His book Some Japanese flowers of 1896. an original copy of which is in the collection of the J. Paul Getty Museum, features handcolored collotypes of flowers native to Japan, including the lotus, several varieties of chrysanthemum and lily ...

Zen monk Jikisai Minami takes the things we are supposed to strive for and turns them on their head. The [38] short, thought-provoking essays in this book are divided into four chapters about our sense of self, our hopes and dreams, our personal relationships and how to face death. Each essay begins with a deliberately controversial point of view to help us look at life's problems through fresh eyes."--Amazon.com.

We present several models which satisfy CH and some ♦-like principles while others fail, answering a question of Moore, Hrušák and Džamonja.

Persons with visual impairments (hereafter PVI) detect and discover obstacles and road conditions by touching with a white cane when walking on the streets. In one training session, an Orientation and Mobility specialist (hereafter SPT) guided a PVI by grasping and moving the cane that the PVI was holding. We conducted a multimodal analysis of two instruction sequences, one a "proving and achieving" demonstration (Sacks in Lectures on conversation, Blackwell, 1992) and the other a "learnable" (Zemel and Koschmann, in Discourse (...) Stud 16:163–183, 2014) demonstration. The achieving demonstration proved the assessment of the PVI's performance. In the "learnable" demonstration, the PVI was able to receive and perform the most critical part of the "learnable" of the long contact touch without the aid of talk. Sharing a single cane touch is an efficient way for both the guiding SPT and the guided PVI to jointly experience and understand the environmental features. The SPT did not need to verbally confirm that the guided touch was accountable to the PVI and seemed confident that intersubjectivity with the PVI had been established. A unique form of being with others and achieving intersubjectivity in society was identified. In traditional learning instruction, it has been assumed that the learnable is presented and communicated visually and audibly. However, through guided touch learnable is presented and conveyed effectively in the cases of this paper. It seems that the sense of touch has been considered to be just for the occasion, but this is an example of something that is not just for the occasion but is consequential, that is, usable for further occasions. The data is in Japanese. (shrink)

Le haïku est une poésie japonaise de seulement 17 syllabes. Le Japon compterait 10 millions de haïkistes principalement non professionnels. Chacun compose des haïkus et les montre à des confrères en recherchant une reconnaissance. Mais est-il judicieux de qualifier le haïku d’activité d’amateurs?

We investigate splitting number and reaping number for the structure (ω) ω of infinite partitions of ω. We prove that ${\mathfrak{r}_{d}\leq\mathsf{non}(\mathcal{M}),\mathsf{non}(\mathcal{N}),\mathfrak{d}}$ and ${\mathfrak{s}_{d}\geq\mathfrak{b}}$ . We also show the consistency results ${\mathfrak{r}_{d} > \mathfrak{b}, \mathfrak{s}_{d} < \mathfrak{d}, \mathfrak{s}_{d} < \mathfrak{r}, \mathfrak{r}_{d} < \mathsf{add}(\mathcal{M})}$ and ${\mathfrak{s}_{d} > \mathsf{cof}(\mathcal{M})}$ . To prove the consistency ${\mathfrak{r}_{d} < \mathsf{add}(\mathcal{M})}$ and ${\mathfrak{s}_{d} < \mathsf{cof}(\mathcal{M})}$ we introduce new cardinal invariants ${\mathfrak{r}_{pair}}$ and ${\mathfrak{s}_{pair}}$ . We also study the relation between ${\mathfrak{r}_{pair}, \mathfrak{s}_{pair}}$ and other cardinal invariants. We show (...) that ${\mathsf{cov}(\mathcal{M}),\mathsf{cov}(\mathcal{N})\leq\mathfrak{r}_{pair}\leq\mathfrak{s}_{d},\ma thfrak{r}}$ and ${\mathfrak{s}\leq\mathfrak{s}_{pair}\leq\mathsf{non}(\mathcal{M}),\mathsf{non}(\mathcal{N})}$. (shrink)

仏教とは「超越と実存」のせめぎ合いの歴史である――「恐山の禅僧」が、ブッダから道元までの思想的変遷に迫る、かつてない仏教史。.

By using finite support iteration Suslin c.c.c forcing notions we construct several models which satisfy some ♢-like principles while other cardinal invariants are larger than ω1.

Bien que John Stuart Mill et Jeremy Bentham aient été considérés comme d’illustres exemples de « Philosophes radicaux », leurs exigences en matière de réforme sociale et politique étaient basées sur des points de vue différents. Comparée à celle de Bentham, l’analyse de Mill concernant le principe d’utilité et de démocratie représentative présente certains traits « perfectionnistes » et « élitistes ». La présente étude se propose d’examiner ceci à la lumière de la réception et de la réponse de Mill (...) aux idées de Bentham sur la politique. Bien que Mill fût, en partie, un partisan enthousiaste de Bentham, et qu’il lui attribuât le mérite de promouvoir les réformes juridiques et politiques, il semble avoir commencé, à partir de 1833, à évaluer ouvertement Bentham de façon critique. Ceci peut être perçu dans ses discussions et sa relation intellectuelle avec George Grote, qui était aussi un politicien et un historien utilitariste. L’accent mis par Mill sur le rôle essentiel de « l’éducation sociale du peuple » dans la promotion de l’esprit public fut développé dans des dialogues avec Grote et l’examen de ses études historiques. La présente étude conclut que Grote fit preuve de plus de sympathie envers Bentham que Mill, dans l’approche théorique aussi bien que dans l’approche pratique. Bien que tous les trois fussent vraiment dévoués à la même cause radicale, ils avaient toutefois des visions différentes de la crise de la démocratie parlementaire. L’examen du contexte de sa relation intellectuelle avec Grote fournit l’une des sources permettant de comprendre le défi jeté par Mill aux idées de Bentham relatives à la réforme politique. (shrink)

