McEntire (1984) proved that, for a portfolio problem with independent assets, the generalized harmonic mean plays the role of a risk-free threshold. Based upon this property, he developed a criterion for including or excluding assets in an optimal portfolio, and he proved an ordering theorem showing that an optimal portfolio always consists of positive amounts of the assets with the largest mean values. Also, some commonly used utility functions were shown to satisfy the property that the dominance of an asset (...) over another is unaffected by the addition of other assets. In this paper we extend these results to the case where assets are dependent. (shrink)

BackgroundMany genetic counseling studies have focused on anxiety status because clients of GC often feel anxious during their visits. Metacognition is known to be one of the causes of having an inappropriate thinking style. In this study, we examined the relationship between anxiety and the metacognitive status of GC clients according to their characteristics.MethodsThe participants were 106 clients who attended their first GC session in our hospital from November 2018 to March 2021. The survey items were the clients’ characteristics, anxiety (...) status at the time of the visit, and metacognitive status.ResultsHigh state anxiety and high trait anxiety were observed in 34.9 and 11.3% of clients, respectively. Clients who were a relative or had a family history were significantly more likely to have high state anxiety. As for metacognitive status, only negative beliefs about thoughts concerning uncontrollability and danger were associated with having an anxiety status. Furthermore, multivariate analysis showed that negative beliefs about thoughts concerning uncontrollability and danger were an independent determinant of higher state anxiety, but not being a relative or having a family history. Metacognitive status scores were significantly lower in clients than in the control group.ConclusionState anxiety was shown to be more dependent on negative beliefs about thoughts concerning uncontrollability and danger of GC clients than their characteristics such as being a relative or having a family history. The results of this study will contribute to the development of new GC psychosocial support measures to address the anxiety of GC clients. (shrink)

Heidegger’s two modes of thinking, calculative and meditative, were used as the thematic basis for this qualitative study of physicians from seven countries . Focus groups were conducted in each country with 69 physicians who cared for the elderly. Results suggest that physicians perceived ethical issues primarily through the lens of calculative thinking with emphasis on economic concerns. Meditative responses represented 24% of the statements and were mostly generated by Canadian physicians whose patients typically were not faced with economic barriers (...) to treatment due to Canada’s universal health care system. (shrink)

Distracted attention is considered responsible for most car accidents, and many functional magnetic resonance imaging researchers have addressed its neural correlates using a car-driving simulator. Previous studies, however, have not directly addressed safe driving performance and did not place pedestrians in the simulator environment. In this fMRI study, we simulated a pedestrian-rich environment to explore the neural correlates of three types of safe driving performance: accurate lane-keeping during driving, the braking response to a preceding car, and the braking response to (...) a crossing pedestrian. Activation of the bilateral frontoparietal control network predicted high driving accuracy. On the other hand, activation of the left posterior and right anterior superior temporal sulci preceding a sudden pedestrian crossing predicted a slow braking response. The results suggest the involvement of different cognitive processes in different components of driving safety: the facilitatory effect of maintained attention on driving accuracy and the distracting effect of social–cognitive processes on the braking response to pedestrians. (shrink)

Some people in Japan are still comfortable with the paternalistic role of doctors, but others wish that their own decisions would receive a greater amount of respect. A total of 747 students of universities and colleges and 114 parents of these students participated in a questionnaire survey. Most of the participants thought that autonomy should be respected in situations involving death with dignity and euthanasia, whereas it should not be respected in attempted suicide and involuntary admission of individuals with mental (...) illness. A cluster analysis revealed that the participants could be divided into the following groups: aid in dying advocates, complete libertarians, protectors of the mentally ill, complete paternalists, and questionables. The assertion of independence score of the Scale for Independent and Interdependent Construal of the Self showed a significant difference among the 5 clusters. These findings suggest that the traditional paternalistic relationship between doctor and patient is undergoing a gradual transformation in Japan. (shrink)

