dai 1-kan. Ōgi ; Matsuri no genri -- dai 2-kan. Nihon kodai jujutsu ; Kakusareta kamigami -- dai 3-kan. Inʼyō gogyō shisō kara mita Nihon no matsuri -- dai 4-kan. Hebi ; Kitsune -- dai 5-kan. Nihonjin no shiseikan ; Inʼyō gogyō to Nihon no minzoku -- dai 6-kan. Eki to Nihon no saishi ; Inʼyō gogyō to jidō saishi -- dai 7-kan. Daijōsai ; Jitō Tennō -- dai 8-kan. Yama no kami ; Kamigami no tanjō -- dai 9-kan. Gogyō (...) junkan ; Jūnishi -- dai 10-kan. Daruma no minzokugaku ; In'yo gogyō to Nihon no tennō -- dai 11-kan. Eki, gogyō to Genji no sekai ; In'yo gogyō to Nihon no bunka -- dai 12-kan. Kodai Nihon no josei tennō ; Zassan. (shrink)

This paper aims at examining the arguments between Śubhagupta (c.720–780) and Śāntarakṣita (c.725–788) over the Buddha’s cognition of other minds and shows how the question of the Buddha’s cognition of other mindsis incorporated into the proof of vijñaptimātratā or “consciousness-only” by Śāntarakṣita. According to Śāntarakṣita, Śubhagupta assumes that the Buddha’s cognition, which is characterized as “the cognition [of the Blessed One] which follows the path of cognition” (aupalambhikadarśana), grasps other minds when the Buddha’s cognition is similar (sārūpya) to other minds. (...) For Śāntarakṣita, the Buddha’s cognition cannot be aupalambhika. If the Buddha’s cognition were similar to the other minds, it would follow that the Buddha, whose cognition erroneously grasps other minds as something distinct from it, has not yet removed the hindrance constituted by objects of knowledge (jñeyāvaraṇa). But if it is accepted that the Buddha’s cognition is beyond the grasped-grasper duality, can the Buddha, who does not know other minds, be called sarvajña “omniscient”? According to Śāntarakṣita, even though the Buddha has no seeing (adarśana), the Buddha causes all sentient beings to gain benefits by virtue of seeing other minds and hence deserves to be called sarvajña. What underlies this argument is that the Buddha knows other minds without making a distinction between his own mind and other minds, which is possible only on the basis of self-cognition (ātmasaṃvedana). (shrink)

EEGs were analyzed to investigate the effect of experiences in listening to preferred music in dancers and non-dancers. Participants passively listened to instrumental music of their preferred genre for 2 min, alternate genres, and silence. Both groups showed increased activity for their preferred music compared to non-preferred music in the gamma, beta, and alpha frequency bands. The results suggest all participants' conscious recognition of and affective responses to their familiar music, appreciation of the tempo embedded in their preferred music and (...) emotional arousal, and enhanced attention mechanism for cognitive operations such as memory retrieval. The observed alpha activity is considered in the framework of the alpha functional inhibition hypothesis, in that years of experience listening to their favorite type of music may have honed the cerebral responses to achieve efficient cortical processes. Analyses of the electroencephalogram activity over 100s-long music pieces revealed a difference between dancers and non-dancers in the magnitude of an initial alpha event-related desynchronization and the later development of an alpha event-related synchronization for their preferred music. Dancers exhibited augmented alpha ERD, as well as augmented and uninterrupted alpha ERS over the remaining 80s. This augmentation in dancers is hypothesized to be derived from creative cognition or motor imagery operations developed through their dance experiences. (shrink)

We propose an efficient algorithm for deciding the reachability between any nodes on XML data represented by connected directed graphs. We develop a technique to reduce the size of the reference table for the reachability test. Using the small table and the standard range labeling method for rooted ordered trees, we show that our algorithm answers almost queries in a constant time preserving the space efficiency and a reasonable preprocessing time.

