| Title of Books, Academic Papers |
Single Author/ Co-author |
Date of Publication / Presentation |
Name / Place of Publication, Academic Journals or Academic Societies |
Summary |
| (Books) |
| 1．Descartes soldat: de la querre à la prière (Heishi Dekaruto: tatakai kara
inori e) |
Single author |
October 1995 |
Keiso Shobo |
Concerning the relationship between metaphysics and mathematics or physics
and between metaphysics and ethics in Descartes, Koziumi presented interpretation
of the major parts of Discours de la Méthode, Meditationes de Prima Philosophia
and Passions de l'âme while examining previous works critically. Especially,
Koizumi clarified the significance of the relationship between la creation
des verites eternelles which has been the focus of Descartes' research
in recent years and physics. Moreover, through clarification of the relationship
between god, cogito and soul, Koizumi consolidated the foundation of reading
Meditationes de Prima Philosophia and Passions de l'âme as health theory,
illness theory and life theory.(Total 268 pages) |
| 2．Descartes: protreptikos (Dekaruto = Tetsugaku no susume) |
Single author |
October 1996 |
Kodansha |
Koizumi discussed Stoic ethics in Descartes'Discours de la Méthode and
skepticism, solipsism and proof of god's existence in Descartes' Meditationes
de Prima Philosophia with knowledge of modern philosophy. And Koizumi discussed
religious theory and life theory in such things as Descartes' letters.
Moreover, Koizumi clarified the significance of changes of Descartes' De
immortalitate animorum. Koizumi organized this book so that it could be
an introductory book to philosophy and ethics whose themes were living,
surviving and dying as a whole and discussed them.(Total 213 pages) |
| 3．Philosophy of funeral (Tomurai no tetsugaku) |
Single author |
August 1997 |
Kawade Shobo Shinsha |
Koizumi critically examined both the system of representation about death and the way of telling about the dead by understanding the disconnection of life and death sternly and distinguishing death, the dead and dead body. Koizumi also examined the attitude both to the dead and to animals by putting principles of ethics both on goodness of existence and on needlessness of murder. In predication Koizumi tried to show its modern significance by referring to the literature mentioned in discussions over history, memory and oblivion(Total 137 pages). |
| 4．Considering human rights (Jinken wo kangaeru) |
Co-author |
December 1997 |
Zuisosha |
Authors discussed that there was accountability to be kept when men discussed
sexual discrimination. From that viewpoint, authors critically examined
various researches over theory of women's rebirth of Buddhism, reviewing
them as if they were research history. Authors also critically examined
ethnomethodology and conversational analysis that were applied to sexist
conversational analysis. On that basis, authors examined ways of enabling
us to conduct research that was both practical and highly suggestive with
high standard of literature study.(Total 286 pages) |
| Editor：Akira Yokoshima and Kiyoshi Nakamura |
| Co-authors：Akira Yokoshima, Koichi Kaneda, Yoshiyuki Koizumi, Kiyoshi Nakamura,
Tokushi Kasahara, Tadashi Otaka, Yoshiji Tanno, Makoto Fujiwara and Satoshi
Matsumoto |
| Koizumi's parts：Chapter 4 "Point of view toward sexual discrimination"
(pp.79-120) |
| 5．Why mustn't we kill a person? (Naze hito wo koroshitewa ikenainoka?) |
Co-author |
October 1998 |
Kawade Shobo Shinsha |
Juvenile crime led authors to try to examine a question of "Why mustn't we kill a person?" (, which was famous in magazines and so on) from principled viewpoint. Acts of making the living die included not only apparent murderous acts, but acts that corresponded to murderous acts but could be discouraged from illegality and criminality and ones that killed things to make food. Authors, therefore, distributed them and advanced discussion. And authors showed the necessity of discussing both the law of prohibition of killing and the ontological position of commandment. (Total 148 pages) |
| Co-authors：Hitoshi Nagai and Yoshiyuki Koizumi |
| Koizumi's parts： Hitoshi Nagai and Yoshiyuki Koizumi co-authored chapter
1 "Can moral stop murder?" (pp.7-56).Koizumi wrote chapter 3 "Why can't
we kill a person? we could do so, and actually we are able to do so" (pp.95-148) |
| 6．Deleuze's philosophy: for life, nature and future (Duruzu no tetsugaku: seimei, shizen, mirai notameni) |
Single author |
May 2000 |
Kodansha |
