| Budget Amount *help |
¥2,900,000 (Direct Cost: ¥2,900,000)
Fiscal Year 2001: ¥1,000,000 (Direct Cost: ¥1,000,000)
Fiscal Year 2000: ¥900,000 (Direct Cost: ¥900,000)
Fiscal Year 1999: ¥1,000,000 (Direct Cost: ¥1,000,000)
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| Research Abstract |
Fujisawa (Head Investigator) began with following the passage from Aristotle's Ethics to Politics. The necessity of this passage Aristotle draws attention to consists of some important factors. Firstly, politics has to presuppose that the public is brought into practice. Second, the practice should be in harmony with legal order. And this latter requirement tells us that the society in which public lives must be under the rule of law. Thus Polis(πολιζ) has to constitute the political conditions that are alone able to supply people (above all, children) with proper education. In this way we are present at the passage from ethics to politics.
Fujisawa, then, headed the investigation for analysing the fundamentals of Locke's community on Two Treatises of Government. To say Lockean way, civil society has its primary aims not only in defending itself from external enemies but also in giving legal protection to the properties. To guarantee these aims, Lockean society has to make no less prepa
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rations legally than politically. In other words civil society must have both the right of making laws and that of excution of such laws.
Finally, Fujisawa took up one of the communitarianism-oriented bioethics in the U.S., namely the theory of duty to die by J. Hardwig. Following his argument, family-centered ethics must take the place of patient-centered bioethics. The web of relationships of love and care in the family can only originate the duty for us to die. It goes without saying that Hardwig here is checking doubtful points of the theory of bioethics that adheres strictly to self-determination principle.
Saito (Investigator) examined the three fundamental theses in Aristotle's Politics I2. Firstly, the polis (πολιζ) or political community exists by nature. The naturalness in this context is the feature common to the household, the village and the polis. And the relation of rule has its root in the natural capacity of man. Accordingly the naturalness of the polis has its root in the natural capacity of man.
Second, man is by nature a political animal. And finally, the polis is by nature prior to an individual or a household. We should regard the polis as a community of good actions among members of political community, and not as a kind of natural entity. In the Aristotelian ideal state the moral perfection is possible only in the communion with other members of political comuunity. Less
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