The problem of future contingents is regarded as an important philosophical problem in connection with determinism and it should be treated by tense logic. Prior’s early work focused on the problem, and later Prior studied branching-time tense logic which was invented by Kripke. However, Prior’s idea to use three-valued logic for the problem seems to be still alive. In this paper, we consider partial and paraconsistent approaches to the problem of future contingents. These approaches theoretically meet Aristotle’s interpretation of future (...) contingents. (shrink)

This article discusses what constituted Japan's conception of the world order, by analyzing political discourse of international order in modern Japan. It has been generally assumed that the Japanese vision of international order in the pre-World War II years was dominated by a belief in the supremacy of the sovereign state. Contrary to the conventional supposition, this paper will argue that modern Japan actually abounded in discourses of transnationalism, and that most of them cannot be seen as the product of (...) liberal ideas but rather the result of an unstable image of the sovereign state system. Surveying the historical development of political discourse of sovereignty and colonial administration in modern Japan, the way in which the ambivalence of Japanese transnationalism had affected the theoretical construction of the international order will be elucidated. Keeping in mind that previous studies on the genealogy of international relations have focused exclusively on the paradigmatic debate over the League of Nations, this article will also pay more attentions to the fact that rearrangement of empire had occupied the significant place in building the image of the world order. Based on the historical considerations mentioned above, the conclusion will offer generalized consideration of what constituteｄ Japan's conception of the world order. (shrink)

We shall show the consistency of CH+ᄀ(+) and CH+(+)+ there are no club guessing sequences on ω₁. We shall also prove that ◊⁺ does not imply the existence of a strong club guessing sequence ω₁.

We investigate club guessing sequences and filters. We prove that assuming V=L, there exists a strong club guessing sequence on μ if and only if μ is not ineffable for every uncountable regular cardinal μ. We also prove that for every uncountable regular cardinal μ, relative to the existence of a Woodin cardinal above μ, it is consistent that every tail club guessing ideal on μ is precipitous.

As evidenced by high-throughput sequencers, genomic technologies have recently undergone radical advances. These technologies enable comprehensive sequencing of personal genomes considerably more efficiently and less expensively than heretofore. These developments present a challenge to the conventional framework of biomedical ethics; under these changing circumstances, each research project has to develop a pragmatic research policy. Based on the experience with a new large-scale project—the Genome Science Project—this article presents a novel approach to conducting a specific policy for personal genome research in (...) the Japanese context. In creating an original informed-consent form template for the project, we present a two-tiered process: making the draft of the template following an analysis of national and international policies; refining the draft template in conjunction with genome project researchers for practical application. Through practical use of the template, we have gained valuable experience in addressing challenges in the ethical review process, such as the importance of sharing details of the latest developments in genomics with members of research ethics committees. We discuss certain limitations of the conventional concept of informed consent and its governance system and suggest the potential of an alternative process using information technology. (shrink)

:According to Leibniz’s theory for contingent truths about created individuals, this kind of truth cannot be proved in a finite number of steps, because the analyses of the concepts corresponding to these individuals required for the proofs proceed to infinity. Some commentators pointed out that such truths.

The problem of the destruction of nature and the natural environment is one of the most serious problems that confronts humanity at the end of the twentieth century. This destruction has its basis in the dualistic way of thinking that has dominated the Modern age: Humanity has been accustomed to think of the world dualistically as a confrontation between subject and object, soul and body, and spirit and nature. Both Modern natural sciences and scientific technology in general are grounded in (...) such a dualistic way of thinking. But this way of thinking itself, in other words, the Modern dualistic paradigm, is now one of the most serious problems of present-day philosophy. It has become clear that a new relation between humanity and nature must be established. In this paper, I will re-examine the relationship between “nature” and “spirit” in the context of Husserl’s phenomenology in which, in my opinion, a new concept of nature can be found. In the course of this investigation, I shall try to elucidate the present-day situation of human spirit in a phenomenological way. (shrink)

The aim of this paper is to clarify what “phenomenological” means in the phenomenological researches of nursing and what “method” is or should beadopted in phenomenological researches of nursing. The essay first defines a traditional classification of the phenomenological researches of nursing by Cohen and Omery, and then gives a new attempt to classify the phenomenological approaches in the theories of nursing. On this basis, the essay reviews some representative “phenomenological” researches of nursing today and addresses critical comments to them. (...) Finally, the essay will make clear what “phenomenological” should mean in the phenomenological research of nursing and what kind of “method” should be adopted in those researches. (shrink)

In seiner Fünften Cartesianischen Meditation entwickelt Husserl eine transzendentale Theorie der Fremderfahrung, der sogenannten ,,Einfühlung . Diese Theorie charakterisiert er in dieser Schrift als ,,statische Analyse . Genau besehen werden darin jedoch mehrere genetische Momente der Fremderfahrung in Betracht gezogen. In diesem Aufsatz versucht der Verfasser, zuerst aufgrund einiger nachgelassener Texte Husserls die wesentlichen Charaktere der statischen und der genetischen Methode und auch den Zusammenhang der beiden festzustellen, um dann aus der Analyse der Fünften Meditation die statischen und die genetischen (...) Momente konkret herauszuarbeiten. Aus dieser Untersuchung wird deutlich, dass die Theorie der Fremderfahrung in der Fünften Meditation als statische Analyse angesehen werden kann, insofern sie die ,,Fundierungsstruktur der Fremderfahrung klärt. Es ergibt sich aber auch, dass sie bereits in die genetische Sphäre eingetreten ist, sofern sie durch den ,,Abbau der höheren Sinnesschicht der Fremderfahrung die primordiale Eigenheitssphäre als Unterschicht freilegt, und wenn sie dann versucht, von dieser Eigenheitssphäre her die höhere Konstitution des fremden Leibes und des alter ego durch die ,,paarende Assoziation als ,,passive Genesis aufzuklären. Dieser halb-genetischen Theorie fehlt jedoch ein weiteres notwendiges Verfahren der genetischen Methode (das der Rückfrage nach der ,,Urstiftung ), das überprüfen soll, ob und wie alle zur primordialen Sphäre gehörigen Sinne (,,mein Leib , ,,mein Menschen-Ich usw.) wirklich ohne konstitutive Leistungen der auf fremde Subjektivität bezogenen Intentionalität urgestiftet werden können. Einige Stellen der Fünften Meditation weisen darauf hin, dass eine solche Urstiftung unmöglich wäre. In der Tat hat der späte Husserl seine ehemalige Konzeption, die die statische Fundierungsabfolge zugleich als notwendiges genetisches Nacheinander auffasste, revidiert. (shrink)

