DSpace Community:
http://hdl.handle.net/2115/5757
2024-03-27T23:44:33ZAuthors
http://hdl.handle.net/2115/91163
Title: Authors2024-01-31T15:00:00ZAgreements on the Faculty of Humanities and Human Sciences Web-Based English Journal
http://hdl.handle.net/2115/91162
Title: Agreements on the Faculty of Humanities and Human Sciences Web-Based English Journal2024-01-31T15:00:00ZA functional-semantic approach to discourse markers : A contrastive analysis of repetition markers between Russian and Ukrainian
http://hdl.handle.net/2115/91161
Title: A functional-semantic approach to discourse markers : A contrastive analysis of repetition markers between Russian and Ukrainian
Authors: Karbovnycha, Anna
Abstract: This study aims to define and categorize discourse markers (DMs) in Ukrainian, and to conduct a comparative analysis with corresponding DMs in Russian, leading to the claim that the number of possible meanings and semantic interpretations of DMs in these two languages differs. We focus on the category of repetition markers1, examining their semantic characteristics through an analysis of usage patterns and potential meaning gradations across Facets A, B, and C. We examine the following DM pairs: R: Опять — U: Знову “again; one more time”; R: Заново — U: Заново “one more time; again; from the beginning.” Our findings reveal that Ukrainian and Russian DMs differ in two key ways. First, the number of facets in Russian does not always match those distinguishable in Ukrainian, and vice versa. Second, depending on the DM, Ukrainian can exhibit a broader range of potential meanings, both within and beyond the previously proposed facet classification. We propose that the number of facets for certain Ukrainian DMs be expanded (adding Facet D), thereby broadening their possible semantic interpretations.2024-01-31T15:00:00ZKarbovnycha, AnnaThis study aims to define and categorize discourse markers (DMs) in Ukrainian, and to conduct a comparative analysis with corresponding DMs in Russian, leading to the claim that the number of possible meanings and semantic interpretations of DMs in these two languages differs. We focus on the category of repetition markers1, examining their semantic characteristics through an analysis of usage patterns and potential meaning gradations across Facets A, B, and C. We examine the following DM pairs: R: Опять — U: Знову “again; one more time”; R: Заново — U: Заново “one more time; again; from the beginning.” Our findings reveal that Ukrainian and Russian DMs differ in two key ways. First, the number of facets in Russian does not always match those distinguishable in Ukrainian, and vice versa. Second, depending on the DM, Ukrainian can exhibit a broader range of potential meanings, both within and beyond the previously proposed facet classification. We propose that the number of facets for certain Ukrainian DMs be expanded (adding Facet D), thereby broadening their possible semantic interpretations.Faulknerʼs “Black” Emily
http://hdl.handle.net/2115/91160
Title: Faulknerʼs “Black” Emily
Authors: Wu, You
Abstract: This article explores the overlooked racial complexities in William Faulknerʼs prominent short story “A Rose for Emily” (1930) through a close examination of the protagonist Emilyʼs characterization. While Emilyʼs racial identity has been widely assumed by scholars to be White, evidence from Faulknerʼs writing suggests he subtly depicted Emily as a figure navigating fluid racial boundaries. Faulknerʼs precise description of Emilyʼs “pepper-and-salt iron-gray” hair suggests concealed racial mixing, as hair color symbolizes inherited identity across his works. The strategic juxtaposition of Emilyʼs confined existence parallels with Black townspeople and implies shared restrictions under racial hierarchy. Interweaving motifs of unpaid debts metaphorically links Emily to Faulknerʼs broader exploration of obligations between races. Her profound bond with the Black servant Tobe, including angelic imagery and alternating visibility, intimates deeper connections beyond Black and White. These textual clues subtly encode Emilyʼs uncertain mixed-race background and fluid identity between clearly defined boundaries. Situating “A Rose for Emily” within Faulknerʼs complex representation of race illustrates an enduring thematic preoccupation emerging in this early 1930 canonical work. Uncovering overlooked racial dimensions provides new insights that enrich interpretation and highlight Faulknerʼs nuanced, visionary approach to portraying racial ambiguity. The analysis sheds new light on both this seminal text and Faulknerʼs pioneering portrayal of identity in the charged context of Southern race relations.2024-01-31T15:00:00ZWu, YouThis article explores the overlooked racial complexities in William Faulknerʼs prominent short story “A Rose for Emily” (1930) through a close examination of the protagonist Emilyʼs characterization. While Emilyʼs racial identity has been widely assumed by scholars to be White, evidence from Faulknerʼs writing suggests he subtly depicted Emily as a figure navigating fluid racial boundaries. Faulknerʼs precise description of Emilyʼs “pepper-and-salt iron-gray” hair suggests concealed racial mixing, as hair color symbolizes inherited identity across his works. The strategic juxtaposition of Emilyʼs confined existence parallels with Black townspeople and implies shared restrictions under racial hierarchy. Interweaving motifs of unpaid debts metaphorically links Emily to Faulknerʼs broader exploration of obligations between races. Her profound bond with the Black servant Tobe, including angelic imagery and alternating visibility, intimates deeper connections beyond Black and White. These textual clues subtly encode Emilyʼs uncertain mixed-race background and fluid identity between clearly defined boundaries. Situating “A Rose for Emily” within Faulknerʼs complex representation of race illustrates an enduring thematic preoccupation emerging in this early 1930 canonical work. Uncovering overlooked racial dimensions provides new insights that enrich interpretation and highlight Faulknerʼs nuanced, visionary approach to portraying racial ambiguity. The analysis sheds new light on both this seminal text and Faulknerʼs pioneering portrayal of identity in the charged context of Southern race relations.The Educational Role of the Zoo : from Laws, Strategies, and Standards
