We shall show the consistency of CH+ᄀ(+) and CH+(+)+ there are no club guessing sequences on ω₁. We shall also prove that ◊⁺ does not imply the existence of a strong club guessing sequence ω₁.

The problem of the destruction of nature and the natural environment is one of the most serious problems that confronts humanity at the end of the twentieth century. This destruction has its basis in the dualistic way of thinking that has dominated the Modern age: Humanity has been accustomed to think of the world dualistically as a confrontation between subject and object, soul and body, and spirit and nature. Both Modern natural sciences and scientific technology in general are grounded in (...) such a dualistic way of thinking. But this way of thinking itself, in other words, the Modern dualistic paradigm, is now one of the most serious problems of present-day philosophy. It has become clear that a new relation between humanity and nature must be established. In this paper, I will re-examine the relationship between “nature” and “spirit” in the context of Husserl’s phenomenology in which, in my opinion, a new concept of nature can be found. In the course of this investigation, I shall try to elucidate the present-day situation of human spirit in a phenomenological way. (shrink)

中島敦の小説やウィトゲンシュタインとカール・クラウスの言語論に分け入り、「生きた言葉」とはなにかを明らかにする新しい哲学!

This essay is an overview of the intellectual itinerary of the Japanese philosopher Kuki Shūzō (1888-1941). Kuki first came to the attention of Western readers in Heidegger's A Dialogue on Language between a Japanese and an Inquirer. After correcting the record on Kuki with regards to this famous piece, the essay turns to the work that Heidegger and the Japanese Inquirer were discussing, namely, The Structure of Iki. The essay discusses both the background and basic arguments of this work. The (...) essay then expands on Kuki's Western reception, indicating that his thinking evolved beyond his early work with the phenomenon of iki. His later thinking concerns the problem of contingency and the essay concludes with a discussion of his late work, The Problem of Contingency. The essay reviews Kuki's thinking as a whole in order to develop a sense of his hermeneutics. (shrink)

In his book on P max [7], Woodin presents a collection of partial orders whose extensions satisfy strong club guessing principles on ω | . In this paper we employ one of the techniques from this book to produce P max variations which separate various club guessing principles. The principle (+) and its variants are weak guessing principles which were first considered by the second author [4] while studying games of length ω | . It was shown in [1] that (...) the Continuum Hypothesis does not imply (+) and that (+) does not imply the existence of a club guessing sequence on ω | . In this paper we give an alternate proof of the second of these results, using Woodin's P max technology, showing that a strengthening of (+) does not imply a weakening of club guessing known as the Interval Hitting Principle. The main technique in this paper, in addition to the standard P m a x machinery, is the use of condensation principles to build suitable iterations. (shrink)

This study aimed to propose a novel method for designing a product recommendation virtual agent that can keep users motivated to interact with the agent. In prior papers, many methods of keeping users motivated postulated real-time and multi-modal interactions. The proposed novel method can be used in one-direction interaction. We defined the notion of the “hidden vector,” that is, information that is not mentioned by a PRVA and that the user can suppose spontaneously. We conducted an experiment to verify the (...) hypothesis that PRVAs having a hidden vector are more effective than other PRVAs. As a result, it was shown that PRVAs having a hidden vector were perceived as being more persuasive than other PRVAs and strongly motivated the users to use the PRVAs. From these results, the proposed method was shown to be effective. (shrink)

In Japan, many incidents regarding manga-like virtual agents have happened recently, in which critics have indicated that virtual agents used in public spaces are too sexual. Prior study defined this perception as “moe-phobia.” In many cases, critics have pointed to agents' clothes. However, after verifying actual moe-phobia incidents, I hypothesize that these incidents are associated with not only the agents' clothes but also the situations in which they are used. I conducted an experiment with three factors and two levels to (...) verify this hypothesis. The independent values were the agents' clothes, usage scenario, and the gender of the participants. The dependent values were the agents' trustworthiness, familiarity, likability, sexuality, and suitability as perceived by humans. I conducted the experiment with female and male groups and conducted a three-way ANOVA for each dependent value for each group. As a result, I observed a different tendency regarding the impression of the agents between female and male groups; however, both groups had the same tendency regarding the perceived suitability. The female and male participants judged the agents' suitability from not only their clothes but also the scenario. (shrink)

