RAJCANI,Jakub ( ライチャーニ ヤコブ , RAJCANI,Jakub )
Academic Title
Area of specialization


Academic societies


No. of books/academic articles
総数 total number (8)
著書数 books (1)
学術論文数 articles (7)

Date of Graduation
University of Trnava (Slovakia)神学部カトリック神学科 2005年06月  その他 
Grad. School
Date of Completion
在ローマ教皇庁立ラテラン大学倫理学研究所アカデミア・アルフォンシアーナ倫理神学研究科倫理神学専攻 博士課程  2015年11月  修了 
南山大学大学院人間文化研究科キリスト教思想専攻 修士課程  2011年03月  修了 
Degree name
Title of Thesis
   Conferring the Degree
Date of Acquisition
博士 Dr. theol.(神学博士)  L'esistenza cristiana nella polarità tra identità e azione. Una lettura alla luce del pensiero di Romano Guardini  Pontificia Università Lateranense - Accademia Alfonsiana(教皇庁立ラテラン大学アカデミア・アルフォンシアーナ))  2015年11月 
修士 修士(キリスト教思想)  マイスター・エックハルトの思想における至福概念  南山大学大学院  2011年03月 
Long or Short
   Term research
Research Topic
長期研究  ロマーノ・グァルディーニの倫理思想 

概要(Abstract) 宗教思想家のRomano Guardini(1885−1968)は様々な神学分野の刷新の先駆者であったが、特にキリスト教的世界観(christliche Weltanschauung)という視点から諸問題を扱っていた。いつも明確に表現しているわけではないが、その思想から発掘できる倫理に関する考えの解読、分析、翻訳、比較研究に取り組む。 

短期研究  人間の主体性の研究 

概要(Abstract) 人間のアイデンティティの理解は長年にわたって大きく変わってきました。古代、当たり前なものとして主題化されないものから、近代、それに実体があるか疑われるものまで、自己同一性には唯一の定義がない。難しいのは、変わりやすい主観的なものとしての極端も、確固たる本質的なものとしての極端も避けることである。一人ひとりの人間が主体性であることは道徳的な行為するための条件である。そこで、留意点は主に次である:

• 人間の存在と人間の行動はどう繋がっているか
• 人間のアイデンティティの先験的に与えられる側面と形作っていくべき側面
• 神の介入によって人間の自由な行為者性はどう影響されるか
• 徳において人間の行動と神の行動はどの関係にあるか


Title of the books
Form of Book
Request No
出版機関名 Publishing organization,判型 Book Size,頁数 No. of pp.,発行年月(日) Date
2016  Identità e agire morale. Riflessioni sull’esistenza cristiana alla luce del pensiero di Romano Guardini  単著   
Aracne editrice (Roma)  , その他  , 490  , 2016/03   


備考(Remarks) ISBN 978-88-548-9149-4 

Title of the articles
Request No
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  徳の主体は誰なのか?——キリスト教の徳論に関する一考察——  単著   
南山神学  , 神言神学院  , 40号  , pp. 191-215  , 2017/03   

概要(Abstract) In this paper, I examine the idea as to whether virtues can be or really are properties of God rather than independent qualities of humans in some way related to God. Above all, concentrating on the “infused” theological virtues, it seems that they are indeed impossible as merely human achievements; they are moreover informed by God’s actual attitudes. On the other hand, it is insufficient to consider the human being as only an instrument or channel of such a virtuously acting of God; virtues as far as they are free, meritorious acts, have to belong to the person qua subject. This paradox is important for all of the Christian virtues. The summit of the human capacity for loving is to love with the love of God, which consists in letting God love through oneself. An agapic and kenotic love is not possible but as a participation in the very love of God itself. A special place among these virtues is assumed by faith, because God is neither its object in the proper sense, nor can God/Jesus be an immediate subject of faith, however human faith is made possible through God and in certain sense it is a sharing in His own knowledge of Himself, as R. Guardini would say. Thus, human virtues are not simply human, having God as their origin and author, but at the same time man or woman has to be their co-subject and actor (protagonist). They are a free gift but nonetheless a property belonging fully to humans. 

備考(Remarks) 2017年4月中に出版される予定です。 

2016  Good, Truth and Being: The Ethical Thought of Romano Guardini  単著   
Studies in Christian ethics  , Society for the study of Christian ethics (SAGE publications)  , 29/4  , 424-436  , 2016/07/19   

概要(Abstract) In this article, I present one view of Guardini’s ethics, to which he dedicated his late academic life. Christian ethics for Guardini is only a natural consequence of the whole Christian existence and thus unique. Therefore, it is fundamentally a christocentric ethics but it affirms also the being of man as creature and hence realistic. It is indeed based on the nature of man, but not natural in the biological sense. I focus on the interpretation of the good that is never in Guardini’s eyes a mere concept, but objectively existing and concrete. I point out that ethics is always connected with the personal dimension, that man’s doing is radically a working-with-God, and that in and through action man grasps and perfects himself. Christian ethics is a participation in Christ’s properties and conformity to him, who is the personal and living norm of the new life. 

