The origins and consequences of warfare or largescale intergroup violence have been subject of long debate. Based on exhaustive surveys of skeletal remains for prehistoric hunter-gatherers and agriculturists in Japan, the present study examines levels of inferred violence and their implications for two different evolutionary models, i.e., parochial altruism model and subsistence model. The former assumes that frequent warfare played an important role in the evolution of altruism and the latter sees warfare as promoted by social changes induced by agriculture. (...) Our results are inconsistent with the parochial altruism model but consistent with the subsistence model, although the mortality values attributable to violence between hunter-gatherers and agriculturists were comparable. (shrink)

The causes of prehistoric inter-group violence have been a subject of long-standing debate in archaeology, an- thropology, and other disciplines. Although population pressure has been considered as a major factor, due to the lack of available prehistoric data, few studies have directly examined its effect so far. In the present study, we used data on skeletal remains from the middle Yayoi period of the Japanese archipelago, where archaeologists argued that an increase of inter-group violence in this period could be explained (...) by a population-pressure hy- pothesis. We quantitatively examine the effect of population pressure on the frequency of inter-group violence by compiling an exhaustive data set. We collected demographic information based on burial jars (kamekan) and the frequency of violence based on the ratio of injured individuals. The results are consistent with the hypothesis, i. e., high population density can promote inter-group violence. (shrink)

It has been commonly claimed that prehistoric warfare in Japan began in the Yayoi period. Population increases due to the introduction of agriculture from the Korean Peninsula to Japan resulted in the lack of land for cultivation and resources for the population, eventually triggering competition over land. This hypothesis has been supported by the demographic data inferred from historical changes in Kamekan, a burial system used especially in the Kyushu area in the Yayoi period. The present study aims to examine (...) the previous claim by using an expanded dataset of human skeletal remains and Kamekan. First, in order to quantify the intensity of warfare, we developed a database of injured individuals found in the middle phase of the Yayoi period in two large populations in the northern Kyushu area, the Fukuoka plain and the upperand middle-stream of the Homan River. Second, we collected Kamekan data from site reports published after 1990 and constructed a comprehensive database to infer the demography in these areas. Finally, we compared the frequency of injured individuals and the inferred demography. The results suggest that the frequency of injured individuals and the population increase tended to be higher at the upper- and middle-stream of the Homan River than on the Fukuoka plain. Different assumptions of the lifetime of each type of Kamekan can produce mixed results on the relationship between demography and the frequency of injured individuals. They were positively correlated under the traditional assumption of constant time intervals, while there was no correlation using time intervals based on carbon dating by the National Museum of Japanese History. Thus, our results are partially consistent with the previous claim that the population increase and the lack of land and resources due to the introduction of agriculture were causes of warfare in the northern Kyushu area in the middle phase of the Yayoi period. (shrink)

Violence and warfare in prehistory have been intensely discussed in various disciplines recently. Especially, some controversies are found on whether prehistoric hunter-gatherers had been already engaged in inter-group violence and warfare. Japanese archaeology has traditionally argued that warfare has begun in the Yayoi period with an introduction of full-fledged agriculture though people in the Jomon period, when subsistence system had been mainly hunting and gathering, had not been involved in inter-group violence and warfare. However, Lawrence Keeley, Samuel Bowles, Steven Pinker, (...) and others have recently focused on archaeological data of human skeletal remains, especially remains with some injures, arguing that prehistoric hunter-gatherers had already initiated inter-group violence and warfare. This paper aims to summarize and examine recent arguments that address the relationship between violence or warfare and human evolution based on archaeological data. In the first place, we summarize the claims of Keeley, Bowles, and Pinker that warfare had already been initiated and was commonplace among prehistoric hunter-gatherers, as well as the counter-argument of Ferguson that these original data are problematic. Secondly, we summarize the available data on human skeletal remains from the Mesolithic period in Europe (between 11,000 BC and 3,500 BC) and argue that these data support Ferguson’s argument. In particular, the available data suggests that even though inter-group violence and warfare was present during this period, it was very sporadic. Finally, we discuss the implications of this study and suggest future directions. (shrink)

