadva. This is a notion of considerable complexity; for the purposes of understanding Nagarjuna's arguments I argue that it is particularly important to distinguish two of its conceptual dimensions: an ontological and a cognitive one. The second part (chapters 3 and 4) discusses some properties of the form of Nagarjuna's arguments, properties which are, however, also intricately connected with their contents attempting to establish the Madhyamaka theory of emptiness. The two topics investigated are the place of negation in Nagarjuna's philosophical assertions and his use of the argumentative framework known as the catuskoti or tetralemma. An analysis of the background of these formal aspects is indispensable for an understanding of Nagarjuna's arguments presented in the following chapters. The third part (chapters 5 to 9) discusses Nagarjuna's arguments dealing with particular topics, such as causation, motion, the self, epistemology, and language. Here Nagarjuna sets out to establish the absence of svabhava in areas which are particularly central to our cognitive interaction with the world. He investigates both the world around us (for the examples of causation and motion), the subjective world (the self) as well as the way in which the two are connected (by our epistemic faculties and by language). The final fourth part (chapter 10) attempts to present a concise synoptic overview of Nagarjuna's conclusions described in the preceding chapters and sets out to evaluate them from a systematic point of view. I also discuss how these various conclusions form a coherent philosophical whole and attempt to evaluate some of them in the light of the contemporary philosophical discussion.

On examining the psychological usages of the Old Testament, and taking into consideration the style of Hebrew thought and expression, it is found that all the elements of man which are generally thought of as associated with, or originating in the Will, such as the principle of life, consciousness, mind, feeling, volition, and character are considered as activities of the Soul. These psychical activities are described by various Hebrew terms which are so often interchangeable that the activities of the Soul appear to be shared by both Spirit and Body, and the place of the Soul may be traced almost to any part of the entity of man* The functioning of the Soul, the exercise of Reason and the Senses and the initiation and prosecution of movement are all considered as the activities of man as a whole, as a single dynamic personality. The unique creativeness and independence of human personality is one of the great conceptions of Jewish religious thought and is in no way diminished, but rather enhanced, by the worship of God and by obedience to God's law. The principle of the freedom of the Will is universally assumed in the Old Testament, Jewish Apocryphal literature and Rabbinic literature as the basis of Jewish ethics and theology. It is possible for man to perfect his own personality by training his character through the proper exercise of thought, emotion and habit. The religious system of the Torah is effective in engendering the best attitudes of thought and feeling, in deterring man from evil, and in inspiring him to do good. In mediaeval Jewish philosophy where Free Will is unequivocally expounded the freedom of the Will is generally associated with the power of acting in accordance with Reason. Philosophical and exegetical problems raised by this notion of the Will in ethics and theology are discussed and explained by, among others, Saadia and Maimonides. In Rabbinic usage, as in the Old Testament, Mind, Soul and Will almost coincide with each other except that in the concept of Daath it is seen that the Will transcends both Mind and Soul and is the basic agent of Personality. Whatever faculties man possesses, both physical and psychical, are faculties of the Will. The attributes of the Will coincide, in Hebrew thought, with the powers of the central force of human personality. The Will may therefore be stated to correspond with the entire Self, Ego or Personality of man. That which is generally identified with the Will is spoken of in the Old Testament and in Rabbinic literature as the choice, mood or energy of the man. The totality of the power of the Will is far more than just a capacity of the individual; it is rather the power of the individual as a whole. The power of the Will is nothing more nor less than the entire power of the man.