Japanese English learners have difficulty speaking Double Object than Prepositional Object structures which neural underpinning is unknown. In speaking, syntactic and phonological processing follow semantic encoding, conversion of non-verbal mental representation into a structure suitable for expression. To test whether DO difficulty lies in linguistic or prelinguistic process, we conducted functional magnetic resonance imaging. Thirty participants described cartoons using DO or PO, or simply named them. Greater reaction times and error rates indicated DO difficulty. DO compared with PO showed parieto-frontal (...) activation including left inferior frontal gyrus, reflecting linguistic process. Psychological priming in PO produced immediately after DO and vice versa compared to after control, indicated shared process between PO and DO. Cross-structural neural repetition suppression was observed in occipito-parietal regions, overlapping the linguistic system in pre-SMA. Thus DO and PO share prelinguistic process, whereas linguistic process imposes overload in DO. (shrink)
The Moon Points Back comprises essays by both established scholars in Buddhist and Western philosophy and young scholars contributing to cross-cultural philosophy. It continues the program of Pointing at the Moon, integrating the approaches and insights of contemporary logic and analytic philosophy along with those of Buddhist Studies in order to engage with Buddhist ideas in a contemporary voice.The essays in the volume focus on the Buddhist notion of emptiness, exploring its relationship to core philosophical issues concerning the self, the (...) nature of reality, logic, and epistemology. The volume closes with reflections on methodological issues raised by bringing together traditional Buddhist philosophy and contemporary analytic philosophy.The Moon Points Back demonstrates convincingly that integration of Buddhist philosophy with contemporary analytic philosophy and logic allows for novel understandings of and insights into Buddhist philosophical thought. It also shows how Buddhist philosophers can contribute to debates in contemporary Western philosophy and how contemporary philosophers and logicians can engage with Buddhist material. (shrink)
In this paper, we argue that a distinction ought to be drawn between two ways in which a given world might be logically impossible. First, a world w might be impossible because the laws that hold at w are different from those that hold at some other world (say the actual world). Second, a world w might be impossible because the laws of logic that hold in some world (say the actual world) are violated at w. We develop a novel (...) way of modelling logical possibility that makes room for both kinds of logical impossibility. Doing so has interesting implications for the relationship between logical possibility and other kinds of possibility (for example, metaphysical possibility) and implications for the necessity or contingency of the laws of logic. (shrink)
ABSTRACTLinda Zagzebski’s exemplarist moral theory claims that admiration for a person is a necessary condition for her to be a moral exemplar. I argue that this claim is empirically unsupported. I provide two counterexamples, astronauts and brain data. I demonstrate that they play the role of exemplars well but receive no admiration and, accordingly, are entitled to be called nonadmirable moral exemplars. I conclude that my argument suggests why Aristotle, distinct from Zagzebski, does not emphasise the role of the praiseworthiness (...) of virtue in his theory of virtue development in the Nicomachean Ethics. (shrink)
Buddhist philosophers have developed a rich tradition of logic. Buddhist material on logic that forms the Buddhist tradition of logic, however, is hardly discussed or even known. This article presents some of that material in a manner that is accessible to contemporary logicians and philosophers of logic and sets agendas for global philosophy of logic.
