| Budget Amount *help |
¥1,720,000 (Direct Cost: ¥1,600,000、Indirect Cost: ¥120,000)
Fiscal Year 2007: ¥520,000 (Direct Cost: ¥400,000、Indirect Cost: ¥120,000)
Fiscal Year 2006: ¥400,000 (Direct Cost: ¥400,000)
Fiscal Year 2005: ¥400,000 (Direct Cost: ¥400,000)
Fiscal Year 2004: ¥400,000 (Direct Cost: ¥400,000)
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| Research Abstract |
This research discusses "sanso-ron" (the three social warehouses theory), in conjunction with the concepts of "joheiso" and "shaso". There are two components to this theory it creates an original social policy whereby rice and crops are especially provided in the case of famine, and it constitutes a new macroeconomic policy that considers the effects of economic stimulation control, income distribution and monetary policy. In addition, this theory inspired the formation of policies that were designed for be contextual clarity regarding comparative thinking about the structure and extent of trust; justice and impartiality; self-interest and virtue; and efficiency and fairness in society. These points had to be resolved through the institutional framework before the market society could discuss by its policies.
First, my research brought to mind the regional influence on the two most systematic political economic theories of post-18th century Japan.
My first objective was to tackle Dazai S
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hundai's Political Economy which is related to the relationship between 'the creation of the institution' and 'the economy for public welfare', by creating a rule by means of introducing 'the law of joheiso' in the context of Edo.
Next, in the context of Osaka, I considered Nakai Chikuzan, who was against Shundai and his intellectual master, Oggyu Sorai; Chikuzan claimed that standing for the network of the mind and the people's consciousness and the learning of individual morality leads to 'the creation of the institution', the institution design for public welfare and their effects. As a result, he began to consider the concept of public welfare through the framework of' 'the formation of the institution', in which social security and the public are able to share morality and risk. However, the activation of a moral and cooperative community supported by knowledge and action has been useful for solving the dilemma of various 'profits' under the expansion of morality and in terms of regarding stable durability as the logic of 'the righteousness interest'.
The development of "the political economy" thought from Dazai Shundai to Nakai Chikuzan was a theme that had to be resolved before the market society as the system was discussed by scholars in Edo and Osaka. It was clear that the mechanism where profits in both "public and commons" had internalized as a social awareness under long-term expectation. However, a time restriction to the system selection had approached to "the creation of the institution" or "the institutional framework", which had been effective for that society. And then, when consolidated in the direction where these rationalities were narrow, the economic thought by the institutional design would be re-examined as a frame for "public discussion" over "public welfare" in a new social stage.
The comparative thought by the institutional design in Japan had similar currents in the modern economics of Europe and America from the latter harf of the 19th to the 20th century. It was the framework of political economy in "the study of mankind" to the between "righteousness interest" and "the formation of the institution". It was mutually able to offer the property base between economic subjects through a long term repeating game in collaborationism. Finally this theme became an important suggestion for collaborationism in the comparative thought in the viewpoint for the fusion of "political economy" and "public welfare". Less
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