It is often argued that no local common cause models of EPR correlation exist. However, Szabó and Rédei pointed out that such arguments have the tacit assumption that plural correlations have the same common causes. Furthermore, Szabó showed that for EPR correlation a local common cause model in his sense exists. One of his requirements is that common cause events are statistically independent of apparatus settings on each side. However, as Szabó knows, to meet this requirement does not entail that (...) different combinations of common cause events (e.g. meet and join in lattice-theoretic terminology) are statistically independent of measurement settings. This further condition is formulated in two ways. First, the apparatus settings are completely independent of such combinations. Second, the apparatus settings on each side are independent of such combinations. Does a common cause model which meets the former and the latter respectively exist? This problem is considered. In particular, the latter version is Szabó’s and Rédei’s open problem. Negative answers are given to both versions. (shrink)

「主体から主体を越えて主体の底」へ行こうとした西田哲学と共に、「悲哀の底」の「底なき底」においたとうとする論考。.

Some researchers argued that in the non-existence proof of hidden variables, the existence of a common common-cause of multiple correlations is tacitly assumed and that the assumption is unreasonably strong. According to their idea, it is sufficient if the separate common-cause of each correlation exists. However, for such an idea, various no-go results are already known. Recently, Higashi showed that there exists no local separate common-cause model for the correlations that appear in Hardy’s famous argument. In this paper, I give (...) another simple and suggestive proof of the same content. First, I will show that there exists no local common common-cause model of the correlations that appear in Hardy’s argument. Second, taking the proof as a hint, following almost the same steps, I will show the non-existence of a local separate common-cause model for those correlations. Finally, based on the argument in the previous sections, I will discuss what we can conclude about the issue of reducibility from a separate common-cause model to a common common-cause model. It will be concluded that it is “irreducible” at least by a usual method. (shrink)

Fichtes Philosophie ist die Wissenschaftslehre vom Bild. Nun hat das Wort Bild viele und unterschiedliche Bedeutungen, zum Beispiel Zeichnung, Ansicht, Vorstellung, Ausdruck und so weiter. Die ihnen zugrunde liegende Tätigkeit, das Bilden, besagt, dass »einer Sache Gestalt gegeben wird«.

