@article{oai:reitaku.repo.nii.ac.jp:00000269,
 author = {川窪, 啓資 and Kawakubo, Keisuke},
 journal = {比較文明研究, Journal for the Comparative Study of Civilizations},
 month = {Jun},
 note = {The main aim of this paper is to elucidate the significance of Chikuro Hiroike’s Moralogy,which is also one of various moral sciences in the world. In fact,Hiroike’s magnum opus is entitled Treatise on Moral Science: A First Attempt at Establishing Moralogy as a New Science (1928). At first I will introduce James Beattie (1735-1803),and his Elements of Moral Science, vol. I, 1790, vol. II, 1793. Philadelphia, Press Mathew Crey, 1790-1793 and then Francis Wayland’s The Elements of Moral Science (1st ed. 1835). Wayland (1796-1865)was renowned as the President of Brown University and a Baptist preacher, and even in Japan, his book was introduced by Yukichi Fukuzawa, and became popular. Wayland writes in his Moral Science:“Ethics,or Moral Philosophy, is the Science of Moral Law”(p. 1). “Moral Science is the science which treats of moral law;that is, rights and duties”(p. 2). As to moral causality,“In morals,the result is frequently long delayed;and the time of its occurrence is always uncertain”(p. 4). Strangely enough, or rather I should say, understandably enough, Hiroike did not mention Wayland in his Treatise, because Wayland’s Elements of Moral Science does not try to study the causal relationship between moral practice and the agent’s happiness. But half a century later than Wayland,Leslie Stephen’s The Science of Ethics (1882)appeared. Stephen obviously tries to elucidate moral causality. But as Hiroike sympathetically explains why Stephen failed in his enterprise, because of “imperfection of science generally, hopeless complexity of the problem of individual conduct, absence of a scientific psychology and so on” (See Section II, Difficulty of Moral Science pp. 9-21). Leslie Stephen concludes, “there is no absolute coincidence between virtue and happiness”(p.434). Then I mention Henry Sidgwick (1838-1900), The Methods of Ethics (London, 1st ed, 1874), and I have some other authors. Hiroike tackled this problem in his Treatise on Moral Science (1928). He squarely tried to find out causality of moral practice and their agents’destinies by investigating not the cases of individuals (except of outstanding ones) but the cases of groups (Treatise, III, 383). Prerequisite conditions of this study are to define qualities of morality:immorality,conventional morality, and supreme morality,and the respective results of these moral conducts. The causal study is not simple. Mere external interpretation is not enough. If we do not include moral and religious interpretations of external happenings, we will lose the way to find out the deep significance of life. Dr.Hiroike confessed, “I happily suffered from a serious illness.” In normal condition happily could not be fit in this sentence. But in its true meaning his serious illness turned out to be the blessing of his enlightenment and salvation. He introduced a principle of perfection of one’s moral character in the realm of moral causality. Only by this introduction we can solve centuries-old difficult problem.
In order to make a system of moralogy,he used the following branches of science: ...geology, physical geography, biology, the theory of evolution, genetics, archeology, jurisprudence, psychology, sociology, criminology, the history of civilization,the system of political economy,the history of morality and others (Treatise, I, 84). Then he moved into the elucidation of supreme morality in order to build a new civilization. He quickened the letter of moralogy with the spirit of his sublimely enthusiastic aspiration. As to the reference, please see the pages from 25to 26.},
 pages = {9--26},
 title = {西欧のモラル・サイエンスの系譜から見たモラロジーの破天荒性},
 volume = {16},
 year = {2011},
 yomi = {カワクボ, ケイスケ}
}