The essay is a written version of a talk Nakamura Yūjirō gave at the College international de philosophie in Paris in 1983. In the talk Nakamura connects the issue of common sense in his own work to that of place in Nishida Kitarō and the creative imagination in Miki Kiyoshi. He presents this connection between the notions of common sense, imagination, and place as constituting one important thread in contemporary Japanese philosophy. He begins by discussing the significance of (...) place (basho) that is being rediscovered today in response to the shortcomings of the modern Western paradigm, and discusses it in its various senses, such as ontological ground or substratum, the body, symbolic space, and linguistic or discursive topos in ancient rhetoric. He then relates this issue to the philosophy of place Nishida developed in the late 1920s, and after providing an explication of Nishida’s theory, discusses it further in light of some linguistic and psychological theories. Nakamura goes on to discuss his own interest in the notion of common sense traceable to Aristotle and its connection to the rhetorical concept of topos, and Miki’s development of the notion of the imagination in the 1930s in response to Nishida’s theory. And in doing so he ties all three—common sense, place, and imagination—together as suggestive of an alternative to the modern Cartesian standpoint of the rational subject that has constituted the traditional paradigm of the modern West. (shrink)

As Funayama has shown, Dharmakīrti’s successors had an animated discussion on the nature and function of the initial statement of scientific treatises in terms of its effectiveness and requisites. Arcaṭa in his comments on the initial statement of the Hetubindu considers that the initial statement, which contains the purpose of the treatise, is useless in prompting people to undertake the activity of reading the treatise because judicious people are supposed to undertake action only due to certainty which never arises from (...) something that is not a pramāṇa. For Arcaṭa, the initial statement is set forth only to dispel the objection of an opponent who criticizes the treatise for not having a purpose. Kamalaśīla criticizes Arcaṭa on this point; for him the initial statement is effective to prompt people to undertake the reading of the treatise because people act also on the basis of doubt, which arises from the initial statement that is not a pramāṇa but an abhyupāya for action. This paper attempts to consider how such doubt can cause reading by examining the debate in the Tattvasaṅgrahapañjikā and related texts. As Kamalaśīla presupposes, when people act due to doubt, they may attain the desired purpose by chance but cannot escape the risks of not attaining an desired purpose and also of attaining an undesired purpose. Taking these risks into consideration, it is reasonable for Granoff to take up Kamalaśīla’s position as an example of the maxim of kākatālīya in the introduction of her paper in the present volume. However, the probability for the readers of the Tattvasaṅgraha to achieve easy comprehension of tattva as a result of reading a full treatise, which they undertake due to doubt out of the initial statement, is higher than that for a crow being suddenly killed by a falling palm-fruit. According to Kamalaśīla, the risk of not attaining the desired purpose does not prevent people from reading because such fear equally occurs in activities based on certainty. Furthermore, there is no risk of attaining an undesired purpose from the treatise because authors are supposed to undertake action only for the sake of others. Therefore, doubt which arises from an abhyupāya can make people undertake action. (shrink)

In this paper, I attempt to elucidate Husserl’s later phenomenological approach to the unconscious as a limit problem of phenomenology. Husserl had encountered the kind of problem as the unconscious earlier on and it continued to come up throughout his work. There are references to the unconscious in Ideas II and in the Analyses Concerning Passive Synthesis, and even in early lectures. Nonetheless, the unconscious as a severe problem of Husserl’s phenomenology emerged only in his mature phase. In this paper, (...) I first discuss how Husserl treats the unconscious in relation to affection in Analyses Concerning Passive Synthesis, in order to shed light on the process of how the unconscious is problematized in phenomenology. Then, I rely on his later manuscripts on the unconscious in Husserliana XLII, where Husserl deals with the unconscious in relation to waking and sleeping. At the end, I explain how Husserl explores the multi-layered structure of consciousness as a result of his treatment of the unconscious as limit problem of phenomenology. (shrink)

清朝末から中華人民共和国建国までの世界的激動期、中国の知識人は儒教的世界観の更新に立ち会い、西洋の知と格闘した。社会進化論や立憲思想の衝撃はナショナリズムと革命思想に展開し、雑誌メディアには生命論から 民族論まで様々な論争と漫画表現が花開く。貴重な資料と最新の研究から読み解く労作。.

