When encountering a set of alternatives displayed in the form of a list, the decision maker usually determines a particular alternative, after which she stops checking the remaining ones, and chooses an alternative from those observed so far. We present a framework in which both decision problems are explicitly modeled, and axiomatically characterize a ‘divide-and-choose’ rule which unifies successive choice and satisficing choice.

保守思想家・西部邁の1960年代の「学生運動」から、2013年の「自殺」に至る、その思想の核が“非行としての保守”にあったと洞察した著者は、数々の文献に当たり、インタビューを重ね“西部邁の全体像”に迫 る!西部邁の素顔はエピソードの中にある。.

The Christian philosopher Muto Kazuo contributed substantially to the predominantly Buddhist “Kyoto School of Philosophy.” Through critical exchange with its representatives, he opened up new perceptions of Christian faith, enabled mutual understanding between Buddhism and Christianity, and challenged the Western dialectical method.

Since September 11 2001 efforts have been made to articulate Asian people’s responses to the Bush war across the region, that crystallized as the formation of the Asian Peace Alliance in August 2002. But peace movement in Asia has different characteristics than its western counterparts. We in Asia have to create peace from bottom up, rather than conceive peace as a return to the statu quo ante. The Bush war has been grafted to the already peaceless structures, snaking there more (...) violent, repressive, and patriarchal. The challenge is to build Asian peace movement as a comprehensive and dynamic process of alliance building to dismantle the « nexus of evil e between the imperial machinery and the oppressive, exploitative, and militarized local structures by peaceful means. (shrink)

This article will show that lectio divina or the formative reading of Holy Scripture goes beyond exegetical-critical methods and fosters in the heart of every reader a more personal-reflective approach. This approach serves as a directive source guiding our faith and formation journey. Formative readers by definition desire to grow in spiritual self-knowledge and to allow the communications they receive to touch and transform their lives, if God so wills. Two requirements for formative reading will be explained herein: its meditative (...) or contemplative components and its applicative dimensions. Both facets of this discipline lead to a dynamic encounter with sacred words. We are to read the Bible and the literature of spirituality in such a way that the texts we imbibe will help us to tune into the inner life form or direction meant for us by God from eternity. Essential to this article is also a description of the difference between informational and formational reading. While there is a time and place for both, one way should not be substituted or forgotten in favor of the other. In short, the integration of head and heart, of inspiration and incarnation, is the hidden goal of formative reading. (shrink)

Previous research found that application of eyeshadow on the upper eyelids induces overestimation of eye size. The present study examined whether this eyeshadow illusion is dependent on or independent of viewpoint. We created a three-dimensional model of a female face and manipulated the presence/absence of eyeshadow and face orientation around the axis of yaw (Experiment 1) or pitch (Experiment 2) rotation. Using the staircase method, we measured perceived eye size for each face stimulus. Results showed that the eyeshadow illusion occurred (...) regardless of face orientation around axes of both yaw and pitch rotations. Crucially, the illusion’s magnitude did not vary across face orientations; lack of interaction between the illusion’s magnitude and face orientation was confirmed by small values of Bayes factors. These findings ruled out the hypothesis that eyeshadow serves as a depth cue and leads to overestimation of eye size due to size-distance scaling. Alternatively, the present findings suggest that the eyeshadow illusion can be well explained by the assimilation between the eyes and eyeshadow, which also facilitates assimilation between the eyes and eyebrows. Practical implications and the present findings’ generalizability are also discussed. (shrink)

