The essays in this book take a new approach to the subject, engaging substantially with the philosophical texts of members of the Kyoto School, and ...

La psicología es una rama científica relativamente nueva y a la que todavía le faltan bases metodológicas consistentes para fundamentar sus investigaciones. Dada su inmadurez, tal ciencia tiene dificultades para delimitar su estatuto ontológico, lo que genera diversos equívocos epistemológicos y metodológicos. Así, se impone una cuestión fundamental para la aclaración del objeto de la psicología: el problema mente-cuerpo. En ese sentido, el objetivo de este artículo, basado en la fenomenología de Edith Stein, es analizar algunos trabajos de la filósofa, (...) a saber: “Causalidad Psíquica” e “Introducción a la Filosofía”. De esa manera, a través de las investigaciones de Stein acerca de la psique y del cuerpo, se concluye que es posible concebir la cuestión psique/mente-cuerpo como una unidad-dual que se instancia en el Leib.Psychology is a relatively new scientific branch that still lacks consistent methodological foundations to support their investigations. Given their immaturity, that science still faces difficulties to delimit its ontological status, which raises various epistemological and methodological misconceptions. Thus, there is a fundamental question for an elucidation of the object of Psychology: the mindbody problem. The proposal of this article, in this sense, is to discuss the mind-body problem in the light of the Phenomenology of Edith Stein, seeking from there lay the fundation of Psychology. For this, some works of the philosopher was analysed, namely: “Psychic Causality” and “Introduction to Philosophy”. In this way, through the investigations of Stein about the psyche and body, concluded that it is possible to conceive the psyche/mind-body issue while a dual-unit that instantiates in the Leib. (shrink)

We consider several variants of Keisler’s isomorphism theorem. We separate these variants by showing implications between them and cardinal invariants hypotheses. We characterize saturation hypotheses that are stronger than Keisler’s theorem with respect to models of size $\aleph _1$ and $\aleph _0$ by $\mathrm {CH}$ and $\operatorname {cov}(\mathsf {meager}) = \mathfrak {c} \land 2^{<\mathfrak {c}} = \mathfrak {c}$ respectively. We prove that Keisler’s theorem for models of size $\aleph _1$ and $\aleph _0$ implies $\mathfrak {b} = \aleph _1$ and $\operatorname (...) {cov}(\mathsf {null}) \le \mathfrak {d}$ respectively. As a consequence, Keisler’s theorem for models of size $\aleph _0$ fails in the random model. We also show that for Keisler’s theorem for models of size $\aleph _1$ to hold it is not necessary that $\operatorname {cov}(\mathsf {meager})$ equals $\mathfrak {c}$. (shrink)

This article is an attempt to develop the idea of peace education for adults through the assumption that, compared to peace education for children, educational approaches for adults are as yet undeveloped. This article also assumes that the progress of educational approaches for adults is necessary to the further development of peace education for children, as well as to the expansion of the theory. In navigating the argument around issues of peace education for adults, the article uses the example of (...) educational issues faced by Amerasians in Okinawa. The article argues that language education is a fundamental aspect of peace education for adults. It also demonstrates that the content of language education for adults is different from the content of language education for children. Furthermore, the article defends peace education for adults, through language education, as the very first step towards creating peaceful conditions for the education of Amerasians in Okinawa. (shrink)

This article is an attempt to develop a theory of peace education through an examination of the Fukushima Daiichi nuclear disaster. It examines why Japan did not avoid this terrible nuclear disaster. This is an educational issue, because one of the major impacts of Fukushima's catastrophe is that it indicates the failure of peace education. In order to reestablish a theory of peace education, the concept of domestic tranquility is discussed. This article questions whether the Japanese public order is consistent (...) with democratic principles. Jane Roland Martin's examination of the concept of domestic tranquility is shown relevant. Martin's language analysis helps to distinguish whether or not Japanese domestic tranquility under nuclear crisis is democratic. I propose that post-Fukushima disaster peace education should be reformed as consistent with two democratic principles: acceptance of the diversity of peace and continuous negotiation among these different narratives. (shrink)

The article discusses a sustainable educational approach for developing a moral value of peace by using a historical event, the bombing of Hiroshima. To make the case, the article uses the care theory of Nel Noddings to discuss the interpersonal aspects of peace education. The article asks how care theory handles tragedies like Hiroshima and it can contribute to a moral value of peace. The idea of caring is also examined, through Hiroshima, from a different angle, of the relationship between (...) nature and human beings. The political position of this article is to expand the idea of sustainability by creating values for peace using material related to the bombing. (shrink)

The debate over patriotic education in Japan is marked by power shifts between the two different political groups that have different views of the role of patriotic education. By analyzing the power shift from a historical perspective, this essay makes a point that one of the problems of the debate over patriotic education in Japan is that the debate has never been discussed in terms of the conception of patriotism.

