Search results for 'Arts, Japanese' (try it on Scholar)

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  1. A. Case of Nominalization In Japanese (1996). Contrastive Rhetoric: A Case of Nominalization in Japanese and English Discourse Senko K. Maynard. In Katarzyna Jaszczolt & Ken Turner (eds.), Contrastive Semantics and Pragmatics. Pergamon 933-946.
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  2. A. Japanese (1939). Working the Miracle of the Twentieth Century: The Seven Elements of Japanese Strength. By Willard O. Eddy. [REVIEW] Ethics 50:233.
     
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  3. Minoru Kiyota & Hiroshi Sawamura (1998). Japanese Martial Arts and American Sports the Historical and Cultural Background on Teaching Methods : Proceedings of the 1996 United States-Japan Conference. Nihon University.
     
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  4. Mara Miller (2004). Four Approaches to Emotion in Japanese Visual Arts. In Paolo Santangelo (ed.), Emotion in Asia. Universita Degli Studi di Napoli "L'Orientale
  5.  18
    Sor-Ching Low (2010). The Japanese Arts and Self-Cultivation (Review). Philosophy East and West 60 (1):pp. 123-125.
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  6.  1
    Einat Bar-On Cohen (2006). Kime and the Moving Body: Somatic Codes in Japanese Martial Arts. Body and Society 12 (4):73-93.
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  7.  1
    Sor-Ching Low (2009). The Japanese Arts and Self-Cultivation. Philosophy East and West 60 (1):123-125.
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  8. Einat Bar-On Cohen (2006). Kime in Japanese Martial Arts and the Moving Body. Body and Society 12 (4):73-93.
     
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  9. Stephen Chan (2000). The Construction and Export of Culture as Artefact: The Case of Japanese Marital Arts. Body and Society 6 (1):69-74.
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  10. Akio Okazaki & K. Nakamura (2003). Introduction: Japanese Arts and Aesthetic Education. Journal of Aesthetic Education 37 (4):1-2.
     
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  11. Sonja Servomaa (2007). Beauty in the Pine: Creative Expressiveness of the Pine in Japanese Aesthetics. Yliopistopaino, Helsinki Univ. Press.
     
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  12.  5
    Rodica Frentiu (2014). Religious Art and Meditative Contemplation in Japanese Calligraphy and Byzantine Iconography. Journal for the Study of Religions and Ideologies 13 (38):110-136.
    Far Eastern calligraphy has always been regarded by the Occident as an “esoteric” issue, laden with a peculiar “mysticism,” which presents spiritual and philosophical aspects too outlandish to truly comprehend. That is probably the reason why calligraphy was amongst the last artistic “disciplines” to gain access to the international world of the arts. This study focuses on Japanese calligraphy as a visual and verbal image, conducting a hermeneutic investigation into the nature and function of this type of image, into (...)
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  13.  3
    Yin-Wah Chu (2012). Studies of Japanese Society and Culture: Sociology and Cognate Disciplines in Hong Kong. Japanese Journal of Political Science 13 (2):201-221.
    This paper reviews the studies of Japanese society and culture undertaken by Hong Kong-based sociologists and scholars in related disciplines. It presents information on research projects funded by the Research Grants Council, Social Sciences Citation Index (SSCI), and Arts and Humanities Citation Index (A&HCI) journal articles, authored and edited books, book chapters, non-SSCI and non-A&HCI journal articles, as well as master and doctoral theses written by scholars and graduate students associated with Hong Kong's major universities. It is found that (...)
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  14. Shūzō Kuki (2009). "Cui" de Gou Zao. Lian Jing Chu Ban Shi Ye Gu Fen You Xian Gong Si.
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  15.  4
    Makoto Ueda (1967/1991). Literary and Art Theories in Japan. Center for Japanese Studies, University of Michigan.
  16.  7
    Thomas Heyd (2002). Nature Restoration Without Dissimulation: Learning From Japanese Gardens and Earthworks. Essays in Philosophy 3 (1):12.