Cet article s’intéresse aux mutations de la famille japonaise au XXe siècle à travers les manga de Machiko Hasegawa (Sazae-san), première dessinatrice de bande dessinée au Japon, et de Kyoko Okazaki (La maison du bonheur et Au bord de la rivière), qui appartient à la génération actuelle. L’analyse comparée de plusieurs de leurs albums montre, notamment à travers les scènes de repas, la déstructuration de la famille japonaise d’après-guerre, dans un contexte d’industrialisation qui a poussé les Japonaises à délaisser en (...) partie le foyer familial pour travailler. (shrink)

The measurement of pain depends upon subjective reports, but we know very little about how research subjects or pain patients produce self-reported judgments. Representationalist assumptions dominate the field of pain research and lead to the critical conjecture that the person in pain examines the contents of consciousness before making a report about the sensory or affective magnitude of pain experience as well as about its nature. Most studies to date have investigated what Fechner termed “outer psychophysics”: the relationship between characteristics (...) of an external stimulus and the magnitude and nature of pain experience. In contrast, Fechner originally envisioned that “inner psychophysics” should investigate the relationship between physiological states and subjective experience. Despite the lack of established research tradition, inner psychophysics has a potential utility in elucidating underlying mechanisms for the production of phenomenal self-report. We illustrate this, using causal modeling analyses of the accuracy of self-reported pain ratings from our laboratory. We submit that the results are inconsistent with representationalist assumptions. Converging trends from several domains of consciousness studies seem to suggest that we need to abandon the unquestioned doctrine of representationalism and search for a more viable framework for understanding the generation of subjective self-report. (shrink)

This paper examines the recent events following the bhikkhuni revival in Sri Lanka, and looks at the position of the Burmese Sangha, which has traditionally seen itself as the custodian of an ‘authentic’ Buddhist legacy, thrown into a debate by the action of a Burmese bhikkhuni who was recently ordained in Sri Lanka. It introduces the early initiatives of revivalist monks in Burma as well as the viewpoints of Burmese Sangha and the nuns in regard to the bhikkhuni issue. Since (...) most debate on the position of nuns take place without much reference to the local political contexts in which they stand, the state monastic organization in Burma is introduced to aid understanding of the framework in which the nuns operate today. At another level, the paper draws attention to the tension created between the international bhikkhunis who promote liberal ideologies of gender equality, individual rights and universalism into a faith based community, and local nuns who adhere to the traditional norms of religious duty, moral discipline and service to the community, and questions the ultimate aim in endorsing such secular ideals. (shrink)

The measurement of pain depends upon subjective reports, but we know very little about how research subjects or pain patients produce self-reported judgments. Representationalist assumptions dominate the field of pain research and lead to the critical conjecture that the person in pain examines the contents of consciousness before making a report about the sensory or affective magnitude of pain experience as well as about its nature. Most studies to date have investigated what Fechner termed “outer psychophysics”: the relationship between characteristics (...) of an external stimulus and the magnitude and nature of pain experience. In contrast, Fechner originally envisioned that “inner psychophysics” should investigate the relationship between physiological states and subjective experience. Despite the lack of established research tradition, inner psychophysics has a potential utility in elucidating underlying mechanisms for the production of phenomenal self-report. We illustrate this, using causal modeling analyses of the accuracy of self-reported pain ratings from our laboratory. We submit that the results are inconsistent with representationalist assumptions. Converging trends from several domains of consciousness studies seem to suggest that we need to abandon the unquestioned doctrine of representationalism and search for a more viable framework for understanding the generation of subjective self-report. (shrink)