The evolution of altruism in human societies has been intensively investigated in social and natural sciences. A widely acknowledged recent idea is the “parochial altruism model,” which suggests that inter- group hostility and intragroup altruism can coevolve through lethal intergroup conflicts. The current article critically examines this idea by reviewing research relevant to intergroup conflicts in human evolutionary history from evolutionary biology, psychology, cultural anthropology, and archaeology. After a brief intro- duction, section 2 illustrates the mathematical model of parochial altruism (...) and some critiques of the model and its interpretation, primarily from an evolutionary biology point of view. Section 3 delves into the archaeological evidence of prehistoric intergroup conflicts in the Japanese archipelago’s Jomon and Yayoi periods, Europe’s Mesolithic period, and North America’s Pacific period as counter examples of the paro- chial altruism model. In section 4, the ethnographies of intergroup relationships and conflicts reveal that intergroup relationships in many ethnic groups are not as simple as the assumption in the mathematical model of parochial altruism. In section 5, we outline psychological research on intergroup conflicts which suggest that intergroup hostility and ingroup altruism are not necessarily correlated. In conclusion, we argue that the assumption and parameter settings of the parochial altruism model are inconsistent with empirical data. (shrink)

The present study examines the 3-dimensional data of human crania from the Yayoi period (800 BC to AD 250) of the Japanese archipelago by geometric morphometrics to investigate demic diffusion patterns. This is the first study on the Yayoi crania using their 3D data and geometric morphometrics with a much larger number of skeletal remains outside of the Kyushu regions than previous studies. The comparative results between the Jōmon and Yayoi samples show that the Yayoi people not only in the (...) eastern parts but also in the western parts of the archipelago are significantly different from the final Jōmon people and the Yayoi people were not strongly affected by the Jōmon people. A relatively gradual geological cline is also found among the Yayoi population, suggesting that the immigrants from the continental East Asia moved from the western parts to the eastern parts of the archipelago though the causes of the morphological changes are unclear. (shrink)

The present study collected a larger set of three-dimensional data on human crania from the Kofun period (as well as from previous periods, i.e., the Jomon and Yayoi periods) in the Japanese archipelago (AD 250 to around 700) than previous studies. Three-dimensional geometric morphometrics were employed to investigate human migration patterns in finer-grained phases. These results are consistent with those of previous studies, although some new patterns were discovered. These patterns were interpreted in terms of demic diffusion, archaeological findings, and (...) historical evidence. In particular, the present results suggest the presence of a gradual geological cline throughout the Kofun period, although the middle period did not display such a cline. This discrepancy might reflect social changes in the middle Kofun period, such as the construction of keyhole-shaped mounds in the peripheral regions. The present study implies that a broader investigation with a larger sample of human crania is essential to elucidating macro-level cultural evolutionary processes. (shrink)

Whether man is predisposed to lethal violence, ranging from homicide to warfare, and how that may have impacted human evolution, are among the most controversial topics of debate on human evolution. Although recent studies on the evolution of warfare have been based on various archaeological and ethnographic data, they have reported mixed results: it is unclear whether or not warfare among prehistoric hunter – gatherers was common enough to be a component of human nature and a selective pressure for the (...) evolution of human behaviour. This paper reports the mortality attributable to violence, and the spatio-temporal pattern of violence thus shown among ancient hunter–gatherers using skeletal evidence in prehistoric Japan (the Jomon period: 13000 cal BC–800 cal BC). Our results suggest that the mortality due to violence was low and spatio-temporally highly restricted in the Jomon period, which implies that violence including warfare in prehistoric Japan was not common. (shrink)