Koizumi presented Deleuze's philosophy as a theory that was in concert with the development of modern biology. First, Koizumi presented Deleuze's theory of mathesis universalis and clarified its significance in natural philosophy. In doing so, Koizumi tried to show that it was the theory that was in concert with modern mathematical science by referring to such theories as Lorenz's Chaos theory. And Koizumi presented Deleuze's Différence et répétition as a theory that was in concert with both modern evolution theory and chemical biology. In doing so, Koizumi especially examined the concept of gene in addition to making comparison with structural biology. From these viewpoints, concerning Deleuze' philosophical works and art theory, Koizumi clarified the significances as his life theory and natural philosophy.(Total 216 pages) |
| (Academic papers) |
| 1．Skepticism of mathematics in Descartes (Dekaruto niokeru suugaku no kaigi) |
Single author |
January 1985 |
Office of Philosophy, Faculty of Letters, The University of Tokyo Ronshu
3 |
Koizumi examined the relationship between skepticism of numbers by god that deceived and ｌa creation des verites eternelles in Descartes' "Meditation I" of Meditationes de Prima Philosophia. First, Koizumi critically examined the common interpretation that skepticism by god that deceived was not formed without the hypothesis of ｌa creation des verites eternelles. And through the examination of how its skepticism was solved, Koizumi showed that skepticism by god that deceived and ｌa creation des verites eternelles had different themes and significances. Also, in doing so, Koizumi referred to, what we called, discussion over odd arithmetic. (pp.187-198) |
| 2．Skepticism of mathematics in Descartes I (Dekaruto niokeru suugaku no
kaigi I) |
Single author |
January 1986 |
Office of Philosophy, Faculty of Letters, The University of Tokyo Ronshu 4 |
Koizumi discussed the skepticism of mathematics in Descartes' "Meditation V"
of Meditationes
de Prima Philosophia. Koizumi synthesized interpretation
that could be called the memory theory with interpretation that could be
called the permanent theory by comparing and examining them and then tried
to synthesize them. On that basis, Descartes himself showed that he misunderstood
the relationship between range of skepticism and regulations of evidenz
and the reason was that "Meditation V" had not found the system
of tying problems of proof theory and existence attribute of signs with
what we called ontic proof appropriately. (pp.119-139) |
| 3．Idea and existence in Descartes' philosophy: in view of existence proof
of material things (Dekaruto tetsugaku niokeru kannen to sonzai: busshitsuteki
jibutsu no sonzai shomei ni sokushite) |
Single author |
May 1986 |
The Philosophical Association of Japan Tetsugaku 36 |
Koizumi clarified the condition of why the regulation of things that conduct
manas in Descartes' "Meditation II" of Meditationes
de Prima Philosophia was
not able to introduce the concept of acts into the concept of manas although
it tried to do so. On that basis, Koizumi clarified the circumstance that
although existence proof of material things in "Meditation VI" could be
accomplished for the first time on the premise of existence of the main
body of acts, the proof covered the material world that the main body itself disclosed.
Thus, Koizumi clarified that Descartes' philosophy not only represented
the material world as mathematic extension but reduced the former to the
latter. (pp.118-128) |
| 4．Good acts and good existence: in view of Hegel's "Lehre vom Gewissen" in der Phänomenologie des Geistes (Zennaru koui ro zennaru sonzai: Hegeru Seishin genshogaku "Ryoshinron"ni sokushite) |
Single author |
January 1987 |
Office of Philosophy, Faculty of Letters, The University of Tokyo Ronshu
5 |
Koizumi tried to read Hegel's "Lehre vom Gewissen" in der Phänomenologie
des Geistes using both various concepts of modern act theories and various
concepts of ethics. Especially, after discussing that good acts ethically
should be established based on mutual recognition if establishment as acts
of acts was based on mutual recognition, Koizumi tried to confirm it in
the production process of the mind in "theory of conscience". And Koizumi
examined both the significance and limitation of good acts, referring to
discussions focusing on issues of saints' evaluation as good existence
over universality and specialty of ethic. (pp.119-130) |
| 5．Moving and being moved: on Aristotle's "Akrasia" theory (Ugoku kototo
ugokasarerukoto : Arisutoteresu "Akurasia"ron nitsuite) |
Single author |
December 1987 |
Office of Philosophy, Faculty of Letters, The University of Tokyo Ronshu 6 |
Koizumi advanced the interpretation on Aristotle's "Akrasia theory" of
Ethica Nicomachea referring to discussions over "weakness of will" in modern
act theory. In doing so, Koizumi tried to present the modern significance
of Aristotle's discussion, citing instances that were questioned in bioethics.
