Android robots capable of emotional interactions with humans have considerable potential for application to research. While several studies developed androids that can exhibit human-like emotional facial expressions, few have empirically validated androids’ facial expressions. To investigate this issue, we developed an android head called Nikola based on human psychology and conducted three studies to test the validity of its facial expressions. In Study 1, Nikola produced single facial actions, which were evaluated in accordance with the Facial Action Coding System. The (...) results showed that 17 action units were appropriately produced. In Study 2, Nikola produced the prototypical facial expressions for six basic emotions, and naïve participants labeled photographs of the expressions. The recognition accuracy of all emotions was higher than chance level. In Study 3, Nikola produced dynamic facial expressions for six basic emotions at four different speeds, and naïve participants evaluated the naturalness of the speed of each expression. The effect of speed differed across emotions, as in previous studies of human expressions. These data validate the spatial and temporal patterns of Nikola’s emotional facial expressions, and suggest that it may be useful for future psychological studies and real-life applications. (shrink)

dai 1-kan. Zen no kenkyū -- dai 2-kan. Jikaku ni okeru chokkan to hansei -- dai 3-kan. Ishiki no mondai ; Geijutsu to dōtoku -- dai 4-kan. Hataraku mono kara miru mono e -- dai 5-kan. Ippansha no jikakuteki taikei -- dai 6-kan. Mu no jikakuteki gentei -- dai 7-kan. Tetsugaku no konpon mondai ; Tetsugaku no konpon mondai zokuhen -- dai 8-11-kan. Tetsugaku ronbunshū -- dai 12-kan. Zoku Shisaku to taiken ; "Zoku Shisaku to taiken" igo ; Nihon bunka (...) no mondai ; Hoi -- dai 13-kan. Shōhen, nōto -- dai 14-kan. Kōen hikki -- dai 15-kan. Kōgi -- dai 16-kan. Shoki sōkō, nōto hoi -- dai 17-kan. Nikki -- dai 18-kan. Shokanshū -- dai 19-kan. Shokanshū, shin hoi, nenpu, sōmokuroku -- [20] Furoku. (shrink)

L’acte de la philosophie japonaise est celui d’un évidement de soi: acte d’accueil des traditions philosophiques du monde, acte en résonance, créateur d’une terminologie, d’une logique, d’une conceptualité originales, s’alimentant aux sources d’une pensée mythique jamais tarie. Les textes présentés ici en feront sentir l’inclassable nouveauté: cette philosophie n’est ni purement shintoïste, bouddhique, chrétienne, néoconfucianiste ; elle n’est ni « orientale » ni « occidentale », mais proprement japonaise.

生物学者と哲学者が西田哲学を共通項に生命について徹底的に考え抜く。時間論を経て知の統合に向かう碩学2人による記念碑的対話。.

「近代の超克」から「近代の止揚」への“燎爛たる分裂”。西田幾多郎、三木清、戸坂潤の哲学を「個人‐市民‐大衆」形成論として捉える。.