備考(Remarks) published online first before printing, doi: 10.1177/0953946816658721 

2016  Essere ed agire ‘in’ e ‘con’ Cristo nel pensiero di Romano Guardini  単著   
Studia moralia  , Editiones Academiae Alphonsianae, Roma  , 54/1  , 27-50  , 2016/04   

概要(Abstract) In the present study we aim to show how human identity and action are interrelated, looking at them in the light of the “polar” thought of Romano Guardini. In their relationship, identity and action condition each other, while maintaining a relative autonomy. If we avoid a naïve naturalism, the passage from being to acting emerges as a problematic issue, that is important to analyse. This passage is not a mechanical syllogism, but rather a process of transposition into another order. The Christian existence is located between two opposing poles and can thus be explained using the image of ellipse. The dualities between the natural and the redeemed man, freedom and grace, and particularly the human and divine agency, coexist within the Christian existence, making it unrealistic to choose one pole only, unless one falls into dangerous reductionisms. Christian life necessarily expresses itself through acting within/with Christ; this process perfects the human subjectivity through cooperation with God. 


2016  Technology and Ethics: Guardini's Legacy in Laudato Si'  単著   
Asian Horizons  , Dharmaram Vidya Kshetram, Bangalore (India)  , 10/1  , 102-115  , 2016/03   

概要(Abstract) In this paper I argue that Pope Francis, as well as the author quoted by him — Romano Guardini, agree that technology is intrinsically a human dimension of life that is ambiguous. On the one hand, it has to be approved and used for higher goals, on the other is always to be evaluated and confronted with real and true values. Technology is destined to help nature but is radically based on, rooted in and dependent on it, as is the case of the relationship between nature and culture, and nature and grace. Humans must not let themselves be ruled by “impersonal forces.” Development — that not always is a true progress — will not be infinite. 


2016  Is nature a source of obligation? Some reflections about the axiom "agree sequitur esse"  単著   
南山神学  , 在名古屋教皇庁立認可神学部  , 39  , 11-17  , 2016/03   

概要(Abstract) In this paper I intend to examine the traditional axiom "agere sequitur esse" which is proper to Christian theology, and especially to Christian ethics. This way of thinking is based on the presupposition that in order to act the agent has first to be. The action proper to the agent flows out, or is derived from its being. However, this process is often understood in manner that is too naïve, as if a person's being was a cause of the action. Therefore, I wish to explain how the concept of being has to be looked upon as something dynamic, and how it is better called "existence". Then, the passage from being to action is a complex process, far removed from being a mechanical syllogism. The above-mentioned axiom is a metaphysical principle and not an epistemological means of deducing rules for acting from the essence of things in which they are allegedly contained. Albeit difficult, this process is not impossible and stands at the foundation of all Christian ethics. I claim here that, from the Christian point of view, action is not merely an accident of being, but being necessarily articulates itself in action. Finally, they stand in a relationship that can be described using the image of an ellipse or a spiral, with which it is shows that they have to remain in a polar tension with each other on the one hand, and on the other hand that actions retrospectively influence the very being of the agent itself. Our goal is to demonstrate that ethics needs an ontological foundation, but at the same time ethics needs to avoid too simplistic, naturalistic, and reductive tendencies. 

備考(Remarks) Article written in Japanese 

2015  "Is Paradox Absurd? An Immanent Possibility within Christian Thought"  単著   
南山神学 別冊  , 在名古屋教皇庁立認可神学部  , 30  , 1-21  , 2015/03   

概要(Abstract) In the present study, done on the borderline between theological ethics and anthropology, we tried to point out that “paradoxical thought” has been present in Christianity since its origins. Many systems of thought cannot accept this fact and, on the contrary, try to reduce the reality to one element only or to let it sublime into a higher synthesis. We intended to put some light on how this complex perception of being, that has a sense for mystery, is important for human, religious and ethical life. Above all, a focus was made on how Guardini’s distinction between “opposite” and “contrary”, that emphasizes the vital tension between the two poles, can be a useful key to other theories. This way of thinking seems to us necessary for the right understanding of the Church, of christology, of grace, of ethical conduct etc. However, there is still the majoritarian tendency to consider the non-binary form of logic as something irrational or even absurd. Nevertheless, to avoid unilateral and immediate solutions seems to be a better way for man’s self-understanding while he faces everyday issues, providing him with confidence and hope at the same time. 

