地球環境問題など、文明社会がもたらしたさまざまな負の作用がクローズアップされているいま、必要なのは量の時代から質の時代への移行である。「人間」「科学」「技術」がどのように相互作用してきたかをふりかえり 、人間、自然、地球が豊かになるための道をさぐる。.

The aim of this paper is to examine the relationship between education and technological rationality from the perspective of the philosophy of education, and to show that while education is deeply related to technique, skills, or technology, it can never be reduced to technical knowledge, and that there are things in education that overflow technical knowledge. I will here ask why there is something in education that overflows technical knowledge — I will define it as knowledge of pathos — and (...) why it is necessary to redefine the meaning of education in terms of knowledge of pathos. In order to address this issue, I will first examine the relationship between technology and transcendence in the world of education in Kei Hachiya’s Education and Transcendence. Second, I will show that recent outstanding theoretical achievements of Japanese philosophers of education — Satoji Yano’s Education from the Perspectives of Gift and Exchange, Yasuo Imai’s Medial Perspective on Education, and Tsunemi Tanaka’s Clinical Theory of Human Becoming — are all located within the problematic area of ‘technology-pathos-education’. Finally, I would like to propose a ‘philosophy of education built on fragile parts’, with a view to redefining education through the knowledge of pathos, paying attention to the experience of pathei mathos and the opportunity of weakness in the philosophy of education. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Guest Editor’s IntroductionNakajima Takahiro 「東京学派」とは聞きなれない名称であろう。日本研究において「京都学派」は大変よく知られている。たとえ「京都学派」が、「無の論理は論理ではない」と述べた上で、戸坂潤が発明した批判的な概念であったとしても 、現在ではそれは西田幾多郎や田辺元を中心とした一大哲学運動として世界的に認知されている。ところが、西田にしても田辺にしてももともとは東京帝国大学で学んだ学生であった。また、戦前においては、井上哲次郎か ら桑木厳翼へと続く東京帝国大学哲学科の流れは、当時の社会状況と相互に影響しあって、一定の意義を示していたのである。また、大森荘蔵、廣松渉、坂部恵といった戦後の東京大学の哲学者たちは、「京都学派」の問題 系を乗り越えることを重視していた。 この特別号では、発見的概念として「東京学派」を用いて、戦前・戦後におけるその意義と広がりを探究することにした。それは東京大学もしくは東京帝国大学に限定されたものではなく、それ以外の東京圏の大学との相互 交流も含まれるものである。「京都学派」に対しては、政治との距離をどう測るかがしばしば議論されてきたが、「東京学派」は政治により密着したものである。日本の近代の哲学の有している政治性そして倫理性を考える のであれば、やはり「東京学派」の議論は避けて通る ことのできないものである。 無論、「学派」というほどのまとまりを「東京学派」が有しているわけではないことも確かである。西田幾多郎が「京都学派」で果たした中心性は、「東京学派」にはない。そこで、トマス・カスリスが示唆するように、「 学派」の代わりに「サークル」や「スタイル」という言葉を使った方がより正確かもしれない。それでも、あえて「東京学派」と呼ぶのは、「京都学派」に比べて関心を持たれることの少ない、しかし当時は圧倒的な影響力 を有し、戦後決定的に忘却されていった東京の哲学者たちに光をあて、近代日本の哲学の総体を明らかにしたいからである。「東京学派」の研究は緒についたばかりである。今後、国際的な研究の高まりを期待しながら擱筆 する。The “Tokyo School” may be an unfamiliar term to readers. The Kyoto School is very well known in Japanese studies. Even if the Kyoto School is a critical concept invented by Tosaka Jun, who stated [End Page 2] that “the logic of nothingness is not logic,” it is now recognized worldwide as a major philosophical movement led by Nishida Kitarō and Tanabe (...) Hajime. However, both Nishida and Tanabe were originally students at Tokyo Imperial University. In addition, before the war, the output of the Department of Philosophy at Tokyo Imperial University, from Inoue Tetsujirō to Kuwaki Gen’yoku, had a certain significance because it interacted with the social conditions of the time. In addition, postwar philosophers at the University of Tokyo, such as Ōmori Shōzō, Hiromatsu Wataru, and Sakabe Megumi emphasized overcoming the problematics of the Kyoto School.In this special issue, we use the Tokyo School as a heuristic concept to explore its significance and spread in the prewar and postwar periods. It is not limited to the University of Tokyo or Tokyo Imperial University but includes interactions with other universities in the Tokyo area. While the Kyoto School has often been discussed in terms of how to measure its distance from politics, the Tokyo School is more closely connected to politics. If we consider the political and ethical dimensions of modern Japanese philosophy, we cannot avoid discussing the Tokyo School.Of course, it is true that the Tokyo School is not as coherent as a “school.” The central role that Nishida fulfilled in the Kyoto School is perhaps lacking in the Tokyo School. Therefore, as Thomas P. Kasulis suggests, it might be more accurate to use the term “circle” or “style” instead of “school.” Nevertheless, I dare to call it the Tokyo School because I would like to shed light on the Tokyo philosophers who were less popular than those of the Kyoto School but whose influence was overwhelming at the time and who were definitively forgotten after the war, so as to clarify the totality of philosophy in modern Japan.Research on the Tokyo School has only just begun. I am writing this introductory note in anticipation of further international research on the Tokyo School. [End Page 3]Copyright © 2023 State University of New York Press... (shrink)

