Here I present and discuss a model that, among other things, appears able to describe the dynamics of cancer cell origin from the perspective of stable and unstable gene expression profiles. In identifying suchaberrantgene expression profiles as lying outside the normal stable states attracted through development and normal cell differentiation, the hypothesis explains why cancer cells accumulate mutations, to which they are not robust, and why these mutations create a new stable state far from the normal gene expression profile space. (...) Such cells are in strong contrast with normal cell types that appeared as an attractor state in the gene expression dynamical system under cell‐cell interaction and achieved robustness to noise through evolution, which in turn also conferred robustness to mutation. In complex gene regulation networks, otheraberrantcellular states lacking such high robustness are expected to remain, which would correspond to cancer cells. (shrink)

文学だけでなく、絵画や演劇にまで適用できる包括的なフィクション概念とはどんなものか?作者と語り手との分離という事態を手がかりに、分析哲学の立場から新しい展望を打ち出す。.

Profit Sharing is one of the reinforcement learning methods. An agent, as a learner, selects an action with a state-action value and receives rewards when it reaches a goal state. Then it distributes receiving rewards to state-action values. This paper discusses how to set the initial value of a state-action value. A distribution function ƒ( x ) is called as the reinforcement function. On Profit Sharing, an agent learns a policy by distributing rewards with the reinforcement function. On Markov Decision (...) Processes (MDPs), the reinforcement function ƒ( x ) = 1/ L x is useful, and on Partially Observable Markov Decision Processes (POMDPs), ƒ( x ) = 1/ L w is useful, where L is the sufficient number of rules at each state, and W is the length of an episode. If episodes are always long, the value of the reinforcement function is little. So the differences of rule values become little, and the agent learns little by using the roulette selection as an action selection. This problem is called as Learning Speed Problem. If the value of the reinforcement function for an action is very higher than its state-action value, an agent will not select other action. There is a problem when its action is not a optimal action. This problem is called as Past Experiences Problem. This paper shows that both Learning Speed Problem and Past Experiences Problem are caused by the bad setting between the initial values of a state-action values and the function values of a reinforcement function. We propose how to set the initial values of a state-action values at each state. The experiment shows that an agent can learn correctly even if the length of episode is large. And shows the effectiveness on both MDPs and POMDPs. Our proposed method focuses on the initialization of state-action values and does not limit reinforcement functions. So it can apply to any reinforcement function. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Japan Society for Buddhist-Christian Studies:Report on the 39th Annual Meeting August 18–19, 2021Kunihiko TerasawaThe 2021 annual conference of the Japan Society for Buddhist-Christian Studies was held online by Zoom. Five presentations were given on the theme of "Religion and Literature."August 18 (Three Presentations)First, President of the Japan-SBCS and professor emeritus at Sophia University, Yutaka Tanaka, presented "Hosokawa Garasha (Gracia)," which was about a Kirishitan (Christian) woman martyr in (...) the sixteenth century (1563–1600 ce) in Japan. Garasha was a wife of the feudal lord Hosokawa in Kyushu. The enemy attacked Garasha's castle. Instead of being killed by enemies, for the sake of honor, she chose to be killed by ritual suicide by her own vassals. Garasha's servants wanted to die with her according to tradition, but she let them run away. The servants testified about her death to Jesuit missionaries. According to the missionaries, Garasha chose to be killed by her vassals because it was honorable as the wife of Lord Hosokawa. If she would have chosen to run away, her husband would have become anti-Christian, persecuting missionaries, and believers. In this way, she became a martyr. According to missionaries, Garasha always loved reading the Imitatio Christi longing for the experience of Christ's cross.Tanaka explained the story of Garasha was spread in the sixteenth–seventeenth-century Europe through Jesuit missionaries. This story was composed to become an opera of Mulier Fortis (a brave lady) and played at the palace of Vienna in 1698.Second, Kunihiko Terasawa, an associate professor at Wartburg College, presented about his research in South Korea and Hong Kong during his sabbatical in 2019–2020. Terasawa's research project was titled "Interreligious/Transnational Solidarity of Religion as Resistance to Ultranationalist Populism in East Asia and Pacific Rim." In South Korea, he was a visiting professor at Sogang University, a Jesuit college, focused on how reconciliation could be possible between Korea and Japan through Buddhist-Christian dialogue. Terasawa visited churches, temples, Christian/Buddhist universities, and Seoul National University for discussions with youth and scholars, and presented four times during his time. He also interviewed comfort women and visited the Sodemon prison that the Japanese' occupation government built. Terasawa was [End Page 389] eventually interviewed by a national daily newspaper for their piece, titled, "The Improvement of Korea-Japan Relationship through Repentance and Forgiveness."Terasawa was also a visiting professor at Hang Seng University of Hong Kong and taught a course on "Asian Religions and Society." Terasawa interviewed students, scholars, and religious leaders, and found that many Christians students are involved in democratic movements. However, it has not been easy to create solidarity between Christianity and Buddhism for democratic movements. Hong Kong Buddhists have had resentment toward Christianity due to the British Hong Kong government's leniency toward Christianity. The Buddhists, therefore, are more inclined to support the current Hong Kong government backed by the Chinese Communist government. The Buddhists appear to be politically indifferent, focusing on inner mindfulness or meditations. Thus, Hong Kong students and professors are focused less on past resentments and more on the future, and thus are vital in creating solidarity among Christians, Buddhists, and Muslims for democracy and human rights.Third, Yoshio Tsuruoka, a professor emeritus at Tokyo University, presented "How to read the poems of St. John the Cross with reference to the 'language' philosophy of Shizuteru Ueda." Ueda was a professor at Kyo to University, specializing in the philosophies of Nishida Kitaro and Meister Eckhart. Tsuruoka explained St. John the Cross'sjourney, most notably, how he became a mystic in his relation to Teresa de Ávila and ended up writing poems during his confinement time. His poems are "songs of love,""dark night," and "fire of love," and symbolize the romantic relationship between lover and loved without particular nouns. This love relationship of "I"–"Thou" implies his love relationship with God. Tsuruoka explored the love language of "I"–"Thou" of John the Cross which indicates the essence of language. Language is not just a written word or descriptive one, but an utterance from a human subject of person to the "other" person in relationship. That is why... (shrink)

