The recognition and extraction of semantic/logical structures in HTML documents are substantially important and difficult tasks for intelligent document processing. In this paper, we show that the alignment technology is an appropriate tool, within a framework of case-based reasoning, for recognizing semantic structures inherently embedded in a series of HTML documents. That is, given a series of HTML documents and a document example of which semantic structures are explicitly indicated by a user, then the alignment can identify semantic structures in (...) the HTML document series, by matching a text-block sequence in each HTML document with the text-block sequence in the example document. Several important properties in text documents, such as continuity, sequentiality of texts, can be treated by the alignment in a quite natural way. The alignment technology can significantly improve the capability of the case-based transformation method which transforms a spatial and/or temporal series of HTML documents into machine-readable XML formats. Moreover, the alignment dramatically eases the construction of transformation exmaples. Throughout experimental evaluation for 47 pages of 8 series of HTML documents, we show that the case-based method using the alignment achieved a highly accurate transformation into XML formats. (shrink)

I have given this essay the title: “The Genealogy of Avenging Spirits” after Nietzsche's treatise: “The Genealogy of Morals” (Zur Genealogie der Moral). In this book Nietzsche clarifies the origins and essence of Christian morality which constitutes the basis of European civilization. In a similar fashion I shall endeavor to point out the origins and essence of the concept of avenging spirits which seems to me to form the basis of Japanese civilization.It may seem strange to talk about a concept (...) of avenging spirits. Nevertheless Norinaga Motoori considered mono-noawaré (the melancholy quality of things) the essence of Japanese culture; Daisetsu Suzuki, who was influenced by Zen, related its essence to a conception of Nothingness; and Ruth Benedict related it to the concept of shame as opposed to that of crime. I do not feel that these different opinions which have preceded mine are erroneous, for they undoubtedly capture certain aspects of our culture; however I would venture to say that it is more profoundly influenced by the concept of avenging spirits. (shrink)

文献的知識の皮相ではなく、内部にひそむ日本独特の悲哀の感情を読む梅原日本学。縁故をもつ著者達が回顧しつつ思想的意義を説く。.

ロマンに満ち溢れ、多くの文化人を魅了してきた「梅原日本学」。その展開に仏教はいかなる着想を与えたのか。待望の本格的思想評伝!

Although it seems natural to consider the last fifty years the contemporary period, because this year (1995) punctuates a historical period celebrating the fiftieth anniversary of the end of the Pacific War, this essay will limit the term “contemporary” roughly to the last twenty‐five years. The reason for this demarcation is that at the beginning of the 1970s, we witnessed a new philosophical mood emerging in Japan. Prior to that period, the Japanese philosophical scene was dominated by the study of (...) European thinkers, such as Husserl, Heiddeger, Sartre, and Merleau Ponty. The end of the students' movement in the early 1970s also marked the end of the ideological disputes launched by Marxism since the early 1930s. Instead, it appears that the Japanese intelligentsia in the early 1970s began to acutely sense problems inherent in the Eurocentric philosophy which had served as a foundation for Western science and technology. This occurred largely through a recognition that scientific technology had yielded, as its unexpected byproduct, a “mind/heartless” society, pollution, and global ecological crises, which had permeated almost all parts of the Japanese archipelago to threaten the psyche of the Japanese people and their mode of living. In this essay, I should like to briefly introduce three representative contemporary Japanese thinkers who have addressed some aspects of these problems in their writings. They are Nakamura Yujiro, Sakabe Megumi, and Yuasa Yasuo. (Because of the limitations of space, this article will restrict itself to these three thinkers, but this should not suggest that there are no other representative thinkers in Japan. Consider particularly those belonging to the neo Kyoto school, such as Nishitani Keiji, Kosaka Masaki, Koyama Iwao, Umehara Takeshi and Ueda Shizuteru. Nishitani's works are well known in the English speaking world, along with those of Abe Masao. Out side of the Kyoto school, we can also mention other thinkers, such as Matsumoto Masao, Hiromatsu Wataru and Ichikawa Hiroshi.). (shrink)