研究者詳細

教職員基本情報
氏名
Name
SOUSA,Domingos ( スザ ドミンゴス , SOUSA,Domingos )
所属
Organization
人文学部キリスト教学科
職名
Academic Title
教授
専攻分野
Area of specialization

組織神学・仏教学

学会活動
Academic societies

日本宗教学会(2002)
日本基督教学会(2004)
日本カトリック神学会(2004)
キェルケゴール協会(2006)

著書・学術論文数
No. of books/academic articles
総数 total number (20)
著書数 books (5)
学術論文数 articles (15)

出身大学院
大学院名
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修了課程
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   Completed
修了年月(日)
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大谷大学大学院,真宗学専攻 博士後期課程  2004年03月  修了 
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学位区分
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取得学位名
Degree name
学位論文名
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学位授与機関
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   Conferring the Degree
取得年月(日)
Date of Acquisition
博士 博士(文学)  親鸞とキェルケゴール−信心と信仰の比較的考察−  大谷大学大学院  2004年03月 
修士 修士(真宗学)    大谷大学大学院  2000年03月 
修士 修士(神学)    南山大学大学院  1996年03月 
学士 Theology 学士    Missionary Institute London  1991年06月 
詳細表示
研究経歴
長期研究/短期研究
Long or Short
   Term research
研究課題名
Research Topic
長期研究  比較思想 

概要(Abstract) 東西両洋における諸思想の比較 

短期研究  キェルケゴールと親鸞の思想の比較 

概要(Abstract) 両思想家が生きた時代も宗教的背景もまったく相違なるが、両者の思想の間には、構造の上で著しい類似点が見出される。研究は両者の思想の類似性と相違性とを明らかにしつつ、その宗教観を解明しようと試みるものである。 

詳細表示
著書
年度
Year
著書名
Title of the books
著書形態
Form of Book
NeoCILIUS
   請求番号/資料ID
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出版機関名 Publishing organization,判型 Book Size,頁数 No. of pp.,発行年月(日) Date
2014  親鸞とキェルケゴールにおける「信心」と「信仰」  単著  ISBN978-4-623-07219-4 
ミネルヴァ書房  , その他  , 280p.  , 2015/1/10   

概要(Abstract) 信仰は通常の解釈では、諸宗教の根底に横たわる普遍的な現象と見做されている。しかし異なる宗教に応用し得る普遍的な信仰の概念があるのか。本書は、親鸞とキェルケゴールの思想の比較を通して浄土真宗における信心とキリスト教に信仰に通底する共通の本質「普遍的な信仰」を設定できるか否かを究明しようとするものである。宗教を文化的言語的枠組みとして捉える宗教理論の視座から考えて見ると、信心と信仰は同一経験を様々に象徴したものとしてではなく、異なる経験を形成する宗教的言語の枠組みと見做される。両概念を比較対照した上で、それらの類似性と相違点を明確にすると共に、宗教間の相互理解や対話が、どのような根拠の上に立って成立するのかを考察する。諸宗教間に通底する共通の本質や普遍的基準が存在しなくとも、コミュニケーションと対話の実践そのものにおいて共有される共通のアプローチが見出され、諸宗教の相互理解に到達することができると思われる。結局のところ、宗教間の相互理解や対話は、理論的に解明すべき困難ではなく、実践的な課題である。 

備考(Remarks)  

2014  仏教的伝統と人間の生―親鸞思想研究への視座  共著  ISBN 978-4-8318-7702-4 
法藏館  , A5  , 313 p.  , 2014年06月7日   

概要(Abstract) One of the central questions in the current debate on religious pluralism is whether there is an essential unity or common denominator for world religions. Religious thinkers of various traditions have attempted to answer this question, insisting that some sort of common denominator for world religions is necessary so that mutual understanding between religions becomes possible. I argue that the attempt to reconcile differences among religions by defining in advance a common essence rests on the dubious assumption that there is a universal innate experience or conception of the ultimate reality common to all religions. While religions do not share a common essence they do share a common responsibility for helping to build a genuinely humane civilization. The common goal of creating a more humane social order provides the basis for encounter of the world religious traditions and, through dialogue, for discerning what is truly humanly significant in the respective religions 