In this paper, we consider profit sharing that is one of the reinforcement learning methods. An agent learns a candidate solution of a problem from the reward that is received from the environment if and only if it reaches the destination state. A function that distributes the received reward to each action of the candidate solution is called the reinforcement function. On this learning system, the agent can reinforce the set of selected actions when it gets the reward. And the (...) agent should not reinforce the detour actions. First, we will propose a new constraint equation about reinforcement functions to distribute the reinforcement values on the non-detour actions. If we use the reinforcement function to satisfy the constraint equation, the agent can select the non-detour actions directing to the destination state. Next, it is shown that the reinforcement function can be constant after learning process to suppress the selection of detour actions. Lastly, in computer simulations for maze problems, we show that the learning performance of agents does not depend on the size of environment. (shrink)

The chapter contextualizes and reconstructs Walther’s theory of social acts. In her view a given act qualifies as social if it is performed in the name of or on behalf of a community. Interestingly, Walther’s understanding of that notion is patently at odds with the idea of a social act originally propounded by Reinach. According to Reinach, an act is social if it “addresses” other persons and if it, for its success, requires them to grasp it. We claim that to (...) explain Walther’s reconfiguration of this concept, one has to look into the use that Husserl makes of it. Husserl adopts this idea from Reinach to tackle a problem that is not discussed by the latter. This is the problem of how communities, by means of social acts, are “constituted” in consciousness. Walther shares with Husserl the concern about the constitution of communities and her radical revision of Reinach’s idea is presented as an attempt to offer an alternative solution to Husserl’s problem. (shrink)

There are three conceptions of expression in Husserl: (1) expression as a physical or sensible entity (expression-token), (2) expression as a repeatable entity (expression-type), and (3) expression as an act that connects token and type to each other (act of expressing). Only when all three notions are considered canHusserl's theory of expression and its meaning be correctly interpreted. However, such an interpretation does not ensure the correctness of Husserl’s theory itself. Rather, the distinctions of the three notions reveal implausibility in (...) the theory, because using an expression-token is nothing other than having a presentation(Vorstellung) of it. In his manuscript of 1914, Husserl attempts to overcome that implausibility but in a way that gives rise to another difficulty. (shrink)

解放、朝鮮戦争、南北分断、経済成長、そして民主化―国際情勢への対抗や社会の変革に向けた動きなど、時代の課題と向きあう市民運動、労働運動を支える思想と社会意識を浮き彫りにする。.

