In 1987, Lambert Schmithausen published an important extensive monograph on the origin of ālayavijñāna. In his opinion, the introduction of ālayavijñāna was closely linked to nirodhasamāpatti, but it was not meditative experience itself that directly lead to the introduction of this new concept. Rather, according to Schmithausen, it was dogmatic speculation on a sūtra passage about nirodhasamāpatti. My own hypothesis is that the introduction of ālayavijñāna was more directly based on meditative experiences. Focusing on the “Proof Portion” of the Viniścayasaṃgrahaṇī (...) of the Yogācārabhūmi, the present paper examines this hypothesis. My examination reveals that ālayavijñāna is the physiological basis of the body, and as such it is correlated to the state of the body and mind. When one’s body and mind are transformed from an inert to a well-functioning state through meditative practice, the transformation seems to hinge on the transformation of ālayavijñāna itself. It appears that Yogācāra meditators intuitively realized this mechanism at the stage of darśanamārga. This paper also responds to some points raised by Schmithausen on my hypothesis in his recent monograph on early Yogācāra. Through these discussions, this paper sheds light on the importance of the correlation between body and mind in meditative contexts and proposes that this was the key issue in the introduction of the ālayavijñāna theory. (shrink)

_'HyperReality is a technological capability like nanotechnology, human cloning and artificial intelligence. Like them, it does not as yet exist in the sense of being clearly demonstrable and publicly available. Like them, it is maturing in laboratories where the question "if" has been replaced by the question "when?" and like them, the implications of its appearance as a basic infrastructure technology are profound and merit careful consideration.'_ - _Nobuyoshi Terashima_ _What comes after the Internet?_ Imagine a world where it is (...) difficult to tell if the person standing next to you is real or a virtual reality, and whether they have human intelligence or artificial intelligence; a world where people can appear to be anything they want to be. _HyperReality makes this possible._ _HyperReality_ offers a window into the world of the future, an interface between the natural and artificial. Nobuyoshi Terashima led the team that developed the prototype for _HyperReality_ at Japan's ATT laboratories. John Tiffin studied they way HyperReality would create a new communications paradigm. Together with a stellar list of contributors from around the globe who are engaged in researching different aspects of HyperReality, they offer the first account of this extraordinary technology and its implications. This fascinating book explores the defining features of HyperReality: what it is, how it works and how it could become to the information society what mass media was to the industrial society. It describes ongoing research into areas such as the design of virtual worlds and virtual humans, and the role of intelligent agents. It looks at applications and ways in which HyperReality may impact on fields such as translation, medicine, education, entertainment and leisure. What are its implications for lifestyles and work, for women and the elderly: Will we grow to prefer the virtual worlds we create to the physical world we adapt to? HyperReality at the beginning of the third millennium is like steam power at the beginning of the nineteenth century and radio at the start of the twentieth century, an idea that has been shown to work but has yet to be applied. This book is for anyone concerned about the future and the effects of technology on our lives. (shrink)

_'HyperReality is a technological capability like nanotechnology, human cloning and artificial intelligence. Like them, it does not as yet exist in the sense of being clearly demonstrable and publicly available. Like them, it is maturing in laboratories where the question "if" has been replaced by the question "when?" and like them, the implications of its appearance as a basic infrastructure technology are profound and merit careful consideration.'_ - _Nobuyoshi Terashima_ _What comes after the Internet?_ Imagine a world where it is (...) difficult to tell if the person standing next to you is real or a virtual reality, and whether they have human intelligence or artificial intelligence; a world where people can appear to be anything they want to be. _HyperReality makes this possible._ _HyperReality_ offers a window into the world of the future, an interface between the natural and artificial. Nobuyoshi Terashima led the team that developed the prototype for _HyperReality_ at Japan's ATT laboratories. John Tiffin studied they way HyperReality would create a new communications paradigm. Together with a stellar list of contributors from around the globe who are engaged in researching different aspects of HyperReality, they offer the first account of this extraordinary technology and its implications. This fascinating book explores the defining features of HyperReality: what it is, how it works and how it could become to the information society what mass media was to the industrial society. It describes ongoing research into areas such as the design of virtual worlds and virtual humans, and the role of intelligent agents. It looks at applications and ways in which HyperReality may impact on fields such as translation, medicine, education, entertainment and leisure. What are its implications for lifestyles and work, for women and the elderly: Will we grow to prefer the virtual worlds we create to the physical world we adapt to? HyperReality at the beginning of the third millennium is like steam power at the beginning of the nineteenth century and radio at the start of the twentieth century, an idea that has been shown to work but has yet to be applied. This book is for anyone concerned about the future and the effects of technology on our lives. (shrink)

The aim of this paper is to clarify Udayana’s logic in his theistic monograph Nyāyakusumāñjali , especially in the second chapter where he postulates as conclusion the existence of God. In the course of this postulation, Udayana gives as its reason such Nyāya theories as the extrinsic validity of cognition (* parataḥprāmāṇya ) and the creation and dissolution of the world (*s argapralaya ). The present paper first focuses on the argument over the creation and dissolution of the world, clarifying (...) whether Udayana asserts its necessary occurrence or just its possibility. It then analyzes the precise logic of Udayana that generates the theistic hypothesis, comparing it with a logic called abduction which is put forward by Charles Peirce. (shrink)

