The course will involve a series of discussions among students following specified formats intended to maximize participants’ ability to learn and apply the following: -Skills for pragmatic, practical, intersectional approaches and multilateral solutions to global issues and challenges, especially in devising and evaluating policy proposals and alternatives. -Ability to assess, discuss, and debate global issues by leveraging multidisciplinary perspectives across public policy, economics, politics, ethics, security, international governance, and law. In addition to discussions, students will also develop skills in policy analysis, discussion, consensus building, effective presentation, and policy brief writing. The following is a list of themes: -Decarbonization, energy security and geopolitics, and the role of nuclear -The role of leading institutions and fair competition in global education in the era of digitalization -Challenges in progressing gender equality against the context of varying social vulnerabilities and inequalities across the globe -International leadership and the future role of international organizations

This course explores the visions and historical processes that shaped the political, economic, and legal principles, policies, and practices of a transnational order in East Asia from the mid-nineteenth century to the mid-twentieth. Its focus will be on the trans-Pacific interactions between the United States, Japan, the Philippines, and China, but always with the rest of East Asia in mind. The discussions will delve into the interplay of law, politics, and economics during the period covered. Through these discussions, this class will explore new ways of understanding the historical developments whereby a coherent transnational order was formed in East Asia. The aim will be to overcome the limitations of the two prevalent narratives regarding East Asian history. The first, known as the “Western Impact” model, looks at modern East Asian history in the context of how each society reacted to Western powers attempting to dominate the area through trade and colonization. The second approach has traditionally been presented as an antithesis to the first, focusing on the internal logic of East Asian societies, and modernization in these societies is explained by referring primarily to domestic political dynamics, avoiding overemphasis on influence from the West. By grounding our analyses on the development of a transnational order among East Asian societies on one hand, but focusing on trans-Pacific interactions on the other, our objective will be to re-assess not just the history of East Asian societies, but the history of the US, and its role in the shaping of a global order that remains crucially important to this day.

This course explores the visions and historical processes that shaped the political, economic, and legal principles, policies, and practices of a transnational order in East Asia from the mid-nineteenth century to the mid-twentieth. Its focus will be on the trans-Pacific interactions between the United States, Japan, the Philippines, and China, but always with the rest of East Asia in mind. The discussions will delve into the interplay of law, politics, and economics during the period covered. Through these discussions, this class will explore new ways of understanding the historical developments whereby a coherent transnational order was formed in East Asia. The aim will be to overcome the limitations of the two prevalent narratives regarding East Asian history. The first, known as the “Western Impact” model, looks at modern East Asian history in the context of how each society reacted to Western powers attempting to dominate the area through trade and colonization. The second approach has traditionally been presented as an antithesis to the first, focusing on the internal logic of East Asian societies, and modernization in these societies is explained by referring primarily to domestic political dynamics, avoiding overemphasis on influence from the West. By grounding our analyses on the development of a transnational order among East Asian societies on one hand, but focusing on trans-Pacific interactions on the other, our objective will be to re-assess not just the history of East Asian societies, but the history of the US, and its role in the shaping of a global order that remains crucially important to this day.

The purpose of this course is to examine how Japan’s transformation into a modern nation was shaped and represented through visual culture. Great emphasis is placed on group work, as students are expected to actively collaborate with peers to analyze visual materials, share perspectives, and co-construct knowledge. Through these interactive and cooperative activities, students will also have the opportunity to enhance their English communication skills and connect with a community of internationally minded peers. この授業では、日本が近代国家へと変化していく過程を、当時の絵画や写真、広告などの「視覚資料」を通して学びます。授業では、オンライン教材やビデオ講義、歴史資料を用いながら、ディスカッションや課題に取り組みます。特にグループワークを重視しており、視覚資料の分析やプレゼンテーションなどを通して、学生同士が協力しながら学びを深めていきます。これらの活動を通して、視覚的リテラシー、歴史的思考力、異文化理解力を養うとともに、英語によるコミュニケーション能力の向上も目指します。国際的な視野を広げたい方や、英語を実践的に使って学びたい方に適した内容となっています。