The COVID-19 pandemic has significantly affected the exhibition of artworks in museums and galleries. Many have displayed their collection online. In this context, experiencing an online exhibition is essential for visitors to appreciate and understand the artwork. Compared with offline exhibitions, visitors to online exhibitions are often unable to communicate their experiences with other visitors. Therefore, in this study, by facilitating communication via Zoom call, we established a system that allows two people to visit the museum together through the Google (...) Arts and Culture website. To reduce the psychological distance between online visitors and help increase user engagement, we designed and developed a media device based on moiré pattern visualization of electroencephalography signals. The participants were divided into two groups to visit the online museum, communicating remotely through Zoom. The objective of this study was to test whether a real-time EEG signal visualization device could help close the psychological distance between participants and whether it could increase user engagement with the online exhibition. Participants were randomly assigned to either the normal online exhibition experience group or EEG signal visualization device group. Participants in the NOEE group experienced four online exhibitions together. The conditions for participants in the ESVD group remained the same, apart from adding a media device to enable them to visualize EEG signals. A total of 40 university students participated in this study. Independent samples t-tests revealed that participants in the ESVD group perceived a significantly closer psychological distance between themselves and the participants on the opposite side than those in the NOEE group. A one-way ANOVA revealed that participants experienced Task3 with significantly closer psychological distance assessments than Task1, Task2, and Task4. Repeated ANOVAs revealed that participants in the ESVD group had higher overall user engagement than those in the NOEE group, with marginal significance. Thus, this study shows that EEG visualization media devices can reduce the psychological distance between two participants when experiencing an online exhibition. Moreover, it can increase user engagement to some extent. (shrink)

Platforms for sharing genomic and phenotype data have been developed to promote genomic research, while maximizing the utility of existing datasets and minimizing the burden on participants. The value of genomic analysis of trios or family members has increased, especially in rare diseases and cancers. This article aims to argue the necessity of protection when sharing data from both patients and family members. Sharing patients’ and family members’ data collectively raises an ethical tension between the value of datasets and the (...) rights of participants, and increases the risk of re-identification. However, current data-sharing policies have no specific safeguards or provisions for familial data sharing. A quantitative survey conducted on 10,881 general adults in Japan indicated that they expected stronger protection mechanisms when their family members’ clinical and/or genomic data were shared together, as compared to when only their data were shared. A framework that respects decision-making and the right of withdrawal of participants, including family members, along with ensuring usefulness and security of data is needed. To enable this, we propose recommendations on ancillary safeguards for familial data sharing according to the stakeholders, namely, initial researchers, genomic researchers, data submitters, database operators, institutional review boards, and the public and participants. Families have played significant roles in genetic research, and its value is re-illuminated in the era of genomic medicine. It is important to make progress in data sharing while simultaneously protecting the privacy and interests of patients and families, and return its benefits to them. (shrink)

Ongoing research on making “human-animal chimeras” or “animals containing human material” to solve the shortage of organs available for transplantation has raised many ethical issues regarding the creation and utilization of such constructs, including cultural views regarding the status of those creations. A pilot study was conducted to explore Japanese public attitudes toward human-animal chimeras or ACHM. The February 2012 study consisted of focus group interviews with citizens from the Greater Tokyo Area, aged between 20 and 54. The 24 participants (...) were divided into four groups. Transcripts of the interviews were analyzed and participants’ attitudes categorized. Five categories of participant attitudes were identified: resistance to the unnatural, concerns about animal welfare, concerns about controlling human-animal chimeras, concerns about the possible birth of intermediate entities, and resistance to creating and utilizing animals containing my material or my child’s material. Our FGI results showed a broader and greater variety of public concerns than those reported in previous studies. While researchers have tried to establish new methods to avoid creating intermediate entities, our participants expressed concerns about not only intermediate entities but also animals containing their own material or their child’s material. Based upon their responses in the interviews, we are introducing a new ethical concern: “animals containing my material/my child’s material.”. (shrink)

