dai 1-kan. Sandō heikō hen -- dai 3-kan. Shintō soku kokutai mon -- dai 4-kan. Judō soku keisei mon -- dai 5-6-kan. Butsudō soku gedatsu mon -- dai 7-kan. Shoshi soku hyakka mon -- dai 8-9-kan. Keisei jiron hen -- dai 10-kan. Shisō oyobi shukan hen.

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)

This study investigates metaphoric gestures in face-to-face conversation. It is found that gestures of this kind are mainly performed in the central gesture space with noticeable and discernable configurations, providing visible evidence for cross-domain cognitive mappings and the grounding of conceptual metaphors in people's recurrent bodily experiences and in what people habitually do in social and cultural practices. Moreover, whether metaphorical thinking is conveyed by gesture exclusively or along with metaphoric speech, the manual enactment of even conventional metaphors manifests dynamism (...) in communicating metaphors. Metaphoric gestures can provide salient, additional information about the aspect of the conceptualization which is the speaker's focus of attention in real-time multimodal communication. (shrink)

Many systems of thoughts have migrated to Japan from abroad - Buddhism, Taoism, Confucianism, natural science, Marxism; all were transmitted to Japan and stopped there. It is said that Japan has been the terminus for imported thoughts. However, during the process of taking root in Japan almost every idea has been transformed within the Japanese mind. I would like to discuss a typical example of how Christianity has been changed within the Japanese mind.

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)

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)

The structure of the p-s-degrees of recursive functions is shown to be inhomogeneous. There are two p-s-degrees a and b above 0 such that [0, a] is distributive and [0, b] is nondistributive. Moreover, we will investigate how the number of values of each function reflects on its degree.

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)

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。.

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)

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)

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)

The present study claims that the use of spontaneous gestures can contribute to accomplishing coherence in sequential conversational exchanges. Three types of speech-accompanying gestures were analyzed in Chinese conversation. Based on the syntactic-semantic relation with the co-occurring utterance, the first type is associated with words that do not convey explicit meaning; the second type is associated with covert constituents; the third type does not have any linguistic affiliates. They suggest different ways in which gesture adds information to the propositional content (...) of the associated utterance or to the content of the speech event under discussion. They also play a role in achieving conversational coherence: on the part of the speaker, it is only by using the various types of gesture that a current speaker can make the message to be conveyed in the utterance complete. On the part of the next speaker, the recognition and negotiation with the former speaker of the gestured information is a way to acknowledge or confirm mutual knowledge. The collaborative efforts contribute to the coherence of the talk in the subsequent interaction. (shrink)

The study investigates the manifestation of the “IDEA-IS-AN-ENTITY” metaphor across the linguistic and manual modalities by the use of the object gesture in daily conversation, to understand the relationship between metaphorical conceptualization and the context of use. Two types of the entity metaphor were distinguished: “cross-modal entity metaphor” and “gesture-only entity metaphor.” For the former, the metaphor was expressed by metaphorical speech and the object gesture simultaneously. Among all of the 67 cross-modal instances, a wide variety of idea was represented (...) as referring, characterizing, and quantifying referents in speech. Manually, the object gesture was configured in numerous ways. The way the object gesture was configured reveals the facet of the metaphorical conceptualization the speaker focuses on during speaking, and the details about the real-time thinking of a metaphorical object in discourse. For the gesture-only entity metaphor, it was manifested in the single modality of gesture. Among all of the 73 gesture-only instances, the object gesture depicted a stretch of talk as discrete object mainly by configuring a spatial boundary with curled fingers. Metaphor of this type attests that the thinking of phrasal-clausal ideas as entities is as common as that of lexical ideas as entities in conversation. Importantly, the object gesture bears out the emergence of a phrasal or clausal idea being conceptualized as object in natural discourse. Together, the findings demonstrate the inseparability of metaphorical conceptualization from cognition and the context of use. (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)

The strong continuity principle reads “every pointwise continuous function from a complete separable metric space to a metric space is uniformly continuous near each compact image.” We show that this principle is equivalent to the fan theorem for monotone \ bars. We work in the context of constructive reverse mathematics.

Transvertebral magnetic stimulation (TVMS) of the human lumbar spinal cord can evoke bilateral rhythmic leg movements, as in walking, supposedly through the activation of spinal locomotor neural circuitry. However, an appropriate stimulus intensity that can effectively drive the human spinal locomotor circuitry to evoke walking-like movements has not been determined. To address this issue, TVMS was delivered over an intervertebral space of the lumbar cord (L1–L3) at different stimulus intensities (10–70% of maximum stimulator output) in healthy human adults. In a (...) stimulus intensity-dependent manner, TVMS evoked two major patterns of rhythmic leg movements in which the left-right movement cycles were coordinated with different phase relationships: hopping-like movements, in which both legs moved in the same direction in phase, and walking-like movements, in which both legs moved alternatively in anti-phase; uncategorized movements were also observed which could not be categorized as either movement type. Even at the same stimulation site, the stimulus-evoked rhythmic movements changed from hopping-like movements to walking-like movements as stimulus intensity was increased. Different leg muscle activation patterns were engaged in the induction of the hopping- and walking-like movements. The magnitude of the evoked hopping- and walking-like movements was positively correlated with stimulus intensity. The human spinal neural circuitry required a higher intensity of magnetic stimulation to produce walking-like leg movements than to produce hopping-like movements. These results suggest that TVMS activates distinct neural modules in the human spinal cord to generate hopping- and walking-like movements. (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)

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。.

ABSTRACTThreat detection is crucial to survival. Studies using unnatural visual scene settings have shown that humans and primates are able to identify snakes more quickl...