"Deep Words contains translations of "Honso, the "Core Text" of "Gengo, by Miura Baien, 1723-1789 - a widely renowned Japanese teacher and writer of his time; ...

Iris Marion Young’s social connection model of responsibility faces one difficulty when dealing with a non-ideal case where actors, especially victims, lack what I call “capability for responsibility”. Without taking this problem into consideration, Young’s model could be criticized for blaming the victim for not taking their responsibility for political Justice. In this paper, I address this question by examining a case study taken from Japan where society is deeply structured in a mode that oppresses women. The first sections point (...) out that Young’s model overlooks the importance of agents for political justice while trying not to blame anyone. In the second sections I will introduce the idea of the “capability for responsibility” to connect the analytical part and the prescriptive part of her model as a theory of justice, arguing that actors’ engagement in self-examination through collective action is necessary for the enhancement of their capability for responsibility. (shrink)

Comparative studies of primates indicate that humans have evolved unique motivations and cognitive skills for sharing emotions, experiences, and collaborative actions. Given the characteristics of music, the music and social bonding hypothesis by Savage et al. fits this view. Within a cross-species approach, predispositions not observed in current communication system may contribute to a better understanding of the biological roots of human musicality.

Although chimpanzees have been reported to understand to some extent others' visual perception, previous studies using food requesting tasks are divided on whether or not chimpanzees understand the role of eye gaze. One plausible reason for this discrepancy may be the familiarity of the testing situation. Previous food requesting tasks with negative results used an unfamiliar situation that may be difficult for some chimpanzees to recognize as a requesting situation, whereas those with positive results used a familiar situation. The present (...) study tested chimpanzees' understanding of others' attentional states by comparing two requesting situations: an unfamiliar situation in which food was put on a table, and a familiar situation in which chimpanzees requested food held by an experimenter. Chimpanzees showed evidence of understanding the experimenter's attentional variations and the role of eye gaze only in the latter task. This suggests that an unfamiliar requesting situation may keep subjects from expressing their understanding of others' attentional states even though they are sensitive to them. Keywords: Understanding attention; Social cognition; Chimpanzees. (shrink)

Currently in Japan, discontinuing an invasive mechanical ventilator (IMV) is illegal; therefore IMV-related decision making is a crucial issue. This study examined IMV decision-making factors and psychological conflict in 50 patients with amyotrophic lateral sclerosis. The Herth Hope Index was used for the assessment of pre- and post-IMV conflict. Interviews identified some decision-making factors: patient’s decision, patient’s and family’s mutual decision, family’s decision, and emergency-induced without patient’s or family’s consent. Participants who experienced no IMV-related regret received sufficient prior IMV education (...) from physicians and nurses, and time for reflection and family consultation. Their hope was similar to their pre-onset levels. Patients who received no prior IMV education accepted treatment as a natural progression. Their hope levels were lower than pre-onset. Those who received only a brief prior IMV explanation rejected the ventilator, experiencing regret if they were given an emergency IMV. Their hope levels were among the lowest. However, some of these patients managed to overcome their regret through being helped by nurses. Sufficient physician explanation and nursing advocacy for autonomous patient decision making are critical for improving hope in this patient group. (shrink)

With our state-guaranteed or internationally recognized human rights, liberalism is rather a common basis of political discussion today. John Rawls’s theory of justice, which set a framework for liberal theory of justice in the last decades of the twentieth century, is notably contractarian. Martha Nussbaum, although claiming to be a neo-Aristotelian, argues that her capabilities approach (hereafter CA) can upgrade the liberal theory of justice, particularly that of political liberalism, to deal with unsolved problems of justice, namely, disability, nationality, and (...) species membership. However, this paper argues that her proposal issuccessful only when her CA-based theory proves its affiliation with political liberalism in more detail. As defined by Rawls, political liberalism produces “free-standing” political conceptions and rejects any metaphysical or religious ideas. It halts conceptions of justice that promote conceptions of good derived from particular comprehensive doctrines. I do not believe a mere convergence between CA and contractarianism is sufficient enough to secure the rational acceptability of her CA-based theory. I suggest that if she wishes to maintain her CA-based theory’s being politically liberal, she either has to prove more of the public, in particular the global public, acceptability of her intuitive ideas of human dignity without relying on her intuitions or alter the meaning of political liberalism itself so that it allows a room for some sort of comprehensive doctrine. (shrink)

This proposal for Philosophy of Science Society Japan and its members presents recommendations toward improvement of logic education, outline of logic curriculum to be shared among community, and requisite components of logical skills and knowledge for philosophers of each field. It also provides information on the past workshops on logic education by PSSJ as well as a summary of ASL guideline and ASL inquiry on logic education (1995).

