Results for 'Noriaki Yusa'

43 found
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  1.  14
    Social Interaction Affects Neural Outcomes of Sign Language Learning As a Foreign Language in Adults.Noriaki Yusa, Jungho Kim, Masatoshi Koizumi, Motoaki Sugiura & Ryuta Kawashima - 2017 - Frontiers in Human Neuroscience 11.
  2.  33
    Review of Political Philosophy in Japan: Nishida, the Kyoto School, and Co-Prosperity by Christopher S. Goto-Jones. [REVIEW]Michiko Yusa - 2006 - Philosophy East and West 56 (2):361-364.
  3.  19
    Review of Asura's Harp: Engagement with Language as Buddhist Path, by Dennis Hirota. [REVIEW]Michiko Yusa - 2009 - Philosophy East and West 59 (3):382-385.
  4.  16
    Review of Awesome Nightfall: The Life, Times, and Poetry of Saigyō by William R. LaFleur; Saigyō. [REVIEW]Michiko Yusa - 2004 - Philosophy East and West 54 (2):270-273.
  5.  18
    Masao Abe: DT Suzuki's Legacies and an" Academic Dharma Lineage" in North America.Michiko Yusa - 2008 - Buddhist-Christian Studies 28:111-113.
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  6.  10
    Parsing the Topos and Dusting the Mirror.Michiko Yusa - 2014 - Journal of Japanese Philosophy 2 (1):7-32.
    In order to clarify Nishida’s notion of topos, I trace its forma­tion, starting with the notion of “pure experience,” of which he says: “To experience is to know the thing as it is.” By taking the act of “to know” as the thread that connects the ideas of pure experience and topos, I examine his early writings leading up to 1929, going beyond 1926, when Nishida’s essay “Basho” was published. Over against the commonly held “objectified” view of the topos as (...)
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  7.  4
    Intercultural Philosophical Wayfaring: An Autobiographical Account in Conversation with a Friend.Michiko Yusa - 2018 - Journal of World Philosophies 3 (1):123-134.
    The formation of the discipline of intercultural philosophy reveals its “karmic aspects,” in which dynamic encounters of scholars and students lay its future courses and clear unexpected paths. What was it like for a Japanese female Junior Year Abroad Exchange student to be in the American academic environment in the early 1970s, and her subsequent experience at the University of California Santa Barbara? A slice of her early memories, as well as her observations regarding the present and future of Japanese (...)
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  8.  14
    Biography of Nishida Kitarõ.Michiko Yusa - 2002 - Japanese Journal of Religious Studies 2003.
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  9.  11
    Review Of: Sakai Naoki 酒井直樹 and Isomae Jun'ichi 磯前順一, Eds., Overcoming Modernity and the Kyoto School: Modernity, Empire, and Universality [[近代の超克] と京都学派—近代性, 帝国, 普遍性]. [REVIEW]Michiko Yusa - 2012 - Japanese Journal of Religious Studies 39 (2):391-394.
  10.  5
    Where Does a Professor Fit in an American Classroom?Michiko Yusa - 1998 - Buddhist-Christian Studies 18:101.
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  11. Review of L'lo E Ll Tu by Nishida Kitarō; Renato Andolfato. [REVIEW]Michiko Yusa & Massimiliano Tomasi - 1998 - Philosophy East and West 48 (4):652-656.
     
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  12. Review Of: Michiko Yusa, Zen and Philosophy: An Intellectual Biography of Nishida Kitarō. [REVIEW]Gereon Kopf - 2003 - Japanese Journal of Religious Studies 30 (1-2):197-201.
     
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  13.  12
    Das Glossar Koryǒ-pangǒn im Kyerim-yusa: Studien zur Entschlüsselung eines chinesischen Glossars mittelkoreanischer WörterDas Glossar Koryo-pangon im Kyerim-yusa: Studien zur Entschlusselung eines chinesischen Glossars mittelkoreanischer Worter.S. R. Ramsey & Werner Sasse - 1981 - Journal of the American Oriental Society 101 (4):425.
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  14.  2
    Review Of: Hakamaya Noriaki, Hongaku Shisō Hihan. [REVIEW]Paul Swanson - 1990 - Japanese Journal of Religious Studies 17 (1):89-91.