KazuoMuto (1913–1995) war Professor für das Studium des Christentums an der Universität Kyoto und gehörte der dritten Professorengeneration an. Er war sich der Stellung der Dialektischen Theologie voll bewusst, und davon ausgehend verfolgte er neue Möglichkeiten der Religionsphilosophie, wobei sich seine Forschungen an der subjektiven Innerlichkeit und der Moral im liberalen Protestantismus orientierte. Die Wahrheitsforschung als Wissenschaft verlange natürlich eine kritische Neutralität, aber sie muüsse auch religiöse Wahrheiten im Blickfeld haben, die sich nicht durch bloßes Zuschauen offenbaren, sondern erst dadurch, (...) dass man sich für sie engagiert. Kazuo analysierte die Argumente von Troeltsch, Barth und Tillich. Dabei stimmte er Tillichs ‘Korrelation zwischen der existentiellen Frage und der theologischen Antwort’ zu. Dennoch dachte er, dass die Ernsthaftigkeit des die existentielle Frage Stellenden der Theologie immanent sein müsse, und entwickelte dabei nicht nur eine ‘antwortende Theologie’, sondern auch eine ‘fragende Theologie’. Diese Haltung hatte er vor allem von Kierkegaard gelernt, so erklärte er, Frage und Antwort seien nicht voneinander getrennt, sondern müssten miteinander zusammenhängen. (shrink)

KazuoMuto (1913–1995) war Professor für das Studium des Christentums an der Universität Kyoto und gehörte der dritten Professorengeneration an. Er war sich der Stellung der Dialektischen Theologie voll bewusst, und davon ausgehend verfolgte er neue Möglichkeiten der Religionsphilosophie, wobei sich seine Forschungen an der subjektiven Innerlichkeit und der Moral im liberalen Protestantismus orientierte. Die Wahrheitsforschung als Wissenschaft verlange natürlich eine kritische Neutralität, aber sie muüsse auch religiöse Wahrheiten im Blickfeld haben, die sich nicht durch bloßes Zuschauen offenbaren, sondern erst dadurch, (...) dass man sich für sie engagiert. Kazuo analysierte die Argumente von Troeltsch, Barth und Tillich. Dabei stimmte er Tillichs ‘Korrelation zwischen der existentiellen Frage und der theologischen Antwort’ zu. Dennoch dachte er, dass die Ernsthaftigkeit des die existentielle Frage Stellenden der Theologie immanent sein müsse, und entwickelte dabei nicht nur eine ‘antwortende Theologie’, sondern auch eine ‘fragende Theologie’. Diese Haltung hatte er vor allem von Kierkegaard gelernt, so erklärte er, Frage und Antwort seien nicht voneinander getrennt, sondern müssten miteinander zusammenhängen. (shrink)

The Christian philosopher Muto Kazuo contributed substantially to the predominantly Buddhist “Kyoto School of Philosophy.” Through critical exchange with its representatives, he opened up new perceptions of Christian faith, enabled mutual understanding between Buddhism and Christianity, and challenged the Western dialectical method.

As artforms, film and street art seem incompatible. Contra this incompatibility, I investigate their combination: cinematic street art. Two promising cases are the artworks MUTO and Repopulate, but I argue neither is suitable. MUTO only counts if I accept the transparency thesis, the claim that photographs allow us to literally see their depicta. Repopulate only counts if we reject Noel Carroll’s requirement that a cinematic performance token isn’t itself an artwork. However, these imperfect cases demonstrate what is required (...) in order to have cinematic street art: the artwork is a 1) aconsensual artwork that 2) does not merely use street art as imagery or 3) merely use the street as a performance space. I introduce two hypothetical artworks inspired by this approach and discuss their merits, as well as their pitfalls relevant to my own desiderata. As such, this article serves as the foment for broader discussion within the philosophy of street art. (shrink)

Introduction -- Girls and other incomplete things: on archaeological method -- Gesture: cinema muto mutato -- Dim stockings and pornography: community, spectacle and the example -- Cinema as laboratory: on insects and the anthropological machine -- When the assistants profane cinema -- Ex-centric cinema.

