"Paradox drives a good deal of philosophy in every tradition. In the Indian and Western traditions, there is a tendency among many philosophers to run from contradiction and paradox. If and when a contradiction appears in a theory, it is regarded as a sure sign that something has gone amiss. This aversion to paradox commits them, knowingly or not, to the view that reality must be consistent. In East Asia, however, philosophers have reacted to paradox differently. Many East Asian philosophers-both (...) in the Daoist and the Buddhist traditions-have openly embraced paradox. They have taken compelling arguments for contradictory positions to suggest that the world is-at least in some respects, and often in very deep respects-inconsistent, and that our best theories of the world will therefore be inconsistent. This book is an initial survey of the writings of some influential East Asian thinkers who were committed to paradox, and for good reason. Their acceptance of contradiction allowed them to develop important insights that evaded those who consider paradox out of bounds"--. (shrink)

判然としないその姿ゆえに、哲学史の表舞台に立つことがなかった「個」。アリストテレスからアウグスティヌス、トマス・アクィナス、エックハルト、スコトゥス、ライプニッツ、レシニェフスキまで。それぞれの思想に 8人の専門家が光をあて、「個」の歴史を浮かび上がらせるわが国で初めての試み。.

In his article in this issue, " 'How do Mādhyamikas Think?' Revisited," Tom Tillemans reflects on his earlier article "How do Mādhyamikas Think?" (2009), itself a response to earlier work of ours (Deguchi et al. 2008; Garfield and Priest 2003). There is much we agree with in these non-dogmatic and open-minded essays. Still, we have some disagreements. We begin with a response to Tillemans' first thoughts, and then turn to his second thoughts.Tillemans (2009) maintains that it is wrong to (...) attribute to Nāgārjuna or to his Mādhyamika followers a strong dialetheism, according to which some contradictions of the form p ∧ ¬p are to be accepted. He argues that, nonetheless, a weak dialetheism may be implicit in the .. (shrink)

Thanks to the exchange of arguments, groups outperform individuals on some tasks, such as solving logical problems. However, these results stem from experiments conducted among Westerners and they could be due to cultural particularities such as tolerance of contradiction and approval of public debate. Other cultures, collectivistic cultures in particular, are said to frown on argumentation. Moreover, some influential intellectual movements, such as Confucianism, disapprove of argumentation. In two experiments, the hypothesis that Easterners might not share the benefits of argumentation (...) was tested. In Experiment 1, Japanese participants had to solve a standard logical problem individually and then in groups. They performed significantly better in groups. In Experiment 2, Japanese participants had to estimate the weight of various animals. They did so individually, then after learning of another participant's estimates, then after discussing these estimates with the other participant, and then indi.. (shrink)

In this issue, Constance Kassor describes Gorampa's attitude to contradictions as they occur in various contexts of Buddhist pursuit. We agree with much of what she says; with some things we do not.First, some preliminary comments, and a fundamental disagreement. Kassor says:Based on . . . [the assumption that Nāgārjuna has a coherent system of thought] one must resolve apparent contradictions in Nāgārjuna's texts in order to maintain the coherency of his logic. The problem with contradictions is that if they (...) are introduced into a classical logical system, that entire system can break down. This is because of the law of explosion—the principle that everything can follow [DGP: does follow] from a contradiction.One .. (shrink)

This paper contrasts and illustrates two types of breakthroughs in philosophy; i.e., external and internal ones. Both are made possible through its application to a newfield. In the external breakthrough, a new field is discovered by such factors without philosophy as encounters with different traditions of thought and advance in technology. In the internal one, a new field is brought into attention by critical examination of one or another assumption within philosophy that has once dismissed the field as too trivial (...) or insignificant to be its proper subject. Based on this distinction, a research guideline for philosophy is proposed that one must always seek the possibility of its internal breakthrough. It is also suggested that the philosophy of science and epistemology can be innovated internally when they are applied to a new field, that is, statistics. Finally the distinction between pure and applied philosophy is reinterpreted in the light of the internal breakthrough. (shrink)

In recent years, neural networks have attracted much attention in the machine learning and the deep learning technologies. Bio-inspired functions and intelligence are also expected to process efficiently and improve existing technologies. In the visual pathway, the prominent features consist of nonlinear characteristics of squaring and rectification functions observed in the retinal and visual cortex networks, respectively. Further, adaptation is an important feature to activate the biological systems, efficiently. Recently, to overcome short-comings of the deep learning techniques, orthogonality for the (...) weights in the networks has been developed for the signal propagation and the efficient optimization of the learning. In this paper, bio-inspired asymmetric networks with nonlinear characteristics are proposed, which are derived from the retinal networks in the biological visual pathway. The asymmetric network proposed here was verified to detect the movement of the object, efficiently in our previous studies. This paper shows a new characteristic of the adaptive orthogonality in the asymmetric networks. First, it is shown that the asymmetric network with nonlinear characteristics is effective for generating orthogonality. Second, the proposed asymmetric network with Gabor filters is compared with the conventional energy model from the point of the orthogonality characteristics. Finally, the asymmetric networks with nonlinear characteristics can generate the extended orthogonal bases in independent subspaces, which are useful for classification and efficient learning. (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)

Social Conformity and Response Bias Revisited: The Influence of "Others" on Japanese Respondents This study was undertaken to investigate the impact of other respondents' answers on individual responses in survey studies. The study employed four different conditions and manipulated the direction and the level of social pressure. The results have confirmed that social desirability bias hugely impacts individual answers. It was found that respondents are seven times more likely to choose a socially unacceptable option if majority of the preceding respondents (...) also have chosen the same option. Additionally, the existence of an interviewer during data collection was found to be a factor pressuring respondents to give more socially acceptable responses. (shrink)

This paper aims to construct a logic of alternative-I that provides a proper conceptual framework for talk of possible-I in decision-making context, and thereby solves what we call the paradox of possible-I. The model of our logic, Alt-I model, is an adaptation of N. Belnap’s branching-time model, and the STIT (see to it that) operator defined on the model serves to represent choices and decisions made by actual and counterfactual agents. We conclude this paper by discussing the application of Alt-I (...) model to the case of digital twins, digital copies of a person. (shrink)

「カワイイ」価値をめぐる冒険の旅へ。「カワイイ」に代表されるポピュラーな感性的価値に、一流の研究者たちが学問領域の枠を超えて真摯に向き合う。社会のダイナミズムとメカニズムの実態に迫る、シリーズ第二弾。 .

Ueshiba Morihei (1883-1969), créateur de l’aikidō, fonde son « budō » (voie martiale) avec Deguchi Onisaburō (1871-1948), dirigeant de l’Ōmoto-kyō, l’une des « nouvelles religions » japonaises. Ils conçoivent le budō comme « la voie de création et d’ordonnancement de l’univers » en opposition aux « budō corporels » influencés par le modèle occidental du sport. Selon eux, l’Occident, « matérialiste », a profondément modifié les pratiques japonaises de telle sorte que le vécu du corps comme shintai, comme réceptacle (...) des kami (esprits ou divinités) lors des transes de possession est en voie de se perdre, et avec lui tout un monde. Le corps de possession rend communiquant les mondes : avec sa perte, il n’y a plus de transgressions possibles des frontières ontologiques ; l’homme ne peut plus s’unir à sa racine et retrouver sa totalité ; les animaux, les plantes et les pierres ne parlent plus et le dieu originel unique devient inaccessible, caché dans « l’imperceptible de l’imperceptible ». (shrink)