『精神現象掌』的全段階比扣、「感覺怯「契機反復芒才、「感性怯、「精神」仿現象口有仿道程的全体是構成心志「工夭。前者怯「推論」構造橙色運動的論理的拉機能守，後者怯、的運動力可考己、言古法拉形態是取毛主芒 的原本的放質料場所可怎。己的區別乙基于主芒『精神現象字』仿敘述分析寸毛主、「共通感賞」仿云統的拉理解力可大芒〈愛才月。非共通仿共通感貨主怯、絕灼的異他性老含甘共同体拉拉、仿共通感覺、己才倍、『精神現象 字』的宗教仿段階心惰熱主意志才包合非共通的共通又主深化才謊耳其弓之己。神仿死的感情，仿神色人色的、旬件又站、大秉弘教、多悲三哲竿的』乙深〈通匕言文本丐。 Dans toutes les étapes de la Phénoménologie de l' esprit, la sensibilité est répétée comme « moment », et le sensible est un « élément » qui constitue le cheminement total du processus du phénomène de I' « esprit ». La première est une fonction logique du mouvement ayant une structure « deductive ». Le second est la matière originale et le lieu lorsque ce mouvement prend ici de multiples formes. Cette distinction a pour effet de changer la compréhension (...) traditionnelle du sens commun. Le sens commun non commun, c'est le sens commun dans la communauté contenant l'Étrangeté absolue. Dans l'étape de la religion de la Phénoménologie de l' esprit, nous pouvons lire ce sens commun non commun comme s'approfondissent dans le pathos commun non commun qui comporte à la fois la passion et la volonté. On peut affirmer que le pathos entre Dieu comme sentiment de Sa mort et l'homme est philosophiquement lié à la compassion dont parle le bouddhisme du Grand Véhicule. In all the stages of the Phenomenology of the spirit, the sensibility is repeated as « moment », and the sensitive is an « element » which constitutes the total progress of the process of the phenomenon of the « spirit ». The first is a logical function of the movement having a « deductive » structure. The second is the original material and the place when this movement here takes multiple forms. If we analyze the description of the Phenomenology of the spirit by resting itself on this distinction, it is the traditional understanding of the « common sense » that will largely be changed. The non-common common sense is the common sense in the community containing the absolute Strangeness. In the stage of the religion of the Phenomenology of the spirit, we can read this common sense non-common as deepening in the common pathos not common which contains both passion and will. We can assert that the pathos between God as feeling of His death and man is philosophically connected to the condolence which the Buddhism of the Big Vehicle refers to. (shrink)

In seiner Fünften Cartesianischen Meditation entwickelt Husserl eine transzendentale Theorie der Fremderfahrung, der sogenannten ,,Einfühlung . Diese Theorie charakterisiert er in dieser Schrift als ,,statische Analyse . Genau besehen werden darin jedoch mehrere genetische Momente der Fremderfahrung in Betracht gezogen. In diesem Aufsatz versucht der Verfasser, zuerst aufgrund einiger nachgelassener Texte Husserls die wesentlichen Charaktere der statischen und der genetischen Methode und auch den Zusammenhang der beiden festzustellen, um dann aus der Analyse der Fünften Meditation die statischen und die genetischen (...) Momente konkret herauszuarbeiten. Aus dieser Untersuchung wird deutlich, dass die Theorie der Fremderfahrung in der Fünften Meditation als statische Analyse angesehen werden kann, insofern sie die ,,Fundierungsstruktur der Fremderfahrung klärt. Es ergibt sich aber auch, dass sie bereits in die genetische Sphäre eingetreten ist, sofern sie durch den ,,Abbau der höheren Sinnesschicht der Fremderfahrung die primordiale Eigenheitssphäre als Unterschicht freilegt, und wenn sie dann versucht, von dieser Eigenheitssphäre her die höhere Konstitution des fremden Leibes und des alter ego durch die ,,paarende Assoziation als ,,passive Genesis aufzuklären. Dieser halb-genetischen Theorie fehlt jedoch ein weiteres notwendiges Verfahren der genetischen Methode (das der Rückfrage nach der ,,Urstiftung ), das überprüfen soll, ob und wie alle zur primordialen Sphäre gehörigen Sinne (,,mein Leib , ,,mein Menschen-Ich usw.) wirklich ohne konstitutive Leistungen der auf fremde Subjektivität bezogenen Intentionalität urgestiftet werden können. Einige Stellen der Fünften Meditation weisen darauf hin, dass eine solche Urstiftung unmöglich wäre. In der Tat hat der späte Husserl seine ehemalige Konzeption, die die statische Fundierungsabfolge zugleich als notwendiges genetisches Nacheinander auffasste, revidiert. (shrink)

We outline the proof of the consistency that there exists a saturated tail club guessing ideal on ω₁ which is not a restriction of the nonstationary ideal. A new class of forcing notions and the forcing axiom for the class are introduced for this purpose.