この世の悪は、一人ひとりがその行いを改めれば払拭できるものだろうか?自然災害に見舞われ、多くの人が苦しめられているとき、そこに悪の問題はないのだろうか?孔子や孟子、荘子、荀子などの中国古代の思想家たち も、悪という問題に直面し、格闘してきた。清代にいたるまでの、そうした悪をめぐる哲学的思考を辿りなおし、その可能性と限界を描き出す。悪にあらがい、その残酷さを引き受け、乗り越えるための方途を探る哲学の書 である。.

私たちにとって歴史とは何か。改めて歴史意識を取り戻すため、橋川文三を今、とらえ、読むための入門書。.

他者存在の意義と中間集団の必要性を論じた丸山デモクラシー論は、不寛容と言われる現代的課題に示唆を与える古典で終わらない思想。.

荘子、朱子学、魯迅、ポーコック、アーレント、レヴィナス...言語と政治をめぐる古今の思考に分け入り、他者の声の響きに耳をすます。中国哲学を脱構築する企て。.

This is a brief historical view, based on my personal experience, of the phenomenological study of the assembly of actin in Japan. The morphogenesis and dynamics of protein filaments and cytoskeleton now represent one of the central problems in cell biology. The approach to this problem at the molecular level was first undertaken on actin from muscle.

It has not been sufficiently emphasized that there existed two kinds of modification theory of colours, Aristotle's modification theory and Descartes-Hook's modification theory. This seems to have caused some confusion in the interpretation of the optical controversy between Newton and Hooke in 1672. The aim of the present paper is to prove that these two kinds of modification theory really coexisted, and on that basis to present a new interpretation of the optical controversy of 1672. The characteristics and the historical (...) role of each of these theories will be described. Newton's colour theory was formed under the influence of Aristotle's modification theory, which had been disseminated through the work of an English Gassendist, Walter Charleton. Newton's optical theories were created not only under the influence of Descartes, as we have been often told, but also under the conspicuous influence of corpuscular philosophers. (shrink)

El libro ilustra un caso de migración de ideas a través de un análisis contextual e histórico-filosófico que introduce al lector en la traducción de la tesis doctoral del filósofo japonés Nakajima Rikizo (1858-1918), La doctrina kantiana de la cosa en sí (1889), defendida en la Universidad de Yale. En el estudio introductorio se examina la aportación del pensador a la luz de la querella sobre la cosa en sí de Kant y esta se enmarca en la corriente neokantiana (...) del siglo XIX, extrayéndose, de ahí, consecuencias para situar el papel de la disertación en el interior de la recepción del idealismo alemán y el neokantismo en la historia de la modernidad filosófica en Japón a partir de la época Meiji (1868). En la tarea de la edición literaria que acompaña a la traducción, el lector encontrará referenciadas de manera sistemática las muchas fuentes que cita Nakajima en su tesis doctoral, aunque, como signo de su tiempo, en el original lo haga sin una convención coherente y, en ocasiones, sin detalles suficientes. Así pues, al aportar al lector acceso a las referencias a los libros que manejó el filósofo, se contribuye a que el texto tenga, además, un interés histórico que se suma al eminentemente filosófico, con el objetivo de impulsar y potenciar estudios sobre la red de interacciones filosóficas que atraviesan el escrito del autor japonés. Por último, el libro se suma a las publicaciones que, en torno a la obra de Immanuel Kant (1724-1804), ganan relevancia filosófica en un momento en el que se está a las puertas de la celebración del 300 aniversario de su nacimiento. (shrink)

In this paper, I will describe the history of Japanese science studies (In the Japanese language, the term ?science studies? [Kagaku-ron] is used to indicate a broad area, which covers the history, philosophy, and social studies of science and technology.) from the beginning of the twentieth century to around the mid-1980s, and will argue how depoliticization took place in its history. Japanese science studies was formed under the conspicuous influence of German philosophy before World War II (hereafter WW II), especially (...) in its neo-Kantian tradition. During the military regime, science studies offered a hiding place for Marxists. However, after the end of the Asian-Pacific War, British influence became stronger in the history and sociology of science in two stages. First, logical positivism arrived, in this case, mainly from the USA under the name of ?analytic philosophy.? Second, the American influence was furthered by the introduction of Kuhn?s theory of paradigm which unexpectedly depoliticized Japanese science studies. This trend seems to have reflected the course of the Cold War. After the Fukushima Daiichi Nuclear Disaster, one of the most significant legacies of Cold War Science, we need to review the history of science studies in order to retrieve its ?critical? function. Even though this paper focuses on Japan, comparable reflections should be made worldwide. (shrink)