And Koizumi discussed that if Acrasia that got overwhelmed by passive pathos
should dissolve, it should be conducted not by individual virtue ethics
but by ethics that was above the dimension of individuals. (pp.100-112) |
| 6．Punishment and responsibility (Keibatsu to sekinin) |
Single author |
July 1988 |
Sobun 290 |
Koizumi examined what we called the system of criminal punishment over
people who had diminished responsibility. After critically examining what
kinds of consequences came about in case various theories that justified
the distribution system of criminal punishment were applied to people with
diminished responsibility, Koizumi discussed the difficulties of envisaging
both the fair attitude toward people with diminished responsibility and
the fair relationship with them. (pp.19-22) |
| 7．Skepticism and others: the first meditation as training of soul (Kaigi to tasha: tamashii no shuren toshiteno daiichi shosatsu) |
Single author |
October 1989 |
The Society of Philosophy Tetsugaku zasshi 104 (776) |
Koizumi tried to interpret the whole part of Descartes' "Meditation I" of Meditationes de Prima Philosophia. Usually, skepticism of "Meditation I" has been regarded as the process that questioned human being's various abilities and denied them sequentially. However, in this paper, Koizumi presented the interpretation that its skepticism was also the process that deepened human being's self-recognition and recognition of others. Especially, Koizumi added intensive examination on discussion on dream and waking and on dream and craziness, and differences between god that deceived and demon. (pp.1-18) |
| 8．The remaining persons: intension and extension of democracy (Nokosareta
mono: minshusei no naihou to gaien) |
Single author |
November 1989 |
Gendai shiso 17(12) |
Koizumi tried to classify and organize various issues that derived from
the relationship between the modern democratic system and nation states
through consideration of both intension and extension of concepts on persons
who were regarded as the main body of the democratic system. And Koizumi
tried to clarify reasons why the concept of the modern democratic system
itself stayed special extensionally although it was seen as universal extensionally.
Moreover, Koizumi stated the circumstances of bearing various problems
in extensional boundary nation states arranged in the modern democratic
system due to circumstances. (pp.188-196) |
| 9．Logics and ethics of ｌa creation des verites eternelles (Eienshinrisouzousetsu
no ronri to rinri) |
Single author |
May 1990 |
Gendai shiso 18(5) |
Koizumi thoroughly examined ｌa creation des verites eternelles. Descartes
proposed referring to the possible-world theory. Although this theory had
not been changed through Descartes' life according to the common interpretation,
Koizumi showed that the contents of letters in 1630, before and after Meditationes
de Prima Philosophia and before and after Principles of Philosophy were
different. Also, Koizumi tried to controvert the argument that ｌa creation
des verites eternelles was not consistent from viewpoints of modal logic.
In addition, Koizumi tried to get out the implication of political philosophy
and ethics fromｌa creation des verites eternelles. (pp.166-191) |
10．Logics and ethics of <natural state>
(<Shizenjyotai>no ronri to rinri)
|
Single author |
March 1991 |
Faculty of Education, Utsunomiya University Kiyo 41 |
Koizumi interpreted the theory of natural state in chapter 13 of Hobbes' Leviathan in relation to the market of power that was described in chapter 10 and 11.Through the matter, Koizumi tried to understand the natural state not as the state in which symmetric mutual relationship was, like common brief, superimposed but as the state in which asymmetric power relationship was operating from the beginning. And Koizumi showed that Hobbes' theory of natural state and that of social state were, against their appearances, argumentation that respected the existence of persons that were, moreover, excluded from asymmetric power relationship. (pp.67-77) |
| 11．De idea entis potentis (Chikara arumonono kannen: Dekaruto"Dai san shosatsu""Dai
ichi shomei"zenhan no kosatsu) |
Single author |
March 1992 |
Faculty of Education, Utsunomiya University Kiyo 42 |
Koizumi presented the first half of the interpretation on existence proof
of god in Descartes' "Meditation III" of Meditationes de Prima Philosophia.