What does it mean for the laws of logic to fail? My task in this paper is to answer this question. I use the resources that Routley/Sylvan developed with his collaborators for the semantics of relevant logics to explain a world where the laws of logic fail. I claim that the non-normal worlds that Routley/Sylvan introduced are exactly such worlds. To disambiguate different kinds of impossible worlds, I call such worlds logically impossible worlds. At a logically impossible world, the laws (...) of logic fail. In this paper, I provide a definition of logically impossible worlds. I then show that there is nothing strange about admitting such worlds. (shrink)
Priest holds anti-exceptionalism about logic. That is, he holds that logic, as a theory, does not have any exceptional status in relation to the theories of empirical sciences. Crucial to Priest’s anti-exceptionalism is the existence of ‘data’ that can force the revision of logical theory. He claims that classical logic is inadequate to the available data and, thus, needs to be revised. But what kind of data can overturn classical logic? Priest claims that the data is our intuitions about the (...) validity of inferences. In order to make sense of this claim, I will appeal to the Madhyamaka Buddhist philosopher Candrakīrti. I will then pose a problem for Priest’s anti-exceptionalism. Finally, I will suggest a way out of the problem for Priest. Whether or not he accepts my solution, I will let him decide. (shrink)
Logic in Buddhist Philosophy concerns the systematic study of anumāna (often translated as inference) as developed by Dignāga (480-540 c.e.) and Dharmakīti (600-660 c.e.). Buddhist logicians think of inference as an instrument of knowledge (pramāṇa) and, thus, logic is considered to constitute part of epistemology in the Buddhist tradition. According to the prevalent 20th and early 21st century ‘Western’ conception of logic, however, logical study is the formal study of arguments. If we understand the nature of logic to be formal, (...) it is difficult to see what bearing logic has on knowledge. In this paper, by weaving together the main threads of thought that are salient in Dignāga’s and Dharmakīti’s texts, I shall re-conceive the nature of logic in the context of epistemology and demarcate the logical part of epistemology which can be recognised as logic. I shall demonstrate that we can recognise the logical significance of inference as understood by Buddhist logicians despite the fact that its logical significance lies within the context of knowledge. (shrink)
Scientific progress in recent neurofeedback research may bring about a new type of moral neuroenhancement, namely, neurofeedback-based moral enhancement; however, this has yet to be examined thoroughly. This paper presents an ethical analysis of the possibility of neurofeedback-based moral enhancement and demonstrates that this type of moral enhancement sheds new light on the moral enhancement debate. First, I survey this debate and extract the typical structural flow of its arguments. Second, by applying structure to the case of neurofeedback-based moral enhancement, (...) I examine the ethical, legal, and social issues to show that this technique is unique and traditionalist, which makes it compatible with almost all our conservative notions, so that it, accordingly, can be seen as an ethically acceptable option. Third, by rejecting the premise in the moral enhancement debate that bio/neuro-enhancement has its unique ELSI that traditional methods would never create, I demonstrate that, by virtue of its traditional or conservative features, neurofeedback-based moral enhancement can be incorporated into the traditional moral education network. Finally, I conclude that, being a part of the traditional moral education network, neurofeedback-based moral enhancement can be a unique and ethically acceptable option of moral neuroenhancement. (shrink)
Buddhist philosophers have investigated the techniques and methodologies of debate and argumentation which are important aspects of Buddhist intellectual life. This was particularly the case in India, where Buddhism and Buddhist philosophy originated. But these investigations have also engaged philosophers in China, Japan, Korea and Tibet, and many other parts of the world that have been influenced by Buddhism and Buddhist philosophy. Several elements of the Buddhist tradition of philosophy are thought to be part of this investigation. -/- There are (...) interesting reasoning patterns discernible in the writings of Buddhist philosophers. For instance, the Mādhyamika philosopher Nāgārjuna presents arguments for the emptiness of all things in terms of catuṣkoṭi (four ‘corners’: roughly speaking, truth, false, both, neither). There are also the Indian vāda (debate) literature and Tibetan bsdus grwa (collected topics) that list techniques of debates. -/- The main interest here is the tradition of Buddhist philosophy, sometimes referred to as Pramāṇavāda, whose central figures are Dignāga (approx. 480–540 CE) and Dharmakīrti (6th– 7th CE). This philosophy is understood to be the Buddhist school of logic-epistemology. ‘Pramāṇavāda’ is not a doxographical term traditionally used to refer to a recognised school of Buddhist philosophy. It is a conventional term that is sometimes used in modern literature. Nevertheless, in what follows, we think of it as a tradition within Buddhist philosophy and ‘Buddhist logic’ refers to what is developed in this tradition. -/- Buddhist logicians have systematically analysed the kind of reasoning involved in acquiring knowledge. They hold that there are valid ways to reason that are productive of knowledge. In what follows, some of the main elements of their analyses will be described. Note, however, that, while exegetical studies of Buddhist texts are important, we must step back from them and consider what is involved in taking a Buddhist approach to logic in light of modern formal logic. This analysis will be done against the backdrop of the contemporary literature on logic and related subjects in contemporary philosophy to make sense of the logical studies by Buddhist logicians. (shrink)
