今日なおその輝きを失わない西洋哲学史上の古典『純粋理性批判』を精読しながら、われわれの世界経験と自我の存立構造についての基礎的な問いと考察を重ねていきたい。今学期は、超越論的分析論「概念の分析論」の第22節から読みはじめる。

今日なおその輝きを失わない西洋哲学史上の古典『純粋理性批判』を精読しながら、われわれの世界経験と自我の存立構造についての基礎的な問いと考察を重ねていきたい。この学期にどこから読みはじめるかは、後日、知らせる。

広く産学官にわたってグローバルに活躍するために必要な「俯瞰力」を養成することを目指す。物質科学の各分野について最先端の知識を修得し、自分の専門分野と周辺分野がどのように関連するか、あるいはし得るか、について深く考察するために、第一線で活躍する講師の方々にその分野の最前線を概観していただく。さらに、それらの講義を通して異分野間のコミュニケーションを円滑に進めるための具体的方法論を学ぶ。 This survey course is designed to enable students to develop the broad perspective that is required of global leaders working in and across industry, academia, and government. Students will gain knowledge and insight on advancements in each field of materials science research, given by leading researchers working on the frontline in those fields. This will allow students to consider how peripheral fields are related to their own area of expertise, and to consider the potential for forging bridges between related fields in the future. In addition, students will learn specific methodologies designed to facilitate smooth communication among different disciplines.

Tourism is just a leisure pursuit, but defining ‘just tourism’ is more difficult than it seems. If justice is inextricably linked with human rights, it is fair that you exercise your right to tourism. Let’s board a plane! Many destinations await you! Your travel emits a lot of carbon dioxide and contributes to global warming, which results in the sea level rise. Islanders of a sinking small island may drown as a consequence of your travel, but do not care. You just exercised your right… You actually think and act more ethically, don’t you? This course is designed to discuss the meaning of justice in a variety of tourism-related contexts, with particular focus on people vulnerable to negative impacts of (mass) tourism, such as women, kids, people with disability, indigenous people and black people. We also extend our scope of analysis to consider non-human others, such as animals exploited behind tourism scenes. Classes are fora for active discussion and debate, and students are encouraged to exchange opinions. By the end of this course, students should be able to define ‘just tourism’ in their own manners. Sustainable Development Goals: Targets of SDG 8 (Decent work and economic growth), SDG 12 (Responsible consumption and production), and SDG 14 (Life below water) explicitly mention their relevance to tourism. ・Target 8.9: “By 2030, devise and implement policies to promote sustainable tourism that creates jobs and promotes local culture and products”. ・Target 12.b: “Develop and implement tools to monitor sustainable development impacts for sustainable tourism which creates jobs, promotes local culture and products”. ・Target 14.7: “By 2030 increase the economic benefits to SIDS and LDCs from the sustainable use of marine resources, including through sustainable management of fisheries, aquaculture, and tourism”. However, many other SDGs are relevant to tourism. For example, tourism is a contributing factor in climate change (SDG 13).

Tourism is just a leisure pursuit, but defining ‘just tourism’ is more difficult than it seems. If justice is inextricably linked with human rights, it is fair that you exercise your right to tourism. Let’s board a plane! Many destinations await you! Your travel emits a lot of carbon dioxide and contributes to global warming, which results in the sea level rise. Islanders of a sinking small island may drown as a consequence of your travel, but do not care. You just exercised your right… You actually think and act more ethically, don’t you? This course is designed to discuss the meaning of justice in a variety of tourism-related contexts, with particular focus on people vulnerable to negative impacts of (mass) tourism, such as women, kids, people with disability, indigenous people and black people. We also extend our scope of analysis to consider non-human others, such as animals exploited behind tourism scenes. Classes are fora for active discussion and debate, and students are encouraged to exchange opinions. By the end of this course, students should be able to define ‘just tourism’ in their own manners. Sustainable Development Goals: Targets of SDG 8 (Decent work and economic growth), SDG 12 (Responsible consumption and production), and SDG 14 (Life below water) explicitly mention their relevance to tourism. ・Target 8.9: “By 2030, devise and implement policies to promote sustainable tourism that creates jobs and promotes local culture and products”. ・Target 12.b: “Develop and implement tools to monitor sustainable development impacts for sustainable tourism which creates jobs, promotes local culture and products”. ・Target 14.7: “By 2030 increase the economic benefits to SIDS and LDCs from the sustainable use of marine resources, including through sustainable management of fisheries, aquaculture, and tourism”. However, many other SDGs are relevant to tourism. For example, tourism is a contributing factor in climate change (SDG 13).

This course explores the role of law and governance in mediating the human-environment interface. It focuses on the legal and consequent governance challenges presented by the emergence of the Anthropocene as a possible new geological epoch. While the epoch has yet to be formally confirmed, the trope and discourse of the Anthropocene already confront law and governance scholars with a unique challenge concerning the need to question, and ultimately re-imagine, international environmental law and governance interventions in the light of a new socio-ecological situation. Through interactive lectures, classroom discussions based upon pre-assigned readings, and the elaboration of a joint mini-project, students not only assess the (mostly unsuccessful and ineffective) regulatory interventions used thus far to mediate the human-environment interface; they also examine the possibility to develop counter-narratives and alternative institutional practices, by drawing on most recent critical legal approaches as well as sociocultural traditions that have been marginalised within international environmental law.

