「3・11」大震災は哲学に何を突きつけたか。大震災は、日本に張りめぐらされた権力構成体=「原発ペンタゴン」を明るみに出したが、これを機に哲学が問うべきは、近代において理性が、技術・テクノロジーに依存す る「技術的理性」に変貌したという事実である。本書は、原発をはじめとする技術問題を俎上に載せて「技術的理性」の諸特質について論じ、その変革可能性を考察する。.

Tanabe Hajime développa sa philosophie dans la perspective d’une « ontologie sociale » à travers la « logique de l’espèce » et la « logique de l’Amour ». La première, développée de 1934 à 1941, vise la rationalisation de la société japonaise en temps de guerre, la seconde le salut de la société japonaise après la Seconde Guerre mondiale dans le cadre d’une philosophie de la religion. Le but de cet article est de mettre au jour le développement de la (...) logique de l’espèce vers la logique de l’Amour et de présenter l’histoire de l’ontologie sociale tanabéenne dans le cadre de la « métanoétique ». (shrink)

Jecker and Au’s paper raises important issues concerning health equity in pandemic responses, and the importance of considering the long-term effects of pandemic strategy on population health and well-being.1 We welcome their focus on the experience of Asian countries, including Japan. However, we have some concerns with both the distinction which they draw between elimination and mitigation, and their account of the nature and origins of the Japanese response to the COVID-19 pandemic. First, we believe that the distinction between elimination (...) and mitigation is not fine grained enough to capture the various strategies which countries have taken towards the pandemic. Many of Jecker and Au’s criticisms of the elimination strategy relate to specific policies such as lockdowns, travel restrictions and restrictions on businesses, which have been employed by numerous countries irrespective of their end goal. By contrast to the simple elimination/mitigation dichotomy with which Jecker and Au work, Baker et al have identified five separate COVID-19 strategies, namely: exclusion, elimination, suppression, mitigation and no substantive strategy.2 Baker et al define an elimination strategy as ‘maximum action to exclude disease and eliminate community transmission’ with the goal of reaching ‘zero [disease] transmission in the community’. On this account, Japan’s strategy does …. (shrink)

As is well known, John Rawls opposes the idea and policy of basic income. However, this paper posits that his view of self-respect and activity could accommodate its implementation. Rawls lists the social basis of self-respect in social primary goods as the most important good, but does not assume that it is derived from wage labor alone. It appears that his theory of justice aims to criticize the work-centered (wage-labor) society and to overcome it. Besides, as Rawls desires, for our (...) work to be meaningful and our life worthwhile, we should institutionalize basic income because it can improve workers’ bargaining power and their attitude toward work, in addition to enhancing their leisure time. In this paper, by considering the normative relationship between meaningful work, worthwhile life, and self-respect from a Rawlsian perspective, I inquire into the potential of basic income in his well-ordered society. (shrink)

Disaster planning challenges our morality. Everyday rules of action may need to be suspended during large-scale disasters in favour of maxims that that may make prudential or practical sense and may even be morally preferable but emotionally hard to accept, such as tsunami-tendenko. This maxim dictates that the individual not stay and help others but run and preserve his or her life instead. Tsunami-tendenko became well known after the great East Japan earthquake on 11 March 2011, when almost all the (...) elementary and junior high school students in one city survived the tsunami because they acted on this maxim that had been taught for several years. While tsunami-tendenko has been praised, two criticisms of it merit careful consideration: one, that the maxim is selfish and immoral; and two, that it goes against the natural tendency to try to save others in dire need. In this paper, I will explain the concept of tsunami-tendenko and then respond to these criticisms. Such ethical analysis is essential for dispelling confusion and doubts about evacuation policies in a disaster. (shrink)

This article asks whether our moral duties are created by others’ non-compliance and whether we should fulfill them or not. For example, do we need to donate more of our income to eradicate world poverty because billionaires do not donate? If so, how much should we donate? In short, should we make up for others’ defaulting on their moral duties – and if so, how and to what extent? Such situations are called non-ideal circumstances in political philosophy. With the increasing (...) importance of non-ideal theories of justice and ethics, the question of how we should act in non-ideal situations has received more attention in the ethics literature in recent years. This article poses and addresses the question of whether we should take up the slack when others do not comply with their own moral duty. This article examines how consequentialism and contractualism might respond to non-ideal situations of taking up the slack and then defends a contractualist-constructivist approach to dealing with these situations. (shrink)

