明治維新を支えた志士たちは、儒教を行動の指針としていた。尊王攘夷という中国からの思想は、やがて日本中心主義へと置き変わる。.

In this essay, I will compare the character, scientific style, and writing style of the American physicist Josiah Willard Gibbs and the French physicist Pierre Maurice Duhem. I begin with biographical notes to portray some significant moments of their lives. I will contrast their characters and scientific styles as manifested in their social and scientific activity influenced by the cultural traditions of their countries and the social and scientific milieu of their time. Also, in these sections, I will discuss features (...) of their familial relationships that affected their youth, their psychology, and the shaping of their characters. I will compare their writing styles emphasizing the differences observed between Gibbs’s dense and austere style, unlike Duhem’s detailed and informative way of writing his essays. I will further examine the way by which each physicist used Mach's doctrine of the economy of thought in shaping their writing style. A final contrast is reserved for their pedagogical styles. In this case, I will let their students and colleagues speak for them, while I comment on why they did not leave behind a school of thought. (shrink)

The social, ethical and legal implications of discoveries in the neurosciences.

What role does our knowledge about the ideal society play in guiding policymaking in the real world? One intuitive answer is to approximate. Namely, we have a duty to approximate the ideal within the relevant constraints of feasibility. However, political philosophers seem to have what might be called ‘approximatophobia'. Many philosophers, including idealists such as David Estlund, warn against approximation. Their criticism is chiefly motivated by ‘the problem of second best’, which points out that your second-best option may not be (...) closest to your best option. This paper aims to dispel ‘approximatophobia'. The difficulty posed by the problem of second best is often overstated. More positively, I present a novel defence of approximation, arguing that approximation of an ideal can be a reasonably reliable default strategy of action guidance in the real world. Difficulties that may afflict the project of approximation can be mitigated by sophistication of the project of approximation. After showing that critics of approximation overstep their mark in issuing the strong or moderate warning against approximation, I propose an account of sophisticated approximation. It seeks a series of reforms that make existing social institutions closer to the ideal based on careful selection of frame of analysis. Three virtuous correlations are identified as indicators for successful project of approximation, linking descriptive similarity to desirability, feasibility and knowledge of the ideal. I also explain a two-staged strategy of sophisticating the way you approximate the ideal, with an expected positive feedback effect. (shrink)

Kant’s published arguments for the non-spatiotemporality of things in themselves have not been well received. I argue that Kant has available to himself an argument for the non-spatiotemporality of things in themselves that is premised upon a disparity between the compositional structure of the intelligible world and the structure of space and time. I argue that Kant was unwaveringly committed to the premises of this argument throughout his career and that he was aware of their idealistic implications. I also argue (...) that this argument is consistent with Kant’s restrictive mature epistemology. If my argument is successful, then even if Kant’s published arguments for transcendental idealism fail, we need not regard his ambitious metaphysical project as a failure. (shrink)

Kant rejects the ontological argument on the grounds that the ontological argument inescapably must assume that existence is a “determination” or “real predicate,” which it is not. Most understand Kant’s argument for this claim to be premised upon his distinctive proto-Fregean theory of existence. But this leaves Kant dialectically vulnerable: the defender of the ontological argument can easily reject this as question-begging. I show that Kant relies upon two distinct arguments, both of which contend that the claim that existence is (...) a determination is inconsistent with bedrock ontological set pieces assumed by rationalist defenders of the ontological argument. (shrink)

Much recent attention has been paid to Kant’s account of the unity of space in the Critique of Pure Reason, not least because of the significant implications of that view for other key critical-period doctrines. But far less attention has been paid to the development of Kant’s account of the unity of space. This paper aims to offer a systematic account of Kant’s pre-critical account of the unity of space. On the view presented herein, Kant’s early account of the unity (...) of space is deeply rooted in his pre-critical cosmological views. In particular, I argue that Kant sees the unity of space as grounded in the cosmological unity of the world of substances, which is itself rooted in the divine conservation of all substances in relations of mutual causal dependence. I contend that the seeds of this view are present in the late 1740s and 1750s, but that this view receives its fullest and most complete expression in the 1770 Inaugural Dissertation. The final section of the paper considers the fate of Kant’s pre-critical account of the unity of space. I contend that the theory is excluded from the Critique of Pure Reason in light of the strict epistemological strictures adopted in that text. But considerable textual evidence shows that Kant continues to aver the theory throughout the 1770s and 1780s in the looser epistemic context of his lectures. I contend, then, that this theory is not abandoned at all. Rather, like Kant’s 1763 proof of the existence of God, it is epistemically demoted: it is Kant’s preferred view, but one that falls short of the demanding epistemic standards of the critical philosophy. (shrink)

