Human beings express affinity (Shinwa‐kan in Japanese language) in communicating transactive engagements among healthcare providers, patients and healthcare robots. The appearance of healthcare robots and their language capabilities often feature characteristic and appropriate compassionate dialogical functions in human–robot interactions. Elements of healthcare robot configurations comprising its physiognomy and communication properties are founded on the positivist philosophical perspective of being the summation of composite parts, thereby mimicking human persons. This article reviews Mori's theory of the Uncanny Valley and its consequent (...) debates, and examines "Uncanny" relations with generating healthcare robot conversational content with artificial affective communication (AAC) using natural language processing. With healthcare robots provoking influential physical composition and sensory expressions, the relations in human–healthcare robot transactive engagements are argued as supportive of the design and development in natural language processing. This implies that maintaining human–healthcare robot interaction and assessing the eeriness situations explained in the Uncanny Valley theory are crucial positions for healthcare robot functioning as a valuable commodity in health care. As such, physical features, language capabilities and mobility of healthcare robots establish the primacy of the AAC with natural language processing as integral to healthcare robot–human healthcare practice. (shrink)

In this paper, I propose the concept of the “animated persona,” a soundless voice that says, “I am here” and appears on the surface of someone or something. This concept can bring clarity to the experience of perceiving a kind of personhood on a corpse, a wooden mask, or even a tree. In the first half of this paper, I will examine some Japanese literature and a work of Viktor Frankl’s that discuss these phenomena. In the second half, I will (...) analyze the concept of animated persona from five perspectives: (1) a compelling power, (2) surface-ness, (3) religious experience, (4) universality, and (5) the meaning of “I.” Lastly, I will discuss the relationship among the three layers of biological object, animated persona, and self-conscious being. My aim is to shed new light on the meaning of the encounter between the living and the dead. (shrink)

One prominent feature of belief is that a belief cannot be formed at will. This paper argues that the best explanation of this fact is that belief formation is a process that takes aim at the truth. Taking aim at the truth is to be understood as causal responsiveness of the processes constituting belief formation to what facilitates achieving true beliefs. The requirement for this responsiveness precludes the possibility of belief formation responding to intentions in a way that would count (...) as forming a belief at will. (shrink)

We show that every MALL proof-structure [9] satisfies the property of softness, originally a categorical notion introduced by Joyal. Furthermore, we show that the notion of hereditary softness precisely captures Girard’s algebraic restriction of the technical condition on proof-structures. Relying on this characterization, we prove a MALL+Mix sequentialization theorem by a proof-theoretical method, using Girard’s notion of jump. Our MALL+Mix correctness criterion subsumes the Danos/Fleury-Retoré criterion [6] for MLL+Mix.

Determining the relationship between the entire brain structure and individual differences is important in extending healthy life expectancy, which can be affected by brain atrophy. The entire brain structure has been gradually known to be correlated not only with age but also with individual differences, such as quality of life, general intelligence, and lifestyle. However, little attention has been paid to the relationship between the entire brain structure and personal traits. We herein focused on one personal trait, namely spiritual growth, (...) and examined its relationship with the entire brain structure using two neuroimaging-derived measures, namely the gray matter Brain Healthcare Quotient, a measure of GM volume, and the fractional anisotropy Brain Healthcare Quotient, a measure of white matter integrity, in 229 healthy participants. The results indicated no significant relationship between the GM-BHQ and spiritual growth, but there was a significant positive correlation between the FA-BHQ and spiritual growth after controlling for age, sex, and body mass index with partial correlation analysis. Furthermore, multiple regression analysis revealed a significant positive correlation between the FA-BHQ and spiritual growth after controlling for physical characteristics, such as age, sex, and BMI, as well as other variables related to lifestyle that were collected using the Health-Promoting Lifestyle Profile. These results support the idea that there is a relationship between the entire WM brain structure and spiritual growth. Further studies are required to clarify the causal relationship between the entire WM brain structure and spiritual growth with some interventions to improve spiritual growth. Such studies will help extend healthy life expectancy from a new perspective of personal trait. (shrink)

語ることによって出来事は過去になり、また現在になる。大災害に直面した人は、その極限状態をどのように記憶し、記録してゆくのか。震災や戦争、原発事故などを例に、博物館や語り、モニュメントや場といった形を介 してカタストロフが時間を渡っていくさまを描き出す。.

