This book offers the first comprehensive collection of essays on the key concepts of Kitaro Nishida (1870-1945), the father of modern Japanese philosophy and founder of the Kyoto School. The essays analyze several of the major philosophical concepts in Nishida, including pure experience, absolute will, place, and acting intuition. They examine the meaning and positioning of Nishida’s philosophy in the history of philosophy, as well as in the contemporary world, and discuss the relevance of his philosophy in the present context. (...) The book next looks at the significance of Nishida’s philosophy in the wider contexts of science, arts, and religion. The book includes a glossary of key terms that have been translated in a unified manner throughout the volume. (shrink)

“Asian women” is an ambiguous category; it seems to indicate a racial as well as a cultural designation. The number of articles or books on being Asian or Asian-American is on the rise in other disciplines, but in comparison to the material on black or Hispanic identities, Asians are largely missing from the field of philosophy of race. Things Asian in philosophy are generally reserved for those who study Asian philosophy or comparative philosophy, but that focus usually excludes reflections on (...) Asian identities as such. This lack in the literature prompted me to start my own reflection with such questions as: Why do Asians not take an active interest in discourse on race? What does the category “Asian” designate? What contributes to their invisibility in general? Is this a stereotype? Are they simply “white-identified?” Are Asians responsible for their own invisibility, or is there some other factor? What is the relation between Asian philosophy and being Asian, if any? Is there any interesting connection between being Asian and feminism? As a Japanese woman philosopher who is also interested in feminism, these questions seemed natural. This paper is an attempt to clarify some of these issues in the light of my experience working in the profession of academic philosophy. (shrink)

In a recent paper on Heidegger, Frederick Olafson attacks Hubert Dreyfus for prioritizing our “social” existence (under the notion of das Man) over the individual. In a reply, Taylor Carman, defending Dreyfus, criticizes Olafson for his “subjectivist” notion of Dasein. This paper pursues the implication of this disagreement in the context of Heidegger’s theory of space. Dreyfus’ discussion of Heideggerian spatiality nicely displays the tension between the “public” vs. “individual” domains of being, and consistent with his overall approach, Dreyfus claims (...) that public space should be prioritized. Dreyfus concludes, however, that Heidegger is confused and prioritizes individual space. This paper argues that the categories of “public” and “individual” are inappropriate for analyzing Heidegger’s sense of the shared and personal characters of space. Heidegger’s “indexical” theory of space in fact saves both of these domains without raising the question of priority and without presupposing a “subjectivist” Dasein. On this reading, Olafson’s “individualized” account of presence does not commit him to subjectivism. The confusion Dreyfus attributes to Heidegger is cleared up by an indexical account of spatiality in Heidegger’s text. (shrink)

The coupling of 'self and other' as well as the issues regarding intersubjectivity have been central topics in modern Japanese philosophy. The dominant views are critical of the Cartesian formulation , but the Japanese philosophers drew their conclusions also based on their own insights into Japanese culture and language. In this paper I would like to explore this theme in two of the leading modern Japanese philosophers - Kitaro Nishida and Tetsuro Watsuji . I do not make a causal claim (...) that Japanese culture or language was responsible for these thinkers' philosophy, although without a doubt they were strong influences. The point rather is to show an interesting convergence of concerns regarding the fundamental nature of the relation between the self and others across different cultures and intellectual traditions, and to clarify further the ontological structure of the self-other relation. After the examination, the thesis I would like to defend here is the following: Intersubjectivity is indeed a condition, rather than an accident, of the structure of lived experiences as such but this relation also requires at the same time the recognition that the Other must remain a true negation-in-relation to the self. Let me first turn to Watsuji, although chronologically he was 20 years junior and was a student of Nishida, since Watsuji's phenomenology deals more directly with the topic of intersubjectivity. I will then turn to Nishida's broader ontological considerations. (shrink)