First of all, Koizumi examined both significances of conceptual words and
relationship between the concept and manas. And concerning the casual principle
that was used as the fundamental principle for god's existence proof, after
showing that the concept of realitas was considered as power in "Meditation
III", Koizumi showed that god's existence proof was pursuit of power which
corresponded to causes of the place of power. (pp.73-86) |
| 12．Perfectio et Infinitas (Kanzensei to mugensei: suaresu kenkyu noto(1)) |
Single author |
March 1993 |
Faculty of Education, Utsunomiya University Kiyo 43 |
Koizumi read the god theory in chapter 1 and 2 of Suarez's Disputationes
metaphysicae and stated about the relationship between the perfect god
and the infinite god. And Koizumi originated with it to examine how the
concept of perfectness which corresponded to intensionality or intensity
related to the concept of infinity and how it transformed the concept of
infinity. Also, in annotation, Koizumi made the quick comparison between
perfectness and infinity in god. (pp.55-59) |
| 13．de causa sui ad conservationem sui (Jiko genin kara jiko hozon e: Supinoza Echikawo megutte) |
Single author |
March 1994 |
Faculty of Education, Utsunomiya University Kiyo 44 |
Koizumi stated the transformation process of the self-concept in Spinoza's
Ethicae based on his understanding that the core of Spinoza's ethics was
affirmation of the self; in other words, affirmation of its existence whatever
performance each individual had. Especially, Koizumi showed that self-preservation
and self-sustainability that appeared in the beginning of the third division
did not directly result from the self-cause that appeared in the first
division and that the second division enabled them to exist. And in order
to clarify the significance of discussions in the second division, Koizumi
tried to take out Spinoza's unique biological system, referring to Neumann's
Theory of Automata and self-organization (pp.105-125) |
| 14．Beatitudo intelligentiae: De parte quarta Ethicae (Interigentia no kofuku: Echika dai
yonbu wo megutte) |
Single author |
October 1994 |
The Society of Philosophy Tetsugaku zasshi 109(781) |
Through reading of the fourth division of Spinoza's Ethicae Koizumi stated
that power that benefited from summum bonum was human being's virtue and
that summum bonum was human being's bonum commune and it formed bonds of
human beings. First, Koizumi strictly distinguished good from wealth, referring
to recent studies on distinction between them. And Koizumi critically analyzed
the fact that past interpretation about Spinoza's discussions that took
out bonum commune from summum bonum was based on the premise of modern
viewpoint on the relationship between economy and ethics. On that basis,
Koizumi clarified the significance of Spinoza's discussions over the relationship
between the contemplative life and the practical life. (pp.70-85) |
| 15．Mathesis universalis in Deleuze: reading Différence et repetition (Duruzu
niokeru fuhensuugaku: sai to hanpukuwo yomu) |
Single author |
August 1997 |
Gendai shiso 25(9) |
Koizumi tried to clarify the theory of mathematics of Deleuze's Différence
et repetition. First, Koizumi stated the relationship between the differential
concept and ideal and potential things. Then, Koizumi stated that the concept
of problems in Deleuze showed another critical viewpoint toward the technique
since Poincaré presented that people did differential equation without
analytic solution. On that basis, Koizumi stated that the theory of individuate
from manifold in Deleuze critically reorganized Turing's theory of morphogenesis.