This descriptive study explores the elementary school computer teachers’ attitudes and awareness regarding ethical computer use in classrooms and the differences in teachers’ attitudes and awareness in terms of demographic variables including gender, teaching experiences, pre-service/in-service education about ethical computer use. In order to measure computer teachers’ attitudes, awareness, and teaching practices regarding computer ethics, an adopted version of Cyberethics Questionnaire (CEQ), originally developed by Yamano (2004), was used in this study. The CEQ was administered to 150 teachers working (...) for elementary schools in Hatay, Turkey. After incomplete and erroneous forms were discarded, a total number of 141 questionnaires completed by 60 female and 81 male computer teachers were considered for analysis. Results show that the opinions of male and female teachers are significantly different. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Tetsugaku Companion to Nishida Kitarō ed. by Matsumaru Hisao, Arisaka Yoko, and Lucy Christine SchultzFernando Wirtz (bio)Tetsugaku Companion to Nishida Kitarō. Edited by Matsumaru Hisao, Arisaka Yoko, and Lucy Christine Schultz. Cham, Switzerland: Springer, 2022. Pp. v + 240. Hardcover $109.99, isbn 978–3-319417-83-7.This collection of essays has several virtues. First, although Nishida is one of the most widely translated Japanese philosophers into English, this is the first collection (...) of interpretative essays that attempts to cover the different aspects and stages of his work in a comprehensive manner.Second, this collection gives voice to several Japanese scholars who have long been working on Nishida's philosophy, but who are nevertheless little known outside Japan. Of course, as the editors explain in the introduction, the book intentionally seeks to incorporate perspectives that may dislocate the reader given the "fact that academic authors in countries other than the English-speaking Anglo-American regions write differently to express their ideas" (p. vii). This is a significant gesture, since Japanese philosophy has from its very beginnings been wracked by the problem of translation and counter-translation. It is an act of courage for the book to acknowledge that there are different "forms of expression" that, even if they may confuse the Anglo-American reader, serve to broaden the reader's philosophical sensibility (p. xiii–xiv).Third, rather than each chapter limiting itself to expounding Nishida's thought in a general way, each in turn problematizes specific aspects of the philosopher's work, connecting it with other authors and problems.As the editors explain, the book has a bipartite structure. In the first part, several contributors explore "seven principal concepts" that are intended to reflect Nishida's perception of his own system, while in the second part, contributors investigate the place of Nishida's thought in the global history of philosophy, drawing connections between Nishida's thought and other fields such as religion, science, and art. In addition, the relevance of his thought to both the present and the future is discussed. The book includes an appendix with a chronology of Nishida's life and work and also a glossary of fundamental concepts.In Chapter 1, Nakajima Yuta explores the concept of "pure experience," highlighting its importance in Nishida's later philosophy and its relation to the self-developing structure of consciousness. In particular, Nakajima analyzes the influence of Wilhelm Wundt's Outlines of Psychology in the work An Inquiry into [End Page 1] the Good. In that sense, this article provides the historical context in which Nishida developed his ideas in contrast to the psychologist. As the author points out: "The main point of criticism is that Nishida regards the foundational elements in Wundtian psychology as mere virtual abstractions of the primordial systematic unity of experience" (p. 7). This last statement leads to the recognition that any linguistic limitation of this primordial unity becomes an abstraction, since pure experience is the framework of the meaningful, where all meanings are dynamically generated and superimposed (p. 10).Itabashi Yūjin, in Chapter 2, establishes the transition from pure experience to "absolute free will" in the work, Intuition and Reflection in Self-Awareness, by comparing Nishida's text with the philosophies of Cohen and Schopenhauer. To understand this transition, we must not lose sight, as the author says, that when the self reflects itself in itself, it is self-producing and self-determining. This self-determination is not purely intellectual, but a total activity in which "thinking and sensation are one" (p. 20). Thus, the will is absolute because there is nothing prior to the self-productive activity of the will. For this reason, it is precisely in religious experience that "authentic life" (p. 22) emerges from the negation of the subjective self, that is, from the fiction of a foundation of absolute will.The person responsible for presenting the concept of "self-awareness" is Okada Katsuaki. In Chapter 3, Okada takes as a starting point the "subjectless" (p. 28) character of the Japanese language in order to explain the paradoxical possibility of experience experiencing itself. (p. 30). The self-awareness of the activity of the previous chapters becomes... (shrink)

Inhalt: TEIL I Dominik SCHMIDIG: Sprachliche Vermittlung philosophischer Einsichten nach Fichtes Frühphilosophie. Thomas Sören HOFFMANN: Die Grundlage der gesamten Wissenschaftslehre und das Problem der Sprache bei Fichte. Jere Paul SURBER: Fichtes Sprachphilosophie und der Begriff einer Wissenschaftslehre. Holger JERGIUS: Fichtes »geometrische« Semantik. TEIL II Günter MECKENSTOCK: Beobachtungen zur Methodik in Fichtes Grundlage der gesammten Wissenschaftslehre. Hartmut TRAUB: Wege zur Wahrheit. Zur Bedeutung von Fichtes wissenschaftlich- und populär-philosophischer Methode. Jürgen STAHL: System und Methode - Zur methodologischen Begründung transzendentalen Philosophierens in Fichtes (...) »Begriffsschrift«. Kunihiko NAGASAWA: Eine neue Möglichkeit der Philosophie nach der Grundlage der gesammten Wissenschaftslehre. Teil III Katsuaki OKADA: Der erste Grundsatz und die Bildlehre. Hisang RYUE: Die Differenz zwischen »Ich bin« und «Ich bin Ich«. Christian KLOTZ: Der Ichbegriff in Fichtes Erörterung der Substantialität. Alois K. SOLLER: Fichtes Lehre vom Anstoß. Nicht-Ich und Ding an sich in der Grundlage der gesamten Wissenschaftslehre. Eine kritische Erörterung. Heinz EIDAM: Fichtes Anstoß. Anmerkungen zu einem Begriff der Wissenschaftslehre von 1794. Virginia LÓPEZ-DOMÍNGUEZ: Die Deduktion des Gefühls in der Grundlage der gesammten Wissenschaftslehre. Reinhard LOOCK: Gefühl und Realität. Fichtes Auseinandersetzung mit Jacobi in der Grundlage der Wissenschaft des Praktischen. TEIL IV Marek SIEMEK: Wissen und Tun. Zur Handlungsweise der transzendentalen Subjektivität in der ersten Wissenschaftslehre Fichtes. Daniel BREAZEALE: Der fragwürdige »Primat der praktischen Vernunft« in Fichtes Grundlage der gesamten Wissenschaftslehre. Marcin POREBA: Das Problem der transzendentalen Freiheit in semantischer Formulierung. Giuseppe DUSO: Absolutheit und Widerspruch in der Grundlage der gesamten Wissenschaftslehre. Manuel JIMÉNEZ-REDONDO: Der Begriff des Grundes in Fichtes Wissenschaftslehre. TEIL V Helmut GIRNDT: Das »Ich« des ersten Grundsatzes der Grundlage der gesamten Wissenschaftslehre in der Sicht der Wissenschaftslehre von 18042. Josef BEELER-PORT: Zum Stellenwert der Grundlage aus der Sicht von 1804. Eine Interpretation des Wechsels von analytisch-synthetischer und genetischer Methode in 5 der Grundlage. (shrink)