    On the face of it, the expression "nature restoration" may seem an oxymoron, for one may ask whether it makes any sense to suppose that human beings could restore that which is not human. Several writers recently have argued that, strictly speaking, this is nonsense and, furthermore, that the conceptual confusion involved may lead to ethically problematic consequences. In this essay I begin by discussing the problematic perceived in the notion of nature restoration. I proceed to consider Japanese gardens (...)
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  17. Daisetz T. Suzuki & Richard M. Jaffe (2010). Zen and Japanese Culture. Princeton University Press.
    Zen and Japanese Culture is one of the twentieth century's leading works on Zen, and a valuable source for those wishing to understand its concepts in the context of Japanese life and art. In simple, often poetic, language, Daisetz Suzuki describes his conception of Zen and its historical evolution. He connects Zen to the philosophy of the samurai, and subtly portrays the relationship between Zen and swordsmanship, haiku, tea ceremonies, and the Japanese love of nature. Suzuki's contemplative (...)
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  18. Mina Ryōke (2009). Dentō Kōgei to Kansei Hyōka. Jaist Press.
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  19.  8
    Kamata Toji (2016). Shinto Research and the Humanities in Japan. Zygon 51 (1):43-62.
    Three approaches to scholarship are “scholarship as a way,” which aims at perfection of character; “scholarship as a method,” which clearly limits objects and methods in order to achieve precise perception and new knowledge; and “scholarship as an expression,” which takes various approaches to questions and inquiry. The “humanities” participate deeply and broadly in all three of these approaches. In relation to this view of the humanities, Japanese Shinto is a field of study that yields rich results. As a (...)
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  20.  12
    Stewart McFarlane (1990). Mushin, Morals, and Martial Arts: A Discussion of Keenan's Yogācāra Critique. Japanese Journal of Religious Studies 17 (4):397-420.
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  21.  10
    Stewart McFarlane (1991). The Mystique of Martial Arts: A Reply to Professor Keenan's Response. Japanese Journal of Religious Studies 18 (4):355-368.
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  22.  5
    Stephen Addiss (2001). Book Review: Joseph D. Parker, Zen Buddhist Landscape Arts of Early Muromachi Japan (1336-1573). [REVIEW] Japanese Journal of Religious Studies 28 (1-2):184-186.
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  23.  2
    John P. Keenan (1989). ""Spontaneity in Western Martial Arts: A Yogācāra Critique of" Mushin"(No-Mind). Japanese Journal of Religious Studies 16 (4):285-298.
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  24.  3
    John P. Keenan (1990). The Mystique of Martial Arts: A Response to Professor McFarlane. Japanese Journal of Religious Studies 17 (4):421-432.
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  25.  2
    Masatoshi Nagatomi, William R. LaFleur & James H. Sanford (1993). Flowing Traces: Buddhism in the Literary and Visual Arts of Japan. Japanese Journal of Religious Studies 20:73-77.
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  26. Machiko Kusahara (2003). They Are Born to Play: Japanese Visual Entertainment From Nintendo to Mobile Phone. Art Inquiry. Recherches Sur les Arts 5:111-154.
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  27. Machiko Kusahara (2002). Toward Digital Biodiversity: Reading Japanese Digital Art in a Cultural Context. Art Inquiry. Recherches Sur les Arts 4:249-270.
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  28. Joseph O'leary (1993). Review Of: James H. Sanford, William R. LaFleur, and Masatoshi Nagatomi, Eds., Flowing Traces: Buddhism in the Literary and Visual Arts of Japan. [REVIEW] Japanese Journal of Religious Studies 20 (1):73-77.
