dai 1-kan. Ōgi ; Matsuri no genri -- dai 2-kan. Nihon kodai jujutsu ; Kakusareta kamigami -- dai 3-kan. Inʼyō gogyō shisō kara mita Nihon no matsuri -- dai 4-kan. Hebi ; Kitsune -- dai 5-kan. Nihonjin no shiseikan ; Inʼyō gogyō to Nihon no minzoku -- dai 6-kan. Eki to Nihon no saishi ; Inʼyō gogyō to jidō saishi -- dai 7-kan. Daijōsai ; Jitō Tennō -- dai 8-kan. Yama no kami ; Kamigami no tanjō -- dai 9-kan. Gogyō (...) junkan ; Jūnishi -- dai 10-kan. Daruma no minzokugaku ; In'yo gogyō to Nihon no tennō -- dai 11-kan. Eki, gogyō to Genji no sekai ; In'yo gogyō to Nihon no bunka -- dai 12-kan. Kodai Nihon no josei tennō ; Zassan. (shrink)

ブッダとは誰か?仏教とは何か?3・11の震災後の言葉を探して仏教に問いかける―仏教と真剣に向き合う僧侶、研究者との対話を通して、仏教の「新しいいま」が見えてくる。.

Going beyond the theory/practice and discourse/matter divides -- Learning and becoming in an onto-epistemology -- The tool of pedagogical documentation -- An intra-active pedagogy and its dual movements -- Transgressing binary practices in early childhood teacher education -- The hybrid-writing-process: going beyond the theory/practice divide in academic writing -- An ethics of immanence and potentialities for early childhood education.

This article explores the possibilities of considering how ‘matter and meaning are mutually constituted’ in the production of knowledge (Barad, 2007: 152) through presenting a diffractive analysis of a piece of interview data with a six-year-old boy in a preschool class. Inspired by Donna Haraway’s (1997) and Karen Barad’s (2007) theorising, I understand diffractive analysis as an embodied engagement with the materiality of research data: a becoming-with the data as researcher. Understanding the body as a space of transit, a series (...) of open-ended systems in interaction with the material-discursive ‘environment’, diffractive analyses constitute transcorporeal engagements with data. Stacy Alaimo’s (2010) theorisation of the transcorporeal is put to work diffractively with Gilles Deleuze and Felix Guattari’s (1987) thinking on the process of becoming minor or minoritarian. This implies a reconceptualisation of the very act of thinking as a transcorporeal process of engagement, going beyond the idea of reflexivity and interpretation as inner mental activities taking place in the mind of the researcher understood as separated from the data. Through my example, I argue that diffractive analysis can make visible new kinds of material-discursive realities that can have transformative and political consequences. (shrink)

This article theorizes and exemplifies reconceptualized teaching practices, both in early childhood education 1 and in a couple of programs within the new Swedish Teacher Education . 2 These programs are tightly knit to the last 12 years of reconceptualized early childhood education practices in and around Stockholm, built on deconstructive, co‐constructive, and re‐constructive principles, inspired by poststructural and feminist poststructural theories. The aim is foremost to work towards a dissolution and/or transgression of the modernist theory‐practice binary that dominates ECE (...) and teacher education practices, where theory is meant to be applied to practice. Student teachers, as well as pre‐school teachers, use what I have conceptualized as deconstructive talks, as a possibility of making visible the dominant discourses of childhood, identity, learning, play, and gender in the performed and documented teaching practices. In teacher education, students’ narratives are also deconstructed. The aim is to transgress teaching‐as‐usual; i.e. dominant and normative ways of thinking and acting in teaching and learning situations. I will suggest an ethics of ‘resistance’, affirmation and becoming, inspired by Derridean deconstructionist thinking, as a professional attitude and reflexive mode for teachers, teacher students and teacher educators. (shrink)

This paper examines the recent events following the bhikkhuni revival in Sri Lanka, and looks at the position of the Burmese Sangha, which has traditionally seen itself as the custodian of an ‘authentic’ Buddhist legacy, thrown into a debate by the action of a Burmese bhikkhuni who was recently ordained in Sri Lanka. It introduces the early initiatives of revivalist monks in Burma as well as the viewpoints of Burmese Sangha and the nuns in regard to the bhikkhuni issue. Since (...) most debate on the position of nuns take place without much reference to the local political contexts in which they stand, the state monastic organization in Burma is introduced to aid understanding of the framework in which the nuns operate today. At another level, the paper draws attention to the tension created between the international bhikkhunis who promote liberal ideologies of gender equality, individual rights and universalism into a faith based community, and local nuns who adhere to the traditional norms of religious duty, moral discipline and service to the community, and questions the ultimate aim in endorsing such secular ideals. (shrink)