備考(Remarks) 本書は国内外の真宗学・隣接諸学の学者が、広い視野から真宗学の諸問題を考察する。この論集には親鸞思想と現代哲学・倫理学との対話的研究、イスラーム・キリスト教との比較研究、さらには親鸞思想の源流や文脈を明らかにする仏教文献学・仏教史学の論考に至るまで、多様な親鸞思想研究への視座が提示されている。日本語篇と英語篇に分かれる本書には竹内整一、長谷正當、ポール・B・ワット、トマス・P・カスーリスほか、24名の学者が寄稿している。私の担当部分:英語篇 "Shin Buddhism in Dialogue with Christianity: The Quest for Common Ground", pp. 130-153 (24 p.) 

2012  Religião e Cultura: Memórias e perspectivas  共著  ISBN 978-85-8229-014-9 
Editora PUCMinas  , その他  , 240  , 2012   

概要(Abstract)
It is probably difficult to find a country that was so greatly influenced by other cultures and civilizations as Japan has been. In fact, the great changes that took place in Japanese history were the result of the encounter with other civilizations and cultures. The influences received, however, were never able to put into question the basic premises of Japanese culture. A value system that lacked a clear transcendental and universalistic orientation remained dominant. While in the west the transcendental dimension of Christianity exerted a strong influence in the creation of universal values in the light of which the sociopolitical reality was shaped, in Japan, Buddhism―the dominant religion throughout the feudal period―was never able to attain such hegemony and offer normative and universal values for the political and social order. In Japan the supreme value to which everything should be subjected is the political and social order of the nation. To be a faithful member of the social collectivity and contribute to the preservation of its harmony acquires a quasi-sacred value. Here resides the core essence of the religiosity of the Japanese people, often referred to as Nipponism. It was this cultural and religious matrix of an ethnocentric nature that enabled Japan to adopt many elements of western culture in order to modernize the nation and at the same time maintain its own cultural identity.  

備考(Remarks) The essays collected in this book were delivered at a conference held in the Pontifical Catholic University of Minas Gerais, Belo Horizonte (Brasil) in 2011 entitled “Religião e cultura: memórias e perspectivas”.My Paper entitled "Modernidade, Cultura e Religião na Ordem Política e Social do Japão" (Modernity, Culture and Religion in the Political and Social Order of Japan p. 123-151) was originally published in Horizonte, PUC Minas V. 9,(2011):870-890.
 

2009  Cristianismo no Japão: Universalismo Cristão e Cultura Nipónica  共著   
Fundação AIS & SVD  , A5  , 196  , 2009/11   

概要(Abstract) My paper entitled “Estado e Religião: Xintoísmo Estatal e a Formação do Mito da Identidade Nacional” (State and Religion: State Shinto and the Formation of the Myth of National Identity, p.83-106), tries to show how religion played an essential role in the formation of the modern Japan nation-state. In Western countries, with the creation of the nation-state in the XIX century, the relation between state and religion undergoes a radical change. The separation between state and religion becomes the condition for the formation of the nation-state. Modernization of society demands its secularization and religion is relegated to the non-political realm. The condition for the modernization of Japan, however, was not the secularization of society but its sacralization. The Meiji Restoration legitimizes the new political order on the basis of the divine origin of the emperor and the resulting reinvented traditional Shinto. Probably in no other modern nation did the state adopt and support in such a systematic manner a particular religion as the Japan state did to the point of converting Shinto into a powerful state ideology. Contrary to what happened in the western societies, in Japan religion was not an obstacle but a condition for the formation of a modern, secular society. 

備考(Remarks) The essays collected in this book were delivered at a conference held in Fátima (Portugal) in 2007 entitled “Cristianismo no Japão: Universalismo Cristão e Cultura Nipónica” (Christianity in Japan: Christian Universalism and Japanese Culture). 