Objectif / Vue d’ensemble du cours : Au milieu du XIXe siècle, la ville de Paris a connu une transformation profonde au niveau morphologique et fonctionnel : l'haussmannisation. Réputées comme étroites et sombres, insalubres voire dangereuses, les rues de la capitale française gardaient encore, au début de ce siècle, un aspect moyenâgeux. D’énormes travaux urbains ont été alors entrepris par un certain Georges Eugène Haussmann, le préfet de la Seine. « Paris embellie, Paris agrandie, Paris assainie » : voici l’objectif de cette tentative colossale qui métamorphosera bientôt non seulement Lutèce mais aussi de nombreuses villes françaises voire européennes. Nous allons donc aborder cette méthode d’urbanisme au travers de la lecture et de la traduction des Mémoires du Baron Haussmann, le mentor des travaux monumentaux. Épaisse comme un pavé, cette autobiographie ne peut être entièrement traitée en un seul semestre ; nous nous intéresserons surtout à quelques chapitres sur le plan de Paris. Ainsi parcourrons-nous l’essentiel de la vision haussmannienne afin de mieux comprendre la société et la culture françaises.

本スタジオはMemu Earth Lab（北海道大樹町）を拠点として行う、シンガポール国立大（NUS Cities/Landscape Architecture）との合同スタジオです。原則英語で行います。現地に向かう前にインターネット上の情報で下調べを行うRead、現地において自らの身体で土地／資源の再読を行うRe-Read、そして現地での経験を本質的な問いに還元させるMake Questionsの３つのプロセスを通じて、都市と農村との持続的なかかわり方について考究します。

変動帯で形成される地形は，内的営力と外的営力が相互に作用して形成されている。この講義ではそれらの概観と一つ一つの要素について説明する．特に内的営力を担う活断層や沈み込み帯の地殻変動などについて，変動帯の地形形成を論じる変動地形学，現在の変動を測る測地学, 数値モデリングの視点から解説し，実際の研究例を紹介する。 Geomorphology in large-scale orogenic belts at plate boundaries has been developed by the interaction between endogenetic and exogenetic processes. Its overview and each component will be explained in this lecture. We especially discuss the roles of active faults and crustal deformation in subduction zones from the point of views in geodetic measurements, tectonic geomorphology and numerical modeling.

文化人類学は、「フィールドワーク」と呼ばれる経験的調査を通じて、多様な地域の文化現象や人々の生のあり方を探り、他者を理解する作業のなかで自己について問い直す学問だと言われる。だが、「他者の生きる世界に参入して記録し、他者（またそこから照らされる自己）について表現を試みる」という営みは、人類学に限られるものではない。眼の前に生起する世界をいかにして捉えるかは、どのような媒体でどのように記録し、誰に向けてどのようにその記録を公開・共有するかという表現形式をめぐる問題と表裏一体である。 本授業では、とりわけ東日本大震災をめぐる表現活動に焦点を当て、災厄の記憶／記録／継承の間をつなぎ往還する「生をかたどる技法」、自己と他者が入り交じりながら展開するその多様なあり方を考えていく。具体的には、公・民間それぞれによる伝承施設の展示、ドキュメンタリー等の映像表現、現代アートの分野におけるフィールドリサーチや「再演」（リエンナクトメント）の手法を取り入れたインスタレーションの制作・公開について等を取り上げる。 担当教員はこれまで、フィールドの人々やアーティストと協働して、映像や実物資料等のイメージを用いた民族誌的展示や、映像アーカイブの創造的活用に向けたアート・ワークショップの制作、現代アートと人類学を越境する展覧会の企画等を行い、拡張的な人類学的表現手法を手探りしてきた。その知見が議論の土台にはなりえるものの、本授業は「芸術の人類学」や「マルチモーダル人類学」の実践例や理論について一方向的に講義するものではない。履修者とともに、試行錯誤の中から表現された作品を見て、実際に作り手の語りに耳を傾け、対話型のワークショップを重ねる。そのようなプロセスを通じて、他者と自己の経験や記憶を記録／表現し、さらに時空間的に遠い他者を巻き込み共有／継承する方法について考えていきたい。それらは従来の文化人類学が練り上げてきた表現手法や理論と通じ合う部分がある一方で、決定的に異なる部分もあるだろう。そのような意味で、本授業の目的は、災厄の記録＝表現や、人類学的表現をめぐって参加者自身が多様な思考を展開し合う場をひらき、繊細で複雑な表現の形と真摯に向き合い、わからなさや届かなさといったモヤモヤを抱えながら、「ともに人類学する」ことにある。