Social presence, or the subjective experience of being present with another existing person, varies with the interaction medium. In general, social presence research has mainly focused on uni-directional aspects of each exchanged message, not on bidirectional interactions. Our primary purpose is to introduce such bidirectional evaluation by quantifying the degree of social presence with a few statistical measures. To this end, we developed a software called “TypeTrace” that records all keystrokes of online chat interactants and reenacts their typing actions and (...) analyzed the results from different chat conditions, mainly focusing on the characterization of bi-directional interactions. We also compared the chat interaction patterns with the patterns from phone call datasets to investigate the difference of live communication in different media. The hypothesis of the experiment was that either richness or concurrency of communication is important for organizing social presence. Richness is defined by the variety of information at a time in communication and the concurrency is the number of temporal thread being processed at the same time. Our results show that when we merely increase the richness of information by presenting the typing process, the cognition of others' presence does not significantly increase. However, when the information concurrency is augmented by introducing the transmission of realtime text, we found that the transfer entropy between the interactants becomes considerably higher, and the social presence and emotional arousal, intimacy increased. High transfer entropy was also observed in the phone call dataset. This result shows that the mere augmentation of information richness does not necessarily lead to increased social presence, and concurrent communication is another critical factor for fostering vivid conversation in digital environments. (shrink)

Kant describes the concept of freedom as "the keystone of the whole structure of a system of pure reason, even of speculative reason." Kant's theory of freedom thus plays a foundational and unifying role in all aspects of his philosophy and is thus of significant interest to historians of Kant's philosophy. Kant's theory of freedom has also played a significant role in contemporary debates in metaphysics, normative ethics, and metaethics. This volume brings historians of Kant's philosophy into conversation with contemporary (...) metaphysicians and ethicists with the aim of representing the current state of scholarship on Kant's and Kantian accounts of freedom while at the same time opening new avenues of exploration. The Idea of Freedom includes papers by leading scholars on a range of historical and contemporary topics centrally related to the Kantian theory of freedom, including transcendental idealism, determinism, Kant's normative ethical theory, Kant's conception of cognition, Kant's theory of beauty, Kant's conception of logic, and many others. (shrink)

In considering Kant’s response to the Leibnizian theory of space in the Transcendental Aesthetic, scholars have overwhelmingly emphasized Kant’s response to Leibniz’s relationalism. They have largely missed the metaphysically realistic aspects of Leibniz’s theory with which Kant is primarily concerned. As such, scholars have failed to appreciate the threat Leibniz’s theory poses to Kant’s idealism, a point made publicly as early as 1786 by H. A. Pistorius. I argue that the Aesthetic does indeed contain a compelling argument against the Leibnizian (...) theory of space. This argument crucially depends upon Kant’s claim that space is monistic: that the whole of space is prior to the parts of space and, as such, spatial representations are not decomposable. (shrink)

Um encontro com Ferreira Gullar compartilha com os leitores as muitas formas em que uma coisa está em outra. O momento transformador desse encontro marcado entre entrevistador e entrevistado se manifesta aqui em forma de reflexão, diálogo, relato, memória, ensaio fotográfico e, também, poesia.

The genesis for this volume was in the bombing of Japan during World War II, where the author, as a young boy, watched the bombers overhead, speculating about the lives of the pilots and their relationship with those huddled on the ground._ From this disturbing diorama, Professor Hiroshi Kojima, the translator of Martin Buber into Japanese, unfolds a new approach to Buber's “I-Thou” relation, drawing upon insights from Husserl, Heidegger, and others in the tradition of continental philosophy to extend (...) and deepen Buber's thought. In chapters that reflect upon a wide range of phenomena—from religion, science, and technology, to imagination, embodiment, and power—Professor Kojima articulates a conception of what it means to be a human being that stands as an alternative to atomism and alienation of the modern world. Analyses of haiku and other aspects of Japanese culture demonstrate how Kojima's theory can illuminate the spiritual traditions of both East and West. Original in its thought and revealing in its insight into Japanese thought and culture, _Monad and Thou__ represents the life's work of one of Japan's great thinkers. (shrink)