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  15.  11
    Agency Over a Phantom Limb and Electromyographic Activity on the Stump Depend on Visuomotor Synchrony: A Case Study.Shu Imaizumi, Tomohisa Asai, Noriaki Kanayama, Mitsuru Kawamura & Shinichi Koyama - 2014 - Frontiers in Human Neuroscience 8.
  16. Grading Religions.Noriaki Iwasa - 2011 - Sophia 50 (1):189-209.
    This essay develops standards for grading religions including various forms of spiritualism. First, I examine the standards proposed by William James, John Hick, Paul Knitter, Dan Cohn-Sherbok, and Harold Netland. Most of them are useful in grading religions with or without conditions. However, those standards are not enough for refined and piercing evaluation. Thus, I introduce standards used in spiritualism. Although those standards are for grading spirits and their teachings, they are useful in refined and piercing evaluation of religious phenomena. (...)
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  17. Sentimentalism and Metaphysical Beliefs.Noriaki Iwasa - 2010 - Prolegomena 9 (2):271-286.
    This essay first introduces the moral sense theories of Francis Hutcheson, David Hume, and Adam Smith, and clarifies important differences between them. It then examines whether moral judgment based on the moral sense or moral sentiments varies according to one's metaphysical beliefs. For this, the essay mainly applies those theories to such issues as stem cell research, abortion, and active euthanasia. In all three theories, false religious beliefs can distort moral judgment. In Hutcheson's theory, answers to stem cell research, abortion, (...)
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  18. Reason Alone Cannot Identify Moral Laws.Noriaki Iwasa - 2013 - Journal of Value Inquiry 47 (1-2):67-85.
    Immanuel Kant's moral thesis is that reason alone must identify moral laws. Examining various interpretations of his ethics, this essay shows that the thesis fails. G. W. F. Hegel criticizes Kant's Formula of Universal Law as an empty formalism. Although Christine Korsgaard's Logical and Practical Contradiction Interpretations, Barbara Herman's contradiction in conception and contradiction in will tests, and Kenneth Westphal's paired use of Kant's universalization test all refute what Allen Wood calls a stronger form of the formalism charge, they are (...)
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  19. On Three Defenses of Sentimentalism.Noriaki Iwasa - 2013 - Prolegomena 12 (1):61-82.
    This essay shows that a moral sense or moral sentiments alone cannot identify appropriate morals. To this end, the essay analyzes three defenses of Francis Hutcheson's, David Hume's, and Adam Smith's moral sense theories against the relativism charge that a moral sense or moral sentiments vary across people, societies, cultures, or times. The first defense is the claim that there is a universal moral sense or universal moral sentiments. However, even if they exist, a moral sense or moral sentiments alone (...)
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  20. Sentimentalism and the Is-Ought Problem.Noriaki Iwasa - 2011 - Croatian Journal of Philosophy 11 (3):323-352.
    Examining the moral sense theories of Francis Hutcheson, David Hume, and Adam Smith from the perspective of the is-ought problem, this essay shows that the moral sense or moral sentiments in those theories alone cannot identify appropriate morals. According to one interpretation, Hume's or Smith's theory is just a description of human nature. In this case, it does not answer the question of how we ought to live. According to another interpretation, it has some normative implications. In this case, it (...)
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  21.  27
    Dissociative Experience and Mood-Dependent Memory.Noriaki Kanayama, Atsushi Sato & Hideki Ohira - 2008 - Cognition and Emotion 22 (5):881-896.
  22.  20
    Learning a Large Scale of Ontology From Japanese Wikipedia.Susumu Tamagawa, Shinya Sakurai, Takuya Tejima, Takeshi Morita, Noriaki Izumi & Takahira Yamaguchi - 2010 - Transactions of the Japanese Society for Artificial Intelligence 25:623-636.
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  23. Hume's Alleged Success Over Hutcheson.Noriaki Iwasa - 2011 - Synthesis Philosophica 26 (2):323-336.
    David Hume thinks that human affections are naturally partial, while Francis Hutcheson holds that humans originally have disinterested benevolence. Michael Gill argues that Hume's moral theory succeeds over Hutcheson's because the former severs the link between explaining and justifying morality. According to Gill, Hutcheson is wrong to assume that our original nature should be the basis of morality. Gill's understanding of Hutcheson's theory does not fully represent it, since for Hutcheson self-love and self-interest under certain conditions are permissible, or even (...)