This paper discusses the relation between the minimal positive relevant logic B and intersection and union type theories. There is a marvelous coincidence between these very differently motivated research areas. First, we show a perfect fit between the Intersection Type Discipline ITD and the tweaking BT of B, which saves implication and conjunction but drops disjunction . The filter models of the -calculus (and its intimate partner Combinatory Logic CL) of the first author and her coauthors then become theory models (...) of these calculi. (The logician's "theory" is the algebraist's "filter".) The coincidence extends to a dual interpretation of key particles—the subtype translates to provable , type intersection to conjunction , function space to implication, and whole domain to the (trivially added but trivial) truth T. This satisfying ointment contains a fly. For it is right, proper, and to be expected that type union should correspond to the logical disjunction of B. But the simulation of functional application by a fusion (or modus ponens product) operation on theories leaves the key Bubbling lemma of work on ITD unprovable for the -prime theories now appropriate for the modeling. The focus of the present paper lies in an appeal to Harrop theories which are (a) prime and (b) closed under fusion. A version of the Bubbling lemma is then proved for Harrop theories, which accordingly furnish a model of and CL. (shrink)

_This autobiographical essay explains how a Japanese girl growing up in Japan goes to the USA to become a philosopher as well as a feminist. After living a life of a philosophy professor and a feminist, however, she ends up becoming a homemaker and mother in Germany. Currently she is again an academic, spending several months in Japan, contemplating on creating a feminist theory based on Japanese philosophy._.

During the 1930s and 1940s, many Japanese intellectuals resisted Western cultural imperialism. This theoretical movement was unfortunately complicit with wartime nationalism. Kitaro Nishida, the founder of modern Japanese philosophy and the leading figure of the Kyoto School, has been the focus of a controversy as to whether his philosophy was inherently nationalist or not. Nishida’s defenders claim that his philosophical “universalism” was incompatible with the particularistic nationalism of Japan’s imperialist state. From the standpoint of postcolonial critique, I argue that this (...) defense is insufficient. Philosophical universalism is not in itself anti-imperialist, but can in fact contribute to imperialist ideology. (shrink)

This paper focuses on a water management project in the remote Aboriginal community of Milingimbi, Northern Australia. Drawing on materials and experiences from two distinct stages of this project, we revisit a policy report and engage in ethnographic storytelling in order to highlight a series of sensing practices associated with water management. In the former, a working symmetry between Yolngu and Western water knowledges is actively sought through the practices of the project. However, in the latter, recurrent asymmetries in the (...) research work continue to appear: a bilingual diagram of water usage is displayed but produces confusion; measuring a water hole for salinity, a member of the scientific team throws in a water meter, while a Yolngu elder prefers the telling of an ancestral story; a collaborative 3-D mapping exercise invites participation from community members but struggles to develop an outcome that differs from existing maps used by scientists and government staff. Focusing on these moments as subtle points of rupture, we suggest that attending to “seeing,” “telling,” and “mapping” in both stages of this water management project offers a way to explore the political work of crafting climate futures and beginning to interrogate differing means for “doing difference” within them. (shrink)