Modern East Asian philosophy faced a difficulty in endowing objective knowledge with its adequate location in the traditional Eastern view of mind. This led some philosophers to reconsider intellectual intuition and the relevant question of things themselves from an Eastern perspective, and among them most notably are Nishida Kitarō and Mou Zongsan. Although these philosophers have recently been comparatively studied, their core concepts such as ＂absolute nothing＂ and ＂infinite mind＂ have not been sufficiently discussed from the perspective of objective knowledge. (...) This paper examines the question of grasping things themselves or facts themselves by reconsidering two philosophers' middle works on the theory of knowledge. The result is the synthetic view of their seemingly divergent theories, based on the pursuit of self-awareness and the principle of bidirectional transcendence; according to this principle, the outward transcendence is correlated to the inward or immanent transcendence, so that the knowledge of facts themselves are epistemologically correlated to absolute nothing or infinite mind, which gives foundation to objective knowledge. This view not only explains the meaning of the ＂knowledge＂ of facts themselves, but also strongly implies the epistemic value of the two philosophers' seemingly esoteric concepts of mind and nothingness. (shrink)

—Human eyes not only serve the function of enabling us “to see” something, but also perform the vital role of allowing us “to show” our gaze for non-verbal communication, such as through establishing eye contact and joint attention. The eyes of service robots should therefore also perform both of these functions. Moreover, they should be friendly in appearance so that humans may feel comfortable with the robots. Therefore we maintain that it is important to consider gaze communication capability and friendliness (...) in designing the appearance of robot eyes. In this paper, we propose a new robot face with rear-projected eyes for changing their appearance while simultaneously realizing the showing of gaze by incorporating stereo cameras. Additionally, we examine which shape of robot eyes is most suitable for gaze reading and gives the friendliest impression, through experiments where we altered the shape and iris size of robot eyes. Keywords: Gaze reading; facial design; projector camera system. (shrink)

アジアは古代ギリシアの哲学と同様に、仏教や儒学のような優れた思索の伝統を生み出しながら、なぜ西洋の近代哲学のような、現代世界の思想文化に多大な影響を与える「哲学」をもたないように見えるのだろうか。西洋 の近代哲学と向き合いつつ東アジアからの哲学的貢献を目指した京都学派と、中国思想を西洋哲学と対等な思想体系として再構築しようとした新儒家をとりあげ、東アジアの「哲学」がもつ新たな展開の可能性を考察する。 .

ABSTRACTThe present study describes the development and validation of a facial expression database comprising five different horizontal face angles in dynamic and static presentations. The database includes twelve expression types portrayed by eight Japanese models. This database was inspired by the dimensional and categorical model of emotions: surprise, fear, sadness, anger with open mouth, anger with closed mouth, disgust with open mouth, disgust with closed mouth, excitement, happiness, relaxation, sleepiness, and neutral. The expressions were validated using emotion classification and Affect (...) Grid rating tasks [Russell, Weiss, & Mendelsohn, 1989. Affect Grid: A single-item scale of pleasure and arousal. Journal of Personality and Social Psychology, 57, 493–502]. The results indicate that most of the expressions were recognised as the intended emotions and could systematically represent affective valence and arousal. Furthermore, face angle and facial motion information influenced emot... (shrink)

This study investigates simple games. A fundamental research question in this field is to determine necessary and sufficient conditions for a simple game to be a weighted majority game. Taylor and Zwicker showed that a simple game is non-weighted if and only if there exists a trading transform of finite size. They also provided an upper bound on the size of such a trading transform, if it exists. Gvozdeva and Slinko improved that upper bound; their proof employed a property of (...) linear inequalities demonstrated by Muroga. In this study, we provide a new proof of the existence of a trading transform when a given simple game is non-weighted. Our proof employs Farkas’ lemma, and yields an improved upper bound on the size of a trading transform. We also discuss an integer-weight representation of a weighted simple game, improving the bounds obtained by Muroga. We show that our bound on the quota is tight when the number of players is less than or equal to five, based on the computational results obtained by Kurz. Furthermore, we discuss the problem of finding an integer-weight representation under the assumption that we have minimal winning coalitions and maximal losing coalitions. In particular, we show a performance of a rounding method. Finally, we address roughly weighted simple games. Gvozdeva and Slinko showed that a given simple game is not roughly weighted if and only if there exists a potent certificate of non-weightedness. We give an upper bound on the length of a potent certificate of non-weightedness. We also discuss an integer-weight representation of a roughly weighted simple game. (shrink)

