A methodological building of clinical anthropology on the contemporary problems of life and mind

我们的目的在于说服临床人类学对生活和心灵的当代问题。但我们的主题是从具体的场景中建立一种方法论。因此，我们采取了三个场景作为“医疗技术和生命伦理学”，“精神病学和临床心理学”和“宗教意识和艺术活动”，并将我们分为三组。在我们进行了每一个主题之后，我们就采取了整理每一个结果的方法，交流我们的想法，并将它们统一为一个整体。作为我们的研究成果：山崎（松田）（第一年是我们的代表，但第二年因为作为外国研究员留在德国而成为合作者）从实际现场报道了德国生命伦理学前沿的讨论。田中以“临床哲学”和“临床伦理学”的思考为先例，引进了“对话”作为临床人类学的方法。Yabuki在临床心理学的场景中考虑了听觉的意义。滨涡多年来一直在与精神科医生合作的基础上讨论对话和护理的方式。他从艺术的创作过程、社会文化背景、日常生活等方面进行思考，并将自己的观点推广到艺术治疗领域。多年来，山下通过阅读圈吸收公民的宗教意识，与他们一起思考宗教在关怀中的力量。虽然“对话”在我们每一次的校勘中都发挥了重要的作用，但我们并没有把它确立为我们独特的方法，而是留下了很多问题。在进行这种合作的过程中，我们发现了我们对“护理”的共同具体兴趣。在此基础上，本研究拟以“生命与心灵照护问题之临床人类学发展”为研究目的。通过这项研究，我们认为，我们刚刚得到了一个理由。

Our aim consists in persuing the clinical anthropology on the contemporary problems of life and mind. But our theme with this financial support is to build a methodology for it from concrete scenes. We have therefore taken up three scenes as "medical technology and bioethics", "psychiatry and clinical psychology" and "religious consciousness and art activities", and divided us to three groups. After we have engaged in each theme, we have then adopted the method to collate each result, exchange our ideas and unite them to a whole. As results of our research : Yamazaki (Matsuda)(our representative in the first year, but a collaborator in the seconde year because of staying in Germany as foreign researcher) has reported the discussion on the front of German bioethics from the actual spot. Tanaka has introduced "dialogue" as the method of the clinical anthropology through his considerations on "clinical philosophy" and "clinical ethics" as precedents with similar aims. Yabuki has considered the meaning of hearing in the scene of clinical psychology. Hamauzu has discussed the way of dialogue and care on the ground of collaborations with psychiatrists for years. Agari has considered art in its creating process, social-cultural background and everyday life and spread his view to art therapy. Yamashita has, by absorbing religious consciousness from citizens through the reading circle for many years, thought with them about the power of religion in care. Although "dialogue" has played an important roll in collating each of our trials, we didn't have established it as our unique method, but left a lot of problems. In persuing this collaboration we have found our common concrete interest in "care". Based on this building a methodology, we plan now "Development of clinical anthropology on the problem of care in life and mind" as our following reseach purpose. With this reseach, we think, we have just got a ground for it.