This study introduces an enigmatic construction in Japanese called chūshakuteki nibun-renchi ‘annotative dual-clause juxtaposition’ (ADCJ), exemplified below: Hiro wa, dare ni au no ka, resutoran o yoyakushita. top who dat meet nmlz int restaurant acc reserved Lit. ‘Hiro, (I wonder) who (he) will meet, reserved a restaurant.’ This construction is ubiquitous and yet little known even in Japanese linguistics circles. Because the matrix predicate of ADCJ cannot semantically accommodate such a component as dare ni au no ka ‘who (he) will (...) meet’ above, this paper argues that ADCJ is parenthetical, a construct that should be recognized as an essential element of verbal communication and, in turn, a determining factor in how utterances are to be formed and interpreted. This construction is dissimilar to any other type of parentheticals hitherto reported in the literature. What is so special about it is its merger of portraying two situations through abduction and expressing the entire circumstance in a single communicative unit. For example, in the above example, the parenthetical element explains why the speaker wishes to convey the matrix statement. From an interactional perspective, the primary function of ADCJ is to highlight the speaker’s intellectual and communicative involvement in the depicted scene. This style of communication, when compared with an ‘objective’ and apathetic description, is likely to induce more earnest reactions from the hearer or reader and, consequently, promote a more favorable continuation of the conversation or reading. This paper advocates a wide-ranging examination of thetical grammar (Kaltenböck et al. 2011), for which detailed analyses of constructions such as ADCJ that traditional syntactic/semantic theories cannot capture are indispensable. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Tyranny of Merit: What’s Become of the Common Good? by Michael J. SandelYoko NagaseMichael J. Sandel. The Tyranny of Merit: What’s Become of the Common Good? New York: Penguin Books, 2021. 272 pp. Hardcover, £9.99. ISBN 978-0-141-99117-7.Is a meritocratic capitalist society a utopia? The answer depends on who you are. A libertarian is likely to embrace the meritocratic credo that talent and effort deserve rewards, regarding their (...) success in a competitive market system as their own doing and even looking down on those who are not successful (25). A liberal may emphasize the need for a redistributive safety net and yet still promote meritocratic capitalism as utopian as we may ever achieve.1 Michael Young, who coined the term meritocracy in 1958, depicted an imaginary meritocratic society as a dystopia (116). In The Tyranny of Merit, Michael J. Sandel spends six out of seven chapters exemplifying the misery of not-being-a-winner in a meritocratic society.The Tyranny of Merit does a brilliant job at providing an “A-ha!” moment to anyone who has been compelled to accept, and to live with, the seemingly fair meritocratic rule of evaluating individuals, despite the frustrating awareness that something is not quite right. The author articulates exactly what’s wrong with meritocratic capitalism.The problem of meritocratic capitalism is, succinctly put, “merit drives out grace” (58). Meritocratic capitalism denigrates those who lack abilities or, worse, it humiliates those who hold jobs that are needed by the society but do not pay a lot (203). Meritocracy provides a justification for inequality that markets deliver by making people believe that their success is their own doing, not something they inherit (120, 125). However, distribution of income and wealth based on the natural distribution of talent and abilities on which the success depends is just as arbitrary as the distribution based on the [End Page 154] historical and social fortune such as class.2 This lack of gratitude and humility among those who are rewarded richly by the markets, Sandel points out, discourages the successful people from caring for the common good or those who are less fortunate than themselves (14, 59).Any mainstream introductory economics textbook would say that prices provide market participants with information about the scarcity of productive inputs and incentive to pursue their self-interests (utility and profits), resulting in markets’ delivering goods and services that best serve consumers’ needs and wants. These textbooks would also clarify that efficiency that markets deliver in allocating productive resources and goods does not imply that the outcomes are necessarily fair or equitable. What is not necessarily made explicitly clear, however, is that market prices do not represent moral values. Rawls, Hayek, and Friedman agreed with Knights in that a market price depends on supply and demand that depend on institutional settings such as property rights, taxation, and support for higher education; therefore, distributing according to the market outcome has “little or no ethical significance.”3 Sandel laments that, in reality, those who are marked by markets as lacking merits (via low pay) live with a sense of demoralizing, humiliating failure (185). The outcome is a lack of contributive justice; those who lack merits struggle to achieve the recognition and honor that they deserve for what they offer through their works (203).What is likely to be completely missing in introductory economics classes at universities is the emphasis on contributive justice. Contributive justice, in my view, is the most important concept introduced by The Tyranny of Merit. The author emphasizes that individuals should be given a chance “to win the social recognition and esteem that go with producing what others need and value” (206). The author challenges us to think again how we should value different types of occupations (191). Aren’t plumbers, social workers, and teachers just as important for society as bankers? Why should there be any prejudice against those who choose not to go to universities? (73). Economics should emphasize that we are not just consumers; we are (proudly?) producers as well. Chapter 3 of The Tyranny of Merit provides many examples of politicians embracing meritocratic policies based on... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist by Kate RaworthYoko NagaseKate Raworth, Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist. London: Random House Business Books, 2017. 372 pp. £20. ISBN 9781847941374.Question: Is this a book about utopia? Answer: Yes, indeed; it is a book about a twenty-first-century utopia represented by the Doughnut.The author presents a vision of a pragmatic utopia, represented by the (...) inside of her Doughnut that is both distributive and regenerative. According to the author, a distributive economy is "one whose dynamics tend to disperse and circulate value as it is created, rather than concentrating it in ever-fewer hands." A regenerative economy is "one in which people become full participants in regenerating Earth's life-giving cycles so that we thrive within planetary boundaries" (156).The emphasis on the fair distribution of income, wealth, and means of production is an ideal pursued by famous utopians, from perfectly equal distribution of everything in Thomas More's Utopia to very libertarian position of "whatever he has justly made he has a right to keep" by H. G. Wells.1 The distributive Doughnut community aims to enable individuals to be, in Amartya Sen's words, "healthy, empowered and creative—so that they can choose to be and do things in life that they value" (43). This ideal of individuals' rights to choose their life and to realise their ends is the centerpiece of libertarians' ideal society.2 The Doughnut, however, leans heavily toward democratic socialism. Arguments for redistributive measures such as a universal basic income and taxes on land and wealth put forward by the author go beyond promoting equal opportunity and emphasize the necessity of economic means to make the best out of the opportunities (164, 180, 200). [End Page 528]The issue of sustainability at the global level is a concept that does not appear in the classical utopian literature, even though the idea of living happily in perpetuity is very much the tenet of many classical utopian societies. Given the extent of the geographical knowledge that existed by the time Wells explored his idea of a utopia, he was no longer able to set it in some not-yetdiscovered place on Earth like his predecessors did—hence the adaptation of "another planet."3 But this setup had nothing to do with the concept of the ecological limit of Earth. Pre-nineteenth-century utopians would be familiar with the contents of the Doughnut's foundation, the inner shell that consists of the social and economic factors such as food, health, education, and housing. However, the outer shell of the Doughnut is very twenty-first century, enclosing the nine planetary boundaries of the Doughnut as a life-support system, such as ozone layer depletion, ocean acidification, biodiversity loss, and climate change (44–48).The author points out that we need to get a grip on understanding how we belong in the world. Instead of relying on the power of words as George Orwell's Thought Police, the author takes full advantage of the power of the visual, by drawing the Doughnut as a map for a new economy and society.4 If studying economics is tantamount to "mastering the mother tongue of public policy" (287), Doughnut Economics is a critical introduction to and the foundation of economic, environmental, and social policymaking.Rather than utopias as purely thought exercise by Plato or More, Raworth, like David Hume, presents a model of a utopia that is meant to be achievable.5 The economics of the Doughnut does not depend on any unrealistic assumptions of human nature. The author proposes means to reaching inside the Doughnut without abolishing the market system or private property rights. But a strong emphasis is placed on additional redistributive policies and regulations that are deemed critical toward sustainability. This position is consistent with that of the former chancellor of Germany who reportedly said that she "wanted as much market economics as possible, but as much state intervention as necessary."6 In promoting the open-source circular economy movement, the author wonders if it may seem "unfeasibly utopian" (231). Yet given the pace... (shrink)