This article discusses what constituted Japan's conception of the world order, by analyzing political discourse of international order in modern Japan. It has been generally assumed that the Japanese vision of international order in the pre-World War II years was dominated by a belief in the supremacy of the sovereign state. Contrary to the conventional supposition, this paper will argue that modern Japan actually abounded in discourses of transnationalism, and that most of them cannot be seen as the product of (...) liberal ideas but rather the result of an unstable image of the sovereign state system. Surveying the historical development of political discourse of sovereignty and colonial administration in modern Japan, the way in which the ambivalence of Japanese transnationalism had affected the theoretical construction of the international order will be elucidated. Keeping in mind that previous studies on the genealogy of international relations have focused exclusively on the paradigmatic debate over the League of Nations, this article will also pay more attentions to the fact that rearrangement of empire had occupied the significant place in building the image of the world order. Based on the historical considerations mentioned above, the conclusion will offer generalized consideration of what constituteｄ Japan's conception of the world order. (shrink)

Anthropomorphic agents used in online-shopping need to be trusted by users so that users feel comfortable buying products. In this paper, we propose a model for designing trustworthy agents by assuming two factors of trust, that is, emotion and knowledgeableness perceived. Our hypothesis is that when a user feels happy and perceives an agent as being highly knowledgeable, a high level of trust results between the user and agent. We conducted four experiments with participants to verify this hypothesis by preparing (...) transition operators utilizing emotional contagion and knowledgeable utterances. As a result, we verified that users' internal states transitioned as expected and that the two factors significantly influenced their trust states. (shrink)

We investigate club guessing sequences and filters. We prove that assuming V=L, there exists a strong club guessing sequence on μ if and only if μ is not ineffable for every uncountable regular cardinal μ. We also prove that for every uncountable regular cardinal μ, relative to the existence of a Woodin cardinal above μ, it is consistent that every tail club guessing ideal on μ is precipitous.

Nature and civilization are often regarded in opposition to each other. However, civilization employs technologies and is based on laws of nature. Also, the historical world is a result of the development of the natural world. An “anti-nature” must thus be contained somewhere within nature. The idea of “ anti-nature ” is neither alien to the Eastern nor to the Western traditional concepts of nature. The philosophy of Lao Zi never embraces mere naturalism. Lao Zi has observed that things in (...) the world are not always “ so on their own ” but rather in the mode of anti-nature. A nti-nature in nature itself does not become expressive until Christian theology, in which the origin of evil is reflected upon. The last part of the paper begins with one Buddhist thought expressed in the Diamond Sutra: “The world is not the world that is named the world.” Through naming of a thing, this thing is objectified or substantialized, and an objectified thing is not the thing itself. This self is “ śūnya ”, a non-world, which is what the world is. This non-world (as well nature) is first and foremost concealed by ego-consciousness that tends to objectify the things. E go-consciousness as this anti-nature tends to conceal this non-nature, and begins to act in the form of technology. The radical way of solving the problems caused by this “anti-nature” must begin with gaining an insight into the nature of ourselves as well as the nature of technology. (shrink)

:According to Leibniz’s theory for contingent truths about created individuals, this kind of truth cannot be proved in a finite number of steps, because the analyses of the concepts corresponding to these individuals required for the proofs proceed to infinity. Some commentators pointed out that such truths.

We prove that it is consistent that there exists a saturated tail club guessing ideal on ω1 which is not a restriction of the non-stationary ideal. Two proofs are presented. The first one uses a new forcing axiom whose consistency can be proved from a supercompact cardinal. The resulting model can satisfy either CH or 20=2. The second one is a direct proof from a Woodin cardinal, which gives a witnessing model with CH.

In Husserl's phenomenology, the phenomenological reduction only when the content can be expressed in language, and describe the time being, in order to study the phenomenon of cognitive achievement. The purpose of this paper is to discuss by "viewing" and the "expression" the general relationship between the phenomenological description to understand exactly why. Beginning of this first set out to clarify the text of Husserl's "intuitive" and "expression" of the general relationship. Then I will try to discuss the phenomenology of (...) visual expression and the relationship between phenomenology, Husserl of such relationships rarely considered. After discussion, you can expose the phenomenological description of the functionality expressed in metaphor. Finally, I will clear depicted in the ultimate and most profound phenomenological description, which is the ultimate goal of phenomenology. In Husserl's phenomenology, phenomenological cognition is to be accomplished only when what is seen in the phenomenological reduction becomes expressed in language and described. The aim of this paper is to understand what phenomenological description really is, by discussing the general relationship between 'seeing' and 'expressing'. The research begins with a clarification of the general relationship between 'intuition' and 'expression' as elucidated in Husserl's texts. The author will then try to discuss the relationship between phenomenological intuition and its expression, a relationship which Husserl scarcely considered . This discussion will lead to a revelation of the function of metaphorical expression in phenomenological description . Finally, the author will give a clear if paradoxical depiction of phenomenological description of the ultimate and deepest constituting dimension, which would be the final aim of phenomenology. (shrink)

