Everyday aesthetic experiences and concerns occupy a large part of our aesthetic life. However, because of their prevalence and mundane nature, we tend not to pay much attention to them, let alone examine their significance. Western aesthetic theories of the past few centuries also neglect everyday aesthetics because of their almost exclusive emphasis on art. In a ground-breaking new study, Yuriko Saito provides a detailed investigation into our everyday aesthetic experiences, and reveals how our everyday aesthetic tastes and judgments (...) can exert a powerful influence on the state of the world and our quality of life. By analysing a wide range of examples from our aesthetic interactions with nature, the environment, everyday objects, and Japanese culture, Saito illustrates the complex nature of seemingly simple and innocuous aesthetic responses. She discusses the inadequacy of art-centered aesthetics, the aesthetic appreciation of the distinctive characters of objects or phenomena, responses to various manifestations of transience, and the aesthetic expression of moral values; and she examines the moral, political, existential, and environmental implications of these and other issues. (shrink)

Ariga Tetsutaro (1899–1977) war Professor für das Studium des Christentums an der Universität Kyoto und gehörte dort der zweiten Professoren-generation an. Er legte die Grundlagen der Patristik und der Erforschung des Christentums in Japan. In seinem Hauptwerk “Origenes” hatte er den Historismus in der Theologie erforscht, aber nachdem er seinen Dienst als Professor an der staatlichen Universität aufgenommen hatte, die die Trennung von Staat und Religion hochhielt, suchte er nach Wegen, ein ‘Studium des Christlichen’ zu etablieren, das sich von der (...) Theologie unterschied. Dabei dienten ihm Schleiermachers “Kurze Darstellung des theologischen Studiums” und die Tradition des deutschen liberalen Protestantismus als Anhaltspunkte. Anstatt der Theologie, die den Glauben als methodischen Ausgangspunkt hat, und der Religionswissenschaft, die nur die distanzierte Objektivität als Ausgangspunkt wählt, schlug er als neuen Versuch ein Christliches Studium mit akademischem Standpunkt vor, bei dem der Gelehrte eine Forschungshaltung einnimmt, die durch ein Mindestmaß an vernünftiger Kritik und ‘Ur-Sympathie’ gegenüber der Religion geprägt ist. (shrink)

Ariga Tetsutaro (1899–1977) war Professor für das Studium des Christentums an der Universität Kyoto und gehörte dort der zweiten Professoren-generation an. Er legte die Grundlagen der Patristik und der Erforschung des Christentums in Japan. In seinem Hauptwerk “Origenes” hatte er den Historismus in der Theologie erforscht, aber nachdem er seinen Dienst als Professor an der staatlichen Universität aufgenommen hatte, die die Trennung von Staat und Religion hochhielt, suchte er nach Wegen, ein ‘Studium des Christlichen’ zu etablieren, das sich von der (...) Theologie unterschied. Dabei dienten ihm Schleiermachers “Kurze Darstellung des theologischen Studiums” und die Tradition des deutschen liberalen Protestantismus als Anhaltspunkte. Anstatt der Theologie, die den Glauben als methodischen Ausgangspunkt hat, und der Religionswissenschaft, die nur die distanzierte Objektivität als Ausgangspunkt wählt, schlug er als neuen Versuch ein Christliches Studium mit akademischem Standpunkt vor, bei dem der Gelehrte eine Forschungshaltung einnimmt, die durch ein Mindestmaß an vernünftiger Kritik und ‘Ur-Sympathie’ gegenüber der Religion geprägt ist. (shrink)

The paper presents a new argument for epistemic permissivism. The version of permissivism that we defend is a moderate version that applies only to explicit doxastic attitudes. Drawing on Yalcin’s framework for modeling such attitudes, we argue that two fully rational subjects who share all their evidence, prior beliefs, and epistemic standards may still differ in the explicit doxastic attitudes that they adopt. This can happen because two such subjects may be sensitive to different questions. Thus, differing intellectual interests can (...) yield failures of uniqueness. This is not a merely pragmatic phenomenon. (shrink)

Interventions performed on a pregnant woman's body can affect the fetus in multiple ways. Such effects can be harmful to beneficial to the fetus. Unfortunately, the effects of new drugs and compoun...

