This article presents research on robot therapy for elderly residents in a care house. Experiments were conducted from June 2005, lasting more than 2 months. Two therapeutic baby seal robots were introduced to the residents, and activated for over 9 hours daily. To investigate the psychological and social effects of the robots, the residents’ activities in public areas were recorded using video cameras, during the daytime for over 2 months. In addition, urinalysis of the residents was performed for 17-ketosteroid sulfate (...) and 17-hydroxycorticosteroid. Results of the video analysis indicated that social interaction increased through interaction with the seal robots. Results of the urine tests showed that the reactions of the subjects’ vital organs to stress improved after the introduction of the robots. (shrink)

BackgroundBoth impairment and sex differences in social cognition and neurocognition have been documented in schizophrenia. However, whether sex differences exist in the association between social cognition and neurocognition are not known. We aimed to investigate the contribution of areas of neurocognition to theory of mind and hostility bias, representing social cognition, according to sex in early course schizophrenia.MethodsIn this cross-sectional study, we assessed neurocognition using the Japanese version of the Brief Assessment of Cognition in Schizophrenia and assessed the ToM and (...) hostility bias subdomains of social cognition using the Social Cognition Screening Questionnaire in 131 participants diagnosed with schizophrenia within 5 years of onset. Sex differences were analyzed using t-tests. The associations of neurocognitive subdomains with ToM and hostility bias according to sex were analyzed using multiple regression analysis. Results were adjusted by age, estimated premorbid intelligence quotient, and symptomatology.ResultsNo sex differences were found in ToM or hostility bias. Higher verbal fluency was significantly associated with higher ToM in females, whereas higher executive function was significantly associated with higher ToM in males. Higher verbal fluency was significantly associated with lower hostility bias in females, whereas neurocognition and hostility bias were not significantly associated in males.ConclusionThe results suggest that neurocognition associated with social cognition differ according to sex. These differences should be considered for more effective treatment of social cognition. (shrink)

Our empirical beliefs beyond sense impressions and the memories of them cannot be justified. Logically we must be complete skeptics. This is the consequence of Hume’s skeptical argument against induction. Should we accept this conclusion or not? This is the so-called problem of induction. In this paper I propose a new solution that belongs to the 'dissolutionist’ tradition (Strawson 1952, Okasha 2001). Through criticizing the core argument in Hume’s skepticism I claim the following: Hume’s skepticism against induction does not succeed (...) in denying the soundness of induction. We are not required to justify induction generally. (shrink)

Illustrations: Numerous B/w Figures Description: Key questions in the history of Navya-nyaya (New Nyaya) remain unresolved: when did this school of logic begin, who was its founder, what distinguishes Navya-nyaya from Pracina-nyaya (Old Nyaya), and so on. This book attempts to answer these key questions in Part I. Part II provides a translation, analysis, and critical edition of the Lion and Tiger Definitions of Invariable Concomitance Chapter (Simha-vyaghra-laksana: LT Chapter) of the Tattva-cintamani-rahasya (TCR) of Mathuranatha (16th-17th c.). The hypothesis adopted (...) by the author with regard to the first question is that Udayana, who lived in the 11th century, is the founder of Navya-nyaya. This hypothesis is closely linked to the hypothesis offered regarding the second question, which is that the feature that distinguishes Navya-nyaya from the earlier school is its description of concepts and the structure of the world in terms of relation. Early Navya-nyaya authors, who flourished between Udayana and Gangesa (14th c.), devised specific terminology, of which delimitor (avacchedaka) and describer (niËpaka) are the most important, in order to identify or specify relation. This book attempts to illustrate the function of these and other Navya-nyaya terms from the viewpoint of relation. The main sources upon which the author has based his conclusions are Udayana s Laksanavali and the chapters on invariable concomitance or pervasion (vyapti) of the Nyaya-siddhanta-dipa (NSD) of Sasadhara (13rd-14th c.), the Tattva-cintamaÆi (TC) of Gangesa, and the TCR. Of these Sanskrit texts no scholar has worked on the Invariable Concomitance Chapter (Vyapti-vada) of the NSD in detail or the LT Chapter of the TCR. The latter chapter follows in the TCR the Five Definitions of Invariable Concomitance Chapter (Vyapti-pancaka), which Ingalls edited, translated, and analyzed in his epoch-making book Materials for the Study of Navya-Nyaya Logic (1951). One major innovation of this book made in Part II is to explain the structure of Navya-nyaya analysis by employing 86 diagrams based on the dharma-dharmin (property and property-possessor) relation, which serve as a visual aid and help readers to more easily understand the complicated structure of its analysis. The diagrams are also helpful in ascertaining how the definitions of invariable concomitance apply to individual cases and how the entities are connected in the application of the definitions. Another major innovation is: almost every sub-section of the LT Chapter of the TCR contains Mathuranatha s clarification of part of the two definitions; but this clarification does not give the definition incorporating prior clarifications and insertions; this book provides such a definition accompanied by a diagram. In other words, Part II illustrates the structure of the whole definition at every process of the clarification, which (definition) is never presented as such in Mathuranatha s text. (shrink)