Male white-rumped munias sing syntactically simpler songs than their domestic counterparts, Bengalese finches. The differences in song structure may reflect differences in natural selection pressures between wild and domestic environments. Deacon (2010) proposed song simplicity of the wild strain could be subject to natural selection. We hypothesized the selection pressure may be species identification. Thus, we compared song variations in relation to ecological factors and dispersal history of white-rumped munias to understand song evolutionary processes. We found geographic variations of song (...) syntactical complexity. The difference of song syntactical complexity did not corresponded to genetic distance, but did to that of the proportion of mixed flocks with sympatric related species. Birds that inhabited the areas with more mixed flocks sang simpler songs. The song complexity might be constrained to intensify distinct conspecific signals from related species. Our field work provided empirical evidence supporting a proposal made by Deacon (2010). Keywords: birdsong; evolution; masking hypothesis; Bengalese finches; song geographic variation; genetic variation. (shrink)

Male white-rumped munias sing syntactically simpler songs than their domestic counterparts, Bengalese finches. The differences in song structure may reflect differences in natural selection pressures between wild and domestic environments. Deacon proposed song simplicity of the wild strain could be subject to natural selection. We hypothesized the selection pressure may be species identification. Thus, we compared song variations in relation to ecological factors and dispersal history of white-rumped munias to understand song evolutionary processes. We found geographic variations of song syntactical (...) complexity. The difference of song syntactical complexity did not corresponded to genetic distance, but did to that of the proportion of mixed flocks with sympatric related species. Birds that inhabited the areas with more mixed flocks sang simpler songs. The song complexity might be constrained to intensify distinct conspecific signals from related species. Our field work provided empirical evidence supporting a proposal made by Deacon. Keywords: birdsong; evolution; masking hypothesis; Bengalese finches; song geographic variation; genetic variation. (shrink)

In the present super-aging society, issues concerning what treatment should be given for incapacitated patients have become more important than ever before. This paper discusses whether or not an incapacitated patient’s refusal of treatment should be respected. The authors present a complete hypothetical scenario involving a 75-year-old moderately demented man suffering from malignant lymphoma. Of primary importance are the respect for patient dignity and the protection of human rights. Acts such as coercion, disregard, restriction, and surveillance can be unethical in (...) many situations. The effectiveness of chemotherapy for malignant lymphoma and its adverse outcomes could offset each other, leaving no net benefits for the patient. The patient is vulnerable and this very vulnerability requires the utmost protection and care. However, protection must be sensitive and comprehensive and the protection of his life at the expense of many other valuable factors is not justifiable. Coercing unwanted treatment would be intrusion, not protection, because of the physical and psychological suffering. When the refusal is explicit, consistent, and stable enough, it should to be viewed as true and current desire. Due to moderate dementia, the patient has lost his rational capacity, but his emotional capacity remains. If the remaining portion of his personality is rooted in his feelings, these feelings should be respected as much as possible. Those involved in the care of the patients who refuse treatment should not force them to undergo it simply on the grounds that it may be an established standard in their own country. What must be asked first is whether or not forced treatment would promote the patient’s subjective well-being. Additionally, treatment decisions should not be distorted due to the selfishness or discriminatory feelings of those involved in his care. In situations in which patients lack decisionmaking capacities, overriding the patients’ refusals of treatment should be regarded as an exception, rather than a standard course of action. Even in patients who are incapacitated, treatment refusal could stem from the feelings of the individual. Their subjective wellbeing would not be improved through close observation, restraint, denial, and coercion, the purpose of which they does not understand. (shrink)

This paper employs conversation analysis to examine the inter-connection between grammar and displays of contextual understanding, social identity, and social relationships as well as other activities clustering around turn-endings in Japanese talk-in-interaction, while undertaking a restricted comparison with the realisation of similar activities in English. A notable feature of turn-endings in Japanese is the particular salience of grammatical construction on the interactional activities they accomplish. Complete turns which are also syntactically complete are shown to be associated with the explicit display (...) of contextual features, whereas syntactically incomplete turns are designed to circumvent or minimise such displays. The explicit or implicit display of one's social and contextual relationship to the interactional environment is therefore seen to be an integral part of the performance of social actions in Japanese. On the other hand, in English, it is more difficult to establish a clear association between grammar and the inclusion or avoidance of contextual displays. (shrink)

