Search results for 'Tetsurō Shimizu' (try it on Scholar)

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  1.  7
    Shimizu Tetsuro, Ethical Principles in Palliative Medicine.
    In the present paper I try to show that ethical principles of medical activities in general can be adequately applied to medical activities for the patient in his terminal stage. For this objective, I shall argue first what are the principles and rules of medical activities in general, and then show how these can be applied to palliative medicine.
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  2.  1
    Tetsuro Shimuzuo Shimizu (1990). Time and Eternity: Ockham's Logical Point of View. Franciscan Studies 50 (1):283-307.
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  3. Tetsurō Shimizu & Charles Burnett (eds.) (2009). The Word in Medieval Logic, Theology and Psychology: Acts of the Xiiith International Colloquium of the Société Internationale Pour l'Étude de la Philosophie Médiévale, Kyoto, 27 September-1 October 2005. [REVIEW] Brepols.
  4.  1
    Watsuji Tetsuro (1996). Watsuji Tetsuro's Rinrigaku: Ethics in Japan. State University of New York Press.
    Watsuji's Rinrigaku (literally, the principles that allow us to live in friendly community) has been regarded as the definitive study of Japanese ethics for half a century.
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  5.  2
    Watsuji Tetsurō (2008). Extraits de Fūdo. Laval Théologique et Philosophique 64 (2):327-344.
    Fudo , publié en 1935, est l’ouvrage le plus célèbre de Watsuji Tetsuro , au-delà même de son oeuvre majeure, Éthique . Il a été reçu en effet principalement comme un essai sur l’identité japonaise. Mais définir l’identité japonaise n’était pas pour Watsuji l’objectif principal de ce livre. Fudo a été conçu en réponse à Sein und Zeit de Heidegger. À l’accent mis sur la temporalité par le maître livre, il répond en mettant l’accent sur la spatialité; et à l’historialité (...)
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  6.  1
    Watsuji Tetsurō (2008). L'État. Laval Théologique et Philosophique 64 (2):345-357.
    Dans la section de Rinrigaku intitulée «L’État», Watsuji Tetsuro définit l’État en tant que «communauté éthique des communautés éthiques». Ce qu’il entend par là, c’est que l’État, pour lui, est la communauté la plus englobante, celle qui n’a pas d’égoïsme et qui place chacune des communautés de rang inférieur dans une structure totalement éthique. Watsuji voit donc l’État comme la forme la plus achevée de communauté. Il considère aussi que l’État, en tant que communauté englobante, peut moralement utiliser la violence (...)
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  7.  58
    Takuo Aoyama, Shogo Shimizu & Yuki Yamada (2015). Free Will and the Divergence Problem. Annals of the Japan Association for Philosophy of Science 23:1-18.
    This paper presents what the authors call the ‘divergence problem’ regarding choosing between different future possibilities. As is discussed in the first half, the central issue of the problem is the difficulty of temporally locating the ‘active cause’ on the modal divergent diagram. In the second half of this paper, we discuss the ‘second-person freedom’ which is, strictly, neither compatibilist negative freedom nor incompatibilist positive freedom. The divergence problem leads us to two hypothetical views (i.e. the view of single-line determination (...)
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  8. Linda Pifer, Kinya Shimizu & Ralph Pifer (1994). Public Attitudes Toward Animal Research: Some International Comparisons. Society and Animals 2 (2):95-113.
    A comparative analysis was made of the public's attitudes toward the use of animals in scientific research in 15 different nations. The intensity of opposition to animal research was found to vary from relatively low levels in Japan and the United States to much higher levels in France, Belgium, and Great Britain. More women than men were opposed to animal research in all 15 nations. Scientific knowledge, or the lack of knowledge, was not found to have a consistent relationship with (...)