The paper provides an overview of the rise of Japanese philosophy during the period of rapid modernization in Japan after the Meiji Restoration (beginning in the 1860s). It also examines the controversy surrounding Japanese philosophy towards the end of the Pacific War (1945), and its renewal in the contemporary context. The post-Meiji thinkers engaged themselves with the questions of universality and particularity; the former represented science, medicine, technology, and philosophy (understood as ) and the latter, the Japanese non-Western tradition. Within (...) the context, the question arose whether or not Japan, the only non-Western nation to succeed in modernization at the time, could also offer a philosophy that was universal in scope? Could Japanese philosophy offer an alternative form of modernity to the global domination of Western modernity? In this historical context, the philosophies of Kitaro Nishida and Tetsuro Watsuji, two of the tradition's most prominent thinkers, are introduced. Nishida is considered the and his followers came to be known as the . The essay ends with a brief reflection on the influence of philosophy on culture, focusing on the aftermath of the tsunami catastrophe in 2011. (shrink)

Liberal multiculturalism was introduced to support integration and anti-racism, but everyday racism continues to be a fact of life. This paper analyzes first some frameworks and problems that race and racism raise, and discusses two common liberal approaches for solving the problem of racism: the individualized conception of dignity and the social conception of multiculturalism. I argue that the ontological and epistemological assumptions involved in both of these approaches, coupled with the absence of the political-progressive notion of «race» in Germany, (...) in fact obscure important paths against racism. Lastly I introduce a politico-existential position from Cornel West and conclude that racism should be seen as a failure of a democratic process rather than a problem of race. (shrink)