Through these things, Koizumi tried to consolidate the foundation to consider
the biological system. (pp.162-188) |
| 16．Critical study on studies on the status society in the medieval age (Chusei mibunsei kenkyu no hihanteki kentou) |
Single author |
March 1998 |
Faculty of Education, Utsunomiya University Kiyo 48 |
Koizumi examined various researches on Japanese mid-age class system retrospectively. First, Koizumi examined various theories on the concept of nonhuman being and stated the importance of clearly specifying ambiguous concept of nonhuman being as an ambiguous thing. And Koizumi examined various theories that were handed in over the relationship between national civil rights and the nonhuman relief work project, studying risshu traditions of Saidaiji and stated that religious organizations should positively evaluate the establishment of publicness. Finally, Koizumi critically examined the theory of impurity and that of purification that had been the fundamental viewpoints of research of the medieval class system. (pp.59-73) |
| 17．Problems of stop of language: over Augustine's Confessiones vol.10 (Kotoba
no teishi no mondai: Augusutinusu Kokuhaku daijyukkan wo megutte) |
Single author |
October 1998 |
Hihyokukan 2(19) |
Koizumi examined such issues as memory, oblivion, evidence and confession
in line with Augustine's Confessiones vol.10. First, Koizumi stated that
although it was difficult to stop past evidences and confession in principle,
Confessiones focused on the issue of evaluation that the special way of
telling stopped it. And Koizumi stated that the memory theory of Confessiones
was actually a trial that sublimated infinity of memory into limitlessness
of words and that it was the one that tried to lead impossibility of stop
of language to showing faith in god through linguistic interpretation of
the theory of oblivion. (pp.103-116) |
| 18．Sense and expression in Deleuze (Duruzu niokeru imi to hyogen) |
Single author |
October 1999 |
Hihyokukan 2(23) |
Koizumi conducted preliminary works on Deleuze's Logique du sens to interpret
that it was a trial to analogically clarify the process of ontogeny of
creatures and that of generation of languages both dynamically and statically.
After distinguishing the concept of meaning from instruction, exhibition
and significance (i.e., three dimensions of proposition), Koizumi stated
that in order to deal with expressions of meaning and expressions of incidents
analogically, it was necessary to change the concept of expressions to
the mathematical concept of expressions. Koizumi showed that at the time,
the concept of expressions would lead to the concept of manifestation in
creatures. (pp.176-191) |
| 19．Sense and expression in Deleuze2: surface language (Duruzu niokeru imi to hyogen2: hyomen no kotoba) |
Single author |
April 2000 |
Hihyokukan 2(25) |
Koizumi stated that the theory of serie in Deleuze's Logique du sens was a trial to apply the theory of infinite series to the theory of linguistics. That is to say, after various concepts such as blank words, mystic words and paradoxical instances stemmed from various concepts of the theory of infinite series, Koizumi stated that in order to grasp the meaning of words as incidents, it was necessary to quest for what were expressed in the theory of differential equation which advanced from the theory of infinite series. In this way, Koizumi presented the foundation to examine the potential of languages. (pp.221-235) |
| 20．Location of summum bonum (Saikozen no arika) |
Single author |
October 2000 |
The Society of Philosophy Tetsugaku zasshi 115(787) |
Koizumi tried to positively evaluate the ideal of summum bonum by critically
examining the ideal of Utopia. Koizumi stated that if we perceived Utopia
from viewpoint of quantity of good, it should be perceived as the state
of emanation, steadiness or stabilization and that they were not desirable
for human beings who were to have life, aging, disease and death. In doing
so, Koizumi critically examined the modern formal Utopia framework. On
that basis, Koizumi tried to present the framework that summum bonum existed
in the real world by positively re-evaluating Leibniz's Philosophy of Monad,
referring to various researches. (pp.20-35) |
| 21．Not making threats and not making scared: ethics of principle of reason
of ethics (Odosazu、obiezu: rinri no riyuuritsu no rinri) |
Single author |
May 2001 |
Forum of young researchers on philosophy Tetsugaku no tankyu 28 |
Koizumi stated the question of "Why should it be ethical", which questioned
the basis of ethics. First, through examination of focused questions, Koizumi
stated the circumstances that questions which questioned the basis of the