The Japanese Transplantation Law is unique among others in that it allows us to choose between "brain death" and "traditional death" as our death. In every country 20 to 40 % of the popularion doubts the idea of brain death. This paper reconsiders the concept, and reports the ongoing rivision process of the current law. Published in Hastings Center Report, 2001.

We give an extender characterization of a very strong elementary embedding between transitive models of set theory, whose existence is known as the axiom I2. As an application, we show that the positive solution of a partition problem raised by Magidor would refute it.

Is, or has, democracy a universal value? This is the main question raised by this paper, which distinguishes between two aspects of democracy: political institution in opposition to despotism, and political belief against any kind of slavery and subordination. The role played by intellectuals in the development of contemporary democracy, and the relation of democracy to mass culture and the influence of mass media on a true democratic attitude, are studied within the frame of an overall 'mass aesthetization' which characterizes (...) contemporary societies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bayle, Saint-Evremond, and Fideism:A Reply to Thomas M. LennonGianluca MoriIn a recent article published in this journal Thomas M. Lennon returns to the controversial question of Bayle's attitude towards religion. The point he debates is the particular use that, in expounding his conception of the relationship between faith and reason, Bayle makes of a passage from Saint-Evremond. In Lennon's view the correct interpretation of this point would show that (...) Bayle's fideism is to be "taken at face value" without any hint of irony and with no suspicion of dissimulation or insincerity.1 This would cast doubt on and greatly weaken the interpretation I proposed in my Bayle philosophe.2 My aim here is to respond briefly to Lennon's arguments and to clarify even more briefly what in my opinion is the right perspective in which to consider Bayle's position on this topic.The context in which Bayle quotes Saint-Evremond is to be found in the Eclaircissements he added to the second edition of his Dictionnaire historique et critique (1702) to counter the Dutch religious authorities' harsh criticism of the first edition. In particular the Walloon Consistory accused Bayle of taking a skeptical position that undermined the most important dogmas of Christian faith. In response Bayle wrote the Eclaircissement sur les Pyrrhoniens, a clumsy mosaic of quotations from the Scriptures and from patristic and profane texts, with which he sought to show that his skeptical fideism was not in the least heterodox but indeed the position that most closely reflected true Christianity. The quotation from Saint-Evremond, almost at the end of this text, is taken [End Page 323] from the Conversation du Maréchal d'Hocquincourt et du Père Canaye (written in about 1654).3 The final passage gives a clear idea of the general tone: after having disputed with a churchman the need to subject one's intellect to the yoke of faith, the marshal concludes by saying that he is ready to be crucified "without knowing why." Father Canaye replies: "No reason! That is the true religion. No reason! God has granted you a fine grace, mylord." So, and here Lennon obviously agrees (229), Saint-Evremond's is a text with no shadow of mystical inspiration, indeed strongly tending in the libertine direction, as is clear from the blatant way it pours scorn on the fideist approach.In my interpretation Bayle's use of this quotation does not at all demonstrate his atheism or unbelief, for in my view that question is undecidable. However, the quotation from Saint-Evremond is sufficient—and this is the onlyreason I mentioned it4 —to show that Bayle's approach to fideism is in no way innocent and naive as is sometimes claimed. On the contrary, his texts on this subject contain what amounts to provocations aimed at orthodox readers (to which they immediately reacted). This, together with other more important reasons, leads me to believe that Bayle's professions of Christian faith, though frequent, are generally far from being above suspicion: indeed, almost every line of them raises questions about their actual significance.The provocation contained in the quotation from Saint-Evremond appears in all its rhetorical weight if we associate this text with three other passages from Bayle's works. The first is from the Nouvelles de la république des lettres of December 1686, in which Bayle stresses the unedifying nature of the religious maxims contained in Saint-Evremond's Conversation (which, incidentally, he himself had just had printed in the collection Le Retour des pièces choisies).5 The second is taken from a letter by Jean d'Oulès to Bayle, written in 1696, in which the author deals with exactly the same passage from the Conversation that was later to be reproduced in the Eclaircissement. In this letter d'Oulès quotes the full passage which he considers to be a "naughty text" deliberately written to throw ridicule on the fanatical fideism of Pierre Jurieu.6 The third passage is from Bayle's Continuation des pensées diverses of 1704 in which, shortly after the death of Saint-Evremond, he publicly reveals the poet... (shrink)