This course explores the role of law and governance in mediating the human-environment interface. It focuses on the legal and consequent governance challenges presented by the emergence of the Anthropocene as a possible new geological epoch. While the epoch has yet to be formally confirmed, the trope and discourse of the Anthropocene already confront law and governance scholars with a unique challenge concerning the need to question, and ultimately re-imagine, international environmental law and governance interventions in the light of a new socio-ecological situation. Through interactive lectures, classroom discussions based upon pre-assigned readings, and the elaboration of a joint mini-project, students not only assess the (mostly unsuccessful and ineffective) regulatory interventions used thus far to mediate the human-environment interface; they also examine the possibility to develop counter-narratives and alternative institutional practices, by drawing on most recent critical legal approaches as well as sociocultural traditions that have been marginalised within international environmental law.

　2010年代以降、英語圏の認識論で盛んに論じられるようになった「認識をめぐる不正義」（epistemic injustice）の問題と、その不正義を是正する「認識をめぐる責任」（epistemic responsibility）の問題を考察する。そのことを通じて、「認知する」や「認識する」といった営みに否応なく孕まれている倫理的な次元を、その社会的な含意も踏まえつつ、明らかにする。 　哲学の分野においては、認識論と倫理学は別々の領域に属するものとしばしば――「常に」ではないが――見なされてきた。しかしながら、私たちの具体的な生活の場面を考えてみると、多くの場合、倫理の問題は同時に認識の問題でもある。例えば、疾病・障がい・性別・性的指向等による差別、またレイシズム等においては、認識自体が、力関係によって媒介され、相対的に弱い立場に置かれた者は発言権を奪われ、沈黙を余儀なくされることがある。また勇気をもって窮状を訴えたとしても、それは正当な証言としては見なされず軽視されるかもしれない（「証言をめぐる不正義」）。さらに言えば、そもそも、当事者の苦境にたいして、周囲の人々の関心が低いため、その苦境を表現する言葉が開発されず、その結果、本人はその苦境を訴える言葉自体を奪われているかもしれない（「解釈をめぐる不正義」）。 本講義では、まず主にフェミニスト認識論（ないし社会的認識論）による「認識をめぐる不正義」論の基本的な発想・概念を概観・検討する。その際、臨床の文脈において、その基本的発想・概念が、どう発展的に捉えられるのかにも触れたい。そのうえで、.そういった不正義に対して私たちはどのような責任を負っているのかも批判的に考察する。また私自身の認識的不正議論の展開として、「証言をめぐるタイミング」（testimonial timing）という概念を導入することで、共感知、認識的徳／悪徳また認識的不正義をタイミングの観点から考察したい。

　2010年代以降、英語圏の認識論で盛んに論じられるようになった「認識をめぐる不正義」（epistemic injustice）の問題と、その不正義を是正する「認識をめぐる責任」（epistemic responsibility）の問題を考察する。そのことを通じて、「認知する」や「認識する」といった営みに否応なく孕まれている倫理的な次元を、その社会的な含意も踏まえつつ、明らかにする。 　哲学の分野においては、認識論と倫理学は別々の領域に属するものとしばしば――「常に」ではないが――見なされてきた。しかしながら、私たちの具体的な生活の場面を考えてみると、多くの場合、倫理の問題は同時に認識の問題でもある。例えば、疾病・障がい・性別・性的指向等による差別、またレイシズム等においては、認識自体が、力関係によって媒介され、相対的に弱い立場に置かれた者は発言権を奪われ、沈黙を余儀なくされることがある。また勇気をもって窮状を訴えたとしても、それは正当な証言としては見なされず軽視されるかもしれない（「証言をめぐる不正義」）。さらに言えば、そもそも、当事者の苦境にたいして、周囲の人々の関心が低いため、その苦境を表現する言葉が開発されず、その結果、本人はその苦境を訴える言葉自体を奪われているかもしれない（「解釈をめぐる不正義」）。 本講義では、まず主にフェミニスト認識論（ないし社会的認識論）による「認識をめぐる不正義」論の基本的な発想・概念を概観・検討する。その際、臨床の文脈において、その基本的発想・概念が、どう発展的に捉えられるのかにも触れたい。そのうえで、そういった不正義に対して私たちはどのような責任を負っているのかも批判的に考察する。また私自身の認識的不正議論の展開として、「証言をめぐるタイミング」（testimonial timing）という概念を導入することで、共感知、認識的徳／悪徳また認識的不正義をタイミングの観点から考察したい。

This course has two objectives: a) to provide students with a comprehensive introduction to environmental and climate justice, and b) to equip students with a well-rounded perspective on the critical and evolving field of the subject.