Everyday aesthetic experiences and concerns occupy a large part of our aesthetic life. However, because of their prevalence and mundane nature, we tend not to pay much attention to them, let alone examine their significance. Western aesthetic theories of the past few centuries also neglect everyday aesthetics because of their almost exclusive emphasis on art. In a ground-breaking new study, Yuriko Saito provides a detailed investigation into our everyday aesthetic experiences, and reveals how our everyday aesthetic tastes and judgments (...) can exert a powerful influence on the state of the world and our quality of life. By analysing a wide range of examples from our aesthetic interactions with nature, the environment, everyday objects, and Japanese culture, Saito illustrates the complex nature of seemingly simple and innocuous aesthetic responses. She discusses the inadequacy of art-centered aesthetics, the aesthetic appreciation of the distinctive characters of objects or phenomena, responses to various manifestations of transience, and the aesthetic expression of moral values; and she examines the moral, political, existential, and environmental implications of these and other issues. (shrink)

The human environment is currently undergoing massive change amid the rapid adoption of information and communications technology (ICT). ICT can be characterized as offering an opportunity to consider the nature of humanity, create new values, and foster new cultures. As humans, the question that technical innovation relating to Artificial Intelligence (AI) and Robots thrusts before us is, “What is a human?” What exactly are the things that AI will never be able to do, no matter how close it gets to (...) human capabilities? What makes us humans, and what is it that only humans can do? This essay discusses the impact of AI technology on humans and society from the perspective of a turning point in how people perceive themselves and humanity. (shrink)

The need for a reconsideration of human-nature relationships has been widely recognized in the Anthropocene. It is difficult to rethink, however, because there is a crisis of imagination that is deeply entrenched within the fundamental premises of modernity. This article explores how ‘critical animism’ developed by Miyazaki Hayao of Studio Ghibli can address this paucity of imagination by providing alternative ways of knowing and being. ‘Critical animism’ emerged from the fusion of a critique of modernity with informal cultural heritage in (...) Japan. It is a philosophy that perceives nature as a non-dualistic combination of the life-world and the spiritual-world, while also emphasizing the significance of place. Miyazaki’s critical animism challenges anthropocentrism, secularism, Eurocentrism, as well as dualism. It may be the ‘perfect story’ that could disrupt the existing paradigm, offering a promise to rethink human-nonhuman relationships and envisaging a new paradigm for the social sciences. (shrink)

Against the prevailing outcomes-based education and the instrumentalization of education, a movement has arisen towards holistic education. This aims to go beyond objective measurement of the outcomes of education in order to treat the student as a whole person. In this paper, we shall examine some strands of education in Japan which in some way or another feature the idea of the whole person. This includes the tradition of clinical pedagogy, which originated in Kyoto University, Yukichi Shitahodo’s educational anthropology (Kyoiku-Ningengaku), (...) Kuniyoshi Obara’s Zenjin Education (the education of the whole person) and holistic education. Notwithstanding the fact that such education is benevolent in intention, it can be miseducative in some respects. In the light of this, and with some reference to criticism of the idea of the whole person, we shall point to an alternative vision of education of the whole person following Cavell’s Emersonian moral perfectionism – a perfectionism that is thoroughly anti-foundationalist and that transcends self-entrapment in circulatory discourse on the whole. In critical dialogue between the rich traditions of Japanese thought and the critical voice of liberalism raised from within the West, we hope to find a more nuanced answer to the question of how being a whole might make sense. (shrink)

The epistemological chasm between how we (implicitly and subjectively) perceive or imagine the actual world and how we (explicitly and “objectively”) think of its underlying entities has motivated perhaps the most disconcerting impasse in human thought: the explanatory gap between the phenomenal and physical properties of the world. Here, I advocate a combination of philosophical skepticism and simplicity as an informed approach to arbitrate among theories of consciousness. I argue that the explanatory gap is rightly a gap in our understanding, (...) but one that is not surprising; and we being observers biased by our first-person perspective and our existence may both hinder and (the realization we have them) assist our reasoning. Further, I unfold the concept of observer into two distinct notions based on its functional and phenomenal aspects, and exploit this device to elucidate the subject-observer relationship. Then, I proceed to analyze the philosophical zombie dilemma. Lastly, I contend that from a skeptical viewpoint, panpsychism (or neutral monism) is the most parsimonious doctrine accounting for the explanatory gap, and suggest that it would be possible to make headway in the hard problem of consciousness by uncovering non-trivial causal relationships between qualia states and functional states, if routine and controlled manipulation of neural circuits were easily available. (shrink)

Neglect of everyday aesthetics -- Significance of everyday aesthetics -- Aesthetics of distinctive characteristics and ambience -- Everyday aesthetic qualities and transience -- Moral-aesthetic judgments of artifacts.

