Die thomanische Erkenntnismetaphysik und -psychologie wird auch heute noch weithin in rein intellektualistischem Sinn gedeutet. Eine eindringliche Untersuchung der Texte zeigt jedoch, dass Thomas neben der streng rationalen Erkenntnis um eine -Erkenntnis durch Naturverwandtschaft- weiss, die vom liebenden Affekt getragen ist. Die vorliegende, lateinisch geschriebene Arbeit untersucht die Rolle des Willens in der Konstitution dieser Erkenntnisweise.".

The neuromodulatory effects of brain stimulation therapies notably involving repetitive transcranial magnetic stimulation on nocturnal sleep, which is critically disturbed in major depression and other neuropsychiatric disorders, remain largely undetermined. We have previously reported in major depression patients that prefrontal rTMS sessions enhanced their slow wave activity power, but not their sigma power which is related to sleep spindle activity, for electrodes located nearby the stimulation site. In the present study, we focused on measuring the spindle density to investigate cumulative (...) effects of prefrontal rTMS sessions on the sleep spindle activity. Fourteen male inpatients diagnosed with medication-resistant unipolar or bipolar depression were recruited and subjected to 10 daily rTMS sessions targeting the left dorsolateral prefrontal cortex. All-night polysomnography data was acquired at four time points: Adaptation, Baseline, Post-1, and Post-2. Clinical and cognitive evaluations were longitudinally performed at Baseline, Post-1, and Post-2 time points to explore associations with the spindle density changes. The PSG data from 12 of 14 patients was analyzed to identify sleep spindles across the sleep stages II–IV at four electrode sites: F3, F4, P3, and P4. Statistical analysis by two-way ANOVA revealed that spindle density at F3 increased at Post-1 but decreased at Post-2 time points. Moreover, the local and transient increase of spindle density at F3 was associated with the previously reported SWA power increase at F3, possibly reflecting a shared mechanism of thalamocortical synchronization locally enhanced by diurnal prefrontal rTMS sessions. Clinical and cognitive correlations were not observed in this dataset. These findings suggest that diurnal rTMS sessions transiently modulate nocturnal sleep spindle activity at the stimulation site, although clinical and cognitive effects of the local changes warrant further investigation. (shrink)

英語圏の分析哲学、認知科学、テクノロジー論などに対して、ハイデガーの哲学はどのような現代的意義をもつのか。伝統的な形而上学の言語圏からの「破壊」的な離脱と、新しいボキャブラリーの創出による「構築」的な 思考―この二つの位相に焦点をあてることで、ハイデガーの存在論を明瞭に描き出す。人間科学と哲学的常識に対するハイデガーの革新性をとらえた一作。.

This chapter contains sections titled: Preliminaries Ontology and Pragmatism Heidegger's Ambiguity on Pragmatism and Technology Articulating Technology.

“人間が世界に赴きそこに住まう”ことは、状況を真であるとして受け入れ、その状況に対応して何ごとかをもくろむという、志向性の仕組みによって可能になる。この本で著者は、志向性の仕組みを、私と他者とがともに 参与し批判的対話を交わす「理由の空間」として解放し、人間的自由の根拠とその制約を明らかにする。アウグスティヌスやカントといった西洋哲学の伝統の深部へと遡り、アンスコム、デイヴィドソンらの分析哲学の論争 へと越境しながら、フッサールとハイデガーの現象学的思考を現代によみがえらせる試み。.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 315-318 [Access article in PDF] Book Review Contemplation et Dialogue: Quelques Exemples de Dialogue Entre Spiritualitiés Après le Concile Vatican II The Ground We Share: Everyday Practice, Buddhist and Christian Contemplation et Dialogue: Quelques Exemples de Dialogue Entre Spiritualitiés Après le Concile Vatican II. By Katrin Amell. Studia Missionalia Upsaliensia LXX. Uppsala: The Swedish Institute of Missionary Research, 1998. 245 pp. ISBN 91-85424-50-1. The Ground (...) We Share: Everyday Practice, Buddhist and Christian. By Robert Aitken and David Steindl-Rast. Edited by Nelson Foster. Boston and London: Shambala, 1996. xviii + 233 pp. ISBN 1-57062-219-1. $15.00. Here are two meritorious and well-produced works devoted to the dialogue between Buddhism and Christianity. They also have in common a certain desultoriness which left me reflecting on the limits of the rhetoric of 'dialogue.' Having taken over from 'liberation' as a theological buzzword, 'dialogue' seems by now to have exhausted its usefulness. William James remarked that everything genuine will somewhere become a sham. Lip service to a vague ideal of dialogue becomes a substitute for the unmet challenge of Buddhist-Christian thought, and the less the dialogue is practiced the more its importance is verbally celebrated. The retention of the word 'dialogue' may even serve to keep the religious other at a comfortable distance: it is more reassuring to say, "Of course we are in dialogue with the Buddhists" than to say "We are facing up to the challenge Buddhist thought poses to Christian theology," for in the former statement the Buddhists remain conveniently located others, sitting across the table, rather than a troublesome, potentially subversive presence within our own intellectual world. [End Page 315]In their submission to the recent Roman synod of Asian bishops, the Japanese bishops made much of their commitment to interreligious dialogue, and this was acclaimed with enthusiasm. But the impression left by Karin Amell's book (a doctoral thesis in missiology) is that not very much is going on in this area in Japan, the country seen as "the promised land of dialogue" after Vatican II (p. 119). "One has the impression that it is an activity for a few specialists" (p. 145), leaving the ordinary faithful largely untouched. Amell apparently does not read Japanese, so there may be much that she has missed, yet for my part I can think of nothing to add to the factual content of her account. For the spiritual side of the encounter she focuses on three Japanese pioneers, now in their seventies (pp. 150-191): Kadowaki Kakichi, SJ, Okumura Ichiro, OCD, and Oshida Shigeto, OP. To what extent these men have succeeded in creating a widespread Catholic Zen culture remains unclear, but Amell believes the "dialogue of religious experience" is the most widespread form of Buddhist-Catholic interaction in Japan (p. 146). As to scholarship, which is not Amell's direct concern, one has the impression that everyone is too busy with church and university affairs to devote their time to this. The scholarly labors of Heinrich Dumoulin, for example, have not been continued by anyone else. Despite the work of a powerful Catholic foundation, the Nanzan Institute for Religion and Culture (p. 141), Buddhism does not seem to excite Catholic intellectuals in Japan. Japanese Catholics are a small community, numbering about half a million. But given the high number of theologians, clergy and religious (p. 137), one would expect a more intensive interaction with local religious traditions. Instead the focus of theological interest remains fixed on Western sources. It is not so much that the situation of a small church in the midst of secularized-polytheistic-Buddhist Japan fails to give food for thought as that people seem afraid to think out its implications. Those engaged in contemplative sharing with Buddhists seem to avoid intellectual issues. Amell is uneasy with the insistence on intuition and the latent anti-intellectualism she finds in the intermonastic dialogue (discussed in the first half... (shrink)