Aus dem Inhalt: Heinz EIDAM: Die Identitat von Ideal- und Realgrund im Begriff der Wirksamkeit: Fichtes Begrundung des kritischen Idealismus und ihr Problemzusammenhang. - Katsuaki OKADA: Fichte und Schelling. - Robert MARZALEK: Das Poetische in der spaten Wissenschaftslehre aus dem Blickpunkt von Schellings Philosophie der Mythologie. - Hitoshi MINOBE: Die Stellung des Seins bei Fichte, Schelling und Nishida. - Yoichi KUBO: Transformation der Deduktion der Kategorien: Fichte in Hegel. - Arkadij V. LUKJANOW: Die Beziehung zwischen Geist und System bei (...) Fichte und Reinhold. - Susanna KAHLEFELD: Standpunkt des Lebens und Standpunkt der Philosophie: Jacobis Brief an Fichte aus dem Jahr 1799. - Hartmut TRAUB: J.G. Fichte, der Konig der Juden spekulativer Vernunft - Uberlegungen zum spekulativen Anti-Judaismus.". (shrink)

Inhalt: Vorwort. Rolf AHLERS: Fichte, Jacobi und Reinhold über Spekulation und LebenTeil I Prinzipen des transzendentalen IdealismusHeinz EIDAM: Die Identität von Ideal- und Realgrund im Begriff der Wirksamkeit. Fichtes Begründung des kritischen Idealismus und ihr Problemzusammenhang. Katsuaki OKADA: Fichte und Schelling. Robert MARZAŁEK: Das Poetische in der späten Wissenschaftslehre aus dem Blickpunkt von Schellings Philosophie der Mythologie. Hitoshi MINOBE: Die Stellung des Seins bei Fichte, Schelling und Nishida. Yoichi KUBO: Transformation der Deduktion der Kategorien. Fichte in Hegel. Gottlieb FLORSCHÜTZ: (...) Mystik und Aufklärung – Kant, Swedenborg und Fichte. Teil II Philosophie und LebenArkadij V. LUKJANOW: Die Beziehung zwischen Geist und System bei Fichte und Reinhold. Susanna KAHLEFELD: Standpunkt des Lebens und Standpunkt der Philosophie. Jacobis Brief an Fichte aus dem Jahr 1799. Hartmut TRAUB: J.G. Fichte, der König der Juden spekulativer Vernunft – Überlegungen zum spekulativen Anti-Judaismus. Claus DIERKSMEIER: Fichtes kritischer Schüler. Zur Fichtekritik K.C.F. Krauses. Matthias KOßLER: Phantasie und Einbildungskraft. Zur Rolle der Einbildungskraft bei Fichte und Solger. Elvira GAREEVA: Die Bedeutung der Populärphilosophie: J.G. Fichte und A. Schopenhauer. Zur DiskussionKlaus HAMMACHER: Hartmut Traub: J.G. Fichte, der König der Juden spekulativer Vernunft – Überlegungen zum spekulativen Anti-Judaismus.Rezensionen. (shrink)