2004  Cristianismo na China: Percursos e Proximidades  共著   
Fundação AIS & SVD  , A5  , 232  , 2005/02   

概要(Abstract) My paper entitled “Budismo: Pontos de Contacto e Perspectivas de Diálogo com o Cristianismo” (Buddhism: Points of Contact and Prospects for Dialogue with Christianity, p. 83-103), examines the grounds for dialogue between Buddhism and Christianity. In the present day debate over religious pluralism, many scholars seek to justify the dialogue between religions on the basis of a common denominator. Such an approach fails to take into account the uniqueness of each religion. Religions are not variations of the same theme nor do they offer different answers to the same questions; they raise essentially different questions about the human condition and the nature of the ultimate reality. The starting point for Buddhism is the awareness of the reality of suffering which originates in the transitory nature of human life. For Christianity, however, the central problem is the reality of sin, brought about by human freedom which distorts the essential goodness of creation. Similarly, to reach enlightenment in Buddhism is not the same as experiencing salvation in Christ. Salvation in Christianity presupposes a personal identity and not its negation as in Buddhism. These and other differences make it clear that the doctrines of both religions cannot be conceived of as different expressions of the same or similar religious experience. The doctrines not only express but produce essential different religious experiences. Although Buddhism and Christianity do not share a common essence, they can and should share the same responsibility to fight the injustices, conflicts and divisions that afflict humanity. More than a common religiosity or common understanding of the ultimate reality, a joint response to the problems of humanity is the most fruitful way to promote dialogue between Buddhism and Christianity. 

備考(Remarks) The essays that compose this book were delivered at a conference held in Fátima (Portugal) in 2003 entitled “Christianismo na China: Percursos e Proximidades” (Christianity in China: A History of an Encounter). 

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年度
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掲載誌名 Journal name,出版機関名 Publishing organization,巻/号 Vol./no.,頁数 Page nos.,発行年月(日) Date
2016  O Paradoxo da Encarnação. Crítica de Kierkegaard à Teologia Especulativa do seu Tempo (The Paradox of the Incarnation: Kierkegaard's Critique of the Speculative Theology of his Time)  単著   
Perspectiva Teológica  , FAJE, Belo Horizonte, MG, Brasil  , Vol. 48, n. 3  , pp. 559-582  , September/December 2016   

概要(Abstract) Kierkegaard is often portrayed as the lone protester against the dominant currents of nineteenth century philosophical and theological thought. It is, however, within the field of Christology where such objections are most clearly evident. Kierkegaard developed his doctrine of the paradox in response to the use made of the Hegelian principle of mediation by the speculative theology of his time. Contrary to speculative theology, Kierkegaard argues that divine and human natures are not immanently united, but that they constitute opposing poles, separated by a qualitative infinite difference. By combining the opposing realities within it, the paradox of God’s revelation in time is contrary to any form of mediation. Some critics have interpreted the concept of the paradox as a logical contradiction. It is pointed out that by viewing faith as the only away of gaining access to the paradox, Kierkegaard is demanding that the believer put logic aside and embrace what is unintelligible to human reason. The incarnation as an object of faith, however, is not paradoxical in the sense that it violates the principles of logic, but in the sense that it absolutely transcends human understanding. 

備考(Remarks) 査読付き論文 

2015  Kierkegaard e o Conceito de Pecado: Paradoxo de Inevitabilidade e Responsabilidade (Kierkegaard and the Concept of Sin: Paradox of Inevitability and Responsibility)   単著   
Revista Española de Teologia  , Ediciones Universidade San Dámaso  , 76  , 125-149  , 2016/January-April   

概要(Abstract) The analysis of anxiety as the precondition of human freedom and sin can be considered one of Kierkegaard’s most original and notable contributions to Christian thought. Anxiety is the expression of freedom and of the spiritual nature of man. It is an ambivalent and dialectic state that derives from the indeterminate character of freedom. This study aims to examine the use Kierkegaard makes of the concept of anxiety to elucidate the corporate and personal dimensions of sin and the concomitant paradoxical relationship to these of inevitability and responsibility. Given its ambivalent and dialectic character, anxiety is not the cause of decision; it is no more than the condition that makes the decision possible. Kierkegaard describes anxiety as the dizziness of freedom. From this state of dizziness built into the nature of freedom both Adam and every subsequent human being take the unexplained leap into sin. In the concluding section I consider Balthasar’s critique of Kierkegaard’s concept of anxiety. 