This article explores the possibilities of the antifoundationalist thought of Cavell with a particular focus on his idea of chance in aesthetic experience, as a framework through which to destabilize the prevailing discourse of education centering on freedom and control. I try to present the idea of chance in a particular way, which does not identify it with chaos or limitlessness but takes it rather as a condition of meaning-making, and more generally of a perfecting of culture, of a conscientious (...) sense of its further possibility and betterment. In Cavell's perfectionism, our aesthetic life models our political life, and such life requires our constant reengagement with our language. The cultural criticism this entails is to be understood not in merely negative terms but as itself a process of renewal. The interrelationship between the aesthetic, the political and language is at the heart of Cavellian education for self-knowledge, where this is understood as a matter of self-criticism. It connects, there.. (shrink)

The spread of the novel coronavirus brought an impact on human civilization. The history of infectious diseases teaches us that overcoming them requires the long-term perspective for the complex of the following keys, including the mutation of pathogens, the disappearance of vectors, the effectiveness of protective measures, the acquisition of herd immunity, the development of vaccines, and the climate. So, what do we lose or gain in this unwanted situation of living with viruses? From the perspective of historical anthropology, it (...) is necessary to consider the transformation of humanity and the culture, social etiquette, ceremonies, and rites in the age of living with COVID-19. (shrink)

This paper examines the challenge of mediating theory and practice in pedagogy, specifically focusing on the critical importance of educational tact as a mediator between the two. It first defines the role of pedagogical tact, underlining its significance as a vital skill for professionals. It also explores the qualities of teachers who embrace diversity and foster intercultural understanding, which is essential and crucial in our increasingly globalized world. Moreover, it underscores the unique role of pedagogical tact in haptic research, a (...) field of growing significance in the digital age. Haptic research involving the sense of touch is pivotal in advancing digital technologies such as artificial intelligence. The paper concludes that modernizing pedagogical tact can forge a comprehensive learning environment that addresses the needs of the times. (shrink)

Living in an era of technological innovations, we must understand and trust them to benefit from these new technologies. In this context, paternalism is renewed as the so-called “soft-” or “Libertarian paternalism”. How can we face it and ensure freedom in the vortex of wellmeaning advice and persuasion? This paper will discuss 1. the characteristics of freedom since the 18th century from the perspective of the Enlightenment discourse in Germany by Mendelssohn and Kant, 2. the conditions for freedom in the (...) contemporary age of accelerating technological innovation, and 3. from trans-modernism, rethinking the dichotomy between otherness and autonomy, coercion and freedom, by the idea of 融通無碍 Yuzu-Muge, tactfulness in 華厳学 Hua-Yan Philosophy. (shrink)

We propose a novel algorithm to transliterate English to Japanese and its application to a voice controlled browser, which enable ordinary Japanese people to browse English Web site by voice. Speech recognition software designed for native English speakers do not work for most Japanese because Japanese can't pronounce English as native English speakers do. Therefore, we combined Japanese speech recognition software with English-to-Japanese transliteration software. The accuracy of our transliteration algorithm is 80% recall for the top candidate, and 92% recall (...) for the top three candidates. The browser using this transliteration algorithm makes it possible for Japanese to navigate English Web pages almost as accurate as Japanese pages by voice commands. (shrink)

This study investigates the individual outcomes of irrational thinking, including belief in the paranormal and non-scientific thinking. These modes of thinking are identified through factor analysis of eleven questions asked in a large-scale survey conducted in Japan in 2008. Income and happiness are used as measures of individual performance. We propose two hypotheses. Previous studies in finance lead us to consider Hypothesis 1 that both higher belief in the paranormal and non-scientific thinking are associated with lower income. Literature on the (...) association between religion, the paranormal, and happiness suggest Hypothesis 2 that higher belief in the paranormal is associated with greater happiness, while higher non-scientific thinking is associated with greater unhappiness. To examine these hypotheses, we regress income and happiness on belief in the paranormal and non-scientific thinking with appropriate control variables. We employ the Mincer-type wage function as the income equation. Income, sex, and age are controlled in the happiness equation. Analysis supports both hypotheses, which highlights the complex features of irrationality. Although irrationality results in diminishing financial profitability, the component of belief in the paranormal improves the psychological state. (shrink)

Yuriko Saito, the leading figure in the field, explores the nature and significance of the aesthetic dimensions of people's everyday lives. She argues that everyday aesthetics can be an effective instrument for directing humanity's collective and cumulative world-making project.

In the name of efficiency, the practice of education has come to be dominated by neoliberal ideology and procedures of standardization and quantification. Such attempts to make all aspects of practice transparent and subject to systematic accounting lack sensitivity to the invisible and the silent, to something in the human condition that cannot readily be expressed in an either-or form. Seeking alternatives to such trends, Saito reads Dewey’s idea of progressive education through the lens of Emersonian moral perfectionism (to (...) borrow a term coined by Stanley Cavell). She elucidates a spiritual and aesthetic dimension to Dewey’s notion of growth, one considerably richer than what Dewey alone presents in his typically scientific terminology. (shrink)

Journal of Philosophy of Education, EarlyView.