人間は「生」を得た瞬間から「死」という「滅び」に向かって生きている。そうであるからこそ「生」を尊ぶという考え方が日本の美をつくってきた。日本の美意識の基層をなし、自然に美を見いだした「優美」。演技を七 分にとどめ、完全に演じ切らないことを説いた世阿弥の「幽玄」。慢心する秀吉を戒め、侘びることを説いた利休の「侘び」。旅の途中で寂びつくして命つきることを願った芭蕉の「さび」。西欧文化の影響が背景にある「 きれい」。そして、二一世紀に世界を席巻する「かわいい」とは―。日本の美の潮流を俯瞰し、心のふるさとに耳をすます。.

This article aims to clarify the meaning of henology for Lacan and Žižek. Žižek apparently rejects Neoplatonic way of thinking, but by considering Lacanian Henology through its origin, Etienne Gilson, Lacanian henology and Žižek’s Hegelian reading of the One become converged. Both of them think the movement of the One from one principle and its two aspects. The principle is that the One gives something that it does not have, and it corresponds to Lacanian definition of love. Regarding its two (...) aspects, the first one is the logical necessity that generates necessarily the One, and the second is the logical contingency that generates contingently the surplus element. By this, we can clarify the theoretical development of each period of Lacan. In early Lacan, henology was a logic that ties his “the Symbolic” and Freudian Death drive. In middle Lacan, his main concern was the mathematical logic as the logic of the Id, and henology became the generative logic of the subject of enunciation or the subject of the jouissance. But at the same time, this movement produces as a co-product a inassimilable remainder, “object a” with the subject of signifiant. In late Lacan, by virtue of the “necessary” movement of the One and its “contingent” co-product, the universe of the discourse became indeterminate, undecidable, “not-all,” which means for Lacan “the contingent.” This characteristic became the logic of Lacanian “sexuation.”. (shrink)

This short account summarizes our recent achievements in ultrafast coherent control of isolated molecules in the gas phase, and its ongoing applications to an ensemble of ultracold Rydberg atoms to explore quantum many-body dynamics.

Beyond a monolingual mentality and beyond the language that is typically observed in the prevalent discourse of education for understanding other cultures, this article tries to present another approach: Stanley Cavell's idea of philosophy as translation . This Cavellian approach shows that understanding foreign cultures involves a relation to other cultures already within one's native culture. Foreshadowing the Cavellian sense of tragedy, Emerson's 'Devil's child' helps us detect the sources of repression and blindness that are hidden behind the foundationalist approach (...) to other cultures. The child represents the human condition in which the self and language are simultaneously in the process of translation. On the strength of this I propose a possibility of understanding other cultures that is crucially related to language education, one that can point us beyond monolingualism . Cavell's view of language and the self envisions a way of releasing, not repressing, the desire to express one's inner light as a crucial source of the revival of one's native culture from within, while at the same time cultivating an eye for the other, the stranger, who is already here within oneself. This is to find alterity in the human condition in terms of the translation that is inherent to language and the immigrancy of the self. (shrink)

私たちの現実をこのようなものたらしめている「生命」。生命の内に何か新たなものが姿を現わす可能性としての「自由」。この二つの視点から捉えることで、私たちの現実が成り立っているさまを厳密に、かつ精密に描き 出す。現象学に立脚しながら、心の哲学、西田幾多郎の思想、現代の生命科学...などをめぐって展開する、スリリングで強靱な思考。.

Quantum logic is only applicable to microscopic phenomena while classical logic is exclusively used for everyday reasoning, including mathematics. It is shown that both logics are unified in the framework of modal interpretation. This proposed method deals with classical propositions as latently modalized propositions in the sense that they exhibit manifest modalities to form quantum logic only when interacting with other classical subsystems.

Recently, many opportunities have emerged to use the Internet in daily life and classrooms. However, with the growth of the World Wide Web (Web), it is becoming increasingly difficult to find target information on the Internet. In this study, we explore a method for developing the ability of users in information seeking on the Web and construct a search process feedback system supporting reflective activities of information seeking on the Web. Reflection is defined as a cognitive activity for monitoring, evaluating, (...) and modifying one's thinking and process. In the field of learning science, many researchers have investigated reflective activities that facilitate learners' problem solving and deep understanding. The characteristics of this system are: (1) to show learners' search processes on the Web as described, based on a cognitive schema, and (2) to prompt learners to reflect on their search processes. We expect that users of this system can reflect on their search processes by receiving information on their own search processes provided by the system, and that these types of reflective activity helps them to deepen their understanding of information seeking activities. We have conducted an experiment to investigate the effects of our system. The experimental results confirmed that (1) the system actually facilitated the learners' reflective activities by providing process visualization and prompts, and (2) the learners who reflected on their search processes more actively understood their own search processes more deeply. (shrink)

田辺は自己の生を包摂する時代の趨勢と真摯に対峙し、廣松は「近代」の陥穽を注視し絶えず他者との協働を考察し続けた。この二人の視座から「啓蒙の弁証法」の陥穽に落ちた日本社会と日本人の「生の姿」を考えていく 。.