In this paper, I propose a possible reinterpretation of phenomenology using a newly defined concept of ‘mediation.’ First, I address the question: What are the ‘things themselves’ that are given as the result of the phenomenological epoché? I would answer that they are neither material objects nor merely subjective experiences, but rather specific occurrences of ‘mediations.’ Second, under the influence of the Japanese philosopher Hajime Tanabe, I will define ‘mediation’ as a non-separable occurrence of differentiating and connecting. Third, I shall (...) claim that the concept of ‘phenomenon’ itself should be reinterpreted in terms of its character of mediation. Then, I will discuss central issues in phenomenology such as intentionality, time, and intersubjectivity in order to test the applicability of the proposed concept of mediation. To conclude, I shall summarize the potential of the idea that phenomenology can be reinterpreted using the concept of mediation. (shrink)

Male white-rumped munias sing syntactically simpler songs than their domestic counterparts, Bengalese finches. The differences in song structure may reflect differences in natural selection pressures between wild and domestic environments. Deacon proposed song simplicity of the wild strain could be subject to natural selection. We hypothesized the selection pressure may be species identification. Thus, we compared song variations in relation to ecological factors and dispersal history of white-rumped munias to understand song evolutionary processes. We found geographic variations of song syntactical (...) complexity. The difference of song syntactical complexity did not corresponded to genetic distance, but did to that of the proportion of mixed flocks with sympatric related species. Birds that inhabited the areas with more mixed flocks sang simpler songs. The song complexity might be constrained to intensify distinct conspecific signals from related species. Our field work provided empirical evidence supporting a proposal made by Deacon. Keywords: birdsong; evolution; masking hypothesis; Bengalese finches; song geographic variation; genetic variation. (shrink)

As Funayama has shown, Dharmakīrti’s successors had an animated discussion on the nature and function of the initial statement of scientific treatises in terms of its effectiveness and requisites. Arcaṭa in his comments on the initial statement of the Hetubindu considers that the initial statement, which contains the purpose of the treatise, is useless in prompting people to undertake the activity of reading the treatise because judicious people are supposed to undertake action only due to certainty which never arises from (...) something that is not a pramāṇa. For Arcaṭa, the initial statement is set forth only to dispel the objection of an opponent who criticizes the treatise for not having a purpose. Kamalaśīla criticizes Arcaṭa on this point; for him the initial statement is effective to prompt people to undertake the reading of the treatise because people act also on the basis of doubt, which arises from the initial statement that is not a pramāṇa but an abhyupāya for action. This paper attempts to consider how such doubt can cause reading by examining the debate in the Tattvasaṅgrahapañjikā and related texts. As Kamalaśīla presupposes, when people act due to doubt, they may attain the desired purpose by chance but cannot escape the risks of not attaining an desired purpose and also of attaining an undesired purpose. Taking these risks into consideration, it is reasonable for Granoff to take up Kamalaśīla’s position as an example of the maxim of kākatālīya in the introduction of her paper in the present volume. However, the probability for the readers of the Tattvasaṅgraha to achieve easy comprehension of tattva as a result of reading a full treatise, which they undertake due to doubt out of the initial statement, is higher than that for a crow being suddenly killed by a falling palm-fruit. According to Kamalaśīla, the risk of not attaining the desired purpose does not prevent people from reading because such fear equally occurs in activities based on certainty. Furthermore, there is no risk of attaining an undesired purpose from the treatise because authors are supposed to undertake action only for the sake of others. Therefore, doubt which arises from an abhyupāya can make people undertake action. (shrink)

This paper aims at examining the arguments between Śubhagupta (c.720–780) and Śāntarakṣita (c.725–788) over the Buddha’s cognition of other minds and shows how the question of the Buddha’s cognition of other mindsis incorporated into the proof of vijñaptimātratā or “consciousness-only” by Śāntarakṣita. According to Śāntarakṣita, Śubhagupta assumes that the Buddha’s cognition, which is characterized as “the cognition [of the Blessed One] which follows the path of cognition” (aupalambhikadarśana), grasps other minds when the Buddha’s cognition is similar (sārūpya) to other minds. (...) For Śāntarakṣita, the Buddha’s cognition cannot be aupalambhika. If the Buddha’s cognition were similar to the other minds, it would follow that the Buddha, whose cognition erroneously grasps other minds as something distinct from it, has not yet removed the hindrance constituted by objects of knowledge (jñeyāvaraṇa). But if it is accepted that the Buddha’s cognition is beyond the grasped-grasper duality, can the Buddha, who does not know other minds, be called sarvajña “omniscient”? According to Śāntarakṣita, even though the Buddha has no seeing (adarśana), the Buddha causes all sentient beings to gain benefits by virtue of seeing other minds and hence deserves to be called sarvajña. What underlies this argument is that the Buddha knows other minds without making a distinction between his own mind and other minds, which is possible only on the basis of self-cognition (ātmasaṃvedana). (shrink)

