@article{oai:toyoeiwa.repo.nii.ac.jp:00001529,
 author = {吉岡, 良昌},
 journal = {人文・社会科学論集, Toyo Eiwa journal of the humanities and social sciences},
 month = {Mar},
 note = {This paper focuses on the problem of human development from the viewpoint of theology with regard to discussions in modern anthropology. Especially, I would like to consider the stage of infant development from the viewpoint of man as a unique animal that possesses a religious dimension.
A way of thinking that a human being is not God's creature, but a product of a long biological evolution is now accepted as a common scientific truth. Therefore in this discussion, we recognize that the process of a human being's development has been understood according to evolutional theory. But, even then, we make it clear that the religious dimension of seeking God will appear in the process of the development of man. Here, from the standpoint of biological anthropology, we would like to prove that a human being is an unique animal as a religious being.
I. A humanb eing has as pecial position in biological anthropology.
Professor Akira Mori speaks of the process of humanization from animal to human form in his book, The Principles of the Formation of Man (1985) that in the context of biological evolutionary theory a human being is a unique animal that lives as creature who imagines a world beyond and an eternal future with a transcendental deity. 
In order to confirm Akira Mori's view of the process of "humanization" I would like to pick up the view of Helmuth Plessner, a German representative of philosophical anthropolgy.
Helmuth Plessner who published Die Stufen des Organischen und der Mensh" in 1928, at the same time Max Scheler published Die Stellung des Menschen im Kosmos explained human being's special place in the cosmos using the key word "Exzentrizitat" ("exocentricity") instead of the metaphysical arguments and human spiritual concepts of Max Scheler.
Thus far I have introduced Akira Mori's theory and the view of Plessner. Here I would like to try to make it clear how a theologian responds to modern philosophical anthropology. I will take up the view of German theologian Wolfhant Pannenberg.
Ⅱ .I dentity Formation and Religious Dimention
In chapter one I have considered about the unique position of man in the biological and evolutionary development and also about the religious dimention which comes out from the biological and evolutional development.
From now I would like to change from phylogenesis consideration to ontogenesis consideration. From the viewpoint of E.H.Erikson's identity formation, I would like to consider about a phase of religious dimention paying attention to biological symbiotic stage between mother and child.
This symbiotic stage is a stage before individuality has been formed in child hood. In this stage mother and child can be distinguished, but child's life is not apart from mother's life. 
We can see the starting point of human exocentricity there from the view of onto genesis .W ec an also see the connection between mother and child in the primates. But, human childhood's connection lasts long for twelve months after birth. Therefore, in the case of human being there is a foundation of getting a strong experience of the unique relationship with himself and also with other person.
When Erikson begins to tell about the identity, he tells us that a sense of basic trust of childhood comes out of this symbiotic stage with mother and a sense of basic trust has a comprehensive meaning as a lasting basis for the following personal development. For the first time, motherhood is an important existence for a childhood as an embodiment of whole world and life.
Afterward, in the child's view a father will join and father will take a part of decisive ring to connect family to surrounding world. His presence will be a symbol of protection and safety. But as a child becomes independent from parents, mother and family will lose the meaning of embodiment for the whole life.
The first requested love is mother's love. What is next ? There will be issued to life's real problem after separation from the exclusive bond with a mother. There will be a question who will love and confirm the person. Here, a further meaning of the basic trust will appear. This time, the basic trust is directed toward the person who will defend and promote the selfuood infinitely. This kind of infinite ability and preparation will be shown to child by mother's devoted endeavor, but objectively speaking, it exceeds the sphere of mother's ability and preparation in all respects. Because of this limitation the basic trust will precedently become a religious phenomenon. In other words, mother's love as a substitute of God's love has worked in the first phase of child life. Undoubtedly from the first time deity was a real object of basic trust. Only the theme has not appeared until the exclusive bond with mother will be broken. If at this point religious formation is lacked or is given in a distorted way, then in consequence a distortion or a hindrance of the personality will appear. I have explained that we need a deity as an infinite object of the basic trust. This consideration tells us that God's theme cannot be separated from our human livings. We consider that as human life pattern is structurally open to the world and basic trust is requested for infinity, human being originally needs God.},
 pages = {85--105},
 title = {人間形成と宗教的次元},
 volume = {20},
 year = {2003},
 yomi = {ヨシオカ, ヨシマサ}
}