明治の世には、西欧的近代化の流れの中にあっても「日本人としての矜持と風格」といったものがあった。それはいわば凜乎とした倫理意識と、土着的な共同体意識である。それらは漢籍の教養に裏打ちされた至高なる精神 性であったと言ってよい。明治は、思想・文化の面において、日本の精神史上、「豊饒の時代」であった。.

詩と哲学には、ともに語りえざるものを語ろうとする営みがある。本書はそれを宗教哲学と比較思想の視点に立って論及してみた。.

Originally published as 「明治の哲学界：有機体の哲学とその系譜」in 井上克人編『豊饒なる明治』, Kansai Daigaku Shuppannbu, 2012, 3–22. Translated by Morisato Takeshi. German Idealism was introduced to Japanese intellectuals in the middle of Meiji era and was mainly received from a mystical or religious perspective, as we see in Inoue Tetsujirō’s “harmonious existence,” Inoue Enryō’s “unity of mind and body,” and Kiyozawa Manshi’s “existentialism.” Since these theories envisioned true reality as a unified and living whole, I group them under the label “philosophy of organism” and from (...) there argue that their conviction that “all is truth and truth is all” was shaped in large part by the Awakening of Faith in the Mahayana. The understanding of Buddhist concepts by Meiji philosophers was philosophical in its content, and those who devoted themselves to the study of Western philosophy were encouraged to describe Eastern thought in Western philosophical terms. As a result, the philosophical world of the Meiji era developed an original standpoint that unified Eastern and Western perspectives by means of a logic of “phenomena-in-reality.”. (shrink)

This theoretical paper develops a conceptual framework that explains how companies can influence consumer behavior in terms of both social and business benefits through their corporate social marketing initiatives. Drawing from the source credibility literature, the article asserts that the effectiveness of CSM depends largely on the corporate credibility of a company in supporting a social cause. Based on this assertion, the framework identifies ten different antecedents of CSM credibility, which are organized into attributes of the company, attributes of the (...) CSM initiative, and attributes of the cause. Furthermore, this framework shows that CSM credibility affects the two examined consequences, intended prosocial behavior and consumer loyalty. Several research and managerial implications are developed based on the propositions specified in the framework. (shrink)

A dialectical contradiction can be appropriately described within the framework of classical formal logic. It is in harmony with the law of noncontradiction. According to our definition, two theories make up a dialectical contradiction if each of them is consistent and their union is inconsistent. It can happen that each of these two theories has an intended model. Plenty of examples are to be found in the history of science.