Beyond a monolingual mentality and beyond the language that is typically observed in the prevalent discourse of education for understanding other cultures, this article tries to present another approach: Stanley Cavell's idea of philosophy as translation . This Cavellian approach shows that understanding foreign cultures involves a relation to other cultures already within one's native culture. Foreshadowing the Cavellian sense of tragedy, Emerson's 'Devil's child' helps us detect the sources of repression and blindness that are hidden behind the foundationalist approach (...) to other cultures. The child represents the human condition in which the self and language are simultaneously in the process of translation. On the strength of this I propose a possibility of understanding other cultures that is crucially related to language education, one that can point us beyond monolingualism . Cavell's view of language and the self envisions a way of releasing, not repressing, the desire to express one's inner light as a crucial source of the revival of one's native culture from within, while at the same time cultivating an eye for the other, the stranger, who is already here within oneself. This is to find alterity in the human condition in terms of the translation that is inherent to language and the immigrancy of the self. (shrink)

Recently, many opportunities have emerged to use the Internet in daily life and classrooms. However, with the growth of the World Wide Web (Web), it is becoming increasingly difficult to find target information on the Internet. In this study, we explore a method for developing the ability of users in information seeking on the Web and construct a search process feedback system supporting reflective activities of information seeking on the Web. Reflection is defined as a cognitive activity for monitoring, evaluating, (...) and modifying one's thinking and process. In the field of learning science, many researchers have investigated reflective activities that facilitate learners' problem solving and deep understanding. The characteristics of this system are: (1) to show learners' search processes on the Web as described, based on a cognitive schema, and (2) to prompt learners to reflect on their search processes. We expect that users of this system can reflect on their search processes by receiving information on their own search processes provided by the system, and that these types of reflective activity helps them to deepen their understanding of information seeking activities. We have conducted an experiment to investigate the effects of our system. The experimental results confirmed that (1) the system actually facilitated the learners' reflective activities by providing process visualization and prompts, and (2) the learners who reflected on their search processes more actively understood their own search processes more deeply. (shrink)

This article examines the underexplored relationship between Amartya Sen's ‘capability approach’ to human well-being and education. Two roles which education might play in relation to the development of capacities are given particular attention: (i) the enhancement of capacities and opportunities and (ii) the development of judgement in relation to the appropriate exercise of capacities.

This article examines historical transformations of Japanese collective memory of the atomic bombing of Hiroshima by utilizing a theoretical framework that combines a model of reiterated problem solving and a theory of cultural trauma. I illustrate how the event of the nuclear fallout in March 1954 allowed actors to consolidate previously fragmented commemorative practices into a master frame to define the postwar Japanese identity in terms of transnational commemoration of "Hiroshima." I also show that nationalization of trauma of "Hiroshima" involved (...) a shift from pity to sympathy in structures of feeling about the event. This historical study suggests that a reiterated problem-solving approach can be efficacious in analyzing how construction of national memory of a traumatic event connects with the recurrent reworking of national identity, on the one hand, and how a theory of cultural trauma can be helpful in exploring a synthesis of psychological and sociological approaches to commemoration of a traumatic event, on the other. (shrink)

This paper offers a different approach to writing about oneself—Stanley Cavell's idea of philosophy as autobiography. In Cavell's understanding, the acknowledgement of the partiality of the self is an essential condition for achieving the universal. In the apparently paradoxical combination of the 'philosophical' and the 'autobiographical', Cavell shows us a way of focusing on the self and yet always transcending the self. The task requires, however, a reconstruction of the notions of philosophy and autobiography, and at the same time the (...) destabilising of our conceptions of self and language. Cavell seeks to achieve this through the idea of finding one's voice, understood as an autobiographical exercise. This necessitates both negotiation of the inheritance from the past and innovation for the future, initiation into the language community and deviation from it. What this amounts to, in ways that the paper seeks to explain, is a process of the self and language in translation. This is a sense of 'translation' that is broader than the conventional understanding of the term. Such a conception can, it is argued, exercise a therapeutic effect on the self, destabilising the myth of self-identity. The implications of this account for the contemporary vogue for narrative in educational research, as well as for classroom practice, are considered. (shrink)

Performing various tasks to manage our daily lives does not fit comfortably with the predominant model of aesthetics, which consists of a disinterested spectator making a judgment on the aesthetic value of an object. Taking ‘cleaning’ as an example, this paper illuminates its rich aesthetic potential, which includes sensory and bodily engagement, development of aesthetic sensibility, activation of imagination, and cultivation of a care relationship with other people and the world.