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  29. Mara Miller & Koji Yamasaki (forthcoming). Ainu Aesthetics. In Minh Nguyen (ed.), New Studies in Japanese Aesthetics. Lexington Books
    Ainu artists were invited to make “replicas” of traditional Ainu arts held in an important museum collection and describe their choices, process and results. The resulting Ainu aesthetics challenges—and changes—our understanding of aesthetics and the philosophy of art, on four levels: descriptive aesthetics, categorical aesthetics (the categories through which the Ainu understand aesthetic value), implications of these aesthetics for a variety of human activities such as museum practice and daily life, and the implications of the first three for our broader (...)
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  30.  67
    Masahiro Morioka (2013). How a Japanese Philosopher Encountered Bioethics. In Frank Rövekamp & Friederike Bosse (eds.), Ethics in Science and Society: German and Japanese Views. IUDICIUM Verlag GmbH 27-41.
    In this essay I will illustrate how a Japanese philosopher reacted to a newly imported discipline, “bioethics,” in the 1980s and then tried to create an alternative way of looking at “life” in the field of philosophy. This essay might serve as an interesting case study in which a contemporary “western” way of thinking succeeded in capturing, but finally failed to persuade, a then-young Japanese researcher’s mind.
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  31.  8
    Yoshiko Oda & Yoshitaka Kondo (2014). The Concept of Yuko-Datotsu in Kendo: Interpreted From the Aesthetics of Zanshin. Sport, Ethics and Philosophy 8 (1):3-15.
    As kendo continues to gain in international popularity, there are hopes for its adoption in the Olympic Games as an international competitive event, even while moves to further this aim have not necessarily occurred in Japan or elsewhere. One reason for the efforts to achieve a form of globalization of kendo different from Judo is the attempt to adhere to and preserve the unique concepts kendo, the sport embodies by remaining true to the forms of traditional Japanese culture. This (...)
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  32.  17
    Anton Killin (2013). The Arts and Human Nature: Evolutionary Aesthetics and the Evolutionary Status of Art Behaviours. Biology and Philosophy 28 (4):703-718.
    This essay reviews one of the most recent books in a trend of new publications proffering evolutionary theorising about aesthetics and the arts—themes within an increasing literature on aspects of human life and human nature in terms of evolutionary theory. Stephen Davies’ The Artful Species links some of our aesthetic sensibilities with our evolved human nature and critically surveys the interdisciplinary debate regarding the evolutionary status of the arts. Davies’ engaging and accessible writing succeeds in demonstrating the maturity and scope (...)
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  33.  66
    Ronald Bogue (2003). Deleuze on Music, Painting, and the Arts. Routledge.
    Bogue provides a systematic overview and introduction to Deleuze's writings on music and painting, and an assessment of their position within his aesthetics as a whole. Deleuze on Music, Painting and the Arts breaks new ground in the scholarship on Deleuze's aesthetics, while providing a clear and accessible guide to his often overlooked writings in the fields of music and painting.
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  34. Matthew Kieran & Dominic Lopes (eds.) (2003). Imagination, Philosophy, and the Arts. Routledge.
    Imagination is a central concept in aesthetics with close ties to issues in the philosophy of mind and the philosophy of language, yet it has not received the kind of sustained, critical attention it deserves. Imagination, Philosophy and the Arts represents the work of fifteen young yet distinguished philosophers of art, who critically examine just how and in what form the notion of imagination illuminates fundamental problems in the philosophy of art. All new papers, a strong collection on the imagination (...)
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  35.  48
    David Davies (2011). Philosophy of the Performing Arts. Wiley-Blackwell.
    This book provides an accessible yet sophisticated introduction to the significant philosophical issues concerning the performing arts.
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  36.  29
    Kyoko Fukukawa & Yoshiya Teramoto (2009). Understanding Japanese CSR: The Reflections of Managers in the Field of Global Operations. [REVIEW] Journal of Business Ethics 85 (1):133 - 146.
    This paper examines how Japanese multinational companies manage corporate social responsibility (CSR). It considers how the concept has come to be framed within Japanese business, which is increasingly globalized and internationally focused, yet continues to exhibit strong cultural specificities. The discussion is based on interviews with managers who deal with CSR issues and strategy on a day-to-day basis from 13 multinational companies. In looking at how CSR practice has been adopted and adapted by Japanese corporations, we can (...)