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  24.  16
    A Method for Producing Reminiscence Videos by Using Photo Annotations.Noriaki Kuwahara, Kazuhiro Kuwabara, Shinji Abe, Kenji Susami & Kiyoshi Yasuda - 2005 - Transactions of the Japanese Society for Artificial Intelligence 20:396-405.
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  25.  19
    A Simulation of Crowd Behavior with Decision Making Process Model.Noriaki Nishikawa, Yuichi Hirokawa, Takeshi Yamada, Junji Innami & Toshiyuki Asano - 2017 - Transactions of the Japanese Society for Artificial Intelligence 32 (5):AG16-H_1-11.
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  26.  16
    Subjectivity of the Anomalous Sense of Self Is Represented in Gray Matter Volume in the Brain.Noriaki Kanayama, Tomohisa Asai, Takashi Nakao, Kai Makita, Ryutaro Kozuma, Takuto Uyama, Toshiyuki Yamane, Hiroshi Kadota & Shigeto Yamawaki - 2017 - Frontiers in Human Neuroscience 11.
  27.  13
    A Proposal of the Route Choice Model with Pedestrian’s Individual Map Recognition in a Fire Evacuation.Hirokawa Yuichi, Nishikawa Noriaki, Yamada Takeshi, In-Nami Junji & Asano Toshiyuki - 2017 - Transactions of the Japanese Society for Artificial Intelligence 32 (5):AG16-G_1-11.
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  28.  27
    Le triomphe supposé de Hume sur Hutcheson.Noriaki Iwasa - 2011 - Synthesis Philosophica 26 (2):323-336.
    David Hume pense que les affections de l’homme sont naturellement partielles, tandis que Francis Hutcheson considère que l’homme est originellement d’une bienveillance désintéressée. Michael Gill soutient que la théorie morale de Hume l’emporte sur celle de Hutcheson car cette dernière rompt le lien entre l’explication et la justification de la moralité. D’après Gill, Hutcheson a tort d’assumer que notre nature originelle devrait être le fondement de la moralité. La compréhension par Gill de la théorie de Hutcheson ne reflète pas celle-ci (...)
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  29.  19
    A Method of Social Network Analysis Using Formal Concept Analysis and Ego-Centric Networks.Hiroki Hayashi, Tatsuki Itou, Noriaki Nishio, Atsuko Mutoh & Nobuhiro Inuzuka - 2014 - Transactions of the Japanese Society for Artificial Intelligence 29 (1):177-181.
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  30.  16
    CONSORTS: A Multiagent Architecture for Content Managements in Ubiquitous Computing.Akio Sashima, Noriaki Izumi, Koichi Kurumatani & Hideyuki Nakashima - 2004 - Transactions of the Japanese Society for Artificial Intelligence 19:322-333.
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  31.  26
    Humes angeblicher Erfolg über Hutcheson.Noriaki Iwasa - 2011 - Synthesis Philosophica 26 (2):323-336.
    David Hume charakterisierte die Menschenneigungen als naturgegeben voreingenommen, während Francis Hutcheson des Dafürhaltens war, die Menschen seien ursprünglich unbefangen gütig. Michael Gill findet, Humes Moraltheorie überwinde jene Hutchesons, dank ihres Abbruchs der Verbindung zwischen der Erläuterung und der Rechtfertigung der Moralität. Gill zufolge irrt sich Hutcheson in der Annahme, unsere originäre Natur habe als Basis der Moralität zu dienen. Gills Lesart der Theorie Hutchesons übermittelt ebendieselbe nicht restlos, da für Hutcheson Selbstliebe einschließlich des Selbstinteresses unter speziellen Umständen zugelassen ist, überdies (...)
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  32.  20
    Humeov navodni uspjeh nad Hutchesonom.Noriaki Iwasa - 2011 - Synthesis Philosophica 26 (2):323-336.
    David Hume je smatrao da su ljudske sklonosti prirodno pristrane, dok je Francis Hutcheson držao da su ljudi izvorno bezinteresno dobronamjerni. Michael Gill tvrdi da je Humeova moralna teorija uspješnija od Hutchesonove jer prekida vezu između objašnjavanja i opravdavanja moralnosti. Prema Gillu, Hutcheson pogrešno pretpostavlja da naša izvorna priroda treba biti temelj moralnosti. Gillovo shvaćanje Hutchesonove teorije ne predstavlja tu teoriju u potpunosti budući da su za Hutchesona ljubav prema sebi i samo-interes dopustivi u određenim okolnostima, ili čak poželjni ili (...)
