Originally published in 1980. Dogen was the founder of the Soto School of Zen and one of the most influential thinkers in the history of Japanese Buddhism. When originally published, this historical and textual study was the first to examine in detail the line of continuity between Dogen and his Chinese predecessors, through his Chinese master, Ju-ching.

Aworkshop was held August 26–28, 2015, by the Earth- Life Science Institute (ELSI) Origins Network (EON, see Appendix I) at the Tokyo Institute of Technology. This meeting gathered a diverse group of around 40 scholars researching the origins of life (OoL) from various perspectives with the intent to find common ground, identify key questions and investigations for progress, and guide EON by suggesting a roadmap of activities. Specific challenges that the attendees were encouraged to address included the following: What key (...) questions, ideas, and investigations should the OoL research community address in the near and long term? How can this community better organize itself and prioritize its efforts? What roles can particular subfields play, and what can ELSI and EON do to facilitate research progress? (See also Appendix II.) The present document is a product of that workshop; a white paper that serves as a record of the discussion that took place and a guide and stimulus to the solution of the most urgent and important issues in the study of the OoL. This paper is not intended to be comprehensive or a balanced representation of the opinions of the entire OoL research community. It is intended to present a number of important position statements that contain many aspirational goals and suggestions as to how progress can be made in understanding the OoL. The key role played in the field by current societies and recurring meetings over the past many decades is fully acknowledged, including the International Society for the Study of the Origin of Life (ISSOL) and its official journal Origins of Life and Evolution of Biospheres, as well as the International Society for Artificial Life (ISAL). (shrink)

Little is known about health of the growing subpopulation of the working poor in Japan. We aimed to evaluate health status and healthcare utilization in relation to income among Japanese working adults. We conducted a one-month prospective cohort study using a health diary in working adults from a nationally representative random sample in Japan. Based on the government criterion, the working poor group was defined as earning an equivalent annual income of less than 1.48 million Japanese-yen. For health status, we (...) measured symptomatic episodes and health-related quality of life (HRQOL). For healthcare utilization, we measured frequencies of visits to a physician or pharmacy, and use of complementary and alternative medicine (CAM). We constructed multiple linear regression models for these measures adjusted for age, gender, and co-morbidity, using annual equivalent income as a 4-level categorical variable. (shrink)

明治大学文学部は、2018年4月に哲学専攻を新設した。いま、なぜ、哲学なのか?アジアにとって、哲学とは何か?理論とプラクティスが、西洋と東洋がクロスする新しい場から5名の創設メンバーが贈る“知”のスタ ーティングガイド。.

The paper attempts to construct a global model of a social contract using well-known metaphors of two great philosophers: Jean-Jacques Rousseau and John Locke. By modelling a global social contract, I mean the formulation of a social contract using two sets of data: one is global citizens' preferences about values and norms while the other is sovereign states' participation in multilateral treaties. Both Rousseau and Locke formulate their versions of social contract theories in the national context of eighteenth-century Europe. This (...) paper tries my hands on extending their theories to the global context. This paper attempts to link empirically the relationship between global citizens' preferences as gauged by the World Values Survey and sovereign states' participation in 120 multilateral treaties deposited to the United Nations. To see the link between citizens and treaties (quasi-legislative outcomes, sort of), dimensional similarities of the cosmos of citizens' preference and the cosmos of sovereign states' willingness to join multilateral treaties are examined. Once done, all the sovereign states are located in each of the two cosmoses, citizens and states, and the correlation coefficients between them are measured. Based on these empirical results, the nature of the global quasi-legislative process is clarified. Conclusions and implications are drawn. (shrink)

林家は、朱子学者・林羅山を始祖とする江戸幕府に仕えた儒官の家柄である。大坂冬の陣の発端となった方広寺鐘銘事件から、史書『本朝通鑑』の編纂、湯島聖堂の創建、大学頭叙任、赤穂浪士討ち入り事件への対応、そし て新井白石との対立まで―。初代羅山・二代鵞峰・三代鳳岡は、歴代将軍の寵用と冷遇に翻弄されながらも、江戸期朱子学の確立に奔走した。その林家三代一五〇年の闘いと事績を描く。.

Was konnen Rechtsvergleich und Rechtsgeschichte leisten? Der Autor beantwortet diese Frage mit Blick auf die Gesetzgebungslehre des deutschen Juristen und Philosophen Christian Thomasius (1655-1728). Er weist nach, dass dessen Gesetzgebungslehre sich im Bereich des Privatrechts grundsatzlich durchsetzte und auf die Gesetzgebung der fruhen Neuzeit grossen Einfluss hatte, obwohl Thomasius kein originales Gesetzbuch verfasste. Der Jurist war der Meinung, man konne durch Rechtsvergleich vermuten, dass eine heimische Sitte, die den gemeinsamen Sitten vieler Volker bzw. dem Volkergemeinrecht entspreche, geeignet sei, ins Gesetzbuch (...) aufgenommen zu werden. Er stutzte diesen Vergleich durch historische Betrachtungen.". (shrink)

江戸時代の儒学者・宗教者である山崎闇斎の思想を、心理学・文化人類学・現代哲学等を取り入れた学際的なアプローチで解明する。.

闇斎門下の個性豊かな諸家の事跡を通して、垂加神道の史的展開を検討すると共に、『日本書紀』神代巻の解釈に見える思想の根幹を明らかにする。.

予備知識不要(多少の忍耐力は必要)。わたしたちの日常を支えるもっとも基礎的な概念「正しい」を、理屈にこだわり丁寧に分析する哲学入門。.

Moral philosophy is the study of what morality is and what it requires of us. As Socrates said, it's about "how we ought to live"-and why. It would be helpful if we could begin with a simple, uncontroversial definition of what morality is. Unfortunately, we cannot. There are many rival theories, each expounding a different conception of what it means to live morally, and any definition that goes beyond Socrates's simple formula-tion is bound to offend at least one of them. (...) This should make us cautious, but it need not paralyze us. In this chapter, I will describe the "minimum conception" of morality. (shrink)

This article contributes to the critical engagement with luck egalitarianism by advancing two arguments. Firstly, it questions the cogency of the dichotomies – e.g., luck/choice, person/circumstance, agency/structure – and the accompanying moral ideal of pure voluntarism. This makes it difficult for luck egalitarianism to dissect appropriately the inequalities embedded in social relations, such as social networks and involuntary associations, in which voluntariness and contingency as well as agency and structure are intertwined. Secondly, it suggests that the relational approach, which has (...) been developed, inter alia, in the empirical study of inequality, provides a morally and practically adequate perspective on egalitarian justice. The relational approach achieves this by converging upon those in‐between social relations that are irreducible to the macro‐level structure and to micro‐level agency. Moreover, a relationally sensitive perspective on inequality can adeptly respond to the difficulties that luck‐egalitarian theories encounter. (shrink)

ABSTRACTAnother individual’s gaze automatically shifts an observer’s attention to a location. This reflexive response occurs even when the gaze is presented subliminally over a short period. Another’s gaze also increases the preference level for items in the gaze direction; however, it was previously unclear if this effect occurs when the gaze is presented subliminally. This study showed that the preference levels for nonsense figures looked at by a subliminal gaze were significantly greater than those for items that were subliminally looked (...) away from. Targets that were looked at by a subliminal gaze were detected faster ; however, the participants were unable to detect the gaze direction. These results indicate that another individual’s gaze automatically increases the preference levels for items in the gaze direction without conscious awareness. (shrink)

"The lectures that follow were delivered at the Lowell Institute in Boston in November and December, 1906, and in January, 1907, at Columbia University, in New York."-Preface, pg. 3.