In lieu of an abstract, here is a brief excerpt of the content:201 HUME TO SMITH: AN UNPUBLISHED LETTER* In all probability, a newly-discovered letter by David Hume, written on 17 November 1772 and published here for the first time, was addressed to Adam Smith. Purchased in May 1982 by Kwansei Gakuin University Library, it now forms part of the Adam Smith Collection there. The vendors stated the letter was acquired from a French collector, but there seems to be no (...) other information available about its provenance. The letter itself is a brief one in which Hume urges the addressee to move to an excellent house in the New Town of Edinburgh which will be empty next Whitsuntide, one of the Scottish quarterdays or term-days, fixed for the beginning and end of tenancy and usually falling on 15 May. There is a postscript, in which Hume adds that he is enclosing an account of the importing of money into Spain that was once requested from him. This enclosure has not been traced. There is no doubt about the authenticity of the Hume letter, but there is a technical difficulty about the identity of the addressee. This is made known by a slip pasted on the foot of the letter. A suspicious mind might think of an owner doing this to enhance the value of the letter, but the words 'Adam Smith Esqr Kirkaldy' are probably in Hume's hand, and the slip may well have been cut from the cover of the letter. The contents of the letter, to be sure, point definitely to Adam Smith as the recipient. For one thing, Hume stresses that the house he has in mind for his correspondent 'has a Prospect of... even I believe Kirkaldy,' and Smith was certainly the most prominent of Hume's intimate friends then living in 202 the 'lang toun' visible across the Firth of Forth from many parts of Edinburgh. There were others associated with Kirkcaldy, of course, such as James Oswald of Dunnikier, also Smith's childhood friend and someone with a great interest in political economy, but he had died in 1769. One might think, too, of the brothers Adam, in particular Robert and John, rising architects and later designers of Hume's memorial on Carlton Hill, but the focus of their life was London by this date, and they were unlikely to be asking Hume for an account of the money imported into Spain. In Hume's later years, he delighted in conversing with his friends in his home, and would call on them to pass time with him, even to move to Edinburgh to be near him. For example, he wrote to Smith on 23 November 1772 (corr. 134) that Adam Ferguson 'comes over next week, to a house in this neighbourhood. Pray, come over this winter, and join us.' On other occasions, too, he urged Smith to come to Edinburgh to visit him or to settle there so that they could enjoy each other's company. Thus, the first point suggesting that the new letter must be addressed to Smith arises from awareness of the relationship between Hume and Smith at this period. As is well known, Smith left the service of the Duke of Buccleuch in 1767 and returned from London to Kirkcaldy. There he lived with his mother and immersed himself in writing the Wealth of Nations until he left for London in May 1773 to see to the publication of his great book. As John Rae wrote of the intervening years: 'Hume, who thought the country an unsuitable place for a man of letters, used every endeavour to persuade [Smith] to remove to 2 Edinburgh, but without success.' 203 In a letter from James's Court of the Old Town, dated 20 August 1769 (Corr. 121), Hume asked Smith with all sincerity, ¦ but with a pleasing sense of humour, to spend some time with him: I am glad to have come within sight of you, and to have a View of Kirkaldy from my Windows: But as I wish also to be within speaking terms of you, I wish we coud concert measures for that purpose. I am mortally sick at Sea, and regard with horror, and a kind of... (shrink)

Illustrations: Numerous B/w Figures Description: Key questions in the history of Navya-nyaya (New Nyaya) remain unresolved: when did this school of logic begin, who was its founder, what distinguishes Navya-nyaya from Pracina-nyaya (Old Nyaya), and so on. This book attempts to answer these key questions in Part I. Part II provides a translation, analysis, and critical edition of the Lion and Tiger Definitions of Invariable Concomitance Chapter (Simha-vyaghra-laksana: LT Chapter) of the Tattva-cintamani-rahasya (TCR) of Mathuranatha (16th-17th c.). The hypothesis adopted (...) by the author with regard to the first question is that Udayana, who lived in the 11th century, is the founder of Navya-nyaya. This hypothesis is closely linked to the hypothesis offered regarding the second question, which is that the feature that distinguishes Navya-nyaya from the earlier school is its description of concepts and the structure of the world in terms of relation. Early Navya-nyaya authors, who flourished between Udayana and Gangesa (14th c.), devised specific terminology, of which delimitor (avacchedaka) and describer (niËpaka) are the most important, in order to identify or specify relation. This book attempts to illustrate the function of these and other Navya-nyaya terms from the viewpoint of relation. The main sources upon which the author has based his conclusions are Udayana s Laksanavali and the chapters on invariable concomitance or pervasion (vyapti) of the Nyaya-siddhanta-dipa (NSD) of Sasadhara (13rd-14th c.), the Tattva-cintamaÆi (TC) of Gangesa, and the TCR. Of these Sanskrit texts no scholar has worked on the Invariable Concomitance Chapter (Vyapti-vada) of the NSD in detail or the LT Chapter of the TCR. The latter chapter follows in the TCR the Five Definitions of Invariable Concomitance Chapter (Vyapti-pancaka), which Ingalls edited, translated, and analyzed in his epoch-making book Materials for the Study of Navya-Nyaya Logic (1951). One major innovation of this book made in Part II is to explain the structure of Navya-nyaya analysis by employing 86 diagrams based on the dharma-dharmin (property and property-possessor) relation, which serve as a visual aid and help readers to more easily understand the complicated structure of its analysis. The diagrams are also helpful in ascertaining how the definitions of invariable concomitance apply to individual cases and how the entities are connected in the application of the definitions. Another major innovation is: almost every sub-section of the LT Chapter of the TCR contains Mathuranatha s clarification of part of the two definitions; but this clarification does not give the definition incorporating prior clarifications and insertions; this book provides such a definition accompanied by a diagram. In other words, Part II illustrates the structure of the whole definition at every process of the clarification, which (definition) is never presented as such in Mathuranatha s text. (shrink)