Is there such a thing called Japanese philosophy? While there is a tendency to think of philosophy as uniquely Western, with some developments having sprouts and branches in Indian and Chinese history, what is not as well-known is that there was an original philosophy that emerged out of 20th Century Japan. What we will look at in this course is one strand of Japanese philosophy: the Kyoto School philosophy (京都学派). The Kyoto School is a name given to a philosophical movement that took place around Kyoto University that both assimilated and challenged the foundational claims within Western philosophy by drawing on its own intellectual heritages and ideas and used them to reformulate religious, political, and moral viewpoints that are unique to the East Asian cultural tradition, and perhaps to the rest of the world, while maintaining a dialogue with its Western counterpart. What makes this school important and relevant to contemporary philosophy is the fact they took a bipedal stance between the East and West. The goal for many of these philosophers was not to advance a particular Eastern philosophical standpoint as such, but to put forth a vision of dialogue among a multiplicity of worlds. In this sense, the Kyoto School appears rather cosmopolitan when compared with other European or American schools of thought at that time. Given the increasingly global context we currently live in, it is becoming certain that we need other philosophical discourses that are not Western grounded to further understand the pressures, diversity, and problems of contemporary life. This course will discuss the major figures, principles, and historical controversies of the Kyoto School philosophy and bring these thinkers into conversation within Western philosophy in order to engage the problems of today’s global world. These thinkers shared cosmopolitan visions of the future, seeking to address issues related to colonialism, social conflict, and self/cultural identity; and if we read these thinkers more hermeneutically, we can find that their work touches on issues that afflict us today as well: issues, such as environmental degradation, military escalation, and excess capitalism. Finally, note that this is part I of a sequence of courses I call “The History of Japanese Philosophy” (with part II focusing on the social philosophy of Japanese history and part III on the Marxist tradition within the history of Japanese thought). Ultimately, what this course aims to do is to have students exercise their analytical and critical thinking skills in English by deploying these authors or texts in the service of demonstrating their relevance to the sustainable development goals that is the center of Global Liberal Arts classes (or students can do the opposite, as an option—to disprove their relevance!). In this course, the students will: a) know who the major figures of the Kyoto School are; b) learn the fundamental arguments proposed by leading Kyoto School thinkers; c) understand and discuss the controversies around the Kyoto School; d) explore the personal, social, and political issues raised by the Kyoto School; e) and theorize the possible connections or relevance the Kyoto School has to contemporary problems or issues related to the sustainable development goals

Is there such a thing called Japanese philosophy? While there is a tendency to think of philosophy as uniquely Western, with some developments having sprouts and branches in Indian and Chinese history, what is not as well-known is that there was an original philosophy that emerged out of 20th Century Japan. What we will look at in this course is one strand of Japanese philosophy: the Kyoto School philosophy (京都学派). The Kyoto School is a name given to a philosophical movement that took place around Kyoto University that both assimilated and challenged the foundational claims within Western philosophy by drawing on its own intellectual heritages and ideas and used them to reformulate religious, political, and moral viewpoints that are unique to the East Asian cultural tradition, and perhaps to the rest of the world, while maintaining a dialogue with its Western counterpart. What makes this school important and relevant to contemporary philosophy is the fact they took a bipedal stance between the East and West. The goal for many of these philosophers was not to advance a particular Eastern philosophical standpoint as such, but to put forth a vision of dialogue among a multiplicity of worlds. In this sense, the Kyoto School appears rather cosmopolitan when compared with other European or American schools of thought at that time. Given the increasingly global context we currently live in, it is becoming certain that we need other philosophical discourses that are not Western grounded to further understand the pressures, diversity, and problems of contemporary life. This course will discuss the major figures, principles, and historical controversies of the Kyoto School philosophy and bring these thinkers into conversation within Western philosophy in order to engage the problems of today’s global world. These thinkers shared cosmopolitan visions of the future, seeking to address issues related to colonialism, social conflict, and self/cultural identity; and if we read these thinkers more hermeneutically, we can find that their work touches on issues that afflict us today as well: issues, such as environmental degradation, military escalation, and excess capitalism. Finally, note that this is part I of a sequence of courses I call “The History of Japanese Philosophy” (with part II focusing on the social philosophy of Japanese history and part III on the Marxist tradition within the history of Japanese thought). Ultimately, what this course aims to do is to have students exercise their analytical and critical thinking skills in English by deploying these authors or texts in the service of demonstrating their relevance to the sustainable development goals that is the center of Global Liberal Arts classes (or students can do the opposite, as an option—to disprove their relevance!). In this course, the students will: a) know who the major figures of the Kyoto School are; b) learn the fundamental arguments proposed by leading Kyoto School thinkers; c) understand and discuss the controversies around the Kyoto School; d) explore the personal, social, and political issues raised by the Kyoto School; e) and theorize the possible connections or relevance the Kyoto School has to contemporary problems or issues related to the sustainable development goals