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  9.  8
    David A. Ralston, Carolyn P. Egri, Olivier Furrer, Min-Hsun Kuo, Yongjuan Li, Florian Wangenheim, Marina Dabic, Irina Naoumova, Katsuhiko Shimizu, María Teresa Garza Carranza, Ping Ping Fu, Vojko V. Potocan, Andre Pekerti, Tomasz Lenartowicz, Narasimhan Srinivasan, Tania Casado, Ana Maria Rossi, Erna Szabo, Arif Butt, Ian Palmer, Prem Ramburuth, David M. Brock, Jane Terpstra-Tong, Ilya Grison, Emmanuelle Reynaud, Malika Richards, Philip Hallinger, Francisco B. Castro, Jaime Ruiz-Gutiérrez, Laurie Milton, Mahfooz Ansari, Arunas Starkus, Audra Mockaitis, Tevfik Dalgic, Fidel León-Darder, Hung Vu Thanh, Yong-lin Moon, Mario Molteni, Yongqing Fang, Jose Pla-Barber, Ruth Alas, Isabelle Maignan, Jorge C. Jesuino, Chay-Hoon Lee, Joel D. Nicholson, Ho-Beng Chia, Wade Danis, Ajantha S. Dharmasiri & Mark Weber (forthcoming). Societal-Level Versus Individual-Level Predictions of Ethical Behavior: A 48-Society Study of Collectivism and Individualism. Journal of Business Ethics.
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  10. Judith Butler, David Campbell, Rey Chow, Fred Dallmayr, Enrique Dussell, Kim Dae Jung, Hwa Yol Jung, Lydia H. Liu, Kishore Mahbubani, Maurice Merleau-Ponty, Chandra Talpade Mohanty, Thich Nhat Hanh, Nishida Kitaro, Bhikhu Parekh, Edward W. Said, Calvin O. Schrag, Watsuji Tetsuro, Tu Weiming & Zhang Longxi (eds.) (2002). Comparative Political Culture in the Age of Globalization: An Introductory Anthology. Lexington Books.
    With its specific focus on Asia, this anthology constitutes an excursion into the realm of transversality, or the state of "postethnicity," which, the book argues, has come to characterize the global culture of our times. Hwa Yol Jung brings together prominent contemporary thinkers—including Thich Nhat Hanh, Edward Said, and Judith Butler—to address this fundamental and important aspect of comparative political theory. The book is divided into three parts. Part One demythologizes Eurocentrism, deconstructing the privilege of modern Europe as the world's (...)
     
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  11. Hidetada Shimizu (2000). Japanese Cultural Psychology and Empathic Understanding: Implications for Academic and Cultural Psychology. Ethos: Journal of the Society for Psychological Anthropology 28 (2):224-247.
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  12.  5
    William Prinzmetal, Ijeoma Nwachuku, Laura Bodanski, Laura Blumenfeld & Naomi Shimizu (1997). The Phenomenology of Attention. Consciousness and Cognition 6 (2-3):372-412.
    The effect of attention on perceived brightness and contrast was investigated in eight experiments. Attention was manipulated by engaging observers in an attention-demanding concurrent task or by directing attention to a location with a peripheral cue. In all of the dual-task manipulations, attention reduced the variability of responses. However, attention did not affect the brightness of stimuli, nor did it affect the amount of simultaneous brightness contrast. Results with peripheral location cues were similar; however, the effect of attention in these (...)
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  13. Hidetada Shimizu (2000). Japanese Cultural Psychology and Empathic Understanding: Implications for Academic and Cultural Psychology. Ethos 28 (2):224-247.
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  14. Tohru Shimizu, Shingo Kuroiwa & Norio Higuchi (1999). Conversational Speech Recognition Using Sentence Style Related Multi N-Grams. Corpus 50:1.
     
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  15.  4
    Masumi Shimizu (1982). Das mahäyänabuddhistische " Selbst " und die christliche "Person". Zeitschrift für Religions- Und Geistesgeschichte 34 (2):97-110.
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  16.  7
    Hiroyuki Shimizu (1996). Structural Differences Between European and Japanese Performance Spaces and the Development of Modern Japanese Performance Spaces Influenced by Those of Europe. The European Legacy 1 (4):1304-1309.
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  17.  20
    Toru Shimizu (2006). Brain Evolution by Natural Selection. Behavioral and Brain Sciences 29 (1):23-24.
    Principles of Brain Evolution (Striedter 2005) places little emphasis on natural selection. However, one cannot fully appreciate the diversity of brains across species, nor the evolutionary processes driving such diversity, without an understanding of the effects of natural selection. Had Striedter included more extensive discussions about natural selection, his text would have been more balanced and comprehensive.
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  18.  3
    Kosuke Shimizu (2014). The Ambivalent Relationship of Japan's Soft Power Diplomacy and Princess Mononoke : Tosaka Jun's Philosophy of Culture as Moral Reflection. Japanese Journal of Political Science 15 (4):683-698.