This dissertation analyzes the philosophical theories and politics of Kitaro Nishida , the founder of modern Japanese philosophy, and Tetsuro Watsuji , the second most famous philosopher in Japan. Both Nishida and Watsuji develop a "spatialized" conception of history to contrast with a temporal model which had the effect of situating Europe as the most advanced form of modern culture. According to their view, the representation of world history should take into account the contemporaneous developments of all cultures. ;Positioning themselves (...) as non-European thinkers but sharing in the modern European intellectual tradition, Nishida and Watsuji develop original philosophical positions in the language of Western philosophy. After the initial formulation of the theory of "pure experience" under the influence of William James, Nishida develops a metaphysical theory of "place," a dialectical system inspired by Hegel. Using Heideggerian phenomenology, Watsuji develops his own theories of "milieu" and "Being-between" . In an attempt to go beyond Eurocentrism, these theories sought to widen the context of Western philosophy from a non-Western point of view. ;However, in the 1940s when Japan became an imperialist state, Nishida and Watsuji used their philosophical theories to justify wartime political ideology. Their anti-Eurocentrism thus allied with Japanese nationalism. However, their philosophical theories could have been developed to critique nationalism rather than endorse it. Their error resulted from the persistent framework of "East vs. West" which essentialized Japan's identity vis-a-vis the West. (shrink)

In the rapidly changing arena of global politics today, nothing looms larger than the framework technology provides in determining the cultural, political, and economic fate of a people. Japanese philosopher Kiyoshi Miki observed already in the early 1940s that technology is not merely a sophisticated manipulation of tools but that it is fundamentally a “form of action” expressing a cultural and political orientation through the means of material production.1 The power of technology, according to Miki, has to do with its (...) ability to make our imagination concrete. But in this process, our values are concretized as well, so while the scientific principles that are used in engineering might be value neutral, the decision-making and actual implementation are always embedded in historical, aesthetic, political, and cultural meaning. If this is true, then a philosophy which claims to theorize about the human condition must also address the realm of praxis mediated by technology. A robust philosophical account of our historical development and political struggles would have to consider the real changes technology makes in material conditions and its long- term impact, as these are clearly existential manifestations of our cognitive grasp of the world. Critical Theory has made an important contribution to analyzing political struggles and examining the various conditions of oppression and cultural transformation. Beginning with the early Frankfurt School thinkers to Marcuse in the 1960s and Habermas in more recent times, updated approaches today cross diverse grounds— feminism, race theory, and globalization, among others. However, despite the fact that technology has indeed been a fundamental medium of culture and politics and many discussions touch upon the topic, the link between a robust critical political theory and technology has been a relatively unexplored territory. Marcuse produced a rather dystopian account of technocracy in the 1960s, but with the exception Andrew Feenberg who has most consistently worked on this theme, a positive connection between Critical... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 19-26 [Access article in PDF] Restriction and Individual Expression in the "Play Activity / Zokei Asobi " Since World War II, art teachers in Japan have wavered between two senses of value. The first issue is whether they should foster children's specific artistic ability (for example, drawing, painting, or sculpture) in art class. Many art teachers believe that there is a standard (...) body of knowledge about art that should be taught, much like chemistry or mathematics. In fact, teachers do set these restrictions by giving teaching materials or subjects of expression to children in art class. On the other hand, art teachers recognize the need to encourage the expression of each child's individual emotions and creativity. So, Japanese art teachers are faced with a contradiction: requiring [End Page 19] each child to express herself "freely" within an environment restricted by a set curriculum.In Japan, when the government guidelines for teaching were revised about 25 years ago, a new domain was instituted in the elementary school art class. The domain is called "Play Activity/Zokei Asobi." The field of expression consists of two domains: the making of works (visual objects) according to a theme or subject and the "Play Activity" using various materials. The former is equivalent to the basic picture, craft, design, and sculpture education. The Play Activity is based on the viewpoint that children's expression naturally comes from within and is expressed as spontaneous play, such as playing in the sand or with blocks. Because children have a natural curiosity, play is not to be directed by someone else, but by their own will. Children's spontaneous play is viewed as the beginning of individual expression. Although the Play Activity has not yet fully permeated into art education of Japan, it has brought some changes to art class. The Play Activity has forced art teachers to think about their role: whether one should emphasize restriction — "shall I teach something to children?" or freedom — "how should I deal with each child's individual expression?" In this essay, I explore teachers' stream of consciousness about children's expression and meanings and subjects of the Play Activity in Japan. Child's Expression and Works of Art The Japanese art class consists of two fields: "expression" and "appreciation." In the past, children's main activity has been expression in art class. In recent years, appreciation has gradually come to be thought of as important as expression. There are historical reasons for this general philosophy about "art".Many Japanese people think that only talented and famous painters or sculptors create "art." In their minds, "art" consists of highly valued "works of art" like those seen in museums and galleries. So, because it is quite different from that of a talented artist's masterpiece, children's expression has not been considered as art.On the other hand, children's expression is considered to be an important part of ego formation. In order to accomplish this, suitable materials and techniques must be part of the various formative experiences in art class. In this way, their inner emotions and thoughts can be communicated through the process and product of their expression. Because art teachers know such intuitive expression is an important part of life, it has been regarded as more important than appreciation. In this art class, children have not made "works of art" but have "expressed" themselves, thus they have been distanced from "Real art" (famous masterpieces). The Restriction Born of Confusion about the Sense of "Art" The Japanese general sense of "art" has brought a contradiction into art class. Because the works of talented and famous artists are highly valued in [End Page 20] many adults' minds, teachers often unrealistically expect young children to express as well as an adult.For example, many Japanese value lifelike pictures as excellent. Consequently, many adults expect children to draw objects exactly as they appear. A college student who grew up surrounded by this value system retains such a sense of value. And if she cannot draw a lifelike... (shrink)