This paper attempts to show the characteristics of Tiantai’s perfect teaching (yuanjiao) in Nishida’s philosophy of basho. This is an alternative to a certain type of Nishida interpretation that emphasizes influences from Huayan Buddhism and the Awakening of Faith in Nishida’s metaphysics, especially in his later notion of absolutely contradictory identity. These Buddhist doctrines as well as Yogācāra Buddhism are classified by Tiantai Buddhism as distinctive teaching (biejiao), not perfect teaching. This paper clarifies that the characteristics of the theory of (...) basho cannot be found in distinctive teaching although Nishida’s theory of cognitive act indeed shows similarities to Yogacara Buddhism. Following Mou Zongsan’s (1909―95) and Ando Toshio’s (1909―73) interpretation, I argue that Tiantai Buddhism, in its elucidation of the ontological stratum as the envelopment of cognitive act, has the same metaphysical structure as that found in Nishida’s logic of basho, which further crystallizes into the principle of contradictory identity. (shrink)

This paper tries to clarify the theory of difference in terms of ji or soku ("即") that is developed by Nishida Kitarō and Mou Zongsan, comparing it with contemporary occidental Metaphysics of difference. It is known that Nishida's argument for basho or place shows a kind of hesitation between identity and difference; several Kyoto philosophers, along with recent researchers, interpret Nishida's philosophy of "absolutely contradictory identity" in terms of soku as an ontology of not identity but of difference. A similar (...) hesitation is seen in Mou Zongsan's metaphysical argument for the difference between the act- and being- strata, which leads him to affirm the "identical" completeness of yuanjiao in terms of ji. I argue that these arguments become fully intelligible only as the result of their ontology of difference that strikingly resembles Deleuze's post-Heideggerian metaphysical attempt. This interpretation also shows how far their ontological speculation in terms of ji/ soku owes to the heritage of East Asian Buddhism because the contradiction between identity and difference is most seriously explored in the Tiantai tradition. (shrink)

Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's Buddhist (...) philosophy in continuity with moral metaphysics. However, this idea of ontology, inspired by Tiantai perfect teaching, is essentially different from the Qixinlun-inspired scheme of "twofold ontology." The implications of this problematic idea, however, were not pursued by Mou himself, but by the next generation of philosophers, such as Wing-cheuk Chan and Ng Yu-kwan. A comparison with Kyoto School philosophy enables us to clarify how the idea of Buddhism-inspired ontology is a radical criticism against Kantian philosophy, and how it shows similarity to Nishitani's Heidegger-inspired interpretation of Buddhism, which seeks to affirm the being of all things without reserve. (shrink)

Tanabe Hajime (1885-1962) in his later years explored the so-called "dialectical" interpretation of complex analysis, an important part of his philosophy of mathematics that has previously been criticized as lacking mathematical accuracy and philosophical importance. I interpret his elaboration on complex analysis as an attempt to develop Leibniz's theory of individual notion and to supplement Hegel's view of higher analysis with the development in mathematics such as the theory of analytic continuation and Riemann surface. This interpretation shows the previously underrated (...) philosophico-mathematical significance of Tanabe's argument. (shrink)

When making decisions, people tend to overweigh the impact of losses compared to gains, a phenomenon known as loss aversion. A moderate amount of LA may be adaptive as it is necessary for protecting oneself from danger. However, excessive LA may leave people few opportunities and ultimately lead to suboptimal outcomes. Despite frequent reports of elevated LA in specific populations such as patients with depression, little is known about what psychological characteristics are associated with the tendency of LA. Based on (...) the neurobiological studies of LA, we hypothesized that positive psychological wellbeing may be negatively associated with people's tendency of LA. In the present study, we set out to test this hypothesis in a sample of young adults. We evaluated LA using a decision-making task in which subjects were asked to decide whether to accept or reject a series of coin-toss gambles. Our results revealed that individuals with more advanced personal growth as assessed by the Ryff's Psychological Well-being Inventory showed reduced LA. To our knowledge, this is the first report demonstrating an association between positive psychological wellbeing and LA. These findings suggest that personal growth might be employed as interventional targets for correcting excessive LA in vulnerable populations. (shrink)