    Culture is a demanding word, particularly when it is used in the context of the contemporary academic discipline of international relations . It is often employed in order to distinguish one identity from another, allegedly illuminating idiosyncrasies embedded in a particular society or group of people. The essentialized understanding of culture is also detectable in the case of the current debate on the non-Western international relations theories . Non-Western politicians and scholars often employ the term culture in order to distinguish (...)
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  19.  6
    Yasuko Takezawa, Kazuto Kato, Hiroki Oota, Timothy Caulfield, Akihiro Fujimoto, Shunwa Honda, Naoyuki Kamatani, Shoji Kawamura, Kohei Kawashima, Ryosuke Kimura, Hiromi Matsumae, Ayako Saito, Patrick E. Savage, Noriko Seguchi, Keiko Shimizu, Satoshi Terao, Yumi Yamaguchi-Kabata, Akira Yasukouchi, Minoru Yoneda & Katsushi Tokunaga (2014). Human Genetic Research, Race, Ethnicity and the Labeling of Populations: Recommendations Based on an Interdisciplinary Workshop in Japan. BMC Medical Ethics 15 (1):33.
    A challenge in human genome research is how to describe the populations being studied. The use of improper and/or imprecise terms has the potential to both generate and reinforce prejudices and to diminish the clinical value of the research. The issue of population descriptors has not attracted enough academic attention outside North America and Europe. In January 2012, we held a two-day workshop, the first of its kind in Japan, to engage in interdisciplinary dialogue between scholars in the humanities, social (...)
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  20.  5
    Tsukasa Nakamura, Osamu Takahashi, Kunihiko Matsui, Shiro Shimizu, Motoichi Setoyama, Masahisa Nakagawa, Tsuguya Fukui & Takeshi Morimoto (2006). Clinical Prediction Rules for Bacteremia and in‐Hospital Death Based on Clinical Data at the Time of Blood Withdrawal for Culture: An Evaluation of Their Development and Use. Journal of Evaluation in Clinical Practice 12 (6):692-703.
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  21.  5
    Malte Peters*, Yumiko Ono, Koji Shimizu & Manfred Hesse (1997). Selected Bioethical Issues in Japanese and German Textbooks of Biology for Lower Secondary Schools. Journal of Moral Education 26 (4):473-489.
    Abstract Some aspects of the coverage of bioethical issues in Japanese (11) and German (10 series) biology textbooks for lower secondary school have been investigated, concentrating on the treatment of environmental issues. It was found that German textbooks devote more space to these problems than the Japanese ones and that the style of presentation in German books is aimed at appealing to the emotions of the pupils, whereas that of the Japanese ones is a more traditional scientific one. The inclusion (...)
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  22.  4
    J. A. Deatrick, S. B. Dickey, R. Wright, S. M. Beidler, M. E. Cameron, H. Shimizu & K. Mason (2003). Correlates of Children's Competence to Make Healthcare Decisions. Journal of Clinical Ethics 14 (3):152.
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  23.  9
    Reiko Shimizu (1980). Excommunication and the Philosophy of Spinoza. Inquiry 23 (3):327 – 348.
    This paper is an attempt to probe the connection between Spinoza's philosophy and his excommunication from the Synagogue in 1656. It seeks, first, to show the decisive influence of the 1656 excommunication on Spinoza's life and thought, and to demonstrate that this event is the single most important key to understanding his entire philosophy. With this key, the paper seeks, secondly, to illustrate the development and transformation of Spinoza's thought through specific reference to his three major works, Korte Verhandeling, De (...)
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  24.  3
    David A. Ralston, Carolyn P. Egri, Olivier Furrer, Min-Hsun Kuo, Yongjuan Li, Florian Wangenheim, Marina Dabic, Irina Naoumova, Katsuhiko Shimizu & María Teresa de la Garza Carranza (forthcoming). Societal-Level Versus Individual-Level Predictions of Ethical Behavior: A 48-Society Study of Collectivism and Individualism. Journal of Business Ethics.
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  25.  1
    Watsuji Tetsurô, Bernard Stevens & Tadanori Takada (2003). La Signification de l'Éthique En Tant Qu'étude de l'Être Humain. Philosophie 79 (3):5.