A survey of consanguineous marriages in Japan was conducted on 1 September 1983, by questionnaires. The total number of couples surveyed was 9225. They were chosen from six widely different areas and the inbreeding coefficients from isonymy and pedigrees were estimated for each area. Random inbreeding remained constant with the marriage year whereas total (F) and non-random (Fn) inbreeding from isonymy and inbreeding from pedigrees ([alpha]) decreased with the marriage year in each area. Estimates of genetic microdifferentiation from surnames were (...) obtained; estimates of the reduced variance indicated low microdifferentiation (0·000014-0·000081) in five areas and a higher value in Fukue City (0·0004). The ratio of FST (the average within-group apriori kinship) to [alpha]-value ranged from 0·42 in Kawanishi City to 3·9 in Minobu-Cho. (shrink)

This book poses the question of: what is an ideal tax system, in a utopian society?What is taxation? It is "government-required sacrifice for the general welfare" imposed on the members of society.1 This clear and simple definition allows the author to explore hypothetical tax systems of utopian communities based on their corresponding moral principles, viewing more broadly than just pecuniary taxes. This is an enlightening exercise, and in this sense the book successfully stimulates the reader's mind. As the functional context (...) of taxation as defined above can take the form of nonmonetary rules and legal requirement of society, the author studies such "constructive" taxes in utopian societies, as... (shrink)

A central issue in paleoanthropology is whether modern humans emerged in a single geographic area and subsequently replaced the preexisting people in other areas. Although the study of human mitochondrial DNAs supported this single‐origin and complete‐replacement model, a recent paper1 argues that humans expanded out of Africa more than once and regionally interbred. However, both the genetic antiquity and the impact of the African contribution to modern Homo sapiens are so great as to view Africa as a central place of (...) human evolution. Despite the possibility that out‐of‐Africa H. sapiens interbred with other populations, this evidence is more consistent with the uniregional hypothesis than the multiregional hypothesis of modern human origins. BioEssays 24:871–875, 2002. © 2002 Wiley Periodicals, Inc. (shrink)