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  33.  11
    Development Support of Business Application Based on Enterprise Application Ongology.Keiichi Kondo, Takeshi Morita, Noriaki Izumi, Kôiti Hasida & Takahira Yamaguchi - 2008 - Transactions of the Japanese Society for Artificial Intelligence 23:473-484.
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  34.  2
    Departing From and Returning to Nothingness.Anton Luis Sevilla - 2018 - Journal of World Philosophies 3 (2):123-126.
    This review highlights The Bloomsbury Research Handbook of Contemporary Japanese Philosophy’s focus on “departures from nothingness.” These departures are seen in four themes: the definition of tetsugaku, interpersonal relationships, culture, and the socio-political sphere. In the first theme, I examine the dialogical character of nothingness and how it might relate with being. In the second, I show how this engagement with being connects to how we relate with the Thou, and examine its particulars in a unique spiritual form of Japanese (...)
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  35.  8
    Festival and Neighborhood Association: A Case Study of the Kamimachi Neighborhood in Chichibu.Noriaki Akaike - 1976 - Japanese Journal of Religious Studies 3 (2-3).
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  36.  11
    Sentimentalizam i metafizička vjerovanja.Noriaki Iwasa - 2010 - Prolegomena 9 (2):271-286.
    U ovome ogledu najprije uvodim u teorije moralnog osjećaja Francisa Hutchesona, Davida Humea i Adama Smitha te razjašnjavam važne razlike među njima. Potom ispitujem da li moralni sud koji se zasniva na moralnom osjećaju varira ovisno o metafizičkim vjerovanjima. U tu svrhu te teorije uglavnom primjenjujem na pitanja kao što su istraživanje matičnih stanica, pobačaj i aktivna eutanazija. U svim trima teorijama neistinita religijska vjerovanja mogu iskriviti moralni sud. U Hutchesonovoj teoriji odgovori na problem istraživanja matičnih stanica, pobačaja i aktivne (...)
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  37.  6
    The Ontake Cult Associations and Local Society: The Case of the Owari-Mikawa Region in Central Japan.Noriaki Akaike - 1981 - Japanese Journal of Religious Studies 8 (1-2).
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  38.  9
    Cost‐Effectiveness of Screening for Hepatocellular Carcinoma Among Subjects at Different Levels of Risk.Yaojen Chang, David R. Lairson, Wenyaw Chan, Sheng-Nan Lu & Noriaki Aoki - 2011 - Journal of Evaluation in Clinical Practice 17 (2):261-267.
  39. Innate Enlightenment and No-Thought: A Response to the Critical Buddhist Position on Zen.Charles Muller - unknown
    Prof. Matsumoto Shirō and his colleague, Prof. Hakamaya Noriaki, have together produced a number of lengthy essays on a theme called hihan bukkyō (批判仏教), in English, "Critical Buddhism."1 At the core of their project is the conviction that the concepts of tathāgatagarbha and innate enlightenment (本覺思想) are alien to Buddhism, due to the fact that those concepts imply a belief in a hypostasized self--a type of atman, which Buddhism originally and distinctively sought to refute through the conceptual framework of (...)
     
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  40.  5
    Editors’ Introduction.Noriaki Akaike & Jan Swyngedouw - 1986 - Japanese Journal of Religious Studies 13 (2-3).
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  41.  5
    The Initiation of the Religious Specialists Kamisan: A Few Observations.Noriaki Sato - 1981 - Japanese Journal of Religious Studies 8 (3-4).
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  42.  2
    Sympathetic Understanding and Objective Observation.Noriaki Akaike - 1982 - Japanese Journal of Religious Studies 9 (1).
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  43. That Truth Exists is More Logical.Noriaki Iwasa - 2011 - Think 10 (27):109-112.
    Postmodernists claim that there is no truth. However, the statement 'there is no truth ' is self -contradictory. This essay shows the following: One cannot state the idea 'there is no truth ' universally without creating a paradox. In contrast, the statement 'there is truth ' does not produce such a paradox. Therefore, it is more logical that truth exists.
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