フッサール現象学への批判的検討にはじまり、デリダの脱構築に示唆された鋭い分析力で、〈ロゴス〉という思考原理の現在を解明する、気鋭の第一論集。 目次 第I部 歴史理性暴力 序 一歴史の暴力に直面する理性──フッサール的「危機」の構造 二歴史の暴力に捉えられた理性──フッサール的「排除」の論理 三歴史=理性的〈統合〉と暴力──デ・マルティーノと「想起」の論理 回帰の法と共同体──存在への問いと倫理学のあいだ 一運命という名のテロス 二ロゴスあるいは〈同〉としての〈存在〉 三ロゴスあるいは〈同〉としての〈空〉 《自然》のミトロジー──メルロー=ポンティと構想力の臨界 一根源の〈自然契約〉 二構想力と〈自然の寵児〉 三暴力と〈自然の爆発〉 第II部 コギトの闇と光──デカルトと「主体」の問題 序 一 〈コギト=表象〉説の構造 二悪魔的誇張への意志 三自己触発としてのコギト 四言語・光・沈黙 五もう一つの〈主体化〉を超えて 見えるものと見えないもの──哲学的言説のオプティコ―メタフォリーク 序 一深淵・橋・アナロギア 二メタフォラ・トランスケンデンターリス 三光の言語と言語の光 テクストの解釈学──エクリチュール・モデルの意味するもの 一問題の所在 二エクリチュールとイデア性 三パロールへの還帰とエクリチュール.

Die Ausgangsthese des Beitrags lautet: Die Phänomenologie ist wesentlich pragmatisch und der Pragmatismus ist im Grunde phänomenologisch, so dass man vom,phänomenologischen Pragmatismus‘ reden kann. Durch diese Idee könnte man auch über das Wesentliche der phänomenologischen sowie auch der pragmatisch bzw. pragmatistischen Denkungsart erneut nachdenken. In der ersten Hälfte wird versucht, diese Idee anhand einiger aristotelischen Gedanken zu belegen. In der zweiten Hälfte handelt es sich um die Eröffnung der Perspektive dieser Idee für das philosophische Denken. Als ein konkreter Ansatzpunkt gilt (...) das Thema,Geschichtsdenken‘. Dieser Ansatzpunkt ist kein bloßer Einfall. Denn er trägt dazu bei, wenn er sachgemäß bearbeitet wird, das Wesentliche der Phänomenologie und des Pragmatismus zum beleuchten. Dazu sei zu bemerken, dass in der Phänomenologie und im Pragmatismus das Geschichtsdenken überhaupt eher zurückgeblieben als entwickelt war. Dies war kein Zufall, da das, worum es im Geschichtsdenken geht, in der gewöhnlichen Vorstellung das ist,,was geschehen ist‘, während das,phainomenon‘ in der Phänomenologie durchaus Gegenwartserlebnis sein soll. Wie man das Geschichtsphänomen als,phainomenon‘ der Gegenwart auffassen kann, ist eine phänomenologisch-pragmatisch provokative Frage. Der Schlüssel dieser Frage wird im vorliegenden Beitrag in der,reinen Erfahrung‘ gesehen, die von W. James vorgeschlagen und vom japanischen Philosophen K. Nishida weiter bearbeitet wurde. (shrink)

This study presents and discusses the essential “nearness” and “farness” between Nishitani philosophy and Nishida philosophy, where such “nearness” and “farness” are not meant to be words that simply express the relative positions in which Nishida and Nishitani philosophy stand with respect to each other, but present the internal structure of the very problems at the core of both. Taking as a clue, Nishitani’s words, “nearer to me than I am to myself,” we examine these philosophies by situating their interpretations (...) of Eckhart as an axis for our considerations and then introducing their understandings of an expression from Daitō Kokushi 大燈国師. In conclusion, we consider the problems remaining for both. While it was Nishida philosophy that made it possible to take on the foundation of the history of philosophy as a problem, it would be left to Nishitani to actually carry this out. In turn, while Nishitani presents a criticism of the “intellect,” we must speak of the elucidation of logic as an undeveloped problem left within Nishitani philosophy. (shrink)

The aim of this paper is to clarify what “phenomenological” means in the phenomenological researches of nursing and what “method” is or should beadopted in phenomenological researches of nursing. The essay first defines a traditional classification of the phenomenological researches of nursing by Cohen and Omery, and then gives a new attempt to classify the phenomenological approaches in the theories of nursing. On this basis, the essay reviews some representative “phenomenological” researches of nursing today and addresses critical comments to them. (...) Finally, the essay will make clear what “phenomenological” should mean in the phenomenological research of nursing and what kind of “method” should be adopted in those researches. (shrink)