Online research in philosophy

Revisiting Guattari's visits to Japan in the 1980s during the country's ‘bubble economy’, this paper investigates from a personal perspective the Radio Homerun mini-FM station as well as other stops on Guattari's Tokyo ‘pilgrimage’. Guattari's reception and influence in Japan is contextualised through the writer Kõbõ Abe and philosopher Kiyoteru Hanada, in addition to the groundbreaking work of Tetsuo Kogawa, against the backdrop of the rise of postmodernism. Similarities between Guattari's sense of Japan and Brazil are then broached.

Ethics education for professionals has become popular in Japan over the last two decades. Many professional schools now require students to take an applied ethics or professional ethics course. In contrast, very few courses of professional ethics for teaching exist or have been taught in Japan. In order to obtain suggestions for teacher education, this paper reviews and examines practices of ethics education for engineers and nurses in Japan that have been successfully implemented. The paper concludes that difficulties in professional (...) ethics education in Japan are caused by the fact that both teachers and students lack experience in leading and participating in discussion-based classes and misunderstand the effectiveness of a case-based pedagogy. It also suggests that we need to offer teachers systematic opportunities to be trained to be proficient in enabling students to be active and critical in class. (shrink)

It is argued in the target article that hemispheric lateralization is advantageous when faced with conflicting choices. As decision-making processes must have been subject to a strong selection pressure, the sensitivity of response latencies could suggest a modular and hierarchical organization of behavioral execution, as was formulated by Tinbergen (1951).

We cannot directly perceive and experience objects of words such as “ apūrva ” “ devatā ,” and “ svarga ,” while objects of words such as “cow” and “horse” are perceptible. Therefore in the Indian linguistic context, some assert that there are two categories of words. However, a grammarian philosopher Bhartṛhari (450 CE) in the second book of his Vākyapadīya , introduces a verse stating that there is no difference between them. Other Indian thinkers as well deal with this (...) issue in various contexts. This paper aims at exploring the ideas expressed in Bhartṛhari’s verse and the related arguments found in other treatises of different schools. It consists of discussions of the followingt: (1) Bhartṛhari’s Vākyapadīya 2.119 and its commentarial texts; (2) Kumārila’s Criticism; (3) The Nyāya context; (4) The Sāṃkhya and the Buddhist context; (5) Related grammatical passages and the background of the Vākyapadīya 2.119; and (6) Conclusion. (shrink)