Adolescents’ and young adults’ practical moral judgments about two interpersonal moral dilemmas, which differed in their moral complexity, were examined using two philosophical frameworks (deontological and consequentialist principles) as tools for psychological analysis. A sample of 234 participants (ages 14–16, 18–19, and 20–21) reasoned about two moral dilemmas, which had been experienced by a subset of adolescents in a pilot study, in two forms: Participants 1) provided open-ended decisions and justification from the perspective of an imagined moral agent and 2) (...) selected a choice from nine fixed reasoning alternatives (half advocating one course and other half advocating the other course of action, plus a relativistic reasoning). The participants’ open-ended responses served as a foundation of coding systems and were analyzed using log-linear analyses, chi-square tests, and a binominal logistic regression. The combination of qualitative and quantitative methods uncovered unexpected but nuanced young people’s moral thinking. Results indicated that female participants were more likely than males to show a unique decision style: “restructuring” of the moral dilemmas/situations, and moral relativism emerged only when asked to select a choice from nine reasoning alternatives and was primarily evidenced among the younger (aged 18–19) female college students. (shrink)

The so-called Buddhist momentarists, such as Dharmakīrti and his followers, defend the momentariness of all things. However, with equal force they also defend the persistence of all things, not just within a single lifetime but over an indefinite cycle of rebirth. Naturally, they have an interesting theory of persistence, according to which things persist without being self-identical over time. The theory is best presented in the Lokāyatāparīkṣā chapter of Śāntarakṣita’s Tattvasaṃgraha and Kamalaśīla’s Paṅjikā, as they clearly articulate the criteria of (...) persistence without identity. The purpose of this paper is to formulate a Buddhist theory of persistence through the analysis of these texts. Here is the basic formula: Things persist as series, which is constituted by momentary entities that are causally related as upādāna and upādeya. Upādāna causal relation is demarcated from other causal relations by the principle of changeability with temporal restriction, and the principle adopts further qualifications to accommodate complex cases and personal persistence. I have addressed a problem that contemporary physicalism might pose a threat to the Buddhist account of personal persistence, and argued that the problem can be evaded by regarding persons as psycho-physical entities rather than strictly non-physical. In its general outlook, the Buddhist theory of persistence is close to Theodore Sider’s stage theory in that persistence is a matter of distinct individuals standing in a special causal relationship. As regards personal persistence, the Buddhist has a stricter condition than Parfit’s IDM thesis, which states that psychological connectedness with any cause is what matters for survival. The Buddhist would say it is moral connectedness with a special cause called upādāna. (shrink)

Hunting Down Social Darwinism addresses the manner in which free-market advocacy is often criticized as social Darwinism. It explores the term’s meaning and the reasons such criticisms prove to be misleading. Hayashi examines whether it is fair to describe nineteenth-century free-market advocates Spencer and Sumner as social Darwinists.

In recent decades, Asian subsidiaries of Japanese manufacturing multi-national enterprises (MNEs) have faced heightened competitions from local firms to underscore the strategic importance of developing competent “host country nationals” (HCNs) to overcome their liability of foreignness. In addition, in recent literature on global MNEs, the importance of “boundary spanners” (BSs) has been pointed out in facilitating knowledge sharing across intra-organizational boundaries. Given these discussions, this study focuses on an interesting contingent relationship in the role of BSs observed in author’s interviews. (...) i.e., In cases of “bad BSs,” “knowledge appropriation” can take place where newly promoted HCNs would monopolize their knowledge and information, and the mitigating processes of notion gap problem in grey areas management are heavily stagnated. Whereas in cases of “good BSs,” “knowledge sharing” would take place where newly promoted HCNs would be willing to share them with other members, and the mitigating processes of the notion gap problem are steadily progressed. The study proposes a framework illustrating conditions under which HCNs choose knowledge sharing over appropriation. The analysis identifies two key factors influencing this choice: dependence on personal skills and prospects for growth opportunities. The findings suggest a dynamic relationship where knowledge sharing leads to effective control and efficient knowledge transfer, fostering virtuous cycles, while knowledge appropriation results in inefficiencies, creating vicious cycles. The study calls for further research on dynamic aspects of this contingent relationship and suggests practical strategies for shifting from knowledge appropriation to sharing, thereby enhancing organizational performance in foreign subsidiaries. (shrink)