ArgumentHijōji was an important keyword in the militarist Japan of the 1930s. Previous scholarship has assumed that such language sprung from the global financial crisis of 1929, and subsequent diplomatic events. Our article demonstrates, however, that a full-bodied language of emergency was crafted well before the collapse of the global economy, and against the backdrop of the Great Kanto Earthquake of 1923, which destroyed the Japanese capital. While previous “great earthquakes” had been opportunities to strengthen Japanese participation in the global (...) project of science, this one led more dramatically to a crisis of reason, and indirectly contributed to the spiritual, anti-western, and anti-rational rhetoric of what became the “Showa Restoration.” This and other post-disaster landscapes, we argue, should be examined as compelling sites for the crafting of political language – sites of opportunity and meaning as well as trial. While the phrase “state of emergency” was coined under very different circumstances in post-war Britain, it gained power and charisma in Japan, and likely other places around the world, by its association with natural catastrophe. Thus did modern politics establish a new connection with the traditional realm of the sublime, and in the case of Japan, the supernatural. Emergency's ability to associate politics with nature would never disappear, and has perhaps even strengthened in the early twenty-first century. (shrink)

Increasing psychophysical evidence suggests that specific image features - or statistics - can appear unpleasant or induce visual discomfort in humans. Such unpleasantness tends to be particularly profound if the image's amplitude spectrum deviates from the regular 1/f spatial-frequency falloff expected in natural scenes. Here, we show that profound unpleasant impressions also result if the orientation spectrum of the image becomes flatter. Using bandpass noise with variable orientation and spatial-frequency bandwidths, we found that unpleasantness ratings decreased with spatial- frequency bandwidth (...) but increased with orientation bandwidth. Similarly, a subsequent experiment revealed that sinusoidal modulations in the amplitude spectrum of 1/f noise along the spatial frequency increased unpleasantness, but modulations along the orientation decreased it. Given that natural scenes tend to have a linear slope along the spatial frequency but an uneven spectrum along the orientation dimension, our opposing results in the spatial-frequency and orientation domains commonly support the idea that images deviating from the spectral regularity of natural scenes can give rise to unpleasant impressions. (shrink)

We study the Mathias–Prikry and Laver–Prikry forcings associated with filters on ω. We give a combinatorial characterization of Martinʼs number for these forcing notions and present a general scheme for analyzing preservation properties for them. In particular, we give a combinatorial characterization of those filters for which the Mathias–Prikry forcing does not add a dominating real.

Mādhyamikas argue that ultimate reality, which is without any delimitation and hence cannot be verbalized in itself, can be expressed in words on the basis of the attribution or superimposition of the basis for the application of the word. The denotation theory of ultimate reality Bhartṛhari advances in the Dravyasamuddeśa of his Vākyapadīya convincingly explains that, insofar as ultimate reality is spoken of, we must say that it is denoted by the word; ultimate reality is said to be ineffable only (...) in the sense that it is far from what is conveyed as something by the word; language is a pointer to the ultimate reality. The point that the application of a word to ultimate reality depends on the attribution of the basis for the application of the word to it naturally leads to an idea that one should not hypostatize the basis, although without resorting to it any word cannot be used to convey the ultimate reality; otherwise, it would have to be said that the ultimate reality to which the word is applied has in essence the property which serves as the basis. Such a property is precisely what the Mādhyamikas consider to be the svabhāva ‘intrinsic nature’. What they understand by the term śūnyatā is precisely that everything has no real basis for the application of the word to it. (shrink)

Japan has been one of the nations where music education is not grounded on its own indigenous music. The universal slogan that school music education should be based on each country's own music has mainly remained unpracticed here. This essay is to clarify the exing questions raised by the above discussion--why Western music is still the core of public music education in Japan and how this came to be so. I then offer my views on the future of Japanese public (...) music education: how Japanese traditional music should be dealt with in school music education. The responsibility of Japanese music educators might be concerning this issue. (shrink)