精細に読み解かれるスピノザ哲学の根幹スピノザの主著『エチカ』は万人の普遍的理解を求め、数学的明晰をめざしたいわゆる幾何学的形式で書かれている。だがその一般的概念を堅牢に積み重ねた形式的叙述は、事象の具 体的な個別性の展開を阻んではいないか？ スピノザの究極の意図が、われわれにおける最高の幸福の獲得という、明確に「個」を志向したものである以上、この疑問は放置できない──叙述の中に隠れた個別性をめぐって精細に読み解かれる、スピノザ哲学の中核的 課題。.

This work explores the hidden role of the Axiom 2 in Part 1 of Spinoza's Ethics, which is known for never being used or referred in the book from the perspective of the development of Spinoza's metaphysical system.

言葉の意味が変わってしまうのはなぜか。単語の指すものの内実が変わったり、同じものを指していたとしても受け止め方が変わったりする。同じ一つの文の意味も決してずっと同じであり続けるわけではない。このとき、 私たちにはいったい何が起きているのだろうか。この問いを、そもそも「意味」とは何なのか、「自己」や「出来事」とは何かといった哲学ではよく知られたさまざまな問題と交錯させながら追究する。.

Recent research both on the Kyoto School and on the contemporary New Confucians suggests significant similarities between these two modern East Asian philosophies. Still missing is, however, an explanation of the shared philosophical ideas that serve as the foundation for comparative studies. For this reason, I analyze the basic theories of the two distinctly East Asian philosophies of Nishida Kitarō (1870-1945) and Mou Zongsan (1909-95) so as to identify and extract the same type of argument. This is an alternative to (...) the analyses provided by the previous studies of their philosophies, which inevitably regard their theories as an East Asian assimilation of modern European philosophy in the Kantian, Neo-Kantian, or phenomenological tradition, or else as the traditional tenets under the guise of philosophical speculation, without being able to clarify how these theories contribute to philosophy. My analysis shows that both the logic of basho and the theory of perfect teaching formulate the same type of theory, the ontological or topological-onto-topological-turn from the act of consciousness to its basho or its vertical enfolding, which constitutes the bedrock of East Asian philosophy. (shrink)

Japanese philosophy can be viewed as consisting of three historical phases. In the first and classical phase, theoretical speculation in Japan is usually seen as a variation of East Asian intellectual tradition, which basically consists of Confucianism and Sinicized Buddhism. Some thinkers nevertheless start to depart from this framework by drawing either on the indigenous culture or on the knowledge of occidental civilization, which eventually leads to the Westernization of Japanese society. In the second, or modern, phase of Japanese philosophy, (...) there arises a theoretical task to synthesize Eastern and Western frameworks, and many pioneering works of modern East Asian philosophy are produced in the first half of the 20th century. The third and contemporary phase of Japanese philosophy spans from the postwar reconstruction of Japan to the present, when eminent researchers lead philosophical studies under the framework either of analytic or continental context. Recent philosophical research in Japan is increasingly getting free from such academic frameworks, producing some remarkable results-- although most of these contemporary works remain unknown overseas. (shrink)

Buddhism has gradually reclaimed its place as the most important spiritual tradition to the extent that modern Japanese philosophers no longer even mention Confucian thought, especially since the birth of a Japanese style of philosophy represented by the Kyoto School. Against this historical background, it may seem questionable if anything like an effective interaction between Japanese Buddhist-inspired philosophy and Confucianism ever existed. This essay concentrate on the two occasions in the history of modern Japanese philosophy when the problem of morality (...) gained crucial importance. The first concerns the issue of morality among the second generation of Kyoto School philosophers, culminating in the theme of “overcoming modernity,” and its discussion of how to go beyond modernity, thereby transforming society and the world. This discussion is clearly inspired by Confucian ideas. Since this theme is based on the evaluation of past philosophies and thoughts, it is inseparable from a modern version of doctrinal classification conceived by KŌYAMA Iwao 高山岩男. The second occasion we will examine in this essay is the postwar Marxist critique of this theme. Inheriting this theme of the Kyoto School, HIROMATSU Wataru 廣松渉 proceeds to criticize modern Japanese Buddhist philosophy and Buddhism itself from a practical point of view in order to surpass their shortcomings. In both cases, the question is how such notions as morality and morals are problematized in modern Japanese philosophy, or, more specifically, what the place of morality and practice in Buddhist philosophy is? This is the question that will enable us to see the modern version of interaction between Buddhism and Confucianism. (shrink)