This paper attempts to identify a principle of equal treatment that gives specific structure to our widely shared judgments about the circumstances in which we have moral reason to object to the differential adverse treatment of others. I formulate what I call a “substantive” principle of equal treatment (to be distinguished from principles of formal equality) that describes a moral constraint on the reasons we can have for picking out individuals for differentially adverse action. I argue that this constraint is (...) violated when an action, in view of its rationale, expresses lesser respect for the moral status of an individual under some differentiating description, compared to the respect reserved to another class of individuals who are not picked out by that description. I show that this substantive demand of equal treatment is not morally otiose and reveal the fallacy underlying accounts that have concluded otherwise. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Zen and Philosophy: An Intellectual Biography of Nishida KitarōThomas P. KasulisZen and Philosophy: An Intellectual Biography of Nishida Kitarō. By Michiko Yusa. Honolulu: University of Hawai'i Press, 2002. 482 pp.Readers of this journal know that much Buddhist-Christian dialogue over the past three decades has featured Kyōto School philosophy for the Buddhist side of the conversations. The major figures in that school known to the West are (...) Nishida Kitarō, Tanabe Hajime, Nishitani Keiji, Takeuchi Yoshinori, and Ueda Shizuteru. Other philosophers not formally connected to the school but in some ways kindred spirits with it include Watsuji Tetsurō, Hisamatsu Shin'ichi, and Abe Masao. Both individually and collectively these philosophers represent a formidable intellectual tradition, simultaneously challenging and inspiring their Western theological and philosophical counterparts. In surveying the Western responses to the Kyōto School, however, I often find an odd lacuna: the philosophers behind the thought are often absent or, at best, caricatured.The mischief here comes from two directions. On one hand, there are the Western theologians and philosophers who read in translation the works by Nishitani or Tanabe and are astounded by the sophistication of the thought and the way familiar Western philosophical thinkers such as Hegel, Kant, Heidegger, and Plato are interwoven in the arguments. Not being Asian specialists, these readers quite naturally focus on parts of the texts most familiar and intelligible—the interplay with Western ideas and values. This approach has helped Western thinkers discover hidden cultural assumptions in their own philosophizing and religious thinking. Missing, however, is the culturally Japanese character of the Kyōto School philosophers. At least until very recently, these philosophers did not write for a Western audience, but [End Page 268] for their Japanese compatriots. Thus, however much their philosophies might be Western in style and content, it is likely that at least some of their questions (and therefore their answers) were responses to Japanese, rather than Western, concerns. Given the upheaval that Japanese culture and society underwent in the first half of the twentieth century, it is especially important to factor into the equation such contemporaneous cultural concerns.Partly in response to this situation, there has more recently been a response from some Western intellectual historians of Japan who seek to debunk the Kyōto School as a whole, finding in it nothing more than disguised ethnocentrism, jingoism, and imperialism. In making their case, they often ignore the full philosophical systems developed by the Kyōto School thinkers and focus instead on comments from public forums or lectures. Sometimes no more than a few isolated quotations are used to support the case. What is wrong here is not necessarily the claim that Kyōto School philosophy was implicated in the political thought of the wartime years, but rather the cavalier scholarship used to support that claim. A whole school of philosophers tends to be lumped together with little concern for sorting out individual differences. For intellectual historians of this ilk, it is as if books are written by ideologies rather than individuals (or even individual ideologues). Such caricatures of the Kyōto School may even minimize the significance of the fact that some philosophers associated with the movement, Miki Kiyoshi and Tosaka Jun for example, died in prison for their leftist ideas and practices. The Kyōto School is not nearly as hegemonic as some of its critics like to claim.In short, these two commonWestern approaches to reading the Kyōto School philosophers tend either to overlook their Japaneseness or to deny their individuality. Either way, the philosopher disappears from the philosophizing. Here Yusa's book is a vital corrective. Her intellectual biography both Japanizes and humanizes Nishida Kitarō (1870-1945), the founder of the Kyōto School and the inspiration for most of Japan's modern philosophy. Her narrative gives us insight after insight into the concrete contexts in which Nishida's thought developed. Her discussion of each progression in Nishida's thought over his lifetime is framed by relevant events in his family life, his professional career, his interaction with colleagues, and the readings that were inspiring him at the time. Japanese editions of modern writers' collected works commonly... (shrink)

Ninety-two Japanese elementary school sixth-graders (46 boys and 46 girls; 11–12 years old) learned the quota system as part of gender equality education. We used a group performance implicit association test (Mori, Uchida, and Imada, 2008) to evaluate the lesson's effect by assessing the children's image of “woman” before and after the class. The results showed that the image of “woman” among boys improved significantly from neutral to positive through the lesson. We also found that girls’ implicit image of “woman” (...) was statistically higher than that of boys before learning, and was raised considerably after the class. (shrink)

During the last years the demand for regionally and culturally harmonised machine design is increasingly on the agenda. The problem of localising products like machine tools instantly poses the question for new procedures that allow including the regional and cultural adaptations into the design processes of machine tool companies. How to transform the general insight into the necessity of culture- and region-adapted technologies and how to embed it into a design procedure comprising applicable design attributes is the crucial problem addressed. (...) The paper shows in an exemplary way how ambiguous design attributes can eventually be embodied in a prototype design. (shrink)

The problem of forgotten evidence consists of a pair of scenarios originally proposed by Alvin Goldman. In the “forgotten good evidence” and “forgotten bad evidence” scenarios, subjects hold the same memory belief while irreversibly forgetting its original, though different, pieces of evidence. The two scenarios pose a series of challenges to current time slice (CTS) theories, which posit that memory beliefs are justified solely by contemporaneous states. Goldman’s two scenarios pose an apparent dilemma to CTS theories given a naïve picture (...) of how a memory belief is successfully retained while its evidence is irreversibly forgotten. In my view, however, CTS theories may find a solution to the apparent problem by carefully examining the conditions under which a memory belief is successfully retained while its evidence is completely forgotten. Namely, the two scenarios overlook an important difference between forgetting good evidence and forgetting bad evidence. (shrink)

法に対して合理的で批判的な姿勢を吹き込もうとする試み。ハート=ドゥオーキン論争以降の「法実証主義の現代的展開」を描き出す。本書ではとくに、ハートの理論的継承者であるラズおよびマーモーの議論に注目する。 .