EEGs were analyzed to investigate the effect of experiences in listening to preferred music in dancers and non-dancers. Participants passively listened to instrumental music of their preferred genre for 2 min, alternate genres, and silence. Both groups showed increased activity for their preferred music compared to non-preferred music in the gamma, beta, and alpha frequency bands. The results suggest all participants' conscious recognition of and affective responses to their familiar music, appreciation of the tempo embedded in their preferred music and (...) emotional arousal, and enhanced attention mechanism for cognitive operations such as memory retrieval. The observed alpha activity is considered in the framework of the alpha functional inhibition hypothesis, in that years of experience listening to their favorite type of music may have honed the cerebral responses to achieve efficient cortical processes. Analyses of the electroencephalogram activity over 100s-long music pieces revealed a difference between dancers and non-dancers in the magnitude of an initial alpha event-related desynchronization and the later development of an alpha event-related synchronization for their preferred music. Dancers exhibited augmented alpha ERD, as well as augmented and uninterrupted alpha ERS over the remaining 80s. This augmentation in dancers is hypothesized to be derived from creative cognition or motor imagery operations developed through their dance experiences. (shrink)

Cet article s’intéresse aux mutations de la famille japonaise au XXe siècle à travers les manga de Machiko Hasegawa (Sazae-san), première dessinatrice de bande dessinée au Japon, et de Kyoko Okazaki (La maison du bonheur et Au bord de la rivière), qui appartient à la génération actuelle. L’analyse comparée de plusieurs de leurs albums montre, notamment à travers les scènes de repas, la déstructuration de la famille japonaise d’après-guerre, dans un contexte d’industrialisation qui a poussé les Japonaises à délaisser en (...) partie le foyer familial pour travailler. (shrink)

日常においてはいつも素通りされている豊かな経験の世界がある―。“自明”であるがゆえに眼を向けられることのないこの経験の世界を現象学は精査し、われわれにとっての「現実」が成立する構造を明るみに出す。創始 者フッサール以来続く哲学的営為の核心にあるものは何か。そしていまだ汲みつくせないその可能性とは。本書は粘り強い思索の手触りとともに、読者を生と世界を見つけなおす新たな思考へと誘う。.

天帝太一の原理。宇宙神、陰陽の統合体としての日本の『天皇』存在。その秘められた呪術を詳細に推理・解明する異色の論。.

This study examined the ability to comprehend conventional and non-conventional implicatures, and the effect of proficiency and learning context on comprehension of implicature in L2 Chinese. Participants were three groups of college students of Chinese: elementary-level foreign language learners, advanced-level foreign language learners, and advanced-level heritage learners. They completed a 36-item computer-delivered listening test measuring their ability to comprehend three types of implicature: conventional indirect refusals, conventional indirect opinions, and non-conventional indirect opinions. Comprehension was analyzed for accuracy and comprehension speed. (...) There was a significant effect of implicature type on accuracy, but not on comprehension speed. A significant effect of participant group was observed on accuracy, but the effect was mixed on comprehension speed. (shrink)

This paper employs conversation analysis to examine the inter-connection between grammar and displays of contextual understanding, social identity, and social relationships as well as other activities clustering around turn-endings in Japanese talk-in-interaction, while undertaking a restricted comparison with the realisation of similar activities in English. A notable feature of turn-endings in Japanese is the particular salience of grammatical construction on the interactional activities they accomplish. Complete turns which are also syntactically complete are shown to be associated with the explicit display (...) of contextual features, whereas syntactically incomplete turns are designed to circumvent or minimise such displays. The explicit or implicit display of one's social and contextual relationship to the interactional environment is therefore seen to be an integral part of the performance of social actions in Japanese. On the other hand, in English, it is more difficult to establish a clear association between grammar and the inclusion or avoidance of contextual displays. (shrink)

In the present super-aging society, issues concerning what treatment should be given for incapacitated patients have become more important than ever before. This paper discusses whether or not an incapacitated patient’s refusal of treatment should be respected. The authors present a complete hypothetical scenario involving a 75-year-old moderately demented man suffering from malignant lymphoma. Of primary importance are the respect for patient dignity and the protection of human rights. Acts such as coercion, disregard, restriction, and surveillance can be unethical in (...) many situations. The effectiveness of chemotherapy for malignant lymphoma and its adverse outcomes could offset each other, leaving no net benefits for the patient. The patient is vulnerable and this very vulnerability requires the utmost protection and care. However, protection must be sensitive and comprehensive and the protection of his life at the expense of many other valuable factors is not justifiable. Coercing unwanted treatment would be intrusion, not protection, because of the physical and psychological suffering. When the refusal is explicit, consistent, and stable enough, it should to be viewed as true and current desire. Due to moderate dementia, the patient has lost his rational capacity, but his emotional capacity remains. If the remaining portion of his personality is rooted in his feelings, these feelings should be respected as much as possible. Those involved in the care of the patients who refuse treatment should not force them to undergo it simply on the grounds that it may be an established standard in their own country. What must be asked first is whether or not forced treatment would promote the patient’s subjective well-being. Additionally, treatment decisions should not be distorted due to the selfishness or discriminatory feelings of those involved in his care. In situations in which patients lack decisionmaking capacities, overriding the patients’ refusals of treatment should be regarded as an exception, rather than a standard course of action. Even in patients who are incapacitated, treatment refusal could stem from the feelings of the individual. Their subjective wellbeing would not be improved through close observation, restraint, denial, and coercion, the purpose of which they does not understand. (shrink)