備考(Remarks) Article written in Japanese 

2014  “imago Dei” as a Moral Theology Issue: Ethical Implications of a Theologoumenon  単著   
南山神学 別冊  , 在名古屋教皇庁立認可神学部  , 29  , 57-88  , 2014/03   

概要(Abstract) In this paper, we intended to explain – although not exhaustively – the meaning and the significance of the theologoumenon of “man – image of God”, and especially its impact on and implications for moral theology. On the basis of some examples of the vast bibliography that exists on this topic, while presenting the Biblical and historical background of this concept, we demonstrated that (in spite of some traditional interpretations) imago is not different or separated from the similitude, that the character of being in the image of God refers to the very quintessence of human being as such, and that the core of this similarity with God (of that the author is God) lies not in the analogy with God, but in the participative union with God through Christ, who himself is the only and perfect imago Dei. After having examined the respective Biblical roots and usages (chapter 1) and its theological interpretations (chapter 2), in the third chapter we individuated five consequences of it for the ethical behavior of every human being, that is (A) the relativity and dependence of man-image towards God to whom he is subordinated, having such his real dignity; (B) the “connaturality” with the good/Good which is the presupposition of pursuing the good; (C) the being-the-image-of-God recognized equally in the other men and women, leading to responsibility; (D) the consciousness of having a special relationship to God, that leads to a right behavior, that is to say, to moral acts in accordance with the one’s status of imago; (E) the virtuous life that deepens one’s unity with God and leads to the fulfillment of it in eternity, while permitting a foretaste of it in the very virtue (such as love or justice). Being the “indicative” of our existence and its “imperative” at the same time, the imago Dei theory should be an indispensable foundation of (not only) theological ethics. The focus of the here proposed imago-Dei-ethics is in the emphasis of its own dignity of being a “new creature in Christ” that is to be “reflected” in proper behavior. This kind of the ethical conduct will be surely more effective than a mere accomplishing of norms and precepts. 

備考(Remarks) Article written in Japanese 

2012  Meister Eckhart View of Happiness  単著   
南山神学 別冊  , 在名古屋教皇庁立認可神学部  , 27  , 49-146  , 2012/03   


備考(Remarks) 日本語で書かれた、修士論文の公刊版。 

掲載雑誌名等 Publishing Magazine,発行所 Publisher,巻/号 Vol./no.,頁数 Page nos.,発行年月(日) Date
2015  Recensione a S. Zamboni "Teologia dell'amicizia"  書評  単著 
Il Regno. Attualità  , Centro editoriale dehoniano, Bologna  , 60/5  , 332  , 2015/05/15   



Title or Name of Session
発表学会等名称 Name, etc. of the conference at which the presentation is to be given, 主催者名称 Organizer, 掲載雑誌名等 Publishing Magazine,発行所 Publisher,巻/号 Vol./no.,頁数 Page nos.
2016  「誰でも私のところに来なさい(マタイ 11:28)——個々人の主体性と責任の限界」  単独  2017/02/02 
キリスト教と生命倫理——最近の動向(懇話会)  , 南山宗教文化研究所   

概要(Abstract) カトリックの立場から20世紀の倫理神学の発展を捉え、現在問題視されている問題を紹介する。その中で、特に最近の司教会議で話し合われた離婚・再婚者の問題を見て、教皇フランシスコの使徒的勧告『愛の喜び』(2016)に対する疑問を解き明かし、さらに慈しみの特別聖年が象徴していた神の慈しみというワルター・カスパー枢機卿が示唆を与えたテーマを分析する。後半では、もう一人の発表者に合わせ、同性愛や同性婚、及びLGBT運動の背景にあるジェンダー論について批判的に考察を試みる。その際、肝心な問題なのは、伝統的な家族像を保ちながら、どのように現在の事情に応用すれば良いか、教会の教えに基づく限り客観的に悪い行為がどのように主観的な「仕方なさ」によって任用され得るか、何人もの尊厳を守りつつもどこまでの権利を認めても良いのか、などである。 


2016  神と人間の協力の可能性について——ローマ書8章16節のsymmartyreōとグァルディーニのmitwirkenを手掛かりに——  単独  2016/09/06 

概要(Abstract)  神と人間を競争者と見なすべきか、協力者と見なすべきか。難解な問題ではあるが、人間が神の手段でしかないというのは不十分だということは確かに言える。倫理的行為において特に明らかなように、人間の役割は良心を通して無条件に神に従うことではなく、むしろ善の識別に参与し、協力者として共に果たすことであり、後者のほうがよりキリスト教的人間観に適している。聖書に照らせば、良心と聖霊はある種の共同の証しをするものであり、聖霊が一方的に人間に何かを知らせたり指示したりするのではない。グァルディーニの表現を借りるならば、キリスト者はただキリストの実存に与るだけでなく、それを共に発揮する身分にまで上げられるのである。二者が共同の主体となり、その行為がどちらにも属するほうが片方だけが行動するよりも完全なことである。 

備考(Remarks) 手直しを入れてから、来年の『カトリック神学』に投稿する予定です。 

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No. of Academic Awards Received
No. of Times as Guest Speaker at Int'l Academic Conferences
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2017/04/13 更新