We sometimes feel the presence of a person-like something on a non-biological object, such as a memento from a deceased family member or a well-engineered, human-shaped robot. This feeling—the sense of someone appearing there—has not been extensively investigated by philosophers. In this paper, I employ examples from previous studies, my own experiences, and thought experiments to conduct a philosophical analysis of the mechanism of the emergence of this person-like something by using the concept of an animated persona. This animation process (...) works not only in cases of deceased people and non-biological objects but also in cases of a living, conscious human being. This suggests that the appearance of the other mind on a human body is not necessarily a reflection of that human’s inner self-consciousness but can be considered a personhood that appears, animated by various surrounding factors. I also propose the concept of “the supremacy of surface-ness over behind-ness”. Finally, I categorize the appearance of an animated persona on a human body or an object into eight patterns and compare their characteristics. (shrink)

We introduce the Easton collapse and show that the two-stage iteration of Easton collapses gives a model in which the successor of a regular cardinal carries a strongly saturated filter. This allows one to get a model in which many successor cardinals carry saturated filters just by iterating Easton collapses.

We give a model of set theory in which the strongly non‐stationary ideal over is weakly presaturated below some canonical set. Here μ is a regular uncountable cardinal. The model is the forcing extension with the Lévy collapse of a Woodin cardinal to the successor of μ. This improves on results of Goldring and of the first author.

In lieu of an abstract, here is a brief excerpt of the content:A Short ReplyGianluca MoriWhile thanking Thomas Lennon for the interest he has shown in my work—and without going into details of interpretation which cannot bear discussion in this context—I would like to make a few remarks on factual questions raised by his response.1) Lennon's text (p. 338): "The text that Bayle and Mori erroneously take to be Saint-Evremond's is in fact from Jean-François Sarasin."While it is not certain (...) that Bayle and I "erroneously" take this text to be Saint-Evremond's, it is certain that Lennon erroneously takes it to be Sarasin's. In fact, the text quoted by Bayle is not taken from Sarasin's Discours sur Epicure, but, as Bayle explicitly points out ("Xénophanes," K, note 124), from a "Discours des ennuis et des déplaisirs." This "Discours" is chapter 5 of De l'usage de la vie, a text published in many editions of Saint-Evremond's works (see the Barbin 1692 in-4° ed., Seconde Partie, p. 326). The paternity of De l'usage de la vie is doubtful and controversial, but it possibly contains some passages taken from Saint-Evremond's unpublished manuscripts, especially in chapters 3-6, as reported by an important source quoted by Ternois in Saint-Evremond, Œuvres en prose, IV, 3-4, note 1.2) Lennon's text (pp. 338-39): "The significance of two of the other texts advanced by Mori is fully vitiated, for in them Bayle makes the same mistake."In my article, I did not fail to state that these texts (OD I, 158 and Dict., "Epicure," M) are taken from an apocryphal source. On page 329 I wrote: "[Bayle] mistakenly attributes to [Saint-Evremond] a text on Epicurus's morals [i.e., Sarasin's Discours] included in that volume." However, it was absolutely impossible, for seventeenth-century readers, to distinguish between Saint-Evremond's original and apocryphal texts: the author himself—as is widely known—did not want to clarify this point (with a few exceptions, including the Saint-Evremoniana, which, as we have seen, Bayle never attributed to Saint-Evremond). [End Page 343] And this is true for all editions: there is no significant difference between genuine and pirated editions, since no official edition, authorized and revised by the author, existed before Des Maizeaux's posthumous one. From this point of view, virtually nobody (before 1705) could "study" Saint-Evremond's texts. (On this connection it should be added that I never claimed that Bayle "studied" Saint-Evremond, but only that he read his available works and made up his mind on them, and particularly on the Conversation du Maréchal d'Hocquincourt—which should be at the core of the present debate—long before reading Cotolendi).3) Lennon's text (p. 336): "As Mori acknowledges elsewhere, Labrousse thinks Le Vassor was a left-wing Anglican who failed to understand Bayle's calvinist perspective."Concerning Le Vassor, I "acknowledge" Labrousse's opinion only to reject it with a detailed argument (Bayle philosophe, 262, note 341).Gianluca MoriUniversità del Piemonte OrientaleCopyright © 2004 The Journal of the History of Ideas, Inc.... (shrink)

