Previous studies have claimed that the term ‘all-inclusive pervasion’ ( sarvopasaṃhāravyāpti ) appeared for the first time in the Hetubindu , and that it was Dharmakīrti who created this theory. This article attempts to modify this view and to show that the prototype of this theory can already be found in Dignāga’s system of logic. Dignāga states in the third chapter of the Pramāṇasamuccayavṛtti that the co-existence of a logical reason with what is to be proved is understood by means (...) of two types of exemplification that sum up external items ( bāhyārthopasaṃhṛta ). Furthermore, with respect to where the pervasion is indicated, he states in the second chapter of the same work that the non-deviation of a logical mark from what is to be proved is indicated elsewhere ( anyatra ). He also implies that anyatra means in the substratum in general ( ādhārasāmānya ) and that the subject is implicitly included in other substrata, i.e., in the substratum in general. Building upon Dignāga’s awareness of the issue, the conflict between the universality of pervasion and the particularity of actual inference, Dharmakīrti reinforced Dignāga’s system of logic by demonstrating that a property to be proved as the universal is not particularised by the subject by the use of the idea of ‘the exclusion of nonconnection’ ( ayogavyavaccheda ) and by adopting the concept of ‘all’ in place of ‘external items’. (shrink)

This paper mainly addresses the following issues: how Buddhists deal with future existence, the difference between yogic perception and the cognition of ordinary people with regard to future entities, and how Buddhists resolve the contradiction between the theory of momentariness and that of action and its fruit. According to the Sarvāstivādins, a future entity exists in reality as long as there is cognition that has this entity as its object. According to the Sautrāntikas, however, that theory does not hold true. (...) A future entity is just what will occur hereafter, and it is never the case that such an entity exists at present. Śāntarakṣita and Kamalaśīla do not directly negate an opponent’s argument that the distinction between past and future entities is made by yogic perception, but implicitly accept it. They state that because a future entity is situated in a causal stream, yogis can cognize it through purified worldly cognition. As for an effect that will occur in the future, Buddhists do not seem to follow the model that one and the same agent of action will necessarily receive the fruit of past action, which is often seen in other schools such as the Naiyāyikas and Mīmāṃsakas. Rather, Buddhists adopt the theory of the uninterrupted succession of cause and effect. (shrink)

日本政治の実証分析、レヴァイアサン、自由主義的改革、政界再編、ポピュリズム――日本政治研究をリードした「大嶽政治学」の軌跡。.

法の分野における類型の解明は、法理学の重要課題の一つである。本書は、著者が十数年間、法思考との関連という角度からこの問題と取り組んできた研究成果を一つにまとめたものである。.

法の分野における類型の解明は、法理学の重要課題の一つである。本書は、著者が十数年間、法思考との関連という角度からこの問題と取り組んできた研究成果を一つにまとめたものである。.

In his doctoral dissertation, Harold Garfinkel critically examined Talcott Parsons' classical formulation of the problem of order referred to as the Hobbesian problem. Garfinkel's criticism can be summarized under the following three headings: (1) common sense rationality replaces scientific rationality; (2) the level of the premises of conduct replaces the level of de facto action; (3) congruence theory replaces the correspondence theory. The aim of this paper is to make some observations on the structure of the problem of order which (...) Garfinkel discovered through this criticism. I propose to call it the Rashomon problem after Akira Kurosawa's film Rashomon. Ethnomethodology can be regarded as an attempt to solve the Rashomon problem. (shrink)

明治の草創期に、学校教育に欧米式の方法が導入されて以来、子どもたちの直観や自発性を重視したペスタロッチーとフレーベルの教育思想は、戦後にいたるまで日本の教育に強い影響力を与え続けてきた。二人の教育思想 はどのように受容され、実践されてきたのだろうか。その理想に共鳴した教育者・教育学者の足跡からたどる。.

The mean-field theory with the use of the slave-boson functional method has been generalized to take account of the spin- and/or orbital-ordered state in the doubly degenerate Hubbard model. Numerical calculations are presented of the antiferromagnetic orbital-ordered state in the half-filled simple-cubic model. The orbital order in the present theory is much reduced compared with that in the Hartree–Fock approximation because of the large orbital fluctuations. From a comparison of the ground-state energy, the antiferromagnetic orbital state is shown to be (...) unstable against the antiferromagnetic spin state, although the situation becomes reversed when the exchange interaction is negative. (shrink)

生体仿自己生成過程，、﹒步步又﹒步、一步三位已提唱芒才、才一才可工又、多概念主、力二的『判斷力批判旁的起源是也令。力、、「二重作動可鍵概念仿導入主才一才工又仿環境二仿諸閔係旬強調主、才一卡才工又叮本性 是一明確』寸弋芒早已。 La notion d'autopoïèse, proposée par Humbert R. Maturana et Francisco J. Varela, comme processus par lequel le vivant se produit lui-même a ses racines dans la Critique de la faculté de juger de Kant. Mais il convient d'en préciser la nature en introduisant la notion clé de « double opération » et en insistant sur les rapports de l'autopoïèse avec l'environnement. The concept of « autopoiesis » as suggested by Humbert R. Maturana and Francisco J. Varela as a process (...) by which life occurs, has its roots in Kant's Criticism of Judgment. But it is advisable to specify its nature by introducing the key notion of a « double opération » and by insisting on the connections between autopoiesis and environment. (shrink)

時代の肌理に触れると同時に、時代を超える感度を研ぎ澄ますには、哲学という経験の刷新が必須となる。今、哲学に何を希望できるのか?自分自身が今を生きる一個の希望となるように、哲学それ自身が変貌しなければな らない。.