Nyāya, which is one of the orthodox Brahmanical schools in India, accepts the authority of both the Vedic scriptures and God as its composer. Nyāya has specialized in logic and argumentation from ancient times while at the same time gradually strengthening its theistic tendency. Nyāya polemicist, Udayana, is famous for his contribution to the rational proof of the existence of God. In this paper, I will consider a tiny part of his proof of the existence of God given in his (...) theistic monograph, the Nyāyakusumāñjali, and in particular a topic called prāmāṇyavāda, or the Theory of Validity, from the viewpoint of the historical development of this argument. In this topic, it is argued how we justify our cognition and undertake actions. Nyāya polemicists preceding Udayana argued this topic in order to justify the Vedic scriptures and to encourage people to perform the Vedic rituals. And this topic has had little relationship with theological context. However, Udayana seems to link this argument to his theory of theology in an implicit way. I will suppose in his argument the implicit linkage between the prāmāṇyavāda and the assumption of an omniscient being. (shrink)

Though quite extensive in its coverage, the present bibliography does not claim to be exhaustive. Among the many works traditionally ascribed to Aśvaghoṣa, some, such as the *Mahāyānaśraddhotpādaśāstra or, to a lesser degree, the Kalpanāmaṇḍitikā alias Sūtrālaṅkāra, have lived their own lives in modern scholarship and received virtually as much attention as Aśvaghoṣa himself. An attempt has been made to list all the contributions that have proved decisive in questioning and finally rejecting the poet’s authorship of them. In much the (...) same way, most of what has been written about the Chinese and Japanese elaborations of the figure of Aśvaghoṣa has been disregarded. Collecting in a systematic way all Indian editions and translations in modern-day Indian languages has proved practically impossible. Finally, this bibliography does not include all the entries on Aśvaghoṣa in dictionaries, encyclopedias, histories of Indian literature, etc. Only the earliest and the historically or scholarly most significant ones have found their way into the list. This bibliography would have been even more limited in its coverage had Nobuyoshi Yamabe not generously agreed to include the most important Japanese titles on the subject. In carrying out this task he acknowledges his indebtedness to Kiyoshi Okano’s online bibliography. This bibliography is meant as a work in progress. We would like to invite all those who are writing on Aśvaghoṣa to send us their publications or at least detailed references to them so that the bibliography can be regularly updated. The sign “†” signals references that were not/could not be accessed directly. (shrink)

PurposeThe aim of this study was to investigate and compare impulsiveness, negative emotion, cognitive function, and P300 components among gamma-hydroxybutyrate -addicted patients, heroin-dependent patients, and methadone maintenance treatment subjects.MethodsA total of 48 men including 17 GHB addicts, 16 heroin addicts, 15 MMT subjects, and 15 male mentally healthy controls were recruited. All subjects were evaluated for symptoms of depression, anxiety, impulsiveness, and cognitive function through the Patient Health Questionnaire, the Generalized Anxiety Disorder 7-item, the Barratt Impulsiveness Scale version II, the (...) Beijing version of the Montreal Cognitive Assessment, the behavioral test, and event-related potential P300 detection.Results The mean scores of BIS-II in the GHB addiction group, heroin dependence group, and MMT group were significantly higher than those of the HC group. The total scores of BJ-MOCA in GHB addiction group was the worst among the four groups, followed by heroin addiction, MMT group and HC group. The response time in the GHB addiction group was the longest among the four groups, followed by the heroin addiction, MMT, and HC groups. The amplitude and latency of P300 in GHB addiction subjects were significantly lower and longer than those of the MMT group and the HC group. For the three types of addiction, the P300 amplitudes at Fz, Cz, Pz, T5, and T6 were negatively correlated with the scores of GAD-7, PHQ-9, and BIS-II; the P300 latencies were positively correlated with the response time and negatively correlated with the scores of the BJ-MoCA.ConclusionPeople with an addiction were likely to have increased impulsiveness. The cognitive function of the GHB and heroin-addicted subjects, including the heroin detoxification and the MMT groups, was severely impaired, especially for the GHB-addicted patients. The impairment manifested as abnormalities of BJ-MoCA, response time, and P300 components. (shrink)

This note presents a simple, novel diagnostic for determining the phrase structural status of negative markers cross-linguistically, a topic of enduring interest (for recent approaches and references see Haegeman; Zanuttini; Giannakidou, Landscape and Polarity). If the sentential negative marker in a given language is phrasal (an XP, generally adverbial), it will occur in the collocation why not?; if it is a head (an X 0, generally clitic-like), it will not. In the latter languages, the word for ‘no’ can sometimes be (...) used, itself (presumably) a phrasal negative adverb. (A fortiori, languages with possibly word-internal morphological markers for sentential negation, such as Turkish, will not allow these markers in the collocation.) The first group of languages, those with XP negative markers, is given in 1: (1) a. English why not? * why no?1 b. German warum nicht? * warum nein? c. Dutch waarom niet? * waarom nee? d. Danish hvorfor ikke? * hvorfor nej? e. Icelandic hverfor ekki? * hvarfor nej? f. French pourquoi pas? * pourquoi non?2 g. Tsez shida anu? * shida ey? The second class of languages, those with X0 negative markers, is given in 2. (shrink)