rule were ultimately cut off by fear of death. At the same time, Koizumi
discussed that it was desirable to have the way which clarified the grounds
of ethics both by clarifying that human beings lived together and by affirming
fear of death in a bright way (pp.17-28) |
| 22．Sense and expression in Deleuze3: daughters who have bodies without organs (Duruzu niokeru imi to hyogen3: kikan naki karada no musumetachi) |
Single author |
October 2001 |
Hihyokukan 3(1) |
After making interpretation about the distinction between surface words
and deep words in Deleuze's Logique du sens, Koizumi stated the vision
that the new remark Deleuze had been looking for corresponded to the new
life system which should be looked for. As its preliminary work, Koizumi
clarified bodies without organs not only through the modern biology theory
but through referring to instances of the complex system of bodies and
machines in the generation experiment from EC cell line. And Koizumi presented
the significance of the challenge of theorizing the generation process
from bodies without organs. (pp.139-149) |
| (Others) |
| 1．Spinoza and physical things (Spinoza to fijikku na mono) |
Co-author |
April 2000 |
Hihyokukan 2(25) |
This was the entry of the dialogue between Osamu Ueno and Yoshiyuki Koizumi
over Spinoza upon publication of Seishin no
me wa ronsho sonomono written
by Osamu Ueno. First, Ueno and Koizumi discussed Ueno's new interpretation
on Spinoza's Theological-Political Treatise. Especially, their discussions
focused on the significance of the universal faith, the relationship between
ideology and truth and the evaluation of liberalism. And they had the main
discussions on Spinoza's Ethicae (i.e., Conatus theory, substance monism
theory and soteriology. Moreover, they discussed masse, dynamism and societas
theory which were the focus of Spinoza research. (pp.196-220) |
| 2．Life theory of eidos and genome (Idea to genomu no seimeiron) |
Co-author |
January 2001 |
Hon 26(1) |
This was the entry of dialogue on the modern life science between Keiko Nakamura and Yoshiyuki Koizumi upon publication of Deleuze's Logique du sens. After mentioning the importance of genomic analysis, Koizumi introduced various theories that can be used to establish the new life theory from the history of philosophy and that of thought. Also, Nakamura showed the significance of the development of the modern development gene research. As a whole, authors showed that in this age it was possible to consider life issues in fresh ways. (pp.10-16) |
| <Translation> |
| 1．Theory of relativity and logical positivism (Soutaiseiriron to ronrijishoshugi) |
Single translation |
May 1995 |
Gendai shiso 23(5) |
Koizumi translated the introduction part of Theory of relativity and logical positivism of M. Friedman's Foundations of Space-Time Theories. Friedman clarified the relationship between relativity theory and scientific philosophy in an internal way. Especially, through re-examination of the relationship between observations and theories, Friedman tried to present the new interpretation on the relativity theory. Also, through the theory of general relativity, Friedman tried the new approach to classical points over unequivocalness and relativity of space-time. (pp.141-153) |
| 2．Descartes' metaphysics and order of reasons (Dekaruto keijijyogaku to
riyu no jyunjyo) |
Single translation |
June 1996 |
Dekaruto kenkyukai hen Gendai
Dekaruto
ronshu I
Furansu hen(Keiso Shobo) |
Koizumi translated the chapter1 of M. Gueroult's Descartes selon l'ordre
des raisons. The original work praised Descartes as the founder of the
modern philosophy whose top was the modern German ideology since his research
was against past Descartes research, that is, research that stressed the
relationship with scholatic philosophy, one that stressed irrational things
that could not be dealt with in rationalism, one that stressed the importance
of existence of cogito and that of god and one that stressed psychologism.
The first chapter corresponded to its methodological declaration. (pp.69-87) |
| 3．Truth of knowledge and things in proof of existence of god (Kami no jitsuzai
shomei niokeru chishiki no shinri to jibutsu no shinri) |
Single translation |
June 1996 |
Dekaruto kenkyukai hen Gendai
Dekaruto
ronshu I
Furansu hen(Keiso Shobo) |
Koizumi translated M. Gueroult's paper which was orally presented from
the record of Descartes research meeting. Proof of Descartes' "Meditation V" had
been regarded as the best proof not only because Spinoza and Leibniz considered
proof with a priori as best one but because Kant insisted the foundation
of proof had ontological one. On the other hand, Gueroult reversed the
common belief in those days by showing that proof with a posteriori was