When, after all doubts and despair not only in others, but in oneself, philosophy remains as the only possibility, then this path to truth can be no other than through the I that I am. „Whoever philosophizes, speaks of selfhood; those who do not, do not philosophize.“ (Jaspers) After all despair only selfhood remains for me. Being oneself is the reason of all despair and also the reason of all hope. All philosophy must begin here. The philosopher who has explored (...) the problem of selfhood in the intellectual tradion of the West most fundamentally is J.G. Fichte. In the East we find he deepest investigation of selfhood in Zen-Buddhisms, particularly in the teachings of Zen-master Dogen (1200–1253). Both refer selfhood essentially to action: Fichte on „ought“ and striving, and Dogen on meditation, and thus they try to conceive the essence of selfhood. Here the basic relationship of knowledge and life and their relationship is examined for selfhood, and thus the relationship between philosophy and life as well as the problem of what is philosophy. Wenn nach allem Zweifel und aller Verzweifelung, nicht nur am Anderen, sondern auch an einem selbst, nur noch die Moglichkeit des Philosophierens bleibt, kann dieser Weg zur Wahrheit kein anderer sein als der durch das Ich, das ich bin. „Wer philosophiert, redet von Selbstsein; wer das nicht tut, philosophiert auch nicht.“ (Jaspers). Nach aller Verzweifelung bleibt fur mich nur das Ich selbst. Das Selbstsein ist der Grund aller Verzweiflung und zugleich der Grund aller Hoffnung. Alle Philosophie muss hier beginnen. Der Philosoph, der in der geistigen Tradition des Westens das Problem des Selbstseins am grundlegendsten erortert hat, ist J.G. Fichte. In der des Ostens findet man die tiefste Erorterung des Selbstseins im Zen-Buddhismus, insbesonders beim Zenmeister Dogen (1200–1253). Beide beziehen das Selbstsein wesentlich auf das Handeln: Fichte auf das Sollen oder Streben und Dogen auf das Uben; und sie versuchen dadurch das Wesen des Selbstseins zu erfassen. Hier soll die Grundbeziehung von Wissen und Leben und ihr Verhaltnis zum Selbstsein untersucht und damit die Beziehung von Philosophie und Leben geklart werden und das Problem, was Philosophie ist. (shrink)

L’ambition de cet article est de reformuler l’ontologie des propositions proposée par Husserl dans ses Prolegomena zur reinen Logik (1900). Dans cet ouvrage, Husserl affirme que les propositions, auxquelles a trait ce qu’il appelle la “logique pure”, sont des propriétés (des “species”) d’actes, mettons d’actes de jugement. En outre, il considère les propriétés comme circonscrivant toutes leurs instantiations possibles. Sur cette base, on comprend mieux en quel sens la réflexion de Husserl sur la nature de la logique dépend de son (...) ontologie des propositions. Dans cet article, les deux points suivants sont discutés dans cette perspective. D’abord, la structure de son argument négatif contre le psychologisme n’est dans son ensemble correctement comprise que si l’on prend en considération l’ontologie husserlienne des propositions. Cela explique pourquoi la conception de la logique comme une science normative a priori ne satisfait pas Husserl lorsqu’il vise à réfuter le psychologisme. Ensuite, sa conception positive des lois logiques serait aussi rendue plus intelligible par cette théorie. Celle-ci fournit tout ce qui est nécessaire pour réfuter le psychologisme sans renoncer pour autant à une conception globalement aristotélicienne de la logique, que Husserl tient pour indispensable mais qu’il serait particulèrement difficile de maintenir dans le cadre de la conception normative a priori. (shrink)

「戦前=戦後」だけでなく、昭和はつねに「二つの貌」を持っていた。皇国史観から安保・学生運動まで、相反する気分が対立しつつ同居する昭和の奇妙な精神風土の本質を、丸山眞男・平泉澄・西田幾多郎・蓑田胸喜らの 思想を元に解読する。.