The $$\varepsilon $$ -elimination method of Hilbert’s $$\varepsilon $$ -calculus yields the up-to-date most direct algorithm for computing the Herbrand disjunction of an extensional formula. A central advantage is that the upper bound on the Herbrand complexity obtained is independent of the propositional structure of the proof. Prior (modern) work on Hilbert’s $$\varepsilon $$ -calculus focused mainly on the pure calculus, without equality. We clarify that this independence also holds for first-order logic with equality. Further, we provide upper bounds analyses (...) of the extended first $$\varepsilon $$ -theorem, even if the formalisation incorporates so-called $$\varepsilon $$ -equality axioms. (shrink)

Recent work on the application of neural networks to language modeling has shown that models based on certain neural architectures can capture syntactic information from utterances and sentences even when not given an explicitly syntactic objective. We examine whether a fully data-driven model of language development that uses a recurrent neural network encoder for utterances can track how child language utterances change over the course of language development in a way that is comparable to what is achieved using established language (...) assessment metrics that use language-specific information carefully designed by experts. Given only transcripts of child language utterances from the CHILDES Database and no pre-specified information about language, our model captures not just the structural characteristics of child language utterances, but how these structures reflect language development over time. We establish an evaluation methodology with which we can examine how well our model tracks language development compared to three known approaches: Mean Length of Utterance, the Developmental Sentence Score, and the Index of Productive Syntax. We discuss the applicability of our model to data-driven assessment of child language development, including how a fully data-driven approach supports the possibility of increased research in multilingual and cross-lingual issues. (shrink)

Journal of Philosophy of Education, EarlyView.

日本人の価値観の深奥に連綿と受け継がれてきた「勤勉の美徳」が危機に瀕している。いま起こっている問題の多くは「労せず功を得ようとする風潮」に原因がある一方、“方向違いの頑張り”から無用な挫折感に苛まれる 若者も多い。けれど後世に名を残す偉人たちのエピソードを見れば、「努力」がけっして人を裏切らないことは明らかだ。高い目標をもって、修業に打ち込み、夢中で取り組む。ときに大きな壁にぶつかっても、それを乗り 越えて素晴らしい業績を残す。本書は、道を拓いた先人から、行き詰った現代人へのエールである。.

This paper explores new avenues of research on social bases of cognition and a more adequate framework to conceive the phenomena of the human mind. It firstly examines Bartlett's work on social bases of cognition, from which three pertinent features are identified, namely multi-level analyses, evolutionary perspective and embodied mind approach. It then examines recent works on social origins of cognition in ethology and paleoanthropology, and various forms of the embodied mind approach recently proposed in neuroscience and cognitive science. The (...) paper concludes that extending the embodied mind approach would provide the most potent framework to enable, amongst others, the conceptual integration of the biological, psychological and social bases of the human mind, which have in the past been treated mainly as competing alternatives. (shrink)

The Vārṣṇeyādhyātma, which is comprised of chapters 203–210 of the 12th Book of the Mahābhārata, is an early exposition of the practice of Yoga centered on the manas and the bodily channel called manovahā. The importance of the Vārṣṇeyādhyātma’s doctrine for the history of Yoga has not been appropriately acknowledged in previous research and its systematic description of the practice of Yoga has never been studied in its entirety. A careful reading of the text suggests that the Vārṣṇeyādhyātma touches upon (...) the physiological as well as psychological aspects of a human being in the context of the practice of Yoga. This paper attempts to reconstruct the Vārṣṇeyādhyātma’s understanding of the manas and the manovahā channel on the basis of a critical reading of Mahābhārata 12.207.16–29. (shrink)

This article examines the underexplored relationship between Amartya Sen’s ‘capability approach’ to human well-being and education. Two roles which education might play in relation to the development of capacities are given particular attention: (i) the enhancement of capacities and opportunities and (ii) the development of judgement in relation to the appropriate exercise of capacities.