the best on in the order of analysis. (pp.89-107) |
| 4．La creation des verites eternelles chez Descartes (Dekaruto no eien shinri sozosetsu) |
Single translation |
July 1997 |
Dekaruto kenkyukai hen Gendai
Dekaruto
ronshu II
eibei hen
(Keiso Shobo) |
Koizumi translated E.M.Curley's paper (The title of the paper was mentioned
in the title). Concerning Descartes' ｌa creation des verites eternelles,
Curley showed that it was possible to provide consistent interpretation
by using the modal theory S6 although it was regarded as inconsistent from
the viewpoint of study of modal logic. However, at the same time, he pointed
out that there still remained problems. As a whole, this was the paper
which marked the new stage of ｌa creation des verites eternelles. (pp.243-282) |
| <Report> |
| 1．(Collaborative) critical annotation on Decartes'Meditationes de Prima
Philosophia and problem research on its basic themes (Dekaruto Shosatsu
no(kyodosagyo niyoru)hihanteki chukai to sono kihonteki shotema no mondaironteki
kenkyu) |
Co-author |
March 1992 |
Grants-in-Aid for Scientific Research, Ministry of Education(General researchA)project
number:02301113 Report of research accomplishment |
After revising the text of Decartes'Meditationes de Prima Philosophia and
critically annotating various points in reading of the text, authors carefully
selected issues dealt in its research history of the body of Meditationes
de Prima Philosophia and organized them to present the direction of issue
resolution. Koizumi was in charge of the report of problematic researches
of the first half of "Meditation VI" of Meditationes de Prima Philosophia.(Total
141pages) |
| Research representative：Takefumi Tokoro |
| Co-authors：Takefumi Tokoro, Katsuzo Murakami, Hiroaki Yamada, Chiaki Kagawa,
Yoshiyuki Koizumi, Meguru Sasaki, Izumi Suzuki, Tetsuichi Nishimura, and
Tatsuro Mochida |
| Koizumi's parts： "Existence proof and separation of physical and spiritual aspects in the first half of "Meditation VI"" (pp.123-131) |
| 2．Making the revised edition of Decartes' Meditationes de Prima Philosophia "Objections
et Reponsiones" through collaborative works and research on its basic themes
(Dekaruto Shosatsu "Hanron to toben"no kyodo sagyo niyoru koteiban no sakusei
to kihonteki shotema no kenkyu) |
Co-author |
March 1998 |
Grants-in-Aid for Scientific Research, Ministry of Education(Scientific research (A)(1) project number: 07301003 Report of research accomplishment |
Authors made the revised edition of the first and second "Objections et
Reponsiones" of Descartes' Meditationes de Prima Philosophia and translated
the seventh "Objections et Reponsiones". Also, authors clarified points
of various themes that had been discussed in "Objections et Reponsiones". Koizumi
was in charge of the second "Objections et Reponsiones" and parts of the
fifth and sixth "Objections et Reponsiones".(Total 428 pages) |
| Research representative： Katsuzo Murakami |
| Co-authors：Masato Ando, Chiaki Kagawa, Takashi Kurata, Yoshiyuki Koizumi, Meguru Sasaki, Izumi Suzuki, Tetsuichi Nishimura, Takashi Miyazaki, Seiji Muto and Tatsuro Mochida |
| Koizumi's parts： "System of order, argumentation and predicative mode"(pp.85-101),
""Objections et Reponsiones" of Meditationes de Prima Philosophia and "ｌa
creation des verites eternelles"" (pp.113-124), "Report of collaborative
research of "The Second Objections et Reponsiones"" (pp.232-237) |
| 3．Research on the curriculum system that advances coordination between
courses of teacher certificate program and specialized courses in teacher
training education (Kyoin yoseikyoiku niokeru kyoshokukamoku to kyoka senmonkamoku
no renkei wo susumeta karikyuramu taikei no kenkyu) |
Co-author |
March 1999 |
Faculty of Education, Utsunomiya University
Heisei 10 nendo monbusho kaihatsu kenkyu hokokusho
|
In order to establish the concrete relativity between courses of teacher
certificate program and specialized courses in teacher training education,
authors aimed to develop a curriculum for teacher training education by
conducting collaborative researches of faculty members in charge and re-organizing
specialized courses in teacher training education from viewpoints of teacher
training education. In fiscal 1999, authors focused on comprehensive learning,
moral and special action. Koizumi reported about the direction of the modern
reorganization moral education and religious education.(Total 96 pages) |
| Research representative：Kiyoshi Nakamura |
| Co-authors：Kiyoshi Nakamura, Keiko Suzuki, Yoshiyuki Koizumi, Jun Tsukamoto,
Itaru Ota, Seiichiro Matsui, Nobuo Yamaguchi, Hiroshi Watanabe, Hiroto
Tahara, Hiroshi Aoyagi and Seishi Kawahara |
| Koizumi's parts： "Education of bonum commune and religion" (pp.22-28)(listed
again) |