The atomic structure of a ‡ = 3, [110]/{112} grain boundary in a yttria-stabilized cubic zirconia bicrystal has been investigated by high-resolution transmission electron microscopy . It was found that the grain boundary migrated to form periodic facets, although the bicrystal was initially joined so as to have the symmetric boundary plane of {112}. The faceted boundary planes were indexed as {111}/{115}. The structure of the {111}/{115} grain boundary was composed of an alternate array of two types of structure unit: (...) {112}- and {111}-type structure units. HRTEM observations combined with lattice statics calculations verified that both crystals were relatively shifted by [110] along the rotation axis to form a stable grain-boundary structure. A weak-beam dark-field image revealed that there was a periodic array of dislocations along the grain boundary. The grain-boundary dislocations were considered to be introduced by the slight misorientation from the perfect ‡ = 3 orientation. The fact that the periodicity of the facets corresponded to that of the grain-boundary dislocations must indicate that the introduction of the grain-boundary dislocations is closely related to the periodicity of the facets. An atomic flipping model has been proposed for the facet growth from the initial ‡ = 3, {112} grain boundary. (shrink)

There are different ways of defining science, but I should like to examine it primarily as one of the forms of mental labor. In this connection it is appropriate to recall Marx's words: "A distinction must be made between universal labor and cooperative labor. Each plays its own role in the process of production. They overlap, but there is also a distinction between them. Every scientific work, every discovery, every invention is universal labor. It is made possible partly by cooperation (...) among contemporaries and partly by making use of the work of those who have gone before. Joint labor presumes direct cooperation among individuals." What is subsumed here under "cooperative labor," according to Marx, is "directly associated labor," which, to put it in other terms, is "direct labor.". (shrink)

In this essay I present the philosophy of Nishida Kitarō, the father of the Kyoto School tradition, as an alternative version of transcendental philosophy. While following the steps of Kant and Husserl in important ways, Nishida attempts to take the transcendental approach even further, finally leaving us with a different view of reality that is neither realist nor idealist, but, rather, radically realist. I call this radical transcendental position, “awakened realism”. Due to word limitations, I can only set the stage (...) for further discussion on what kind of implication this may have for transcendental philosophy. But if I succeed in making my presentation clear enough, it should naturally ignite discussion on how far we can radicalize transcendental philosophy without making it into something else. (shrink)

In most contexts, emotional support is crucial for the well-being of low-income single women and their children. Support from women may be especially important for single mothers because of precarious ties to their children’s fathers, the prevalence of extended matrifocal living arrangements, and gendered norms that place men as providers of financial rather than emotional support. However, in contexts marked by economic insecurity, spatial dispersion of families, and changing gender norms and kinship obligations, such an expectation may be problematic. Applying (...) theories of emotional capital and family bargaining processes, we address three questions: What is the gender composition of emotional support that single mothers receive? How does gender composition change over time? Does the gender composition of emotional support affect the self-reported stress of single mothers? Drawing on data from a unique data set on 462 low-income single mothers and their kin from Nairobi, Kenya, we uncover three key findings. One, whereas the bulk of strong emotional support comes from female kin, about 20 percent of respondents report having male-dominant support networks. Two, nearly 30 percent of respondents report change favoring men in the composition of their emotional support over six months. Three, having a male-dominant emotional support network is associated with lower stress. These results challenge what is commonly taken for granted about gender norms and kinship obligations in non-Western contexts. (shrink)