清朝末から中華人民共和国建国までの世界的激動期、中国の知識人は儒教的世界観の更新に立ち会い、西洋の知と格闘した。社会進化論や立憲思想の衝撃はナショナリズムと革命思想に展開し、雑誌メディアには生命論から 民族論まで様々な論争と漫画表現が花開く。貴重な資料と最新の研究から読み解く労作。.

Open peer commentary on the article “Lived Experience and Cognitive Science Reappraising Enactivism’s Jonasian Turn” by Mario Villalobos & Dave Ward. Upshot: Villalobos and Ward seem to disclose a fundamental problem without solving it - a problem to which neither the Jonasian nor the Maturanian inference can offer a solution. It should be addressed by a phenomenological analysis of our basic experience of aliveness.

The development of phenomenological philosophy in Japan is a well-established tradition that reaches back to the early 20th-century. The past decades have witnessed significant contributions and advances in different areas of phenomenological thought in Japan that remain unknown, or only partially known, to an international philosophical public. This volume offers a selection of original phenomenological research in Japan to an international audience in the form of an English language publication. The contributions in this volume range over classical figures in the (...) phenomenological movement, recent trends in French phenomenology, and contemporary inter-disciplinary approaches. In addition to this diverse engagement with European thinkers, many of the contributions in this volume establish critical and complimentary discussions with 20th-century Japanese philosophers. (shrink)

In this essay we critically evaluate the progress that has been made in solving the problem of meaning in artificial intelligence (AI) and robotics. We remain skeptical about solutions based on deep neural networks and cognitive robotics, which in our opinion do not fundamentally address the problem. We agree with the enactive approach to cognitive science that things appear as intrinsically meaningful for living beings because of their precarious existence as adaptive autopoietic individuals. But this approach inherits the problem of (...) failing to account for how meaning as such could make a difference for an agent’s behavior. In a nutshell, if life and mind are identified with physically deterministic phenomena, then there is no conceptual room for meaning to play a role in its own right. We argue that this impotence of meaning can be addressed by revising the concept of nature such that the macroscopic scale of the living can be characterized by physical indeterminacy. We consider the implications of this revision of the mind-body relationship for synthetic approaches. (shrink)

[1] The rise of modern paganism.--v. 2. The science of freedom.

Involvement is an important element of good research and a route to impact. In line with early organizational analysis, we advocate involvement with research stakeholders and investing in the necessary communication and rhetorical skills.

This article examines ways in which dancers, dancing and choreography came to embody ideas of American identity and power after the Second World War. It does this through a study of the work of ballet choreographer George Balanchine. I focus on an analysis of one particular ballet, The Four Temperaments(1946), which proved to be a defining work in Balanchine's career. Balanchine arrived in New York from Europe in 1934 and spent the next decade as an itinerant choreographer whose ballets were (...) viewed as part of a decadent Franco-Russian tradition. However, after the close of the war, Balanchine's reputation underwent an enormous shift. He came to be considered the creator of an American balletic style and was hailed by many as the country's greatest choreographer. Balanchine's rise coincided with America's assumption of world leadership and the development of the Cold War. I show how a combination of writing and dancing produced Balanchine's choreography, his dancers and, indeed, Balanchine himself, as the embodiment of uniquely American attributes. I argue that this corporeal politics helped meet American ideological goals at home and abroad. (shrink)

Transcendental reflection does not simply withdraw from natural life and go somewhere else. On the contrary, it is a self-elucidation of natural life performed within this life itself. However, natural life has an inherent automatic system for concealing itself. Therefore, in order to make manifest the truly natural state of natural life, we need a deliberate method of outfoxing the natural attitude as it constantly tries to trick us. If so, the transcendental perspective is closely related to Husserl’s perplexing concept (...) of “primal I”. It expresses a primitive perspective of our experience that cannot be identified with the first-person perspective. Phenomenology is not merely an investigation of experience from the first-person point of view, but a philosophical thinking from a “zero person” perspective that makes it possible for us to understand the relativity of our own first-person experience, and how it is related to other first-person experiences and the third-person perspective. (shrink)