This paper discusses a way to create social innovation around 2040. With such innovation, social restrictions that are regarded as being inevitable in the current society can be eliminated. First, it is necessary to determine how to approach the innovation. Symbiotic technology is one of the promising technologies for achieving social innovation. It is the fusion of scientific technology and socio-technology. Its elemental technologies are classified into two categories: technologies for converging the real and cyber worlds and those for integrating (...) hetero-systems. This paper describes examples of those technical categories and introduces the challenges of the first step toward social innovation. (shrink)

This paper will explore how being a Newtonian scientist affected the formation of Thomas Reid’s philosophy and theism. Reid, like other Newtonian scientists, found evidence of God in his understanding nature and the limitations of science. Reid introduced the Newtonian scientific method into his philosophical speculations to establish his system. Focusing on the application of the ‘Newtonian method’ he employed, this paper examines the development of Reid’s philosophy and points out that one of the origins of his theism was his (...) mastery of Newtonian science and its methodology. (shrink)

This volume illustrates the way political and social philosophers of 18th-century Scotland tried to answer the following question: 'What is, and what ought to be, the relationship between the modern market and stable, desirable social order?' The essays belong to the second half of the century and offer a snapshot of the achievements of Scots on political and social philosophy. The Scottish Enlightenment witnessed the birth of modern social sciences. Its moral philosophers attempted to harmonize a modern market economy with (...) ethics, social order, stable polity and the moral progress of the human race. Their very diversity, and the thoroughness and sincerity of their endeavours, make the works of Scottish philosophers relevant to peoples’ lives on every part of the earth in an age of globalization. (shrink)

This paper explores the psychological motivations behind collectivist behavior in Japan and the U.S. Using data from a large-scale questionnaire survey, we examine the causes of collectivist behavior (i.e., group conformity) at workplaces and at home. Our key findings are as follows: (i) in Japan, people conform to their groups, both at work and at home, because they consider that cooperation with others will result in greater achievement; (ii) in both Japan and the U.S., people conform to their groups, both (...) at work and at home, because behaving similarly to others makes them feel comfortable; and (iii) in both Japan and the U.S., people conform to their family’s opinion at home because they value cooperation with family members. Our findings suggest that institutional differences between Japan and the U.S. give rise to the differences in psychological motivations for collectivist behavior. (shrink)

We show how metagenomic analysis of the human gut antibiotic resistome, compared across large populations and against environmental or agricultural resistomes, suggests a strong anthropogenic cause behind increasing antibiotic resistance in bacteria. This area has been the subject of intense and polarized debate driven by economic and political concerns; therefore such recently available insights address an important need. We derive and compare antibiotic resistomes of human gut microbes from 832 individuals from ten different countries. We observe and describe significant differences (...) between samples from these countries in the gut resistance potential, in line with expectations from antibiotic usage and exposure in medical and food production contexts. Our results imply roles for both of these sources in increased resistance among pathogens in recent history. In contrast, other available metadata such as age, body mass index, sex, or health status have little effect on the antibiotic resistance potential of human gut microbes.Also watch the Video Abstract. (shrink)

Proprioceptive acuity is of great significance in basic research exploring a possible neural mechanism of fine motor control and in neurorehabilitation practice promoting motor function recovery of limb-disabled people. Moreover, body representation relies on the integration of multiple somatic sensations, including proprioception that is mainly generated in muscles and tendons of human joints. This study aimed to examine two hypotheses: First, different extension positions of wrist joint have different proprioceptive acuities, which might indicate different body representations of wrist joint in (...) the brain. Second, repetitive peripheral magnetic stimulation applied peripherally to the forearm radial nerve and extensors could change proprioceptive acuity at the wrist joint. Thirty-five healthy participants were recruited then randomly divided into the real stimulation group and the sham stimulation group. The participants’ non-dominant side wrist joint position sense was tested at six extension positions within the physiological joint motion range both before stimulation and after stimulation. Results showed that proprioceptive bias among six extension positions could be divided into lower-extension position and higher-extension position. One session rPMS could influence proprioceptive bias in lower-extension position but not in higher-extension position. However, proprioceptive precision was not influenced. To conclude, proprioceptive bias may vary between different wrist extension positions due to different hand postures being related to changes in body representation, and different functions relating to proprioceptive bias and proprioceptive precision may underlie two aspects of body representation. (shrink)

While there is a great deal of scholarly inquiry into the Suzuki Method of music instruction, few resources examine how the various aesthetic and pedagogic themes associated with the Suzuki Method are grounded in Dr. Shinichi Suzuki’s sense of self. Using the notion of authenticity—being true to oneself—as an investigative underpinning, I trace the trajectory of Suzuki’s personal grounding from the pivotal events of his youth to the emergence in his eighties of the signature statement, “Beautiful tone with living (...) soul, please.” What comes from this investigation is an appreciation that Suzuki’s sense of self carries with it not only a consideration for the life affirming and transformational potential of music, but also an invitation for teachers to purposefully engage in meaning-making and music-making experiences reflective of what it means to be true to oneself. (shrink)

On the seminar in 1958, Heidegger and Hisamatsu first of all discussed Japanese art. The beauty of Zen work of art, its essence, is revealed in free movement of the original selfhood. If this movement is expressed in terms of fine arts, we get a work of art. However, this presence is not limited to the field of fine arts in terms of art. The highest beauty is sooner to be found where you no longer find the form and structure.