Intercultural Phenomenology explores the nature of reality by engaging in a cross-cultural dialogue between two of the most influential philosophical traditions of the 20th century. Drawing on ideas from phenomenology, Japanese philosophy and Zen Buddhism, it follows the philosophers who changed their perception of the world by choosing to suspend judgement. Guided by this philosophical method known as the "epoché", or suspension of judgment in ancient Greek, it is an introduction to the philosophy and practice of letting objects in the (...) world speak for themselves. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Witnessing Trauma:Emotional Challenges in Medical InterpretationMaja Milkowska-ShibataHaving a background in public health but no clinical experience, I never expected to be given the opportunity to work directly with patients. This changed when I became involved in medical interpretation. During my first year of service, I mostly assisted with primary care appointments until I was assigned to my first appointment in a cancer treatment center. The moment I stepped into (...) the distinctive atmosphere of that place, the gravity of the patients' circumstances became strikingly apparent. Each individual was [End Page E8] suffering from a life-threatening condition, which was unlike anything I was used to witnessing.The staff seemed to know each and every patient. I noticed a patient in a wheelchair accompanied by a relative carrying an oxygen tank. Someone brought gifts for the receptionists. A Christmas tree sat in the corner of the waiting area, ready for the holidays. The facility clearly conveyed an effort to resemble a home-like environment. "They must be regulars," I thought grimly.After completing a routine appointment with an elderly patient who was feeling weak, the patient requested an IV drip. My official assignment was over, and I could have gone home at that point, but something compelled me to stay. As I interpreted the nurse's instructions for setting up the drip, I could not help but notice the vulnerability of the patient, who had a thin and frail physique. The patient seemed grateful for my presence, so I settled into a chair in the corner and waited patiently.Soon, the patient drifted off to sleep, and I checked on them every now and again to make sure they were fine. The room became quiet, and I hoped the patient would not be disturbed by the sound of an ambulance or another patient seeking treatment. Although they were in capable hands, I found myself standing guard, metaphorically speaking. During the two hours it took for the drip to finish, I reflected on the emotions growing within me.It suddenly dawned on me: I had not been there for my own father during his battle with cancer. I felt obligated to stay by the patient's side as if fulfilling a debt owed for my absence at that important time. Offering companionship to the patient was the very least I could do.Working as medical interpreters and interacting with patients in varied life and health circumstances will expose us to a wide range of emotions. As we gain experience, helping patients teaches us humility and cultivates a stronger sense of empathy. Although not explicitly outlined in the standards of practice, we have the choice to utilize the powerful virtues of compassion and kindness to positively impact the life of a struggling patient. However, we also run the risk of becoming emotionally detached and losing the ability to act with compassion over time.Alongside my on-site commitments, I also work remotely for an organization managing a high volume of calls in numerous languages. In this role, medical consultations occur via phone or video. This environment can make you feel somewhat isolated, reminiscent of working in a call center where strict protocols dictate the ways calls begin and end. In this setting, I am exposed to slightly different emotional challenges. Shielded by a screen and physical distance, I often feel disconnected when interpreting, even for highly emotional situations.Yet, some interactions are hard to forget. I vividly remember a recent call during which I had to interpret for a victim of sexual assault. I felt deeply moved by their distraught voice and frightening details. For me, as an interpreter, the challenge became even more difficult as it was unreasonable to request the other party articulate their thoughts in short segments for effective communication. To keep up with the speaker, I had to jump into simultaneous interpreting, which many interpreters, including myself, find difficult. At the same time, I was slowed down by the police officer taking meticulous notes. I sympathized with the speaker but was also becoming impatient and angry with myself for experiencing these conflicting emotions. I wanted this call to end as soon as possible because it was... (shrink)

Diese Arbeit ist eine Interpretation zum Kapitel Das Gewissen der Phänomenologie des Geistes. Dabei bemüht die Autorin weder philologische noch sozialwissenschaftliche Methoden, sondern wendet sich direkt an das Denken Hegels. Nach Hegel wird in diesem Kapitel der Unterschied zwischen dem allgemeinen Ich und dem eigenen Ich unter Beweis gestellt.

The developmental modeling approach to investigating developmental disorders appears highly promising. In this commentary, we question the untapped potential of this approach for supporting insights into particular developmental disorders, developmental processes across the life span, and the viability of traditional theories of developmental disorders.

SOCREAL 2007: International Workshop on Philosophy and Ethics of Social Reality. Sapporo, Japan, 2007-03-09/10. Session 3: Obligation and Rationality.

In this paper, we first enumerate the problems that humans might face with a new type of technology such as robots with artificial intelligence (AI robots). Robotics entrepreneurs are calling for discussions about goals and values because AI robots, which are potentially more intelligent than humans, can no longer be fully understood and controlled by humans. AI robots could even develop into ethically “bad” agents and become very harmful. We consider these discussions as part of a process of developing responsible (...) innovations in AI robotics in order to prevent catastrophic risks on a global scale. To deal with these issues, we propose the capability-effectual approach, drawing on two bodies of research: the capability approach from ethics, and the effectual process model from entrepreneurship research. The capability approach provides central human capabilities, guiding the effectual process through individual goals and aspirations in the collaborative design process of stakeholders. More precisely, by assuming and understanding correspondences between goals, purposes, desires, and aspirations in the languages of different disciplines, the capability-effectual approach clarifies both how a capability list working globally could affect the aspirations and end-goals of individuals, and how local aspirations and end-goals could either energise or limit effectual processes. Theoretically, the capability-effectual approach links the collaboration of stakeholders and the design process in responsible innovation research. Practically, this approach could potentially contribute to the robust development of AI robots by providing robotics entrepreneurs with a tool for establishing a permissible action range within which to develop AI robotics. (shrink)