Some skeptics question the very possibility of moral bioenhancement by arguing that if we lack a widely acceptable notion of morality, we will not be able to accept the use of a biotechnological technique as a tool for moral bioenhancement. I will examine this skepticism and argue that the assessment of moral bioenhancement does not require such a notion of morality. In particular, I will demonstrate that this skepticism can be neutralized in the case of recent neurofeedback techniques. This goal (...) will be accomplished in four steps. First, I will draw an outline of the skepticism against the possibility of moral bioenhancement and point out that a long-lasting dispute among moral philosophers nourishes this skepticism. Second, I will survey recent neurofeedback techniques and outline their three features: the variety of the target human faculties, such as emotion, cognition, and behavior; the flexibility or personalizability of the target brain state; and the nonclinical application of neurofeedback techniques. Third, I will argue that, by virtue of these three unique features, neurofeedback techniques can be a tool for moral bioenhancement without adopting any specific notion of morality. Fourth, I will examine the advantages and threats that neurofeedback-based moral enhancement may have. Finally, I will conclude that neurofeedback-based moral enhancement can become a new and promising tool for moral bioenhancement and requires further ethical investigations on its unique features. (shrink)
La figure du chat fait son apparition dans la littérature japonaise au ixe siècle, mais son image évoluera de manière inattendue à l’époque médiévale. Des témoignages littéraires du xie et du xiie siècle, tels que les Notes de chevet de Sei Shônagon et Le Dit du Genji de Murasaki Shikibu, montraient clairement l’intérêt porté aux chats par les dames de cour. Pourtant, à partir du xiiie siècle, le félidé fera au contraire l’objet d’une forme de « diabolisation », et c’est (...) cette dimension plus inquiétante du chat que nous aimerions évoquer ici, à travers trois exemples tirés du Kokon chomon-jû, vaste recueil de contes et légendes. Cette œuvre méconnue en Europe est attribuée à Tachibana no Narisue et achevée en 1254. The figure of the cat made its appearance in Japanese literature in the 9th century, but its image evolved unexpectedly in medieval times. Literary evidence from the 11th and 12th centuries, such as the Bedside Notes by Sei Shônagon and The Tale of Genji by Murasaki Shikibu clearly showed the interest of court women in cats. However, from the 13th century, the feline became the object of a form of “demonization”, and it is this more disturbing dimension of the cat that we would like to describe here, through three examples taken from Kokon chomon-Jû, a vast collection of tales and legends. This work, unknown in Europe, has been attributed to Tachibana no Narisue and was completed in 1254. (shrink)
Max Cresswell and Hilary Putnam seem to hold the view, often shared by classical logicians, that paraconsistent logic has not been made sense of, despite its well-developed mathematics. In this paper, I examine the nature of logic in order to understand what it means to make sense of logic. I then show that, just as one can make sense of non-normal modal logics (as Cresswell demonstrates), we can make `sense' of paraconsistent logic. Finally, I turn the tables on classical logicians (...) and ask what sense can be made of explosive reasoning. While I acknowledge a bias on this issue, it is not clear that even classical logicians can answer this question. (shrink)
Proof-theory has traditionally been developed based on linguistic (symbolic) representations of logical proofs. Recently, however, logical reasoning based on diagrammatic or graphical representations has been investigated by logicians. Euler diagrams were introduced in the eighteenth century. But it is quite recent (more precisely, in the 1990s) that logicians started to study them from a formal logical viewpoint. We propose a novel approach to the formalization of Euler diagrammatic reasoning, in which diagrams are defined not in terms of regions as in (...) the standard approach, but in terms of topological relations between diagrammatic objects. We formalize the unification rule, which plays a central role in Euler diagrammatic reasoning, in a style of natural deduction. We prove the soundness and completeness theorems with respect to a formal set-theoretical semantics. We also investigate structure of diagrammatic proofs and prove a normal form theorem. (shrink)
The problem of how to accommodate inconsistencies has attracted quite a number of researchers, in particular, in the area of database theory. The problem is also of concern in the study of belief change. For inconsistent beliefs are ubiquitous. However, comparatively little work has been devoted to discussing the problem in the literature of belief change. In this paper, I examine how adequate the AGM theory is as a logical framework for belief change involving inconsistencies. The technique is to apply (...) to Grove’s sphere system, a semantical representation of the AGM theory, logics that do not infer everything from contradictory premises, viz., paraconsistent logics. I use three paraconsistent logics and discuss three sphere systems that are based on them. I then examine the completeness of the postulates of the AGM theory with respect to the systems. At the end, I discuss some philosophical implications of the examination. (shrink)
It has been an open question whether or not we can define a belief revision operation that is distinct from simple belief expansion using paraconsistent logic. In this paper, we investigate the possibility of meeting the challenge of defining a belief revision operation using the resources made available by the study of dynamic epistemic logic in the presence of paraconsistent logic. We will show that it is possible to define dynamic operations of belief revision in a paraconsistent setting.