In his book on P max [7], Woodin presents a collection of partial orders whose extensions satisfy strong club guessing principles on ω | . In this paper we employ one of the techniques from this book to produce P max variations which separate various club guessing principles. The principle (+) and its variants are weak guessing principles which were first considered by the second author [4] while studying games of length ω | . It was shown in [1] that (...) the Continuum Hypothesis does not imply (+) and that (+) does not imply the existence of a club guessing sequence on ω | . In this paper we give an alternate proof of the second of these results, using Woodin's P max technology, showing that a strengthening of (+) does not imply a weakening of club guessing known as the Interval Hitting Principle. The main technique in this paper, in addition to the standard P m a x machinery, is the use of condensation principles to build suitable iterations. (shrink)

Personnalité et irrationalité chez Merleau-PontyUne personnalité est l’ensemble des traits et des qualités propres à une personne spécifique. Il s’agit d’un être humain concret, considéré dans sa totalité et distinct des autres individus. Merleau-Ponty s’est peu intéressé au concept de “personnalité”. Mais il fait référence au concept de totalité pour un individu lorsqu’il parle d’ “existence” ou d’ “être humain”. Grâce à la clarification du concept merleau-pontien de personnalité, je voudrais démontrer ce qui suit : la philosophie merleau-pontienne de la (...) structure caractérise la personnalité humaine comme un tout. Cette idée est héritée du “personnalisme” de la psychologie française inauguré par Ribot. La personnalité ainsi définie possède une rationalité téléologique (un objet visé). Cependant, lorsque Merleau-Ponty propose plus tard le concept d’“institution”, il souligne que toute signification de l’expérience humaine se fonde sur une expérience particulière et sur un point de vue concret ayant valeur de dimension, de niveau, ou encore sur un critère qui donne un sens à l’expérience suivante. S’il en est ainsi, les êtres humains doivent posséder une irrationalité fondamentale au coeur de leur personnalité ; irrationalité désigne une attitude attachée à une expérience particulière ou à un point de vue singulier. Les hommes peuvent “ré-instituer” leur expérience, c’est-à-dire abolir et transformer une dimension, un niveau ou un critère de l’expérience en y intégrant d’autres points de vue à travers leurs relations intersubjectives. Ils gagnent ainsi en nuance et en objectivité. Cependant, ils ne parviennent jamais à une rationalité totale si celle-ci se définit par une pensée totalement objective, universelle et non située, capable de voir le monde de nulle part. La ré-institution pourrait aussi entraîner une rupture dans la personnalité de quelqu’un et la rendre complexe et multiple, sans être pathologique pour autant.Personalità e irrazionalità in Merleau-PontyLa personalità è l’insieme delle qualità e dei tratti peculiari di una certa persona. È un essere umano concreto, preso nella sua interezza e distinto dagli altri individui. Merleau-Ponty non si è mai occupato molto del concetto di “personalità”. Ma si è riferito a tale concetto di totalità di un individuo sotto i nomi di “esistenza” o “essere umano”. Chiarendo la concezione merleau-pontiana della “personalità”, intendo sostenere che la filosofia della struttura di Merleau-Ponty caratterizza la personalità umana come un tutto unificato. Quest’idea è un’eredità del “personalismo” della psicologia francese inaugurata da Ribot. La personalità definita come tale ha una razionalità teleologica (orientata ad un obiettivo). Tuttavia, quando Merleau-Ponty propose più tardi il concetto di “istituzione”, sottolineò più di quanto avesse fatto precedentemente che perché ogni esperienza umana abbia un significato occore stabilire una particolare esperienza ed un punto di vista concreto quale dimensione, livello, o criterio che dia significato all’esperienza successiva. Se così è, gli esseri umani devono avere una fondamentale irrazionalità nel profondo della loro personalità, intendendo con irrazionalità un atteggiamento che è legato ad una particolare esperienza o punto di vista. Gli esseri umani possono “re-istituire” la loro esperienza, ovvero, riconsiderare una dimensione, un livello, o un criterio dell’esperienza attraverso l’integrazione degli altri punti di vista grazie alle loro relazioni intersoggettive. Guadagnano, così, sfumature e obiettività. Tuttavia, non possono mai realizzare la razionalità completa se per razionalità s’intende il pensiero completamente oggettivo, universale, imparziale, che guarda il mondo da nessun luogo. E la re-istituzione potrebbe creare una fessura decisiva nell’identità personale di un uomo, e rendere tale personalità complessa e “multipla,” anche se non necessariamente patologica. (shrink)

Decoherence is one of the most serious drawback in quantum mechanical applications. We discuss the effects of noise in superconducting devices (Josephson junctions) and suggest a decoherence-control strategy based on the quantum Zeno effect.