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  26.  1
    Esther Hing, Sarah Gousen, Iris Shimizu & Catharine Burt (2003). Guide to Using Masked Design Variables to Estimate Standard Errors in Public Use Files of the National Ambulatory Medical Care Survey and the National Hospital Ambulatory Medical Care Survey. Inquiry 40 (4):401-415.
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  27.  1
    Toru Shimizu (2003). Toward the Answer, but Still Far to Go. Behavioral and Brain Sciences 26 (5):569-570.
    The target article about the origin and evolution of the isocortex triggers questions about unresolved issues that still need to be dealt with, including: (1) the evolutionary scenario of the origin of the lateral isocortex, (2) the expansion of the dorsal pallium in nonmammals, and (3) the heterogeneity of the anterior dorsal ventricular ridge.
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  28. Olga F. Lazareva, Toru Shimizu & Edward A. Wasserman (eds.) (2012). How Animals See the World: Comparitive Behaviour, Biology, and Evolution of Vision. Oxford University Press Usa.
    The visual world of animals is highly diverse and often very different from the world that we humans take for granted. This book provides an extensive review of the latest behavioral and neurobiological research on animal vision, highlighting fascinating species similarities and differences in visual processing. It contains 26 chapters written by world-leading experts about a variety of species including: honeybees, spiders, fish, birds, and primates. The chapters are divided into six sections: Perceptual grouping and segmentation, Object perception and object (...)
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  29. Linda Pifer, Kinya Shimizu & Ralph Pifer (1994). Brill Online Books and Journals. Society and Animals 2 (2).
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  30. Kosuke Shimizu (2016). Linus Hagstrom Identity Change and Foreign Policy: Japan and its ‘Others’, Routledge, 166 Pp. Japanese Journal of Political Science 17 (2):324-327.
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  31. Bernard Bernier (2006). National Communion: Watsuji Tetsuro's Conception of Ethics, Power, and the Japanese Imperial State. Philosophy East and West 56 (1):84-105.
    : Watsuji Tetsurō defined ethics as being generated by a double negation: the individual's negation of the community and the self-negation of the individual who returns to the community. Thus, ethics for him is based on the individual's sacrifice for the collectivity. This position results in the conception of the community as an absolute. I contend that there is a congruence between Watsuji's conception of ethics as self-sacrifice and the way he perceived the Japanese political system. To him, the (...)
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  32.  30
    Bruce B. Janz (2011). Watsuji Tetsuro, Fudo, and Climate Change. Journal of Global Ethics 7 (2):173 - 184.
    In this paper, I wish to consider Watsuji Tetsuro's (1889?1960) concept of climate (fudo), and consider whether it contributes anything to the relationship between climate change and ethics. I will argue that superficially it seems that fudo tells us little about the ethics of climate change, but if considered more carefully, and through the lens of thinkers such as Deleuze and Heidegger, there is ethical insight in Watsuji's approach. Watsuji's major work in ethics, Rinrigaku, provides concepts such as between-ness and (...)
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  33.  22
    William R. LaFleur (2001). Reasons for the Rubble: Watsuji Tetsuro's Position in Japan's Postwar Debate About Rationality. Philosophy East and West 51 (1):1-25.
    A reassessment of Watsuji Tetsurō is undertaken by bringing his changing view of the importance of Francis Bacon to bear on his understanding of the role of "rationality" in Japanese life. This reflection will enable an exploration of the relevance of the modernity / postmodernity distinction for modern Japanese philosophy.
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  34.  23
    James M. Shields (2011). The Art of Aidagara : Ethics, Aesthetics, and the Quest for an Ontology of Social Existence in Watsuji Tetsurō's Rinrigaku. Asian Philosophy 19 (3):265-283.
    This paper provides an analysis of the key term aidagara ('betweenness') in the philosophical ethics of Watsuji Tetsurō (1889-1960), in response to and in light of the recent movement in Japanese Buddhist studies known as 'Critical Buddhism'. The Critical Buddhist call for a turn away from 'topical' or intuitionist thinking and towards (properly Buddhist) 'critical' thinking, while problematic in its bipolarity, raises the important issue of the place of 'reason' vs 'intuition' in Japanese Buddhist ethics. In this paper, a (...)
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  35. Graham Mayeda (2006). Time, Space, and Ethics in the Thought of Martin Heidegger, Watsuji Tetsuro, and Kuki Shuzo. Routledge.