The topic of translation is in my view not only a linguistic problem, but also a problem in the philosophy of culture. In the lexicon of a foreign language we may find an unfamiliar word that designates an object that is unknown in the eyes of our own culture. Instruments employed in a religious ceremony of the Catholic church, for example, an “encensoir,”, “reposoir,”, or “ostensoir,” will have no corresponding word in the Japanese language. But you must translate words of (...) this type if you wish to translate Baudelaire’s poem “Harmonie du soir.” If these Catholic words are translated into Japanese, then we must use some traditional Japanese word as a rough equivalent of the original word, or we have to make up some new word in order to effect a translation. Through this, however, the single signans of the original word yields two meanings, since the new use of the old word or the new word must somehow carry the traditional meaning also. In the first case two meanings come to be involved, meanings derived from two different cultures. In the second case, the new word must somehow be explained in terms of Japanese, if it is to bear the new linguistic load. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Music Teacher Education in Japan:Structure, Problems, and PerspectivesMasafumi OgawaSchool music education in Japan is in a less than ideal situation. In April 2002, the new course of study was implemented by the Ministry of Education, Culture, Sports, Science and Technology (MEXT).1 The total number of music classes in the new curriculum was reduced to 33% of what it had been by the end of 2002. The reduction went from (...) two hours of music classes every week in grades one through nine to one hour in grades five through nine. This inevitably caused many problems. First, it became very difficult to teach music sequentially and instead music classes tended to be fragments of introductory experiences taught as disconnected activities. In this situation, it has been difficult for students to develop musical knowledge and skills. Second, the number of full-time music teachers was reduced greatly. It became common for a music teacher to teach at more than two schools in order to fill a full-time assignment. In some scenarios, many full-time music teachers were replaced with part-time teachers or teachers of other subjects. Music teachers have become disposable.Many music teachers are losing their effectiveness in the classroom. Students consider school music classes as a time to relax compared with other "intellectual subjects."2 They sometimes question music as an essential subject because they [End Page 139] do not value the developing skills that music requires or studying the theory of music. They believe that they can enjoy music outside of school anyway. Consequently, they are quite reluctant to participate in music classes and so behavioral problems arise and classroom management becomes more difficult. Some teachers attempt to force students to obey and force them to order; other teachers totally give up and let students behave as they like in class.3 In either case, teachers and students do not relate well to each other. It is not an exaggeration to say that school music in Japan is at risk of collapsing altogether and disappearing from the curriculum.One of the reasons for this, I believe, is that we have not wrestled with the fundamental problems of school music education until today. We might have intentionally avoided reviewing and criticizing the curriculum, expectations, and purposes of music education because it has been taboo to discuss the national standards, particularly for public school teachers to do so. Social and environmental conditions have changed greatly since the current system of Japanese education was established in 1947. It is obvious that the existing system does not match the new conditions.I strongly feel that it is time to review and reexamine what our pioneers of music education and the government had achieved in the field of music education. If we continue to avoid doing so, music in the schools will face serious consequences. In this paper, I discuss some of the fundamental issues of music teacher education in Japan. There are two reasons for focusing on music teacher education. First, starting with music teacher education is most important because music teachers have the most significant roles in school music education. Second, I have been engaged in music teacher education for seventeen years, and this is not only my research area but also an area in which, as an insider, I can offer direct insights. I will limit this essay to looking at the preparation of teachers in music for elementary and middle schools (grades 7 to 9).StructureThe course of study (COS) is a set of national curriculum standards for kindergarten, elementary, middle, and high school, and schools for the handicapped and is issued by the MEXT.4 All schools, public or private, are required to follow these standards. No other curriculum is allowed. Therefore, in Japan, the COS is law through which the government controls all educational actions. The COS was first issued in 1947 and has been revised seven times.5 The most recent revision was announced in December 1998 for kindergarten, elementary, and middle schools, and in March 1999 for the other levels. All schools in Japan were required to implement the revised COS by April 2002. [End Page 140]The COS of... (shrink)

越後長岡藩の知られざる逸材、藩儒・秋山景山に焦点を結び、文武にわたって藩政改革を担った藩儒の存在と歴史の実相を描く。.

The contemporary times are the era in which the natural sciences and technology are hyper-developed. Nowadays the future of mankind is not altogether filled with the light of hope. On the contrary the human beings are thrown into the difficult situations. What kind of critical situation is there in front of us then? Three points must be considered and inquired. 1) What is the recognition of the present condition? 2) From which does the critical situation arise? 3) On the base (...) of these two steps aforementioned, I would like to elucidate how it is possible for mankind to conquer and to overcome the crisis of human beings. A fundamental cause of this predicament is the concentrated will in the subjectivity and the voluntary constitution of the metaphysics since the Greek and Roman School of Stoic Philosophy and its successor, Descartes as its precursor. Therefore every one must achieve the self-negation of his own will not only for himself but also for the human society. (shrink)

실학의 개념을 설명하고 유교와 실학의 관계 등 실학 의 제이론을 분석한 저서.

Philosophy is global, insofar as it is a relation of a human being towards its world and as such a thinking of the »betweenness«, of logos and of structure, as they disclose themselves in the relations between the Ego and the world, between the beginning and the end, between the Ego and the others. e theme of »the relational thinking« transcends boundedness to a particular cultural sphere. e transcendence is possible because of the insight into the identity of structures in (...) every culture, which is founded on the performance of a deliberation upon a repeated analysis of the most fundamental issues. e thinking of the relation is the heart of philosophy. (shrink)