Jainism is characterized by an observance of non-violence (ahimsa) and asceticism (tapas). In the field of philosophy, it is marked by the doctrine of manifold aspects (anekantavada). The purpose of this study is to explore the inseparable connection between Jainism as a religion and as a philosophy. The first chapterdescribes the position of philosophical thinking in Jainism, while the second examines the doctrine of manifold aspects, which has become synonymous with Jainism. These exploration makes it clear that most of Jaina (...) philosophers have not moved beyond their religious framework into the realm of pure philosophy, even though they have developed philosophical doctrine called the doctrine of manifold aspects. Finally, I introduce Haribhadra’s statement that could becalled an ideal form of the doctrine of manifold aspects. He deals with Kapila (thought to be the founder of the Samkhya school) impartially, and he deals with Mahavira, who founded Jainism, critically. It is interesting that such an idea was stated by a philosopher who was placed in a religious framework. Though thismay be a rare case, it shows the possibility that the philosophical thinking of Jainism has the potential to go beyond its own religious framework. (shrink)

Contributed papers presented at a seminar held at Graduate School of Letters, Nayoga U. in 2005.

This article focuses on the trajectory of life of the three generations of the Jankowski family in Siberia, Primorski Krai and Korea in the years 1863– 1945 in terms of their economic, cultural and scientific achievements. The founder of the Far Eastern branch of the family was Michał Jankowski. Exiled to Siberia for participation in the January Uprising of 1863, as a man of indefatigable energy and collaborator of Benedykt Dybowski, he undertook many initiatives, including hunting, wild ginseng collecting and (...) a gold mining administration. In 1880 he settled on the Sidiemi Peninsula near Vladivostok, where he established a farm specializing in horse breeding and ginseng gardening. In addition to farming, he conducted natural history and archaeological research and sent the acquired specimens and artifacts to Russian and European museums. The tradition of his father was continued in the second generation by Jerzy Mikhailovich Jankowski. Endowed with similar character and talent, he studied agriculture and husbandry in Texas and at the agricultural faculty of St. Louis University in Missouri. He expanded the farm to include commercial fishing and rice cultivation. The occupation of the Far East by the Red Army in 1922 forced the family to emigrate to Korea and Manchuria. The new family seat called Novina was built on the Ompo River near the town of Ch’ŏngjin, about 200 kilometers south along the Korean coastline from the mouth of the Tuman River. It was not only a modern farm with specialized animal husbandry and fruit farming, but was also a recreational, cultural, and spiritual enclave, with a school for children, a summer theater, an Orthodox church, and a resort for holidaymakers. The third and the most famous representative of the family was Walery Jurewicz Jankowski. In 1945, he joined the Soviet Army, where, due to his knowledge of Korean and Japanese, he served as an interpreter for the military intelligence at the headquarters of the 25th Army in P’yŏngyang. At the beginning of 1946, both Walery and his fathers were arrested and sent to the labor camps. The family was scattered around the world, from Australia to the North and Latin Americas and the farm was nationalized. The Jankowsky family achieved spectacular success in the Russian Far East and in Korea because they were able to apply the traditional Polish gentry ethos based on the extended structure of family and servants, which they were able to combine with a chivalrous fortitude and openness to hard life in the frontiers populated by various ethnic groups. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Japan Society for Buddhist-Christian Studies:A Report on the 2008 Annual MeetingTerao KazuyoshiThe 2008 annual meeting of the Japan Society for Buddhist-Christian Studies was held at the Palace Side Hotel in Kyoto on 1–3 September. The main theme of the meeting was the "Possibility of Religious Philosophy." The meeting consisted of four sessions, one research presentation, and a general overview on the final day.Two sessions were staged on the (...) first day. They dealt with a reconsideration of the religious philosophy of Jan Van Bragt (1928–2007), following the meeting in 2007, which generally covered his academic contributions. First, Keta Masako (Kyoto University) read a paper titled "A Configuration in the Contemporary World: A Response to Jan Van Bragt's Expectation and Disappointment at the Kyoto School of Philosophy." (Unfortunately I was unable to attend this session, so I am not able to summarize the presentation.) Next, Hanaoka Eiko (Nara University of Industry) presented a paper titled "In Search of the New Possibility of Religious Philosophy: Fundamental Experience and a Turning Point for Philosophy." She insisted that we need to keep in mind an overview of the religious philosophies of Nishida Kitaro, Tanabe Hajime, and Nishitani Keiji in order to understand Van Bragt's criticism of the Kyoto school. Nishida's ideas of the "logic of the place of nothingness" and the "unity of mind and body" work together, she suggested; this polarity was "one," in accordance with the idea of the "self-identity of absolute contradictions." But in Hanaoka's opinion, Van Bragt sometimes placed a disproportionate emphasis on one side of the polarity. Hanaoka identified ten polarities in Nishida's absolute nothingness: (1) philosophy of self-awareness and philosophy of existence, (2) substantial philosophy and non-substantial philosophy, (3) experience and rationality, (4) plurality and unity, (5) continuity and discontinuity, (6) temporality and eternity, (7) matter and spirit, (8) process and reality, (9) true self and ego, and (10) philosophy and the philosophy of philosophy. Hanaoka argued that Van Bragt's doubts would have disappeared if he had fully experienced love as that which emanates from the "oneness" of the polarity of absolute nothingness.On the second day of the meeting, Peter Baekelmans gave a presentation titled "The Faith of The Awakening Faith in Mahayana." While Baekelmans studied Buddhism, [End Page 147] particularly esoteric Buddhism, at Koyasan University, he became acquainted with the Daijōkishinron (The awakening faith in Mahayana) and began to translate it into English. He found that the Hindu term śraddhā meant both "hope for achieving the goal" and "confidence in the method," and that the former corresponded to the "faith of Mahayana" and the latter to the "generation of faith of Mahayana." Baekelmans then attempted to demonstrate that the Awakening of Faith was composed in India. In addition, from the perspective of phenomenology he argued that belief as the essence of the religious phenomenon and practice as the phenomenon itself together form a unified spirituality. The deeper that belief becomes, he said, the less important the difference between belief and practice becomes. Some textual scholars in the audience objected to that line of thought, suggesting that we needed more circumspect analysis in order to accept such a perspective.At the third session, Kim Seung-Chul (Kinjōgakuin University) read a paper on "Christian Theology Facing Religion and Science." He called the relation of religion and science a "double reflection," referring to theories by sociobiologist Edward O. Wilson and philosopher of science Ian Barbour. Kim interpreted religion and science in Nishitani as a "superposition" of existential order. Kim focused on two meanings of nondiscrimination according to Nishitani: "nondiscrimination in nature," found in science, and "nondiscrimination in love," found in religion. The former was symbolized by matter and the latter by life. The place where these two nondiscriminations coincide, he said, is exactly the "standpoint of emptiness." Kim concluded that we must recognize that this "standpoint of emptiness" was the place where the "problem of Christianity and other religions" and the "problem of Christianity and science" can be dealt with simultaneously as "in an absolutely equal status" for their resolution.Kobayashi Enshō (Hanazono University), the respondent to Kim's paper... (shrink)