    In this book, Graham Mayeda demonstrates how Watsuji Tetsuro and Kuki Shuzo, two twentieth-century Japanese philosophers, criticize and interpret Heideggerian philosophy, articulating traditional Japanese ethics in a modern idiom.
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  36. Graham Mayeda (2006). Time, Space, and Ethics in the Thought of Martin Heidegger, Watsuji Tetsuro, and Kuki Shuzo. Routledge.
    In this book, Graham Mayeda demonstrates how Watsuji Tetsuro and Kuki Shuzo, two twentieth-century Japanese philosophers, criticize and interpret Heideggerian philosophy, articulating traditional Japanese ethics in a modern idiom.
     
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  37. Graham Mayeda (2015). Time, Space, and Ethics in the Thought of Martin Heidegger, Watsuji Tetsuro, and Kuki Shuzo. Routledge.
    In this book, Graham Mayeda demonstrates how Watsuji Tetsuro and Kuki Shuzo, two twentieth-century Japanese philosophers, criticize and interpret Heideggerian philosophy, articulating traditional Japanese ethics in a modern idiom.
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  38.  3
    Anton Luis Sevilla (2014). Concretizing an Ethics of Emptiness: The Succeeding Volumes of Watsuji Tetsurô's Ethics. Asian Philosophy 24 (1):82-101.
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  39.  39
    Steve Odin (1992). The Social Self in Japanese Philosophy and American Pragmatism: A Comparative Study of Watsuji Tetsurō and George Herbert Mead. Philosophy East and West 42 (3):475-501.
  40.  24
    Isamu Nagami (1981). The Ontological Foundation in Tetsurō Watsuji's Philosophy: Kū and Human Existence. Philosophy East and West 31 (3):279-296.
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  41.  23
    David Dilworth (1974). Watsuji Tetsurō (1889-1960): Cultural Phenomenologist and Ethician. Philosophy East and West 24 (1):3-22.
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  42.  21
    Graham Mayeda (2000). Reflections on Time, Space and Ethics in the Philosophy of Nishida Kitaro and Watsuji Tetsuro. International Studies in Philosophy 32 (1):147-155.
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  43.  11
    William R. Lafleur (1978). Buddhist Emptiness in the Ethics and Aesthetics of Watsuji Tetsurō. Religious Studies 14 (2):237 - 250.
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  44. William R. Lafleur (1978). Biddhist Emptiness in the Ethics and Aesthetics of Watsuji Tetsurō*: WILLIAM R. LAFLEUR. Religious Studies 14 (2):237-250.
    During the past few decades a growing interest in what is often called the ‘Kyoto School’ of philosophy has evidenced itself here and there in the West, especially in discussions of comparative religious thought and in the pages of journals which are sensitive, in the post-colonial world, to the value of giving attention to contemporary thought that originates outside the Anglo-American and continental contexts. What has made the so-called Kyoto School especially interesting is the fact that those thinkers identified with (...)
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  45.  1
    Alistair Swale (1996). The Ethics of Watsuji Tetsuro. In Brian Carr (ed.), Morals and Society in Asian Philosophy. Curzon 1--37.
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  46. David Gordon (1999). Review of Watsuji Tetsurō's Rinrigaku: Ethics in Japan by Watsuji Tetsurō; Yamamoto Seisaku; Robert E. Carter. [REVIEW] Philosophy East and West 49 (2):216-218.
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  47. Tae-Chang Kim (1999). Conclusion: Bricolaging a Public Philosophy for the Well-Being of Future Generations-First Steps From Tetsuro Watsuji. In Tʻae-chʻang Kim & James Allen Dator (eds.), Co-Creating a Public Philosophy for Future Generations. Praeger 258.
     
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  48. Sumihiko Kumano (2009). Watsuji Tetsurō: Bunjin Tetsugakusha No Kiseki. Iwanami Shoten.
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  49. Sumiko Sekiguchi (2007). Kokumin Dōtoku to Jendā: Fukuzawa Yukichi, Inoue Tetsujirō, Watsuji Tetsurō. Tōkyō Daigaku Shuppankai.
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  50. Laura Specker Sullivan (2014). Pilgrimages to the Ancient Temples in Nara [Koji Junrei] by Watsuji Tetsurō. Philosophy East and West 64 (3):821-822.
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