"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)

Schopenhauers handschriftlicher Nachlass im weiteren Sinne umfasst alle von ihm stammenden aber zu seinen Lebzeiten nicht im Druck veröffentlichten Aufzeichnungen und Dokumente jeglicher Art aus all seinen Lebensphasen. Im üblichen und engeren Sinne beschränkt sich die Bezeichnung ›Schopenhauers handschriftlicher Nachlass‹ meist auf die Manuskripte mit philosophischen bzw. wissenschaftlichen Themen. Reisetagebücher, Briefe sowie geschäftliche, amtliche, biographische und ähnliche Dokumente wurden in der Regel getrennt behandelt, ausgewertet und veröffentlicht. Sie geben allerdings oft wichtige Auskünfte über die Entstehungsgeschichte der Schopenhauerschen Philosophie.

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)

In this paper we show that the Proper Forcing Axiom is preserved under forcing over any poset PP with the following property: In the generalized Banach–Mazur game over PP of length , Player II has a winning strategy which depends only on the current position and the ordinal indicating the number of moves made so far. By the current position we mean: The move just made by Player I for a successor stage, or the infimum of all the moves made (...) so far for a limit stage. As a consequence of this theorem, we introduce a weak form of the square principle and show that it is consistent with PFA. (shrink)

Explores mind-body philosophy from an Asian perspective.

Purpose of this article is to assess the validity of the Razian conception of the rule of law by subjecting it to the acid test of Michel Troper's 'realist theory of interpretation'. The author argues that, in light of the Wittgensteinian view of rule-following, a serious indeterminacy can be seen as inherent in both this conception of the rule of law and Troper's theory of interpretation.

近世儒学思想史のなかで大塩平八郎に至る陽明学思想により、礼教的教養主義から仁政的政治学へと転換した思想的経緯や、神儒仏などの混交的思想からなる庶民思想と位置づけられてきた石田梅岩『都鄙問答』の思想的基 層が陽明学から構成されていたことなど、近世思想史研究に一石を投ずる問題作から構成。.

大塩思想はどのように語られ、大塩、ルソー、譚詞同、中江兆民と比較したときに分かったことなど、大塩研究の新局面を拓く論考。.

This book is an inquiry into ki-energy, its role within Eastern mind-body theory, and its implications for our contemporary Western understanding of the body. Yuasa examines the concept of ki-energy as it has been used in such areas as acupuncture, Buddhist and Taoist meditation, and the martial arts. To explain the achievement of mind-body oneness in these traditions he offers an innovative schematization of the lived body. His approach is interdisciplinary and cross-cultural, offering insights into Western philosophy, religion, medical science, (...) depth psychology, parapsychology, theater, and physical education. To substantiate the relationship that ki-energy forms between the human body and its environment, Yuasa introduces contemporary scientific research on ki-energy in China and Japan, as well as evidence from acupuncture medicine and from the experience of meditators and martial arts practitioners. This evidence requires not only a rethinking of the living human body and of the mind-body and mind-matter relation, but also calls into question the adequacy of the existing scientific paradigm. Yuasa calls for an epistemological critique of modern science and explores the issue of the relation of teleology to science. (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)

The film Female Perversions (1996) has received mixed reviews in newspapers and popular magazines. Critics have made appreciative comments on the powerful feminist message of the film, while many reviews registered frustration at the overuse of vulgarised Freudian psychoanalytic discourses in the film. Apart from those film reviews, however, many viewers have been somehow touched by the film and especially by the last scene, in which Eve physically ‘touches’ a girl’s face—though they do not know exactly why they felt the (...) film was so good. The difficulty of discussing the film Female Perversions lies in its contradictory appeal to the audience. While the film calls on the audience—most likely to be either ‘art-film’ fans or ‘professional’ viewers—to participate in the discussion about contemporary sexual politics, it eventually encourages them to suspend such a cerebral way of appreciating the film and to engage emotionally and physically in it as ‘lay’ cinema fans enjoy a nice entertainment movie. This apparently ‘highbrow’ film illuminates the very gap between the sophisticated analytic mode of film-watching and a more sensual and corporeal cinematic experience, and in a very subtle manner it invites us to move from the former mode of filmic experience to the latter. This paper aims to describe in words the film, the audience, and the intertwining of the two as a sensual, material, and corporeal being. For this purpose, this paper focuses on the moments of ‘touch’ in the film, the effect of which plays a crucial role in the subtle shift of the filmic mode mentioned above. Drawing on Merleau-Ponty’s phenomenological reflection on touch, this paper textualises what happens when touch happens in the film, how touch serves to produce the power of the film, and how it works on us when we are watching it. (shrink)

立憲主義とは何か。憲法の本質に迫る名著に新章を追加、「攻撃される日本の立憲主義」「藤田宙靖教授の『覚え書き』について」「『義務なき働き』について」の三論考を補章として新たに収録。.

日本主義の精髄としての雪嶺哲学はヘーゲル批判の哲学体系を媒介に大塩陽明学を継承して形成されたことを指摘、雪嶺の実像に迫る。.

: This essay investigates why and how East Asian thought, particularly Chinese thought, has traditionally developed differently from that of Western philosophy by examining the linguistic differences discerned in the Chinese language and Western languages. To accomplish this task, it focuses on the understanding of "being" that relates to the theoretical thinking of the West and the image-thinking of East Asia, while providing a psychological basis for the latter.

Early morphogenesis of mouse submandibular gland provides an excellent model for the formation of epithelial lobules as a consequence of epithelial‐mesenchymal interactions. Both proteoglycans and a glycosaminoglycan, high molecular weight components which contain amino‐sugars and hexuronic acids, seem to be important in maintaining the lobular structure through the formation of epithelial basal lamina. Collagen also appears to play a crucial role in this morphogenesis. By visualizing the distribution of collagen fibrils and by changing the concentration of collagen in the gland, (...) we have developed a new hypothesis which emphasizes the mechanical role of mesenchyme in epithelial cleft formation. Precise mechanisms for the involvement of these molecules have not been elucidated, yet it is now clear that knowledge of the function of the extracellular matrix components is a prerequisite for understanding the epithelial‐mesenchymal interactions. (shrink)

We show that for any infinite cardinal κ, every strongly $(\kappa + 1)-strategically$ closed poset is strongly $\kappa^+-strategically$ closed if and only if $AP_\kappa$ (the approachability property) holds, answering the question asked in [5]. We also give a complete classification of strengths of strategic closure properties and that of strong strategic closure properties respectively.

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)

東北大震災という巨大災害の体験を下に、ヨブ記やカント、ハイデガーやレヴィナスの思想を再考し、「認識のかなた」としての「人...