There are reasons to believe that decision‐making capacity (mental competence) of women in labor may be compromised in relation to giving informed consent to epidural analgesia. Not only severe labor pain, but also stress, anxiety, and premedication of analgesics such as opioids, may influence women’s decisional capacity. Decision‐making capacity is a complex construct involving cognitive and emotional components which cannot be reduced to ‘understanding’ alone. A systematic literature search identified a total of 20 empirical studies focused on women’s decision‐making about (...) epidural analgesia for labor pain. Our review of these studies suggests that empirical evidence to date is insufficient to determine whether women undergoing labor are capable of consenting to epidural analgesia. Given such uncertainties, sufficient information about pain management should be provided as part of prenatal education and the consent process must be carefully conducted to enhance women’s autonomy. To fill in the significant gap in clinical knowledge about laboring women’s decision‐making capacity, well‐designed prospective and retrospective studies may be required. (shrink)

啓蒙思想の系譜を繙き、理性の力を問い直す。古代ギリシアから、ホッブズ、カント、フランクフルト学派を経て最新の議論まで。啓蒙を巡る問題意識の変遷を追う論考集。.

Celem artykułu jest przeanalizowanie Ajschylosowej _Orestei _pod kątem wybranych motywów, dynamiki oraz konsekwencji popełnionych zbrodni przez głównych bohaterów tragedii. Wśród motywów występków uwzględniono klątwę rodową Atrydów, indywidualny charakter bohaterów oraz międzypokoleniowy charakter zemsty. Te trzy elementy razem oddziaływały na siebie, potęgując cierpienie ofiar i wzmacniając w bohaterach trylogii przeświadczenie o nieuchronności ludzkiego fatum, które popycha człowieka ku złu. Omawiając dynamikę _Orestei_, zwrócono szczególną uwagę na trzy występujące obok siebie rodzaje mordów: dzieciobójstwo, którego dopuścił się Agamemnon; mężobójstwo (_maritricidium_), które popełniła Klitajmestra, (...) oraz matkobójstwo, którego sprawcą był Orestes. Podobnie jak w przypadku motywów zbrodni, również między nimi zachodzi nierozerwalna zależność przyczynowo-skutkowa. Ostatnia część artykułu zwraca uwagę na konsekwencje popełnionych złych czynów, które zostały ujęte w trzy zasadnicze kategorie. Pierwsza kategoria ma charakter społeczny i dotyczy roli instytucji publicznych w podejmowaniu decyzji o życiu i śmierci obywateli. Druga kategoria ma charakter religijny i stawia pytanie o rolę religii w życiu społecznym, w szczególności o wpływ zmarłych na żywych oraz znaczenie rytuału religijnego w oczyszczeniu zbrodniarza. Trzecia kategoria ma naturę prawną i stawia pytanie o genezę prawa, ze szczególnym uwzględnieniem attyckiej procedury sądowej. (shrink)

The ethics of care and Confucian care ethics are both characterised by relations-based moral reasoning and decision-making. Acknowledging this similarity, this article compares and contrasts these two ethics, highlighting Western and Eastern moral concerns. One of the main differences between the two ethical theories is their different focus on vulnerability and inequality as factors in achieving equality in the ethics of care; another is the reciprocity, rather than equality, dimension in Confucian ethics. Both theories enshrine the view that the characteristics (...) of care offer scope for developing the capacity for judgement. However, a fundamental difference is revealed when considering that Confucian ethics emphasises care as a virtue in the cultivation of one's moral agency, whereas the ethics of care sees care as both a disposition and practice, and the caring relationship to be a primary means of moral evaluation. For the care ethicists, the practice of care embraces communicative morality, within fluid, dynamic interpersonal relationships - in sharp contrast to Confucian care practices, which are constructed within formal standards and fixed, role-based relationships. (shrink)