備考(Remarks) 査読付き論文 

2013  Epistemic Probability and Existence of God: A Kierkegaardian Critique of Swinburne's Apologetic  単著   
The Heythrop Journal  , Blackwell Publishing  , vol.55 no.1  , pp. 45-58  , 2014年1月   

概要(Abstract) Richard Swinburne’s work is considered to be one of the most impressive achievements in the philosophy of religion of recent times. His overall intellectual project is clearly apologetic in nature: it aims to defend the coherence of theism and justify the central Christian doctrines. The aim of this paper is to set forth a critical evaluation of Swinburne’s apologetic strategy in the light of Kierkegaard’s thought.  It will be argued that Swinburne’s apologetic strategy can hardly convince those who do not share the Christian presuppositions of faith. The belief that God exists is not a purely objective matter. Many subjective factors, such as the propensity or inclination to believe, are already operative in the very perception of evidence for the existence of God. Estimates of probability on evidence available vary greatly and there is no agreement among rational beings about what counts as evidence for the probability of God’s existence. 

備考(Remarks) 査読付き論文 

2013  A Existência de Deus Necessita Ser Demonstrada? Deus, Fé e Razão no Pensamento de Kierkegaard (Does God's Existence Need to be Demonstrated? God, Faith and Reason in Kierkegaard's Thought.  単著   
Síntese-Revista de Filosofia  , FAJE (Faculdade de Filosofia e Teologia de Belo Horizonte, Brasil)  , Vol. 40 no.128  , pp. 383-405  , 2013年12月   

概要(Abstract) The present article is a brief study on Kierkegaard’s critique of the attempt by speculative reason to demonstrate the existence of God. It will be shown that for Kierkegaard the existence of God is not a theoretical question which can be rationally demonstrated, but an eminently practical reality which discloses itself in the ethical and religious sphere of existence. Although Kierkegaard refutes the traditional proofs for the existence of God, he does not deny the possibility of the natural knowledge of God. Such knowledge, however, is obtained not objectively by the speculative reason but subjectively in the process of existing. Despite his severe critique of the attempt to provide a rational demonstration for the existence of God, Kierkegaard does not offer a mere edifying philosophy, he makes use of arguments of a practical and anthropological nature to construe a comprehensive philosophy of religious and Christian existence. 

備考(Remarks) 査読付き論文 

2012  キェルケゴールの自己論―非社会的個人主義であるのか―  単著   
新キェルケゴール研究  , キェルケゴール協会  , 第10号  , 16-30  , 2012年5月   

概要(Abstract) キェルケゴールが単独者を大いに強調することは、しばしば自己の社会的次元に対する関心の明らかな欠如と解釈されている。彼の思想を「非社会的個人主義」とまで特徴付ける学者がいる。単独者に大きな重点を置くことが彼の思想を貫く特徴であることは否定できないが、それは、没個性化しつつあった当時の大衆社会に対して個人の主体性の復権を唱えようとする試みとして解釈すべきである。単独者を過度に強調する箇所は、キェルケゴールの思想の全体的な文脈から解釈するならば、キェルケゴールを「非社会的個人主義」の提唱者と特徴付ける根拠とはならない。キェルケゴールは、社会から隔離した個人を考えていない。彼は個人に重点を置くが、それは常に社会と人間共同体との必要性に弁証法的に関係している。 

備考(Remarks) 査読付き論文 

2011  Modernidade, Cultura e Religião na Ordem Política e Social do Japão (Modernity, Culture and Religion in the Political and Social Order of Japan)  単著   
Horizonte  , PUC Minas   , V. 9, n. 23  , 870-890  , 2011/12   

概要(Abstract) It is probably difficult to find a country that was so greatly influenced by other cultures and civilizations as Japan has been. In fact, the great changes that took place in Japanese history were the result of the encounter with other civilizations and cultures. The influences received, however, were never able to put into question the basic premises of Japanese culture. A value system that lacked a clear transcendental and universalistic orientation remained dominant. While in the west the transcendental dimension of Christianity exerted a strong influence in the creation of universal values in the light of which the sociopolitical reality was shaped, in Japan, Buddhism―the dominant religion throughout the feudal period―was never able to attain such hegemony and offer normative and universal values for the political and social order. In Japan the supreme value to which everything should be subjected is the political and social order of the nation. To be a faithful member of the social collectivity and contribute to the preservation of its harmony acquires a quasi-sacred value. Here resides the core essence of the religiosity of the Japanese people, often referred to as Nipponism. It was this cultural and religious matrix of an ethnocentric nature that enabled Japan to adopt many elements of western culture in order to modernize the nation and at the same time maintain its own cultural identity.  