This article attempts to bridge the philosophical gap between Western music education philosophers and practicing Suzuki music teachers. Specifically addressed is Estelle Jorgensen's critique of Suzuki-trained educators who may rely too heavily on rote pedagogical methods without careful reflection of the philosophical principles underlying their approach. By first discussing the cultural relativity of philosophical expression, this article suggests that Suzuki's philosophy may be better (although differently) articulated than Western scholars give it credit. On the other hand, this article also invites (...) contemporary string pedagogues who use Suzuki's methods to candidly consider how much attention they pay to Suzuki's (and their own) educational philosophy as they teach. Finally, this article articulates Suzuki's philosophy of music education, named here "Music Education as Love Education" (a play on words with the familiar term "Music Education as Aesthetic Education," to reflect Suzuki's principal focus on the nurturing of students)—in order to offer a fresh look at a philosophy that may be often, though differently, disregarded by both sides of the debate. Suzuki's writings and interviews with individuals who worked with Suzuki are used to demonstrate his belief in the spiritual nature of musical tone, and the high priority he placed upon character development. (shrink)

Disagreements that resist rational resolution, often termed “deep disagreements”, have been the focus of much work in epistemology and informal logic. In this paper, I argue that they also deserve the attention of philosophers of mathematics. I link the question of whether there can be deep disagreements in mathematics to a more familiar debate over whether there can be revolutions in mathematics. I propose an affirmative answer to both questions, using the controversy over Shinichi Mochizuki’s work on the abc (...) conjecture as a potential example of both phenomena. I conclude by investigating the prospects for the resolution of mathematical deep disagreements in virtue-theoretic approaches to informal logic and mathematical practice. (shrink)