This article focuses on Kyoto School philosophy’s “philosophy of world history,” during World War II, and its arguments for a multipolar world order in opposition to the older Eurocentric and colonialist world order. The idea was articulated by the second generation of the Kyoto School—Nishitani Keiji, Kōyama Iwao, Kōsaka Masaaki, and Suzuki Shigetaka—in a series of symposia held during 1941 to 1942 and titled the “The World-historical Standpoint and Japan.” While rejecting on the one hand the myopic patriotism of (...) the ultranationalists, they argued for a view to the world and its history, that in contrast to the Eurocentric view to world history, was polycentric. In terms of world politics they associated their view with the aim to construct a co-prosperity sphere in East Asia of autonomous nations to counter European colonialism as part of a new polycentric or multipolar world order. Metaphysically this notion of a co-prosperity sphere as well as of a multipolar world was grounded in the Kyoto School’s concept of “nothingness” as an open space for autonomous but corelated subjects. During the war, these discussions came under fire by critics from the Right, and then after the war, from the Left. I will examine the potential viability of these ideas today as a polycentric world may be on the horizon that ideally would give space to difference and diversity and avoid the violence of homogenization. A comparison of their notion of the nothing with Jean-luc Nancy’s concept of the same may provide some clues. (shrink)

As the title of the present article shows, it highlights the three philosophically integrated areas – (1) pramāṇa-epistemology (theory of comprehensive knowledge involving both perception and inference), (2) logic (although a part of pramāṇa-epistemology, it has two modes, namely, inductive reasoning and deductive reasoning), and (3) language (or semantics, i.e. the double negation theory of meaning, which falls under inference). These are interconnected as well as overlapping within the Buddhist mainstream tradition of the process philosophy as opposed to the substantialist (...) philosophy. The same is the case with the three celebrated Buddhist thinkers – Vasubandhu, Dignāga (also spelt as Diññāṇa), and Dharmakīrti – who develop their radical and critical views focusing on these areas in historical-cum-philosophical order. It is worth noting that within the same mainstream Buddhist tradition, each one of the three thinkers picks up the problematic issues from their predecessors – from the Buddha to their immediate predecessors respectively – for their solutions against the backdrop of the two conflicting mainstream traditions – Buddhist and non-Buddhist. The central focus of these thinkers is first to identify the crucial issues, doctrinal principles, terminology, and methodology in their own ways and conceptual frameworks, which generate not only the mutual conflicts in the course of dialogues but also strengthen their positions by means of their new radical ideas, innovations, terminologies, methodologies, and doctrinal principles. As a result, the three selected areas and their crucial issues are explained, elaborated, and interpretated for better understanding. All of which are rooted in the Buddha’s path of wisdom, ethics, and liberation from the human predicament (duḥkha-nivṛtti). In this grand project of the deepest concerns, the Buddha utilized multiple strategies like understanding and controlling the problematic nature of the mind (Pāli citta, manasa) and its concomitance (Pāli cetasika, dhammā) by means of the concentrative meditation (Pāli jhāna, Sanskrit (hereafter Skt., dhyāna), cultivation of knowledge (Pāli vijjā, Skt. vidyā) and conduct/moral purity (Pāli caraṇa, Skt. ācaraṇa), destruction of afflictions/defilements (Pāli kilesa, Skt. kleśa), critical and logical thinking with valid arguments, and so on. His disciples also treat him as the possessor of valid method, arguments, meaning, practice, and purpose (Skt. pramāṇabhūta, the term used by Dignāga). He believed in the common humanity as the community of sufferers and the autonomy of every human being (Pāli attakāra), but strongly rejected the hierarchy of humanity on the basis of caste, birth, and dogmatic religious identity. For these reasons, following the Buddha and his celebrated followers like Vasubandhu, Dignāga, and Dharmakīrti, my task in this article is how to clearly and elaborately discuss the above identified issues and theories, first to understand them for myself and then logically prove the whole process of knowledge and the designed purpose through communication to those who have the intention to hear and understand the framework of common language for their benefits. I wish the readers like students and young teachers benefit from my research work. Further, since my learning of the Tibetan language is zero, but comfortable in Sanskrit and Pāli, I have been heavily dependent on three great modern thinkers who have widely written independently and also translated the Buddhist Tibetan texts, which were translated from the original Sanskrit texts now lost, into English in the areas of Buddhist epistemology, logic, and semantics. These modern scholars are Masaaki Hattori, Shoryo Katsura, and Richard Hayes. Besides them, I have also little benefitted from some other scholars who have worked in the same areas. (shrink)

Two recent studies by A. R. Giumlia-Mair and P. T. Craddock have been devoted to a form of bronze having a blackish tint.1, 2 The authors there describe examples ancient and modern, from as far apart as Mycenean Greece, Egypt, Rome, China and Japan. In Japan such bronze is prominently represented in decorative art and known as Shakudo.