http://hdl.handle.net/2115/91159
Title: The Educational Role of the Zoo : from Laws, Strategies, and Standards
Authors: Chen, Xi
Abstract: In recent years, education, especially conservation education has become a crucial part of zoo laws, standards, and strategies, showing the importance of the educational role of zoos and aquariums. Whilst several articles have analyzed the international regulatory framework and national legislation of zoos in some countries, no studies have been found that focus on regulations concerning education. This paper is a literature review that mainly compares and discusses the definitions and descriptions of ‘zoo’, ‘education’, and ‘conservation education’ given by the following four typical laws, strategies, and standards that mention the educational role of zoos and aquariums: Social Change for Conservation: EU Zoos Directive (1999), South Korea: Act on the Management of Zoos and Aquariums (2016), The World Zoo and Aquarium Conservation Education Strategy (2020), EAZA Conservation Education Standards (2023). As the result shows, although most of the zoo licensing laws seemed to put more emphasis on physical requirements for zoos, the educational role of zoos and aquariums is addressed by zoo associations with scientific strategies, effective approaches, and good practice examples provided. Besides, zoos are considered to be one variety of museums in Japan, the American Alliance of Museums (AAM), and the International Council of Museums (ICOM), which is discussed in Chapter 3, also suggests that education is one of the most important roles of zoos.2024-01-31T15:00:00ZChen, XiIn recent years, education, especially conservation education has become a crucial part of zoo laws, standards, and strategies, showing the importance of the educational role of zoos and aquariums. Whilst several articles have analyzed the international regulatory framework and national legislation of zoos in some countries, no studies have been found that focus on regulations concerning education. This paper is a literature review that mainly compares and discusses the definitions and descriptions of ‘zoo’, ‘education’, and ‘conservation education’ given by the following four typical laws, strategies, and standards that mention the educational role of zoos and aquariums: Social Change for Conservation: EU Zoos Directive (1999), South Korea: Act on the Management of Zoos and Aquariums (2016), The World Zoo and Aquarium Conservation Education Strategy (2020), EAZA Conservation Education Standards (2023). As the result shows, although most of the zoo licensing laws seemed to put more emphasis on physical requirements for zoos, the educational role of zoos and aquariums is addressed by zoo associations with scientific strategies, effective approaches, and good practice examples provided. Besides, zoos are considered to be one variety of museums in Japan, the American Alliance of Museums (AAM), and the International Council of Museums (ICOM), which is discussed in Chapter 3, also suggests that education is one of the most important roles of zoos.The Scientific Nature of the Study of Religion in the West and Asia
http://hdl.handle.net/2115/91157
Title: The Scientific Nature of the Study of Religion in the West and Asia
Authors: Miyajima, Shunichi
Abstract: In the West during the first half of the 20th century, the study of religion was more religious than scientific. Many religious scholars were involved in religious studies as spiritual people. In Germany, Friedrich Heiler and Rudolf Otto were prime examples. They believed that religion was an innate ability of human beings and attempted to clarify its nature. Their activities were of a practical nature and linked to their religious movements. After World War II, the “religious” study of religions was criticized, and the scientific nature of religious studies was emphasized. In particular, religious studies after the critical theory of the concept of religion criticized the Western-centeredness of the concept of “religion.” On the other hand, empirical scientific studies of religion flourished during the postwar period. Examples include sociological and cognitive scientific studies of religion. Both the former and the latter insist on the scientific nature of religious research, but there are differences between the two. The former does not directly address the question, “What is religion?” Rather, it views religion as a social phenomenon and clarifies the relationship between various elements of society and religion. Such research is mainly derived from sociology and has a different genealogy from past studies of religion. In contrast, cognitive-scientific religious studies in Europe and the U.S. view religion as an innate ability of human beings and consider it to be a universal phenomenon for humankind. In practice, however, researchers who argue for the necessity of cognitive-scientific religious studies harshly criticize the former religious and practical nature of religious studies. At issue is the study of religion in Japan and other parts of Asia. Studies in Asia include not only social and natural scientific studies of religion, but also many philosophical and practical studies. To Western scientific religious scholars, such studies appear to be “lagging behind.” While it is reasonable to argue that religious studies must be distinguished from religious activities, a kind of “evolutionary theory” from religious studies to scientific religious studies might not be a universal movement rather than a Western-centric one. Rather, there could be possibilities for the study of religion in Asia that are uniquely Asian.2024-01-31T15:00:00ZMiyajima, ShunichiIn the West during the first half of the 20th century, the study of religion was more religious than scientific. Many religious scholars were involved in religious studies as spiritual