レヴィナス思想における哲学とユダヤ教という次元の架橋へ。ツェランら詩人との思想交流から、イスラエル国家の問題まで―「場所」という概念を軸に包括的なレヴィナス像を描き出す。第3回東京大学南原繁記念出版賞 受賞作。.

Buyout options are available to bidders in certain online auctions. This study analyzes a bidder’s buyout decision following the level-k auction theory proposed by Crawford and Iriberri (2007). Specifically, we derive the optimal buyout strategy of type Lk. We have three significant findings. First, the buyout decisions of Lk and $$Lk-1$$ are strategic substitutes. If $$Lk-1$$ ’s buyout incentive is stronger (weaker, respectively) than a rational bidder’s, then Lk’s buyout incentive is weaker (stronger, respectively) than a rational bidder’s. Second, if (...) L1’s buyout incentive is identical to a rational bidder’s, so does Lk for $$k > 1$$. Third, if L1’s buyout incentive differs from a rational bidder’s, the auction revenue can be higher than the equilibrium level for some buy price. A certain bounded rationality improves auction revenues even if bidders are risk-neutral. Our findings consistently examine buyout decisions in auction experiments: accepting high buy prices and rejecting low buy prices. (shrink)

Contributed papers presented at a seminar held at Graduate School of Letters, Nayoga U. in 2005.

There was a time when 'logic' just meant classical logic. The climate is slowly changing and non-classical logic cannot be dismissed off-hand. However, a metatheory used to study the properties of non-classical logic is often classical. In this paper, we will argue that this practice of relying on classical metatheories is problematic. In particular, we will show that it is a bad practice because the metatheory that is used to study a non-classical logic often rules out the very logic it (...) is designed to study. (shrink)

What does it mean for the laws of logic to fail? My task in this paper is to answer this question. I use the resources that Routley/Sylvan developed with his collaborators for the semantics of relevant logics to explain a world where the laws of logic fail. I claim that the non-normal worlds that Routley/Sylvan introduced are exactly such worlds. To disambiguate different kinds of impossible worlds, I call such worlds logically impossible worlds. At a logically impossible world, the laws (...) of logic fail. In this paper, I provide a definition of logically impossible worlds. I then show that there is nothing strange about admitting such worlds. (shrink)

単なる知識の寄せ集めでなく、みずから「考える」整合的な知へ!技術者倫理の全体像を捉え、考える力を身につけるための入門書。.

近代日本の思想は、西洋哲学と仏教の出会いの中に生まれた。井上円了、清沢満之、近角常観、暁烏敏、倉田百三らの思考を掘り起こし、その深く広い影響を解明する。.

A system for analyzing concerns of people from Weblog articles is proposed. The system called KANSHIN analyzes concerns of people by collecting Japanese, Chinese, and Korean Weblog articles. Users can find concerns of people in each language. Users can also compare differences of concerns between Japanese, Chinese, and Korean language communities. We describe several analysis results: (1) patterns of social concerns, (2) change of focuses on a problem along with the time, (3) differences of concerns on a problem between Japanese, (...) Chinese, and Korean Weblog sites, and (4) relation between words in Weblog articles and real world natural phenomenon. (shrink)

近代仏教の確立者と称される清沢満之の思想を解明するだけでなく、その思想が夏目漱石、正岡子規などをはじめとする同時代の人々や、後世の社会に与えた影響にも着目することで、今後の清沢研究にまったく新しい視座 を提供する刺激的な入門書!

Logic in Buddhist Philosophy concerns the systematic study of anumāna (often translated as inference) as developed by Dignāga (480-540 c.e.) and Dharmakīti (600-660 c.e.). Buddhist logicians think of inference as an instrument of knowledge (pramāṇa) and, thus, logic is considered to constitute part of epistemology in the Buddhist tradition. According to the prevalent 20th and early 21st century ‘Western’ conception of logic, however, logical study is the formal study of arguments. If we understand the nature of logic to be formal, (...) it is difficult to see what bearing logic has on knowledge. In this paper, by weaving together the main threads of thought that are salient in Dignāga’s and Dharmakīti’s texts, I shall re-conceive the nature of logic in the context of epistemology and demarcate the logical part of epistemology which can be recognised as logic. I shall demonstrate that we can recognise the logical significance of inference as understood by Buddhist logicians despite the fact that its logical significance lies within the context of knowledge. (shrink)