This study investigates the influence of a robot's speech rate. In human communication, slow speech is considered boring, speech at normal speed is perceived as credible, and fast speech is perceived as competent. To seek the appropriate speech rate for robots, we test whether these tendencies are replicated in human-robot interaction by conducting an experiment with four rates of speech: fast, normal, moderately slow, and slow. Our experimental results reveal a rather surprising trend. Participants prefer normal and moderately slow speech (...) to fast speech. A robot that provides normal or moderately slow speech is perceived as competent. We further study how context affects this perception. In a situation where the robot and participants talk while walking, we found that slow speech was the most comprehensible. In addition, slow speech is subjectively perceived as good as moderately slow and normal speech. Keywords: Human-robot interaction; speech rate. (shrink)
There is an emerging experimental trend in bioethics and neuroethics. We briefly review several topics in this trend and discuss how the existing and future studies can have normative implications related to bioethical/neuroethical issues. Particularly, we consider three major ways to draw such implications; (1) contributing to conceptual analysis and philosophical (counter-)evidence, (2) figuring out the unreliability of moral thinking and thereby providing a debunking argument, and (3) estimating the feasibility of ethical norms and policies.
The standing screens on the title is the oldest work extant of KANO Motonobu's work as folding screens of thick colored flowers and birds with golden background. This thesis designates that the scenery and the motif of the work are in correspondence with both descriptions of the scenery of Pure Land in several Buddhist scriptures and the design of actual gardens. Firstly, a peacock on the right hand screen is focused to indicate the bird connotes the elements of auspicious birds (...) in Buddhism, such as Mahamayuri and Kalavinka.Secondly, the elements of the scenery in the work, such as the four seasons at the same time ∼ the depiction of perpetuity ∼ and the existence of a pond, are identified with the description of Pure Land in Kwan-mu-liang-shou-ching and Ta-wuliang-shou-ching. These elements of the garden in the work are placed similarly to the Pure Land style gardens, which are illustrated in "Center and Surrounds of Kyoto" 's. In consideration of the above factors, the conclusion that, in the work, KANO Motonobu succeeded to portray the ideal garden by combining the scenery of Pure Land and that of actual gardens, is drawn. (shrink)
This study investigates the influence of a robot’s speech rate. In human communication, slow speech is considered boring, speech at normal speed is perceived as credible, and fast speech is perceived as competent. To seek the appropriate speech rate for robots, we test whether these tendencies are replicated in human-robot interaction by conducting an experiment with four rates of speech: fast, normal, moderately slow, and slow. Our experimental results reveal a rather surprising trend. Participants prefer normal and moderately slow speech (...) to fast speech. A robot that provides normal or moderately slow speech is perceived as competent. We further study how context affects this perception. In a situation where the robot and participants talk while walking, we found that slow speech was the most comprehensible. In addition, slow speech is subjectively perceived as good as moderately slow and normal speech. Keywords: Human-robot interaction; speech rate. (shrink)
This paper proves the strong normalization of classical natural deduction with disjunction and permutative conversions, by using CPS-translation and augmentations. Using them, this paper also proves the strong normalization of classical natural deduction with general elimination rules for implication and conjunction, and their permutative conversions. This paper also proves that natural deduction can be embedded into natural deduction with general elimination rules, strictly preserving proof normalization.