This paper attempts to interpret the theory of personhood in the works of Nishida Kitarō (1870-1945) in a way that refutes a certain type of Nishida interpretation that Critical Buddhism offers. According to this type of interpretation, the logic of basho is a modern version of the Qixinlun system. Based on this interpretation, Critical Buddhism denounces Kyoto School philosophy as "topical Buddhism." This paper shows how Nishida himself consciously differentiates his philosophy from the idealistic and monistic system with which the (...) earlier version of the logic of basho can easily be confused. To show that his theory of personhood opposes the Qixinlun-like system, I argue that Mou Zongsan's (1909-1995) Tiantai theory of personhood is analogous to Nishida's and explore the common nature of their philosophies. (shrink)

Doctrinal classification or the panjiao 判教 system of Chinese Buddhism has been rediscovered and renewed in modern East Asian philosophy since both the Kyoto School and New Confucianism clarified the philosophical meaning of this intellectual tradition. The theoretical relation between these two modern reconsiderations, however, has not yet been studied. I analyze the theory of panjiao in Kōyama Iwao 高山岩男 and Mou Zongsan 牟宗三 so as to identify and extract, despite their apparent irrelevance, the same type of philosophical argument concerning (...) the ontological character of yuanjiao 圓教. My analysis shows that Mou’s distinction between the “two-door mind” paradigm and Buddhistic ontology in his interpretation of Tiantai 天台 Buddhism corresponds to Kōyama’s distinction between an idealistic system and the existential turn in his generalized panjiao system. (shrink)

In this paper, I show how the notion of idea rei singularis is at the heart of Spinoza's criticism against the Cartesian metaphysics.

Synchronous oscillations are ubiquitous throughout the cortex, but the frequency of oscillations differs from area to area. To elucidate the mechanistic architectures underlying various rhythmic activities, we tested whether spontaneous neural oscillations in different local cortical areas and large-scale networks can be phase-entrained by direct perturbation with distinct frequencies of repetitive transcranial magnetic stimulation. While recording the electroencephalogram, we applied single-pulse TMS and rTMS at 5, 11, and 23 Hz over the motor or visual cortex. We assessed local and global (...) modulation of phase dynamics using the phase-locking factor. sp-TMS to the motor and the visual cortex triggered a transient increase in PLF in distinct frequencies that peaked at 21 and 8 Hz, respectively. rTMS at 23 Hz over the motor cortex and 11 Hz over the visual cortex induced a prominent and progressive increase in PLF that lasted for a few cycles after the termination of rTMS. Moreover, the local increase in PLF propagated to other cortical areas. These results suggest that distinct cortical areas have area-specific oscillatory frequencies, and the manipulation of oscillations in local areas impacts other areas through the large-scale oscillatory network with the corresponding frequency specificity. We speculate that rTMS that is close to area-specific frequencies enables direct manipulation of brain dynamics and is thus useful for investigating the causal roles of synchronous neural oscillations. Moreover, this technique could be used to treat clinical symptoms associated with impaired oscillations and synchrony. (shrink)

A change of gaze behavior at a small mistake moment is a natural response that reveals our own mistakes and suggests an apology to others with whom we are working or interacting. In this paper we investigate how robot gaze behaviors at small mistake moments change the impressions of others. To prepare gaze behaviors for a robot, first, we identified by questionnaires how human gaze behaviors change in such situations and extracted three kinds: looking at the other, looking down, and (...) looking away. We prepared each gaze behavior, added a no-gaze behavior, and investigated how a robot’s gaze behavior at a small mistake moment changes the impressions of the interacting people in a simple cooperative task. Experiment results show that the ‘looking at the other’ gaze behavior outperforms the other gaze behaviors and indicates the degrees of perceived apologeticness and friendliness. Keywords: Communication robots; gaze; mistake; mitigation. (shrink)