L’exposition d’art dans des paysages est devenu populaire au Japon, avec la multiplication récente de festivals d’art locaux. Dans ces festivals, qui attirent chacun des centaines de milliers de visiteurs, coexistent des œuvres hétérogènes. Certaines sont des sculptures autonomes, d’autres des installations qui se fondent dans le paysage, et d’autres encore sont des œuvres de type « art relationnel ». Bien que ces œuvres in situ affirment leur lien essentiel avec le site naturel rural et avec le corps du spectateur (...) — constituant un événement, une expérience, une rencontre éphémère —, les relations avec le site comme avec le visiteur sont complexes et ambigües. Il y a des œuvres in situ, mais parfois aussi in aliquo situ : des œuvres qui peuvent être installées n’importe où. Qu’est-ce qui attire les visiteurs dans ces expositions? Quels sont donc la nature et le mérite de leur localisation? Si les visiteurs apprécient de voir des œuvres dans ces paysages cela peut être en partie lié au principe japonais traditionnel d’expérience des lieux dit meisho-meguri, ou « pèlerinage vers des sites célèbres ». Cette pratique issue du Moyen Âge est associée historiquement au sacré. Aujourd’hui ce pèlerinage prend la forme du tourisme moderne mais conserve un sens traditionnel invisible car les visiteurs se déplacent à travers une série de lieux géographiques selon un jeu culturellement codé. Selon nous, dans le cas des visites d’œuvres d’art en zones rurales, l’appréciation des œuvres d’art participe à ce même jeu traditionnel de se déplacer physiquement dans une série de lieux. Cette dimension spirituelle implicite modifie à son tour la perception des œuvres. Ainsi on dira que la pratique japonaise de visiter ces expositions d’art in situ témoigne de la survivance d’une tradition, et constitue ainsi un système alternatif d’expérience esthétique. The installations of artwork in natural landscapes have become popular in Japan with the recent increase in local art festivals. In these art festivals where hundreds of thousands of visitors gather, heterogeneous installations coexist; some are autonomous sculptures, some are fused into the natural landscape, and some belong to “relational art”. Although most works assert the essential quality of their location, and the experience as “an event”, their relationships to the rural areas and to the body of the visitor are complex and ambiguous. Some works are really in situ, but some are in aliquo situ—that is, works that could be installed anywhere. What attracts visitors to these exhibitions? Hence what is the nature and merit of the location? What is the relation to the visitor’s bodily presence? If visitors enjoy the site-specificity of the artwork this may be linked to the traditional Japanese system of experiencing places as meisho-meguri—i.e. “a pilgrimage to a series of famous sites”. This practice comes from the Middle Ages and was by then spiritual. While today these pilgrimages appear as a form of modern tourism, they retain a culturally coded character because visitors’s journey is like “a game of visiting a series of geographical places”. According to me, in the case of the visit of artistic sites, the appreciation of the artwork participates in this same game of bodily displacement to a series of places. This implicit spiritual underpinning conversely modifies the visitor’s perception of the works. Thus I propose that visiting artistic sites in natural settings in Japan appears as informed by this Japanese particular tradition, and thus constitutes an alternative system of contemporary aesthetic experience. (shrink)

According to Gerda Walther, a community arises only if positive feelings, which she calls inner unification, eliminate hostilities among people. There are two objections to this claim, which one can develop from Aron Gurwitsch’s critical examination of Walther’s account. The present paper aims to respond to those objections and, through this, to clarify her account of community. To this end, the author deals with Walther’s brief remark on a “pathological” form of community and her accounts of inner unification. Considering those (...) two factors, the author further shows that Walther’s idea is more plausible than it initially may appear. Contrary to what Gurwitsch seems to think, her account of communities allows for conflict and even certain types of hostility within a community. (shrink)

In this contribution we discuss Gallagher's and Zahavi's project of naturalization of phenomenology. In their book The Phenomenological Mind, they aim at intertwining the phenomenological method with a number of results from the field of cognitive sciences. Nevertheless, one could oppose that such a project is based upon a metaphysical assumption: indeed, if mental states belong to nature, they should be approached by natural sciences. This paper replies to this objection by emphasizing how Gallagher and Zahavi opt for a transcendental (...) perspective in order to avoid any ambiguity between their project of naturalization of phenomenology and a naturalistic theory of consciousness. (shrink)