Male white-rumped munias sing syntactically simpler songs than their domestic counterparts, Bengalese finches. The differences in song structure may reflect differences in natural selection pressures between wild and domestic environments. Deacon proposed song simplicity of the wild strain could be subject to natural selection. We hypothesized the selection pressure may be species identification. Thus, we compared song variations in relation to ecological factors and dispersal history of white-rumped munias to understand song evolutionary processes. We found geographic variations of song syntactical (...) complexity. The difference of song syntactical complexity did not corresponded to genetic distance, but did to that of the proportion of mixed flocks with sympatric related species. Birds that inhabited the areas with more mixed flocks sang simpler songs. The song complexity might be constrained to intensify distinct conspecific signals from related species. Our field work provided empirical evidence supporting a proposal made by Deacon. Keywords: birdsong; evolution; masking hypothesis; Bengalese finches; song geographic variation; genetic variation. (shrink)

1. Kodai shisō -- 3. Chūsei shisō -- 4. Kindai shisō -- 5. Tōzai bunka no kōryū -- 6. Shōtoku Taishi -- 7. Kinsei Nihon no hihanteki seishin -- 8. Nihon shūkyō no kindaisei.

1. Katachi no odissei -- 2. Rinshō no chi -- 3. Aku no tetsugaku nōto 4. Zōho 21-seiki mondaigun ; Jutsugoshū II -- 5. Shūkyō to kagaku; Jinruichi shō -- 6. Shinpen Nihon bunka ni okeru aku to tsumi ; Shōnenba -- 7. Jutsugoteki sekai to seido -- 8. Seishin no fūga -- 9. Shinpen Pasukaru to sono jidai -- 10. Shinpen kindai Nihon ni okeru seido to shisō.

Background A baby hatch called the “Stork’s Cradle” has been in place at Jikei Hospital in Kumamoto City, Japan, since May 10, 2007. Babyklappes were first established in Germany in 2000, and there are currently more than 90 locations. Attitudes regarding baby hatches are divided in Japan and neither opinions for nor against baby hatches have thus far been overwhelming. To consider the appropriateness of baby hatches, we present and examine the validity of each major objection to establishing baby hatches. (...) Discussion There are various objections to baby hatches as follows: It violates a child’s right to know the identity of his or her biological parents by allowing anonymous birth; it neglects fulfillment of the biological parents’ basic obligation to raise their child and its very availability induces abandonment of infants; some people abuse it for very selfish reasons; it cannot save babies’ lives; the rights of one parent can be ignored if the other surrenders a child without his or her consent; it puts a baby in medical jeopardy; and it has no clear legal basis. The authors would argue that there are many plausible refutations for each objection mainly based on priority of child’s right to life, pregnant women’s vulnerability and necessity of anonymity, social responsibility to protect and raise children, differences between dropping a child off at a baby hatch and child neglect, limited function of social childcare center, inevitability of abuse by a minority of people, necessary distinction between outcomes that occur only because baby hatches exist and those that occur regardless of their existence, important local direct and upmost measures for women in trouble, and difference between ambiguous legality and illegality. Summary We argue that a certain number of baby hatches should continue to be established as a last resort, in a form that can maintain anonymity if the parent dropping the child off so desires. It should be supported if it is initiated with good intentions; if the maximum possible effort is made at said facility to protect the interests, rights, and safety of the child; and if no clear evidence of harm exists. (shrink)

天帝太一の原理。宇宙神、陰陽の統合体としての日本の『天皇』存在。その秘められた呪術を詳細に推理・解明する異色の論。.

This chapter focuses on the use of effortless attention in performing daily activities and tasks. It details a study developed by The University of Chicago and Claremont Graduate University, and named the Experience Sampling Method to collect data from subjects of the study investigating the use of effortless attention in daily life. The findings are based on an ESM study of subjects consisting of middle and high school students from around the United States and the Sloan Study of Youth and (...) Social Development. The Sloan study focuses on investigating both effortful and effortless attention experiences of the subjects. A large number of students reveal how effortless attention has helped them to focus better on several tasks without much effort. (shrink)