上原專祿「主体性形成」論における「個」観念　―「共同体」相対化と「近代」相対化の相―

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  • ウエハラセンロク シュタイセイ ケイセイ ロン ニ オケル コ カンネン キョウドウタイ ソウタイカ ト キンダイ ソウタイカ ノ ソウ
  • The Japanese Individuality Image of UEHARA-Senroku's Theory of Subject-formation : Focussing on the Phase of Checking “Old Community”and “Modernity” Relatively

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The purpose of this article is to clarify the Japanese individuality image observed in UEHARA Senroku's theory of subject-formation. UEHARA proposed following five thesises relating to the Japanese individuality image. 1. "world" , "Japan" and "self " as new objects of historical consideration (1946) 2. educating Japanese children to "modern individual" , "one of national peoples that is opened to another nation" and "one of human beings" (1951) 3. the method to recognize modern society by skewering realities of "world" , "Japan" and "community" (1960) 4. "world historical images" on "individual" , "community" , "nation" , "region" and "global world" as five items of historical spaces(1968) 5. "the living person as media of the dead person" (1974) In 1970's, UEHARA's "world historical images" had more complex characteristics that were organized by various communities. The strucutre of this images looks like a mandala pattern. Then UEHARA's individuality image is the person who continuously faces his own death. UEHARA designed the individuality image that was liberated from restrictions of the feudal community. He considered the possibility of their liberation on the condition that this person checked the feudal community and modern system relatively. UEHARA's theory of subject-formation, as mentioned above, was orginated from his radical criticism to existing religions. Then, UEHARA paid attention to the possibility of finding out person's abilities that was preserved in the form of religion, by criticizing religions.

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