It is important to manage individuals’ personal data after their death to maintain their dignity or follow their wishes as much as possible. From this perspective, this report describes the real-world commercialization of immortal digital personalities, which gives eternal life to the deceased in a digital form. We identify the problems with the commercialization of deceased users’ images and personal data, which becomes postmortem entertainment. Considering these problems, we seek out the ideal form of deceased users’ personal data for commercialization. (...) We conduct a social survey to understand how ordinary Japanese people feel about the various types of publicly available services that use personal data after death, such as social network service logs. By analyzing our survey results approximately 20% of respondents would allow the commercial use of their personal data, such as browsing their social network service logs, if they could receive compensation during their lifetime. (shrink)

The always vexed relationships between philosophy, theory, methodology, empirical work and their representations and legitimations have been thrown into chaos with the belated acknowledgement of the Anthropocene. Unsurprisingly, traditional Western thought may have been complicit, given its underlying anthropocentric assumptions and humanist commitments in education philosophy, theory and practice. The postcritical knowledge ecology developed here is applied to both a modest and responsible form of methodological inquiry in an ethnographic study of nature experience. Our contextualised experiment adds to the nascent (...) literature of an environmentally oriented education now demanded in the Anthropocene. (shrink)

Short-term motor practice leads to plasticity in the primary motor cortex. The purpose of this study is to investigate the factors that determine the increase in corticospinal tract excitability after motor practice, with special focus on two factors; “the level of muscle activity” and “the presence/absence of a goal of keeping the activity level constant.” Fifteen healthy subjects performed four types of rapid thumb adduction in separate sessions. In the “comfortable task” and “forceful task”, the subjects adducted their thumb using (...) comfortable and strong forces. In the “comfortable with a goal task” and “forceful with a goal task”, subjects controlled the muscle activity at the same level as in the C and F, respectively, by adjusting the peak electromyographic amplitude within the target ranges. Paired associative stimulation, which combines peripheral nerve stimulation and transcranial magnetic stimulation, with an inter-stimulus interval of 25 ms was also done. Before and after the motor tasks and PAS25, TMS was applied to the M1. None of the four tasks showed any temporary changes in behavior, meaning no learning occurred. Motor-evoked potential amplitude increased only after the FG and it exhibited a positive correlation with the MEP increase after PAS25, suggesting that FG and PAS25 share at least similar plasticity mechanisms in the M1. Resting motor threshold decreased only after FG, suggesting that FG would also be associated with the membrane depolarization of M1 neurons. These results suggest task-dependent plasticity from the synergistic effect of forceful muscle activity and of setting a goal of keeping the activity level constant. (shrink)

La figure diabolisée du chat dans la littérature japonaise évolue sans cesse au cours de l’époque médiévale, et nous prenons ici l’exemple d’un chat-monstre nommé nekomata. L’un des exemples littéraires les plus connus se trouve dans les Heures oisives, ouvrage écrit vers 1330 par Yoshida Kenkô. Il semble cependant que le terme nekomata soit apparu un siècle plus tôt, comme le montre l’entrée du 2 août 1233 dans le Journal de la lune brillante de Fujiwara no Teika, l’un des plus (...) grands poètes de son temps. Nous analyserons donc ce texte de première importance pour comprendre les origines de cette figure littéraire, puis tenterons de comprendre le sens de l’expression nekomata. The demonized figure of the cat in Japanese literature evolved constantly during medieval times, and here we take the example of a monster cat named nekomata. One of the best-known literary examples is found in Tsurezure-gusa, written around 1330 by Yoshida Kenkô. However, it seems that the term nekomata appeared a century earlier, as can be seen from the August 2, 1233 entry in Meigetsu-ki, the diary of Fujiwara no Teika, one of the greatest poets of his time. We will examine this important text for a better understanding of the history of the monster cat and reflect on the meaning of the term nekomata. (shrink)