La recente pubblicazione delle note di corso Recherches sur l’usage littéraire du langage sono una conferma del ruolo giocato dal linguaggio poetico in Merleau-Ponty in quell’ambizioso e incompiuto progetto perseguito dal 1951 Sur la phénoménologie du langage. La convinzione che il linguaggio sia la questione cruciale per la fenomenologia avvicina le ricerche di Merleau-Ponty a quelle che Ricoeur svilupperà negli anni Settanta: è nella parola, nel discorso pronunciato, che avviene non solo il rapporto tra soggetti, ma anche quello con le (...) cose. Per entrambi i filosofi la Lebenswelt è una sorta di terra promessa della fenomenologia; un mondo che ci è dato cogliere soltanto in modo mediato. E a rappresentare una forma di mediazione esemplare è la figura retorica della metafora, negazione di ogni tentazione di presa diretta, di trasparenza del linguaggio stesso: nella parola metaforica, non riducibile alla dimensione nominale, viene delineata una ontologia “indiretta” o “abbozzata”. Tecnica stilistica da Merleau-Ponty, a differenza di Ricoeur, più praticata che teorizzata, la metafora poetica, o viva, realizza lo snodo tra pre-categoriale e categoriale, tra mondo sensibile e mondo dell’espressione, tra logos muto e logos pronunciato. Riprendendo l’analogia individuata da Valéry tra danza e linguaggio letterario, Merleau-Ponty traccia una teoria della figura come espressione degli ordini di senso percepiti che può trasfigurare il linguaggio ordinario; teoria molto vicina a quella ricoeuriana di “figurazione” che nel mondo della vita si radica per poi tornarvi.La publication récente des notes du cours Recherches sur l’usage littéraire du langage confirment le rôle joué par le langage poétique chez Merleau-Ponty dans le projet ambitieux et inachevé qu’il engage à partir de 1951 dans l’essai Sur la phénoménologie du langage. La conviction que le langage est la question cruciale pour la phénoménologie rapproche les recherches de Merleau-Ponty de celles que Ricoeur développera dans les années 1970 : c’est dans les mots, dans le discours prononcé, qu’advient non seulement les relations entre sujets, mais aussi nos rapports avec les choses. Pour les deux philosophes, la Lebenswelt est une sorte de terre promise pour la phénoménologie ; un monde qu’on ne peut saisir que de manière indirecte. Et c’est la figure de la métaphore qui représente une forme de médiation exemplaire, comme négation de toute tentative de prise directe, de transparence du langage lui-même. Dans l’expression métaphorique, non réductible à la dimension nominale, une ontologie « indirecte » ou « ébauchée » est esquissée. Technique stylistique chez Merleau-Ponty, plus pratiquée que théorisée à la différence de Ricoeur, la métaphore poétique, ou vivante, réalise la jonction entre le précatégorial et le catégorial, entre le monde sensible et le monde de l’expression, entre logos muet et logos proféré. Reprenant l’analogie de Valéry entre danse et langage littéraire, Merleau-Ponty trace une théorie de la figure comme expression des ordres de la perception qui peut transfigurer le langage ordinaire ; une théorie très proche de celle de Ricoeur de la « figuration » qui, enracinée dans le monde de la vie, y retourne ensuite.The recent publication of the lecture notes Research on the Literary Use of Language confirms the role played by poetic language in Merleau-Ponty’s ambitious and unfinished project that began in his 1951 essay “On the Phenomenology of Language.” The conviction that language is the crucial question for phenomenology in Merleau-Ponty’s work nears the research Paul Ricoeur would develop in the 1970’s: it is in words, in expressed discourse, that we encounter not only relations among subjects, but also our relation to things. For the two philosophers, the Lebenswelt is a sort of promised land for phenomenology, a world that we can grasp only indirectly. And, it is the figure of the metaphor that represents an exemplary form of mediation, as a negation of every attempt toward a direct grasp, of the transparency of language in itself. In the metaphorical expression, which is not reducible to a nominal dimension, an “indirect” or “outlined” ontology is sketched out. In the stylistic technique of Merleau-Ponty, more practiced than theoretical unlike Ricoeur, the poetic or living metaphor constitutes a junction between the pre-categorical and the categorical, between the sensible world and the world of expression, between silent logos and pronounced logos. Referring to Valery’s analogy between dance and literary language, Merleau-Ponty traces a theory of the figure as expression in the orders of perception that can transfigure ordinary language, a theory very similar to that of Ricoeur’s “figuration” which, rooted in the world of life, subsequently returns to it. (shrink)