備考(Remarks) 査読付き論文 

2011  Kierkegaard's Anthropology of the Self: Ethico-Religious and Social Dimensions of Selfhood  単著   
The Heythrop Journal  , Blackwell Publishing  , Vol.53/ no.1  , 37-50  , 2012/01   

概要(Abstract) It is sometimes argued that the concept of the self is the unifying thread that ties together the rich diversity of philosophical and theological themes in Kierkegaard’s works. In his conception of the self he provides us with a coherent and unified view of human existence. For Kierkegaard the self is not a static entity but a dynamic and unfolding reality, something I must strive to become. One is not a self but becomes a self as an ethico-religious task to be actualized. The purpose of this paper is to outline Kierkegaard’s anthropology of the self with particular emphasis on the ethical and religious dimensions of selfhood. I first elucidate the structure and dynamic character of the self, and then will examine the dialectical development of the self in the ethical and religious stages of existence. Finally I address the widespread criticism of Kierkegaard’s conception of the self as being radically individualistic and asocial. 

備考(Remarks) 査読付き論文 

2011  Kierkegaard on the Nature of Religous Truth: Uncertainty and the Imperative of Choice  単著   
新キェルケゴール研究  , キェルケゴール協会  , 9号  , 90-112  , 2011/5   

概要(Abstract) One of the most controversial aspects of Kierkegaard’s thought is the emphasis he places upon the incommensurability between the objective and subjective realms of religious truth. He claims that religious truth by its very nature is objectively uncertain and beyond the reach of any rational demonstration; only in a context of infinite, passionate interest does religious truth emerge. The objective uncertainty of religious truth demands a passionate commitment on the part of the individual to accept it. In other words, truth lies in the mode of the relationship of the individual to a reality beyond himself, not a correspondence of a claim to some external, empirical reality. Thus, the objective inquiry of religion does not have an essential bearing upon the truth of religious claims. The crucial question for Kierkegaard is not whether a person’s beliefs are objectively right but whether the person has the right kind of relationship to what is believed. This conception of religious truth as unsupported by rational justification has been criticized for playing a “sort of intellectual Russian roulette” with religion. Some even suggest that for Kierkegaard “every truth claim has no surer warrant than the freedom and the fervor of him who asserts it”. A careful examination of Kierkegaard’s position, however, shows that these criticisms are unwarranted. While Kierkegaard insists that an existing individual can never arrive at religious truth objectively, this does not imply that truth is a construct of the self. 

備考(Remarks) 査読付き論文 

2009  愛は義務になり得るのか−キェルケゴールのキリスト教倫理−  単著   
宗教研究  , 日本宗教学会  , 83巻362号  , 25−47  , 2009/12   

概要(Abstract) キリスト教信仰が主体の内面性においてのみ存在するという主張は、キェルケゴールの宗教思想の核心を成す。キリスト教信仰を純粋に内面的なこととして理解すると、人間の具体的、社会的現実を扱うキリスト教倫理を否定するように見えるが、キェルケゴールは主体の内面性について過度に強調することなく、その著作『愛の業』においては、キリスト教信仰の社会的次元、すなわち信仰が隣人愛の行為の中で如何に表されるのかを解明しようとしている。この作品は、キェルケゴールの倫理の主要作品であり、彼の著作活動の中で最も重要な一点である。しかし、彼が『愛の業』において義務的愛を根拠として展開した倫理を、非社会的および非現実的であると批判する学者が少なくない。より神学的立場に立って、キェルケゴールはキリスト教的愛を抽象的に要求されるむき出しの命令にしており、その愛が人間に対する神の愛の中に基礎をもつものであることを見過ごしている、と批判する学者もいる。本論文は、これらの批判と関連づけながらキェルケゴールのキリスト教倫理を考察する。まず、自然的愛と対比することにより、義務としての隣人愛の特徴を概観する。次に、隣人愛を根拠とするキェルケゴールのキリスト教倫理に向けられたいくつかの批判を紹介しつつ、その批判に対する反論を提示し、特に倫理の社会的次元と愛の義務的側面を解明しようとする。最後に、当為的性格を持つキェルケゴールの倫理が、神の命令説の立場から基礎付けられるか否かについても、若干の考察を加えて結びとする。 