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 29, Number 2, November 2003, pp. 205-221 The Origin of the Indirect Passions in the Treatise: An Analogy between Books 1 and 2 HARUKOINOUE 1. The Analogy Between Book 1 and Book 2 If the central design of the Treatise is to demonstrate that "the subjects of the Understanding and Passions make a complete chain of reasoning by themselves" (T 2; SBN xii), as Hume advertises, (...) it seems unquestionable that his intention lies in the illustration of the human mind as an integrated system dependent upon the cooperation of the understanding and the passions, which are discussed separately in Book 1 and Book 2, respectively.1 What is yet to be determined is whether any internal or systematic connection between these two books was originally intended by the author. Is it too fanciful to agree with John Passmore, and to suggest that some dynamic system of the human mind would emerge when we open the door which stands between the first two books?2 The key for this door seems to be found in Hume's account of personal identity. We may well remember how he distinguished two aspects of our identity, one regarding the understanding and another regarding the passions, and claimed that the latter "serves to corroborate" the former "by the making our distant perceptions influence each other, and by giving us a present concern for our past or future pains or pleasures" (T 1.4.6.19; SBN Haruko Inoue is Professor of Philosophy, Sapporo University 3-7-3-1 Toyohira-ku, Sapporo 062-8520, Japan. e-mail: [email protected] 206 Haruko Inoue 261). It seems reasonable to agree with Jane Mclntyre, who suggests that "Hume recognized questions about personal identity not addressed in Book 1, and that Book 2 makes an important contribution to our understanding of Hume's account of the self and its identity."3 And once we get a good understanding of this integrated mechanism of the human mind operating with both wheels, as it were, of the imagination and the passions, all we have to do is to accept his invitation and enjoy the efficiency of this two-wheeled car, driving through the fields of "Morals, Politics, and Criticism." For, if we take his words in his Advertisement seriously,4 it seems quite likely that the Treatise was published first as a set of Book 1 and Book 2, as Passmore suggests,5 and that Book 3 was written as the demonstration of the consistency of his system through the application of the hypothesis established in the first two books. This paper is a modest attempt to illustrate the intimate connection between Book 1 and Book 2: the latter, planned as a proof and reinforcement of the system Hume had established in Book 1, depends on the former. His basic strategy in the Treatise is to explain both systems of the mind by means of the easy transition of the imagination, which connects different perceptions with each other according to two kinds of principles or "properties of human nature " (T 2.1.4.2; SBN 283), viz. "the association both of impressions and ideas, and the mutual assistance they lend each other" (T 2.1.5.5; SBN 284). In Book 1 Hume establishes the system of the understanding in terms of the first association, viz. the association of ideas, and in Book 2 he proceeds to illustrate the system of passions by involving not only the second association but also the concurrence of both kinds of association which he calls "a double relation of impressions and ideas." His basic strategy is thus to apply the same method of reasoning to the illustration of both systems, assuming that "there is an attraction or association among impressions, as well as among ideas" (T 2.1.4.3; SBN 283). The intimate connection between the two systems of the understanding and the passions is illustrated through the demonstration of the "influence of the imagination upon the passions" (T 2.3.6.1; SBN 424), or in terms of the dependence of the latter on the former. It is owing to the dependence of the association of... (shrink)

巧緻を極めた完全犯罪の罠ともいうべき言葉の繭を破り「神」と「死」の謎に迫る、躍動感溢れる究極の探究報告。「いま」生きているこの現場の徹底究明。.

暴走する世界と迷走する日本への反時代的「檄」。実践と原理を結ぶ、40年間の知の行路、その「回顧的総括」と、「未来への提言」。.

This essay analyzes the formation of sect Shinto in the second half of the nineteenth century. It is pointed out that the Shinto sects that constituted sect Shinto were constructed on the basis of preexisting infrastructures, which had developed in response to the profound social changes accompa- nying the modernization process of the Bakumatsu and Meiji periods. Sect Shinto took shape in a cross3re between the impact of modernization from below, and the vicissitudes of Meiji religious policy from above. The (...) essay further proposes to distinguish between two types of Shinto religious move- ments: Shinto sects, characterized by a typical “dish-structure,” and Shinto- derived New Religions, displaying a “tree-structure.” Of these two types, groups of the 3rst type were shaped more directly by Meiji religious policy than the latter, which 3rst arose as “founded religions” and adapted to Meiji policy only later, in the course of their institutionalization. (shrink)

朝鮮史上最も偉大な思想家とされる李退渓(イテゲェ)(1501-70)の知られざる素顔と数々の「謎」を解明する画期的研究。.

In recent years many essays have been made public and various opinions have been advanced on youth. I would like to conceive one of the salient characteristics in the consciousness and the behavior pattern of today's youth as “play-orientedness” and center my discussion on that particular inclination. “Play-orientedness” here is not intended to mean merely “activeness in sports and hobbies,” nor is it synonymous with “pleasure-orientedness.” It is a broader term and is rather close in meaning to what is commonly (...) called “the spirit of play.” We might perhaps define it as “play as a way of life,” or an inclination to introduce elements of “play” into one's daily life and make his actual life “play-like.”. (shrink)

We prove that Flagg and Friedman's translation from epistemic to intuitionistic predicate logics is not faithful.