In lowland South America, breath animates human and non-human bodies, pulsating through the materialities of organisms. Humans, however, should manage their bodies to recast and reconfigure breath in its most life-enhancing manifestations: singing and smoking. These are the specialized domains of those able to manage their vitalities in such a way as to produce potent effects in themselves and in the world around them, including influencing atmospheric conditions, the lives of animals and plants and the harming and healing of others. (...) In these relational onto-epistemologies, intersubjectivity, intercorporality and states of non-cognitive interaffection find new depths. Breath, properly managed, can make and unmake worldly forms, including bodies and the societies they come together in. Focusing on two Amerindian communities, the Warekena of northwestern Rio Negro, Brazil and the Shipibo-Konibo of the Ucayali valley in Eastern Peru, this article examines the interface between human and non-human subjectivities, and how resonant interaffective atmospheric conditions are induced to promote health. (shrink)

Luck egalitarianism assigns a central role to personal responsibility in egalitarian justice. In the context of healthcare, luck egalitarianism is the view that the distribution of medical and healthcare resources—or common resources in general—should respond to the (im)prudence of individuals. Recently, Joar Björk, Gert Helgesson, and Niklas Juth have argued that it is impractical to use luck egalitarianism as a normative framework in healthcare because it has no reasonable way of dealing with the imprudent. In response to their argument, this (...) paper first suggests that the epistemic problems of applying luck egalitarianism to the healthcare context raised by Björk et al. can be circumvented by using the exemption system as a policy application of luck egalitarian healthcare justice. This paper then shows that an _ex ante_ policy, a tax system with refunds, can reasonably be adopted as a luck egalitarian institutional design of healthcare policy. We argue that the proposed conception of luck egalitarianism can deal with the problem of differential option luck. Finally, we show that the threshold problem for the definition of imprudence does not refute the proposed _ex ante_ policy. (shrink)

A short essay that discusses whether it is possible for AI to do philosophy in its true sense of the word.

Japan has been holding a nationwide debate over the nature of death for nearly twenty years. That debate led eventually to a law that gives citizens the opportunity to choose which of two views of death will apply to their own death. That law is now up for revision, and the debate is revving up.

A change of gaze behavior at a small mistake moment is a natural response that reveals our own mistakes and suggests an apology to others with whom we are working or interacting. In this paper we investigate how robot gaze behaviors at small mistake moments change the impressions of others. To prepare gaze behaviors for a robot, first, we identified by questionnaires how human gaze behaviors change in such situations and extracted three kinds: looking at the other, looking down, and (...) looking away. We prepared each gaze behavior, added a no-gaze behavior, and investigated how a robot’s gaze behavior at a small mistake moment changes the impressions of the interacting people in a simple cooperative task. Experiment results show that the ‘looking at the other’ gaze behavior outperforms the other gaze behaviors and indicates the degrees of perceived apologeticness and friendliness. Keywords: Communication robots; gaze; mistake; mitigation. (shrink)

In this review, I argue that Chōmei’s hermitism can be another realistic strategy to respond to Nagasawa's argument that only transcendentalism can constitute a potentially successful response to the problem of impermanence. Chōmei lived in a small house in the remote mountains and interacted with the surrounding nature. His lifestyle is considered a good example of reconciling one’s finite life with the impermanence of the world and human sufferings. I conclude that Nagasawa’s interpretation of hermitism might be one-sided.

In this paper, I provide an overview of today’s philosophical approaches to the problem of “intelligence” in the field of artificial intelligence by examining several important papers on phenomenology and the philosophy of biology such as those on Heideggerian AI, Jonas's metabolism model, and slime mold type intelligence.