This chapter contains sections titled: Preamble Introduction Three Historical Periods Contemporary Debate Virtue and Tradition in Japan Conclusion Acknowledgements Notes References.

Posttraumatic growth and resiliency have been observed among people who experienced life crises. Given that the direct relationships between PTG and resiliency have been equivocal, it is important to know how they are different in conjunction with cognitive ability. The purpose of this study is to examine how perceived PTG and resiliency would be, respectively, associated with empathy and emotion recognition ability. A total of 420 college students participated in an online survey requiring them to identify emotions based on photographs (...) of facial expressions, report their traumatic experiences, and respond to the PTG Inventory, Brief Resilience Scale, and Questionnaire of Emotional Empathy. The results suggest that perceived PTG was not associated with empathy but significantly predicted increased emotion recognition, whereas resiliency showed a negative relationship with empathy but no significant relationship with emotion recognition. These findings demonstrate that self-perceived PTG may be associated with cognitive ability, which could be due to one’s growth within relationships and social interactions. Even though growing after trauma may promote resilient characteristics, the current results indicate that PTG and resiliency may foster different outcomes. Since empathy and emotion recognition are affected by other contextual factors, future studies should assess how empathy and the type of errors in emotion recognition may be associated with situational factors that are beyond personal factors such as post-traumatic life experiences or personality. (shrink)

El concepto de empatía (Einfühlung) ha sido estudiado y utilizado por varias disciplinas, marcando una historia conceptual de desacuerdos y discrepancias. En psicología, la empatía ha sido discutida particularmente por investigadores y profesionales en áreas clínicas, sociales y del desarrollo. Entre tantas formas de explicar y comprender este fenómeno, un movimiento que rara vez se emprende es el de retomar el debate filosófico y psicológico sobre la empatía durante las primeras décadas del siglo XX. En este trabajo, a partir de (...) una investigación teórico-bibliográfica, se busca revisar el concepto de empatía, destacando el análisis realizado por la filósofa Edith Stein (1891-1942), quien impulsó un análisis antropológico-fenomenológico de la empatía, analizando este acto como frente a otros actos de pura conciencia, dialogando con autores como Theodor Lipps (1851-1914) y Max Scheler (1874-1928). Finalmente, buscamos contrastar la concepción de empatía de Rogers y los trabajos actuales post-rogerianos de enfoques humanistas-existenciales, con el análisis desarrollado por Stein. Finalmente, en general, la empatía puede entenderse como una experiencia no originaria por su contenido, lo que nos permite tener una experiencia originada en el otro en una presentificación empatizante. (shrink)

This article is an attempt by Japanese physicians to introduce the practice patterns and moral justification of Japanese critical care to the world. Japanese health care is characterized by the fact that the fee schedule does not reward high technology medicine, such as surgery and critical care. In spite of the low reimbursement, our critical care practice pattern is characterized by continuing futile treatment for terminal patients in the intensive care unit (ICU). This apparently wasteful practice can be explained by (...) fundamental Japanese cultural values, social factors in Japan, the availability of extensive insurance coverage, physicians' psychological factors, lack of cost-benefit considerations and the pragmatic approach the Japanese take to situations. We attempt to make some brief suggestions regarding the improvement of our critical care practices. Although we can not fully present quantitative data to support our argument, this article represents our real-world approaches to the ethical issues in the ICU in Japan. (shrink)

Central to discussions of multiculturalism and minority rights in modern liberal societies is the idea that the particular demands of minority groups contradict the requirements of equality, anonymity, and universality for citizenship and belonging. The contributors to this volume question the significance of this dichotomy between the universal and the particular, arguing that it reflects how the modern state has instituted the basic rights and obligations of its members and that these institutions are undergoing fundamental transformations under the pressure of (...) globalization. They show that the social bonds uniting groups constitute the means of our freedom, rather than obstacles to achieving the universal. (shrink)

We present a sequent calculus of a paraconsistent logic QMPT0, which has the paraconsistent-type excluded middle law (PEML) as an initial sequent. Our system shows that the presence of PEML is essentially important for QMPT0. It also has special rules when the set of constant symbols is finite. We also discuss the cut-elimination property of our system.

Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism. Political Philosophy in Japan challenges the view that a neat distinction can be drawn between Nishida's apolitical 'pre-turn' writings and the apparently ideological tracts he produced during the war years. In the context of Japanese intellectual traditions, this book suggests that Nishida was a political thinker form the (...) very beginning of his career, and consequently, his later political works cannot be dismissed as peripheral to his philosophical project. Counter-intuitively however, Christopher Goto-Jones argues that a consistently political reading of his philosophy reveals a dissenting standpoint even during the height of the Pacific War. This book argues that the prevailing postwar tendency to dismiss interwar and wartime Japanese culture as fascist or ultra nationalist en total neglects a lively political discourse, which contained some serous and profound political insight and even dissent. By suggesting that Nishida tetsugaku was a voice of dissent during Japan's Great East Asia War, Goto-Jones presents a case for the rehabilitation of Nishida as a political thinker, and as an example of a Japanese resistance, able to make a valuable contribution to contemporary debates about international political, globalization , and inter-cultural relations. Offering a unique and potentially controversial view of the subject of Nishida and the Kyoto School, The Political Philosophy of Japan will be of huge interest to anyone studying Japanese History, Political Philosophy and comparative philosophy alike. (shrink)

Este estudio recupera la idea de inconsciente del análisis fenomenológico de Edmund Husserl a fin de contribuir y apoyar la ciencia psicológica. Se realizó un estudio de investigación teórico-bibliográfica, llevando en consideración la propia trayectoria analítico investigativa del filósofo, buscando resaltar la importancia de este análisis para comprender el concepto de subjetividad y sus implicaciones para la reflexión sobre el tiempo, sobre la memoria y la afectividad, elementos que componen la historia individual y colectiva. Husserl valora la noción de inconsciente (...) vinculada a actos de afecto y de horizonte, cuyo contenido se evidencia en la síntesis asociativa pasiva, realizada en el fluir de la conciencia intencional. Concluye enfatizando la necesidad de considerar lo implícito en la experiencia humana en todos sus niveles, lo que incluye la cuestión del “enigma del inconsciente”, contribución esencial a la fundación de la Psicología y de las ciencias humanas. (shrink)

Preliminary evidence suggests that daydreaming about other people has adaptive value in daily social lives. To address this possibility, we examined whether daydreaming plays a role in maintaining close, stable relationships using a 1-year prospective longitudinal study. We found that individuals’ propensity to daydream about their marital partner is separate to general daydreaming. In contrast to general daydreaming, which was associated with lower subsequent relationship investment size in the marital partner, partner-related social daydreaming led to a greater subsequent investment size. (...) Additionally, attachment styles moderated these effects. The effect of daydreaming regarding investment size was found only in securely attached individuals. This research advances the emerging field of social daydreaming and highlights self-generated thought as a critical tool that can help people navigate the complex social world. (shrink)

トリアージ、ワクチンの分配、ゲノム編集、さらに倫理、思想、文学、政治社会まで、様々な領域の喫緊の問題として「尊厳」を論じる。.

ヒトと自然の交流の産物として生まれた田舎の景色には、どこか安堵する懐かしさがある。しかし、このような田舎、里山は今どれだけ残っているだろうか?21世紀にむかって、ヒトと自然環境、その産物としての文化遺 産のあり方が地球規模で問われている。本書は、21世紀にむかって文化遺産のあり方を問う。.

Pandemics first and foremost hit those who are most vulnerable, and the COVID-19 pandemic is not different. Although the infection rate in the nation’s poorest neighborhoods is twice as it is in th...