A logic is said to be paraconsistent if it does not allow everything to follow from contradictory premises. There are several approaches to paraconsistency. This paper is concerned with several philosophical positions on paraconsistency. In particular, it concerns three ‘schools’ of paraconsistency: Australian, Belgian and Brazilian. The Belgian and Brazilian schools have raised some objections to the dialetheism of the Australian school. I argue that the Australian school of paraconsistency need not be closed down on the basis of the Belgian (...) and Brazilian schools’ objections. In the appendix of the paper, I also argue that the Brazilian school’s view of logic is not coherent. (shrink)
We introduce a simple inference system based on two primitive relations between terms, namely, inclusion and exclusion relations. We present a normalization theorem, and then provide a characterization of the structure of normal proofs. Based on this, inferences in a syllogistic fragment of natural language are reconstructed within our system. We also show that our system can be embedded into a fragment of propositional minimal logic.
How can Buddhists prove that non-existent things do not exist? With great difficulty. For the Buddhist, this is not a laughing matter as they are largely global error theorists and, thus, many things are non-existent. The difficulty gets compounded as the Buddhist and their opponent, the non-Buddhist of various kinds, both agree that one cannot prove a thesis whose subject is non-existent. In this paper, I will first present a difficulty that Buddhist philosophers have faced in proving that what they (...) take to be non-existent does not exist. I will then survey two main solutions that they have provided. Those 'solutions' may not solve the problem or solve the problem but creates other problems. I will not survey the Buddhist treatment of the problem of proving about non-existence in order to present a new solution that we have yet to see. Instead, I will articulate a problem about non-existence that is unique to Buddhist philosophers. I will do so in order to present an interesting puzzle about non-existence that has largely escaped attention in the 'Western' literature. (shrink)
This paper explores the question of what makes diagrammatic representations effective for human logical reasoning, focusing on how Euler diagrams support syllogistic reasoning. It is widely held that diagrammatic representations aid intuitive understanding of logical reasoning. In the psychological literature, however, it is still controversial whether and how Euler diagrams can aid untrained people to successfully conduct logical reasoning such as set-theoretic and syllogistic reasoning. To challenge the negative view, we build on the findings of modern diagrammatic logic and introduce (...) an Euler-style diagrammatic representation system that is designed to avoid problems inherent to a traditional version of Euler diagrams. It is hypothesized that Euler diagrams are effective not only in interpreting sentential premises but also in reasoning about semantic structures implicit in given sentences. To test the hypothesis, we compared Euler diagrams with other types of diagrams having different syntactic or semantic properties. Experiment compared the difference in performance between syllogistic reasoning with Euler diagrams and Venn diagrams. Additional analysis examined the case of a linear variant of Euler diagrams, in which set-relationships are represented by one-dimensional lines. The experimental results provide evidence supporting our hypothesis. It is argued that the efficacy of diagrams in supporting syllogistic reasoning crucially depends on the way they represent the relational information contained in categorical sentences. (shrink)
Children’s intentions should be respected. Parents are the key persons involved in decision-making related to their children. In Japan, the appropriate ages and standards for a child’s consent and assent, approval, and decision-making are not clearly defined, which makes the process of obtaining consent and assent for clinical research complex. The purpose of this paper is as follows: to understand the attitudes and motives of parents concerning children’s participation in medical research and the factors influencing their decision-making. We also sought (...) to clarify who has the right to be involved in decisions regarding children’s participation in research. A semi-structured Internet survey on parents’ opinions and attitudes and preferences concerning medical research involvement was conducted. Children were divided into three age groups, with three illness severity categories. Possible correlations between the number of children, children’s ages, parents’ educational levels, and parents’ attitudes were examined. Among the participants, 42.3% recognized the term “informed consent.” The proportion of participants who understood “informed consent” increased with educational level. Four out of five participants did not know, or had not heard of, the term “informed assent.” Furthermore, the percentage of those who understood the term “informed assent” increased with academic level. Participants generally believed in prioritizing parents’ opinions over children’s, and that parents and children would ideally reach a joint decision. Although many parents favored collaborative decision-making, they also wanted their own will reflected in the decision and felt they should receive important information before their children do. Decision-making was affected by the condition’s severity and prognosis. This indicates that most Japanese parents believe that their children have the right to know their disease name and treatment; nonetheless, they should be protected. Parents’ values and judgments regarding medical intervention involving their children varied. Children’s ability to consent to treatment and research believed to be in their best interests should be assessed appropriately. They should be permitted to provide consent or assent, and their views should be respected. Involving children in decision-making fosters more open communication and transparency between medical professionals, parents, and children. (shrink)