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  37.  21
    Lance Moir & Richard Taffler (2004). Does Corporate Philanthropy Exist?: Business Giving to the Arts in the U.K. [REVIEW] Journal of Business Ethics 54 (2):149 - 161.
    This paper addresses the question of the existence of corporate philanthropy. It proposes a framework for analysing corporate philanthropy along the dimensions of business/society interest and primary/secondary stakeholder focus. The framework is then applied in order to understand business involvement with the arts in the U.K. A unique dataset of 60 texts which describe different firms' involvement with the Arts is analysed using formal content analysis to uncover the motivations for business involvement. Cluster analysis is then used in order to (...)
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  38.  25
    Sigmund Wagner-Tsukamoto (2009). Consumer Ethics in Japan: An Economic Reconstruction of Moral Agency of Japanese Firms – Qualitative Insights From Grocery/Retail Markets. [REVIEW] Journal of Business Ethics 84 (1):29 - 44.
    The article reconstructs, in economic terms, managerial business ethics perceptions in the Japanese consumer market for fast-moving daily consumption products. An economic, three-level model of moral agency was applied that distinguishes unintentional moral agency, passive intentional moral agency and active intentional moral agency. The study took a qualitative approach and utilized as empirical research design an interview procedure. The study found that moral agency of Japanese firms mostly extended up to unintentional and intentional passive moral agency. Certain myopic (...)
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  39.  14
    Nobuyuki Chikudate (2000). A Phenomenological Approach to Inquiring Into an Ethically Bankrupted Organization: A Case Study of a Japanese Company. [REVIEW] Journal of Business Ethics 28 (1):59 - 72.
    This study introduced a phenomenological approach to the study of the companies that committed corporate crimes. The author first developed the epistemology of normative control which is based on the philosophical ground of phenomenology, sociology of knowledge, ethnomethodology, Habermas's normative theories, and Foucault's normalizing discourse in the context of organizations. He, then, showed the procedures for conducting a qualitative and phenomenological empirical case study of an aggressive Japanese company whose name appeared in the media for its scandal in Tokyo. (...)
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  40.  9
    George Z. Peng & Paul W. Beamish (2008). The Effect of National Corporate Responsibility Environment on Japanese Foreign Direct Investment. Journal of Business Ethics 80 (4):677 - 695.
    We examine the relationship between Japanese foreign direct investment (FDI) and the national corporate responsibility (NCR) environment in host countries using corporate social responsibility and international business theories. Based on data from the Japanese Government’s Ministry of Finance AccountAbility, and other sources, we find that the level of NCR has a positive relationship with FDI inflow for developing countries. The relationship for developed countries is negative but not statistically significant. The underlying host country development stage moderates the relationship. (...)
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  41.  16
    Joanna Crossman & Hiroko Noma (2013). Sunao as Character: Its Implications for Trust and Intercultural Communication Within Subsidiaries of Japanese Multinationals in Australia. [REVIEW] Journal of Business Ethics 113 (3):543-555.
    Drawing upon the findings of a grounded theory study, this article addresses how sunao-sa influences intercultural communication and the process of building and developing trust between Japanese expatriate managers and Australian supervisors working in subsidiaries of Japanese multinationals in Australia. The authors argue that sunao is related to other concepts in business ethics and virtue literature such as character and its constituents, empathy and concern for others. How sunao as a value, influences the process of interpreting intercultural behaviour (...)
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  42. Daisetz Teitaro Suzuki (1959/2010). Zen and Japanese Culture. New York]Pantheon Books.
    One of this century's leading works on Zen, this book is a valuable source for those wishing to understand its concepts in the context of Japanese life and art.
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  43.  19
    Peter Kivy (1997). Philosophies of Arts: An Essay in Differences. Cambridge University Press.