O presente estudo tem o objetivo de apresentar a "fenomenologia da afetividade" elaboradapelo filósofo Dietrich von Hildebrand (1889-1977), discípulo de Husserl e que produziuanálises filosóficas a partir da denominada "fenomenologia realista", ou seja,uma filosofia fenomenológica da verdade, mas que mantém o contato existencial com arealidade, a partir do conhecimento das essências genuínas e do conhecimento a priori. Para ofilósofo somente por meio do método fenomenológico é possível alcançar genuinamente oconhecimento a priori das essências dos fenômenos e assim, chegar à verdade (...) ea profundidade do fenômeno. A investigação filosófica de Hildebrand se baseia diretamentena experiência humana, assim, para conhecer a essência do ser humano é importante analisaros fenômenos da vida consciente. Hildebrand afirma em sua análise fenomenológica que apessoa humana é um ser espiritual e que possui três estruturas intencionais: o entendimento,a vontade e a afetividade. Essas três estruturas da pessoa humana são, em verdade, aestrutura ontológica do ser humano e cada uma delas compõem “centros operativos” devivências. Assim, esse artigo visa apresentar a vida e o pensamento de Hildebrand,explicitando a questão da pessoa humana e da afetividade, diante de tantas confusõesconceituais, uma vez que, segundo Hildebrand, a afetividade é a estrutura da pessoa humana que melhor expressa a vida interior humana. É por meio da afetividade que é possível dizer que vivemos algo. Sendo assim, o filósofo exige uma análise radical e rigorosa, entendendo fenomenologicamente a resposta afetiva possuidora de um caráter ativo e que expressa a tomada de decisão em relação aos acontecimentos no ser humano. (shrink)

Na crônica do Departamento de Filosofia e História da Educação da Faculdade de Educação da Unicamp, o ano de 2014 deverá assinalar-se como aquele em que o tempo sulcou duas lacunas, lançando através delas, para o seu lado vazio, as figuras de Rubem Alves e José Luiz Sigrist.

Há que se fazer jus à riqueza prismática da figura e da atuação desse intelectual, prestando atenção para a tridimensionalidade que lhes é conatural, condição para que elas sejam conhecidas e compreendidas em profundidade, em toda a extensão que se põe entre a discussão e a reflexão filosóficas, de um lado, e as realidades, crises, paixões e angústias da educação, de outro.

Vário é o conteúdo da presente edição de Filosofia e Educação, não sendo possível estabelecer uma unidade temática, embora entre os textos possam ser vislumbrados aspectos e elementos comuns. Daí o título múltiplo, compósito, reticente...

Shamanism is an ancient system centered on individuals chosen from shamans who gained access to extraordinary information through meditation or trance to meet the psychological, medical, and spiritual needs of a community. "Neoxamanism" is thus the current attempt to reconcile this wisdom with modern elements and ideas. This research aimed to understand,through the phenomenological-empirical method, the sense of the neoxamanic religious experience from five collaborators of the city of Uberlândia-MG. After the interviews, a process of analysis was followed which obtained (...) variant elements in the reports and other invariants, through which this religious experience is synthesized: Being a neo-shaman is to relate to the sacred; is to connect with yourself; is to connect with nature; is to understand the uniqueness between us and nature. Thus we could make connections with meditation, religiosity and health, concluding that the study of this phenomenon has much to add in the way of thinking and doing human health nowadays. (shrink)

This book, Emerson, the Philosophy of Obedience, attempts to trace Emerson who sought to integrate Western and Eastern thoughts to found a new philosophy in the new world. An ardent admirer of Plato, he is at the same time an enthusiast of Eastern philosophy. "Memory," for example, is one of his last lecture series, "Natural Method of Mental Philosophy," in which men are all taken as the halves, because men have aftersight, but not aforesight. Memory is, to Emerson, not only (...) to call forth the past knowledge to the present, but also there is something related to the future, because some past things memorized in the mind are changed into "a possession of its law." This is called "a mutation in quality," by which past things in the mind come into "a possession of its law," obeying the law, just as, in Phaedo, "all the apparent equals strive to attain absolute equality." The Platonic method of Analogy works doubtlessly in Emerson. Men obey this law, because "Nature and [Man] are from one source, and that he, when humble and obedient, is nearer to the source." The mind is such a movement, as he finds that "The mind yields sympathetically to the tendencies or laws which stream through things." The idea of "humble and obedient," or humility and obedience, comes originally from the Chaldæan Oracles and the Heetopades, which have a decisive influence on Emerson, through "the light-armed arrive at the summit," and "the flower of the mind." Because of this profound Eastern thought and ideas, he is called "this student of Eastern philosophy.". (shrink)

It is often asserted that even our own past is a foreign country: the ideas of past thinkers are, in some ways, alien to us today. For the European historian of non- European philosophy, not only is the past held to be a different country, but it is also the past ofadifferentcountry. This is both convenient and problematic all at once. The historian of non- European philosophy faces a double separation from his/her subject matter; she is both a foreigner and (...) an alien. In this paper, I approach questions of how this historian should orientate herself towards her subject, and why she should care about it at all. (shrink)

Editorial do periódico Filosofia e Educação.