The present study examined the direct and indirect relationships between competitive work environments and subjective unhealthiness. It also examined the effects of adjusting for cognitive distortions in the relationship between a competitive work environment and subjective unhealthiness and between a competitive work environment and workaholism. Data were collected from 9,716 workers in various industries, occupations, and positions. The results show that competitive work environments were positively related to subjective unhealthiness, both directly and through workaholism. Furthermore, cognitive distortions moderated the positive (...) effect between a competitive work environment and workaholism, and the positive relationship was stronger when cognitive distortions were high. This study has important and practical implications for companies that are increasingly concerned about the health of their employees. (shrink)

Why is John Rawls less popular than other philosophers in Japan? In what follows, I explain how Rawls’ philosophy has been received in Japan, especially in relation to Japanese culture, politics, and economy. After giving an overview of the framework of Rawls’ philosophical view, I outline the background of the reception of Western philosophy in Japan . Then, I proceed to explain the reason why the early reception of Rawls’ work in Japan was mainly started not by ethicists and philosophers (...) but by economists and jurists . I discuss the first Japanese translation of A Theory of Justice , the publication of .. (shrink)

倫理学における『正義論』革命の全貌。「反照的均衡」という方法論を軸とした『正義論』は、規範倫理学・政治哲学の分野を活気づけた。しかしそれだけが『正義論』革命なのではない。ロールズの理論は、道徳の根本問 題を考える道徳哲学・倫理学の分野にも衝撃を与えたのである。 -/- This book explores the full story of A Theory of Justice revolution in ethics. A Justice of Theory, centered on the methodology of "reflective equilibrium," has energized the fields of normative ethics and political philosophy. However, this is not the only revolution in A Theory of Justice. Rawls's theory has also impacted the fields of moral philosophy and metaethics, which deal with fundamental questions of morality.

In the Böhm theorem workshop on Crete, Zoran Petric called Statman’s “Typical Ambiguity theorem” the typed Böhm theorem. Moreover, he gave a new proof of the theorem based on set-theoretical models of the simply typed lambda calculus. In this paper, we study the linear version of the typed Böhm theorem on a fragment of Intuitionistic Linear Logic. We show that in the multiplicative fragment of intuitionistic linear logic without the multiplicative unit the weak typed Böhm theorem holds. The system IMLL (...) exactly corresponds to the linear lambda calculus with multiplicative pairing. The system IMLL also exactly corresponds to the free symmetric monoidal closed category without the unit object. As far as we know, our separation result is the first one with regard to these systems in a purely syntactical manner. (shrink)

Sloppy identity under ellipsis is generally attributed to the pronoun in ellipsis being a bound variable. However, sloppy identity can be licensed in structural configurations in which variable binding is ordinarily blocked. This paper provides a solution for this mismatch by reanalyzing the pronouns with the unexpected sloppy readings as E-type pronouns. Under the proposed analysis, the distribution of such pronouns is correctly predicted. It will also be shown that the analysis is successfully extended to sloppy identity in association-with-focus cases.

Since the beginning of Christianity, the understanding of Christ’s sonship has played an essential role in soteriology. According to the Church Fathers and to the medieval theologians, the human person can become a son of God by the grace of adoption through the sonship of Christ. However, the German Dominican, Meister Eckhart , uses the theological concept 'the Only-begotten Son', which stands for the divine sonship of Christ himself, to describe the human condition and demonstrates the equality between Christ and (...) the human person. This quite unusual understanding drew the attention of the Church authorities in his time, because it could be associated with the doctrines of heretics in the late Middle Ages who insisted on the perfect identity between Christ and the human person. In the end, Eckhart’s teaching including the understanding of the sonship was condemned by the papal bull In agro dominico together with his other teachings. The present article attempts to reconstruct this one of the most challenging teachings of Eckhart by the analysis of his text, mainly the text of his German homilies, and to examine how he understands the relationship between Christ and the human person regarding the sonship. (shrink)