備考(Remarks) 査読付き論文 

2007  信仰行為における神の恩恵と人間の決断ーキェルケゴールの思想に関する一考察  単著   
新キェルケゴール研究  , キェルケゴール協会  , 第6号  , 22−40  , 2008/03   

概要(Abstract) 信仰行為における神の恩恵と人間の自由との関係は、キリスト教神学の根本的な問題である。信仰は基本的に神の賜物であるが、神の呼びかけに対する人間の答えでもある。神は人間に語りかけ、それに応ずる人間の側からの決断は信仰の応答である。しかし、神の呼びかけに対する人間の応答は、神と無関係に人間の力によってなされる行為ではない。逆に、神の呼びかけは人間の自由意志と無関係になされる神の機械的操作でもない。信仰は基本的に神の賜物であるが、それは拒絶されうる賜物でもある。というのは、神はご自身を、われわれに無理に押しつけようとはなさらないからである。
 本稿は、この根本問題に関するキェルケゴールの見解を考察する。キェルケゴールは、信仰が根源的には神の賜物であるとしながらも、その信仰を受け入れるか否かは人間の自由な決断にあるとして、人間の主体的意志の面を強調する。神が歴史的な人格の内に自らを啓示したという事実は、信仰の本来的な対象であるが、それは合理的客観的証明を超える絶対的逆説であるが故に、人間はそれに躓くのである。その躓きを克服するところに、信仰は成り立つ。すなわち、信仰の対象は悟性を超える逆説であり、客観的不確実であるからこそ、それに対する人間の主体的かつ情熱的決意が必要とされる。 

備考(Remarks) 査読付き論文 

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2015  Dante's Deadly Sins: Moral Philosophy in Hell. By Raymond Angelo Bellioti. Pp xvi, 199. Oxford. Wiley Blackwell, 2014.  書評  単著 
The Heythrop Journal  , Wiley Blackwell  , 56/5  , 851-852  , 2015/11   

概要(Abstract)  

備考(Remarks)  

2012  Probability in the Philosophy of Religion. Edited by Jake Chandler &Victoria S. Harris. Pp. viii, 253, Oxford University Press, 2012.  書評  単著 
The Heythrop Journal  , Wiley Blackwell  , Vol. 54/2  , 341-342  , 2013/3   

概要(Abstract)  

備考(Remarks)  

2011  キェルケゴールの自己論―非社会的個人主義であるのか―  発表  単著 
大谷大学  , キェルケゴール協会  , 2011/6   

概要(Abstract)  

備考(Remarks)  

2011  Modernidade, Cultura e Religião na Ordem Política e Social do Japão  国際会議発表  単著 
Brasil/Belo Horizonte  , PUC Minas  , 2011/9   

概要(Abstract)  

備考(Remarks)  

2007  Estado e Religião: Xintoísmo Estatal e a Formação do Mito da Identidade Nacional  国際会議発表  未設定 
Fátima/Portugal  , 2007/11   

概要(Abstract)  

備考(Remarks)  

2004  親鸞における悪の自覚と倫理的実践?キリスト教思想と比較において?  発表  単著 
国際宗教学宗教史会議  , 2005/03   

概要(Abstract)  

備考(Remarks)  

2003  Budismo: Pontos de Contacto e Perspectivas de Diálogo com o Cristianismo  国際会議発表  単著 
Fátima/Portugal  , 2003/11   

概要(Abstract)  

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2016/12/23 更新