Machine generated contents note: Part I. Introduction: 1. Personal epistemology in the classroom: a welcome and guide for the reader Florian C. Feucht and Lisa D. Bendixen; Part II. Frameworks and Conceptual Issues: 2. Manifestations of an epistemological belief system in pre-k to 12 classrooms Marlene Schommer-Aikins, Mary Bird, and Linda Bakken; 3. Epistemic climates in elementary classrooms Florian C. Feucht; 4. The integrative model of personal epistemology development: theoretical underpinnings and implications for education Deanna C. Rule and Lisa D. (...) Bendixen; 5. An epistemic framework for scientific reasoning in informal contexts Fang-Ying Yang and Chin-Chung Tsai; Appendices; 6. Who knows what and who can we believe? Epistemological beliefs are beliefs about knowledge (mostly) to be attained from others Rainer Bromme, Dorothe Kienhues, and Torsten Porsch; Part III. Students' Personal Epistemology, its Development, and Relation to Learning: 7. Stalking young persons' changing beliefs about belief Michael J. Chandler and Travis Proulx; 8. Epistemological development in very young knowers Leah K. Wildenger, Barbara K. Hofer, and Jean E. Burr; 9. Beliefs about knowledge and revision of knowledge: on the importance of epistemic beliefs for intentional conceptual change in elementary and middle school students Lucia Mason; 10. The reflexive relation between students' mathematics-related beliefs and the mathematics classroom culture Erik De Corte, Peter Op 't Eynde, Fien Depaepe, and Lieven Verschaffel; 11. Examining the influence of epistemic beliefs and goal orientations on the academic performance of adolescent students enrolled in high-poverty, high-minority schools P. Karen Murphy, Michelle M. Buehl, Jill A. Zeruth, Maeghan N. Edwards, Joyce F. Long, and Shinichi Monoi; 12. Using cognitive interviewing to explore elementary and secondary school students' epistemic and ontological cognition Jeffrey A. Greene, Judith Torney-Purta, Roger Azevedo, and Jane Robertson; Part IV. Teachers' Personal Epistemology and its Impact on Classroom Teaching: 13. Epistemological resources and framing: a cognitive framework for helping teachers interpret and respond to their students' epistemologies Andrew Elby and David Hammer; 14. The effects of teachers' beliefs on elementary students' beliefs, motivation, and achievement in mathematics Krista R. Muis and Michael J. Foy; Appendices; 15. Teachers' articulation of beliefs about teaching knowledge: conceptualizing a belief framework Helenrose Fives and Michelle M. Buehl; Appendices; 16. Beyond epistemology: assessing teachers' epistemological and ontological world views Lori Olafson and Gregory Schraw; Part V. Conclusion: 17. Personal epistemology in the classroom: what does research and theory tell us and where do we need to go next? Lisa D. Bendixen and Florian C. Feucht. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reflections on Futures for Music Education PhilosophyEstelle R. JorgensenIn 1990, when I convened the first International Symposium for the Philosophy of Music Education at Bloomington, Indiana, there was one dominant philosophy of music education in the United States and another was about to make its appearance. The five succeeding symposia (Toronto, Canada, in 1994, led by David Elliott; Los Angeles, United States, in 1997, led by Anthony Palmer and (...) Frank Heuser; Birmingham, United Kingdom, in 2000, led by Mary Reichling and Forest Hansen; Lake Forest, Illinois, United States, in 2003, led by Iris Yob, Frank Heuser, and Forest Hansen; and Hamburg, Germany, in 2005, led by Charlene Morton, Paul Woodford, Frede Nielsen, and Jürgen Vogt) have promoted other philosophies. And this burgeoning of different voices and perspectives has greatly enriched the philosophical underpinnings of music education and moved us from relying on a narrow range of philosophical views towards a plethora of them.In our infant society, the International Society for Philosophy of Music Education (ISPME), we are creating and institutionalizing a forum that can nurture and critique ideas and practices and sustain the work of philosophical reflection in music education over the longer term. We have also benefited from long-term commitments by the Indiana University School of Music and Indiana University [End Page 15] Press to publishing the Philosophy of Music Education Review, now in its fourteenth volume (building on three years of publication of the Philosophy of Music Education Newsletter), and the Counterpoints: Music and Education series that provides an important venue for publishing cutting-edge scholarship in our field. And over the past two years, we have begun to build an international team of philosophers committed to establishing a strong philosophical society in music education.Beyond institutionalizing philosophical scholarship in music education, our society is committed to creating a genuinely international community that offers a global perspective. In the past, music education grew up within national borders and its work was often nationalistic in emphasis. Now, we face new challenges of thinking beyond these national commitments to a world of music education. This world might be seen as what Maxine Greene aptly terms "multiplicities and pluralities,"1 the many differing groups forged within language groups, religious perspectives, political ideologies, economic strictures, and familial obligations. And as philosophers, we work especially within our various linguistic and cultural traditions as we also seek to transcend these traditions in a common discourse.How shall we address philosophically the multiplicities and pluralities, commonalities and differences in music education internationally? Radical relativism and pluralism offer contrasting perspectives.2 Radical relativism sees the host of different music education beliefs and practices around the world as incommensurable and focuses on differences between them. For example, viewing Japanese and British music education within this stance would suggest that since Japanese and British music education reflect Japanese and British society and culture respectively, each cannot be understood in terms of the other, they are different and incommensurate with the other, and it is important to understand each in its own terms. Pluralism, however, sees differences as commensurable and focuses on shared attributes. Since human beings are the creators of culture and society, common threads amidst the differences emerge from this common humanity. For example, as a reflection of their different societies and cultures, although we expect to encounter differences between British and Japanese music education, we may also observe commonalities since they both bear the imprint of a shared humanity.Notwithstanding that musics and educational systems seem, upon first glance and when considered specifically, to be incommensurable, a deeper and more general examination turns up evidence supporting a pluralist perspective.3 Historically, cultures regularly borrow from different others as if there were common human threads. Maurice Ravel, Carl Orff, and Paul Simon are among twentieth-century composers to draw on cultures from the Far East and Africa. In music [End Page 16] education, Masafumi Ogawa's study of the introduction of Luther Whiting Mason's ideas into Japan in the nineteenth century,4 the dissemination of Shinichi Suzuki's ideas into the United States, the spread of Zoltán Kodály's, Émile Jaques-Dalcroze's, and Carl Orff's and Gunild... (shrink)

The living world is expanding thanks to the rapid and massive expansion of new technological capabilities. At the same time, paradoxically, it has been narrowed as thinking itself has become narrower and impoverished. Thinking has been pushed away by knowledge in almost all areas of the living world. Instead of thinking, modern man is becoming more and more curious. The acquisition of massively produced knowledge has become a form of consumption or even of entertainment. New theories that appear every day (...) and reveal the failures of the previous ones only emphasize the limitations and fragmentation of the attitude itself. Although such knowledge is useful in solving practical local tasks, its universal validity is unfounded. What is needed is a more open consciousness which is able to reconcile different modes of experience. The rejection of ancient spiritual contemplating traditions and desacralization have impoverished the ability to express reality. This paper presents—as an attempt to recreate contemplative thinking—the conceptions of Martin Heidegger and Shinichi Hisamatsu, two thinkers living in different cultures. The paper pays a special attention to the way of being. The articulation of the state and the posture of the thinker and his/her attitudes uses concepts, that are often ambiguous, multidimensional, but already capable of articulating phenomena that could not otherwise be named. Such a stance paves the way for creative thinking capable of extending and overstepping the limits of the strict causal Western way of thinking. (shrink)