people. In Germany, Friedrich Heiler and Rudolf Otto were prime examples. They believed that religion was an innate ability of human beings and attempted to clarify its nature. Their activities were of a practical nature and linked to their religious movements. After World War II, the “religious” study of religions was criticized, and the scientific nature of religious studies was emphasized. In particular, religious studies after the critical theory of the concept of religion criticized the Western-centeredness of the concept of “religion.” On the other hand, empirical scientific studies of religion flourished during the postwar period. Examples include sociological and cognitive scientific studies of religion. Both the former and the latter insist on the scientific nature of religious research, but there are differences between the two. The former does not directly address the question, “What is religion?” Rather, it views religion as a social phenomenon and clarifies the relationship between various elements of society and religion. Such research is mainly derived from sociology and has a different genealogy from past studies of religion. In contrast, cognitive-scientific religious studies in Europe and the U.S. view religion as an innate ability of human beings and consider it to be a universal phenomenon for humankind. In practice, however, researchers who argue for the necessity of cognitive-scientific religious studies harshly criticize the former religious and practical nature of religious studies. At issue is the study of religion in Japan and other parts of Asia. Studies in Asia include not only social and natural scientific studies of religion, but also many philosophical and practical studies. To Western scientific religious scholars, such studies appear to be “lagging behind.” While it is reasonable to argue that religious studies must be distinguished from religious activities, a kind of “evolutionary theory” from religious studies to scientific religious studies might not be a universal movement rather than a Western-centric one. Rather, there could be possibilities for the study of religion in Asia that are uniquely Asian.Reason as Master, Emotion as Slave? : What Kantian Virtues Demand
http://hdl.handle.net/2115/91156
Title: Reason as Master, Emotion as Slave? : What Kantian Virtues Demand
Authors: Shimizu, Hayate
Abstract: Kant argues that human beings, who are both rational and sensible, are bound to have emotions and inclinations that are in conflict with moral law. Thus, in Kantian ethics, we must assume a dualism of reason and emotion; they must maintain an ordered governance structure. As Kant states, reason must always ‘hold the reins of government in its own hands.’ Kantʼs theory of virtue may then seem to assume that emotions should always be slaves that need to be subordinated. This, however, raises questions: are we required to always limit the workings of our emotions so that we are not influenced by them, and are we required to have control over them as if they are slaves? The answer is partly no. This is because, Kant also emphasizes that emotion can serve as a means for promoting the performance of duty based on reason. For example, in Kantʼs Doctrine of Virtue, cultivating emotions is necessary as a means of fulfilling duties, and one of these emotions is sympathy (Teilnehmung). Therefore, it is not only necessary to restrict the function of emotions in one aspect and to slavishly suppress and control them so that they do not interfere with reason as much as possible, but it is also necessary to cultivate them so they are compatible with reason to make them useful for the proper functioning of emotions that are to be used as means of reason. In this paper, I aim to clarify the role of emotions in Kantian ethics by interpreting the inner freedom that Kantʼs virtuous agents must have, with reason as their master, as a pluralistic and flexible way of controlling emotion. I argue that reason as the master must respond to emotions with two attitudes—suppression and cultivation—and that virtue finds a well-maintained balance between them.2024-01-31T15:00:00ZShimizu, HayateKant argues that human beings, who are both rational and sensible, are bound to have emotions and inclinations that are in conflict with moral law. Thus, in Kantian ethics, we must assume a dualism of reason and emotion; they must maintain an ordered governance structure. As Kant states, reason must always ‘hold the reins of government in its own hands.’ Kantʼs theory of virtue may then seem to assume that emotions should always be slaves that need to be subordinated. This, however, raises questions: are we required to always limit the workings of our emotions so that we are not influenced by them, and are we required to have control over them as if they are slaves? The answer is partly no. This is because, Kant also emphasizes that emotion can serve as a means for promoting the performance of duty based on reason. For example, in Kantʼs Doctrine of Virtue, cultivating emotions is necessary as a means of fulfilling duties, and one of these emotions is sympathy (Teilnehmung). Therefore, it is not only necessary to restrict the function of emotions in one aspect and to slavishly suppress and control them so that they do not interfere with reason as much as possible, but it is also necessary to cultivate them so they are compatible with reason to make them useful for the proper functioning of emotions that are to be used as means of reason. In this paper, I aim to clarify the role of emotions in Kantian ethics by interpreting the inner freedom that Kantʼs virtuous agents must have, with reason as their master, as a pluralistic and flexible way of controlling emotion. I argue that reason as the master must respond to emotions with two attitudes—suppression and cultivation—and that virtue finds a well-maintained balance between them.Contents
http://hdl.handle.net/2115/91155
Title: Contents2024-01-31T15:00:00Z標題紙
http://hdl.handle.net/2115/91154
Title: 標題紙2024-01-31T15:00:00Z表紙・裏表紙
http://hdl.handle.net/2115/91153
Title: 表紙・裏表紙2024-01-31T15:00:00Z