Si la question de la science divine dans le catholicisme et le protestantisme réformé n’a cessé d’attirer l’attention des historiens de la philosophie, la position de l’orthodoxie luthérienne est restée relativement méconnue. Or, le Systema Locorum Theologicorum d’Abraham Calov, professeur à Wittenberg, connu également comme Schulphilosoph, se distingue par sa profondeur et sa finesse parmi les ouvrages luthériens. Cet article étudie systématiquement son traitement de l’omniscience divine afin de mettre en évidence le caractère polémique attribué à cette notion. En situant (...) le texte dans le contexte historique et doctrinal de l’époque, on tâchera d’éclairer les problématiques principales du théologien vers la moitié de l’âge classique, ainsi que sa position vis-à-vis de certains auteurs majeurs. (shrink)

In 2008, researchers created human three-dimensional neural tissue – known as the pioneering work of “brain organoids.” In recent years, some researchers have transplanted human brain organoids into animal brains for applicational purposes. With these experiments have come many ethical concerns. It is thus an urgent task to clarify what is ethically permissible and impermissible in brain organoid research. This paper seeks (1) to sort out the ethical issues related to brain organoid research and application and (2) to propose future (...) directions for additional ethical consideration and policy debates in the field. Toward (1), this paper first outlines the current state of brain organoid research, and then briefly responds to previously raised related ethical concerns. Looking next at anticipated scientific developments in brain organoid research, we will discuss (i) ethical issues related to in vitro brain organoids, (ii) ethical issues raised when brain organoids form complexes or have relationships with other entities, and (iii) ethical issues of research ethics and governance. Finally, in pursuit of (2), we propose research policies that are mindful of the ethics of brain organoid research and application and also suggest the need for an international framework for research and application of brain organoids. (shrink)

This article investigates a critical yet underexplored structural aspect of consciousness in the context of the practical ethics of neural organoid research: the unity of consciousness. We advocate for the necessity of the unified field, which has garnered substantial support from both philosophical and empirical standpoints, although the debate remains unresolved. We highlight the brainstem as a potential source of the unified conscious field, a structure already under scrutiny in neural organoid research in relation to conditions such as Parkinson’s disease (...) and post-COVID-19 syndromes. We argue that if unity is a necessary feature of consciousness, consciousness is contingent upon a specific biological system without which consciousness cannot arise, thereby narrowing the range of neural organoids of ethical concern. Furthermore, the transplantation of neural organoids into animals has emerged as a practical concern, with ethical implications varying based on the necessity of the unity of consciousness. We argue that transplantation evades a significant ethical dilemma if unity is necessary and if the organoids to be transplanted lack the neural basis for the unified field of consciousness. (shrink)

The doctrine of radical impermanence expresses the temporal dimension of Buddhist metaphysics, especially in the philosophy of Dharmakīrti and his successors. Most straightforwardly, the doctrine says that everything that exists is momentary; we are not impermanent in the sense that we perish eventually, say when our brain ceases functioning, but rather we perish immediately upon conception. The person who begins to write this sentence and the person who completes it are, strictly speaking, different entities. However, there is a devastating problem (...) for the doctrine: How can any momentary entities be causally efficacious, and more particularly, given their extremely meager duration of existence, how might the momentarist explain the phenomena of cooperation among contemporaneous entities to occasion novel entities, such as seeds, soil, water and sunlight giving rise to sprouts? Even more difficult, can the momentarist offer such an explanation that does not undermine his negative claim that non-momentary things cannot exist? Śāntarakṣita and Ratnakīrti offer answers, but they both fail. By meticulously analyzing and evaluating their arguments, I identify the stumbling blocks of their arguments and show what needs to be done to save the doctrine of momentariness. (shrink)

According to the Buddhist doctrine of Two Truths, there are no persons in our final ontology, but there are persons in our conventional ontology. What does it mean to say that persons exist conventionally? The Ābhidharmikas say that ultimately there are psychophysical tropes, called dharmas, certain collections or combinations of which are conventionally taken to be persons. We would then ask: what kind of reality is conventional reality, and what is the metaphysical relation between conventional reality and ultimate reality as (...) pertains to persons?Recently there have been various attempts to understand Buddhist philosophy by using contemporary analytical methods and theories. Among the prominent scholars in this... (shrink)