We propose an AI-assisted design concept exploration tool, the “Character Space Construction”. Concept designers explore and articulate the target product aesthetics and semantics in language, which is expressed using “Design Concept Phrases”, that is, compound adjective phrases, and contrasting terms that convey what are not their target design concepts. Designers often utilize this dichotomy technique to communicate the nature of their aesthetic and semantic design concepts with stakeholders, especially in an early design development phase. The CSC assists this designers' cognitive (...) activity by constructing a “Character Space”, which is a semantic quadrant system, in a structured manner. A CS created by designers with the assistance of the CSC enables them to discern and explain their design concepts in contrast with opposing terms. These terms in a CS are retrieved and combined in the CSC by using a knowledge graph. The CSC presents terms and phrases as lists of candidates to users from which users will choose in order to define the target design concept, which is then visualized in a CS. The participants in our experiment, who were in the “arts and design” profession, were given two conditions under which to create DCPs and explain them. One group created and explained the DCPs with the assistance of the proposed CSC, and the other did the same task without this assistance, given the freedom to use any publicly available web search tools instead. The result showed that the group assisted by the CSC indicated their tasks were supported significantly better, especially in exploration, as measured by the Creativity Support Index. (shrink)

To become more broadly applicable, positions on AI ethics require perspectives from non-Western regions and cultures such as China and Japan. In this paper, we propose that the addition of the concept of harmony to the discussion on ethical AI would be highly beneficial due to its centrality in East Asian cultures and its applicability to the challenge of designing AI for social good. We first present a synopsis of different definitions of harmony in multiple contexts, such as music and (...) society, which reveals that the concept is, at its core, about well-balanced relationships and appropriate actions which give rise to order, balance, and aesthetically pleasing phenomena. The mediator for these well-balanced relationships isTaktwhich is an ability to act thoughtfully and sensibly according to the specific situation and to put things into proportion and order. We propose that the central challenge of building harmonizing AI is to make intelligent systems tactful and also to design and use them tactfully. For an AI system to become tactful, it needs to be able to have an advanced sensitivity to the specific contexts which it is in and their social and ethical implications and have the capability of approximately inferring the emotional and cognitive states of people with whom it is interacting. (shrink)

Dans 'les Deux sources de la morale et de la religion', Bergson évoque rarement le Japon. Et pourtant dans le quatrième chapitre du même texte, intitulé Remarques finales 'Mécanique et mystique', c'était lui qui a bien prévu Hiroshima avec ces mots testamentaires: ' Il faut que tous se battent contre tous, comme firent les hordes des premiers temps. Seulement on se bat avec les armes forgées par notre civilisation, et les massacres sont d'une horreur que les anciens n'auraient même pas (...) imaginée. Au train dont va la science, le jour approche où l'un des adversaires, possesseur d'un secret qu'il tenait en réserve, aura le moyen de supprimer l'autre'. Ainsi se pose la question de savoir comment envisager les Deux Sources, à travers les relations assez particulières de ce philosophe avec le Japon. À partir de cette interrogation, PBJ (Projet Bergson au Japon) a organisé, aux 5-8 novembre 2013, à Paris, un colloque qui s'intitule Remarques finales : autour des Deux sources de la morale et de la religion de Bergson. Le présent volume présente les actes de ce colloque ellipsoïdal dont les centres étaient Bergson et le Japon"--Back cover. (shrink)

Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular context, has (...) inherent limitations for Korean situations, I will propose a viable alternative model for religious diversity, based on a phenomenological study of Korean religions, especially Buddhism and Christianity. (shrink)

This paper examines philosophical foundations of Mircea Eliade's creative hermeneutics. Analyzing his concept of “terror of history” and autobiography, I will argue that his philosophy of religion is useful for Korean scholars to recognize the meaning of Korean religions, which have been overlooked by Western scholars of religions. Paying attention to the continuities between his life and thought, I will explain Eliade’s “primitive ontology” and defend recent criticisms of his method and theory. His views on “new humanism” and “cosmic religion” (...) are also included in the paper. (shrink)