    Since the beginning of the eighteenth century the philosophy of art has been engaged on the project of trying to find out what the fine arts have in common and, thus, how they might be defined. Peter Kivy's purpose in this accessible and lucid book is to trace the history of that enterprise and argue that the definitional project has been unsuccessful. He offers a fruitful change of strategy: instead of engaging in an obsessive quest for sameness, let us explore (...)
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  44.  19
    Jakub Ryszard Matyja (2015). Philosophy of the Performing Arts. A Book Review. [REVIEW] Avant: Trends in Interdisciplinary Studies (3):164-166.
    A book review of 'Philosophy of the Performing Arts'.
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  45.  18
    Darryl Reed (2004). Universities and the Promotion of Corporate Responsibility: Reinterpreting the Liberal Arts Tradition. [REVIEW] Journal of Academic Ethics 2 (1):3-41.
    The issue of corporate responsibility has long been discussed in relationship to universities, but generally only in an ad hoc fashion. While the role of universities in teaching business ethics is one theme that has received significant and rather constant attention, other issues tend to be raised only sporadically. Moreover, when issues of corporate responsibility are raised, it is often done on the presumption of some understanding of a liberal arts mandate of the university, a position that has come under (...)
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  46.  35
    Damon A. Young (2009). Bowing to Your Enemies: Courtesy, Budō , and Japan. Philosophy East and West 59 (2):pp. 188-215.
    Courtesy seems to be an essential part of budō , the Japanese martial ways. Yet there is no prima facie relationship between fighting and courtesy. Indeed, we might think that violence and aggression are antithetical to etiquette and care. By situating budō within the three great Japanese traditions of Shintō, Confucianism, and Zen Buddhism, this article reveals the intimate relationship between courtesy and the martial arts. It suggests that courtesy cultivates, and is cultivated by, purity of work and (...)
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  47.  4
    Kazuko Yatsushiro (2009). The Distribution of Quantificational Suffixes in Japanese. Natural Language Semantics 17 (2):141-173.
    The existential and universal quantifiers in Japanese both consist of two morphemes: an indeterminate pronoun and a quantificational suffix. This paper examines the distributional characteristics of these suffixes (ka for the existential quantifier and mo for the universal quantifier). It is shown that ka can appear in a wider range of structural positions than mo can. This difference receives explanation on semantic grounds. I propose that mo is a generalized quantifier. More specifically, I assume that the phrase headed by (...)
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  48.  7
    Chozan Niwa (2006). The Demon's Sermon on the Martial Arts and Other Tales. Kodansha International.
    The Demon said to the swordsman, "Fundamentally, man's mind is not without good. It is simply that from the moment he has life, he is always being brought up with perversity. Thus, having no idea that he has gotten used to being soaked in it, he harms his self-nature and falls into evil. Human desire is the root of this perversity." Woven deeply into the martial traditions and folklore of Japan, the fearsome Tengu dwell in the country's mountain forest. Mythical (...)
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  49.  20
    Barry Allen (2014). Daoism and Chinese Martial Arts. Dao: A Journal of Comparative Philosophy 13 (2):251-266.
    The now-global phenomenon of Asian martial arts traces back to something that began in China. The idea the Chinese communicated was the dual cultivation of the spiritual and the martial, each perfected in the other, with the proof of perfection being an effortless mastery of violence. I look at one phase of the interaction between Asian martial arts and Chinese thought, with a reading of the Zhuangzi 莊子 and the Daodejing 道德經 from a martial arts perspective. I do not claim (...)
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  50. Sylvia Burrow (2014). Martial Arts and Moral Life. In Graham Priest Damon Young (ed.), Martial Arts and Philosophy: Engagement. Routledge
    A key point of feminist moral philosophy is that social and political conditions continue to work against women’s ability to flourish as moral agents. By pointing to how violence against women undermines both autonomy and integrity I uncover a significant means through which women are undermined in society. My focus is on violence against women as a pervasive, inescapable social condition that women can counter through self-defence training.
     
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