日本伝統の精神文化を考察しつつ、現代におけるそのありようを模索する興味深い論考.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 114-121 [Access article in PDF] Art as Part of Daily Life - A Cross-cultural Dialogue between Art and People If encounters with art and artists become part of daily life in a small rural community, and if aesthetic experiences are perceived by its local residents as part of their daily lives, what kinds of humanistic, cultural, and social change take place in (...) the community and in the people involved? By living together in a residential community, and by showing and sharing the process of art making, to what extent can aesthetic, cultural, and social issues and concerns expressed by artists be interpreted by local residents? These are the main issues addressed in this essay. 1 The artistic and aesthetic education provided in the community gradually opened up a dialogue not only between foreign artists as guests and Japanese spectators as hosts, but also between art and people, culture and culture, and people and people within the local community. Outline of the Project The Cultural Exchange House, situated in Yamaguchi prefecture, has accommodated about forty artists-in-residence from abroad for over ten years. The forty artists who have stayed there include painters, potters, sculptors, photographers, pianists, musicians, composers, poets, and writers. Artists are responsible for their travel and living expenses. The use of the house is provided without charge and the needs of the artists are met by volunteers. About half of the artists have been German and the rest from Britain, Belgium, United States, Holland, and Australia. Male and female artists have been nearly equally represented.Beginning with three, there are now sixteen volunteers who felt that the creation of a cultural environment, or more specifically the creation of access to the world of art was important for the community. They saw the need for the local community to provide children and adults with aesthetic experiences that could enrich their internal and external worlds. Increasing numbers of children were leaving the community to attend schools and get jobs, with little possibility of returning. The volunteers felt that one of their roles was to educate children and their parents so that they could encounter values different from their own, develop self-confidence, and take pride in the local community which had such cultural opportunities. They assumed that art could open people's minds to the world outside their existing cultural framework, and that it would be valuable to have artists from the outside world as their neighbors and friends. [End Page 114] Benefits of the Project There are already extensive formal grants available to foreign artists in cities such as Tokyo, Nagoya, and Osaka. However, the people who came to Yamaguchi said that they were especially attracted to life in a rural community; they hoped to experience the "real life" of the Japanese. Since the projectcould offer no grants for travel and other daily expenses, the communitydecided that they had little hope of attracting well-known artists. Instead, they invited younger lesser-known artists with potential, who did not mind the limited conditions and who welcomed a new cultural experience which might stimulate or broaden their approach to art. The contract stated that the artists should participate in cultural exchange programs, such as visiting schools and community centers to hold art workshops, and also, at the end of their stay, to share their experiences of the residency in the form of an exhibition or a concert. The degree to which this contract was kept varied. In general, the artists fulfilled the local people's expectations by holding workshops with children and adults, and did not mind having concerts in the town gymnasium or exhibitions at the community center. Foreign artists had an opportunity to reflect in a quiet environment and further their art. They were also stimulated by the encounter with the culture and people, and felt at home in the Cultural Exchange House.The house is relatively large with more than ten rooms; a dining room,kitchen, toilet, an outside bathroom, a separate studio space, and a... (shrink)

Early modern humans developed mental capabilities that were immeasurably greater than those of nonhuman primates. We see this in the rapid innovation in tool making, the development of complex language, and the creation of sophisticated art forms, none of which we find in our closest relatives. While we can readily observe the results of this high-order cognitive capacity, it is difficult to see how it could have developed. We take up the topic of cave art and archeoacoustics, particularly the discovery (...) that cave art is often closely connected to the acoustic properties of the cave chambers in which it is found. Apparently, early modern humans were able to detect the way sound reverberated in these chambers, and they painted artwork on surfaces that were acoustic “hot spots,” i.e., suitable for generating echoes. We argue that cave art is a form of cross-modality information transfer, in which acoustic signals are transformed into symbolic visual representations. This form of information transfer across modalities is an instance of how the symbolic mind of early modern humans was taking shape into concrete, externalized language. We also suggest that the earliest rock art found in Africa may constitute one of the first fossilized proxies for the expression of full-fledged human linguistic behavior. (shrink)

Although corruption is ubiquitous, attitudes toward it differ among countries. Until the 1997 OECD Convention, the U.S. had been one of the only two countries with an explicit extraterritorial anti-bribery law, the Foreign Corrupt Practices Act (FCPA) of 1977. The FCPA employs a two-pronged approach to control the supply side of corruption: (1) anti-bribery provisions; and (2) accounting (books and record and internal controls) provisions. I offer evidence, albeit indirect, to show that the FCPA had limited success. The OECD Convention (...) adopts the same two-pronged approach, but, since it is a multilateral treaty, is likely to be more successful provided that enforcement is vigorous enough. The signatory nations effectively form a cartel to reduce the cost of doing business. As with any cartel, however, each multinational corporation has an incentive to deviate. Thus, the mutual enforcement of the agreement is crucial for its success. However, the two-pronged approach is not sufficient, since internal control does not adequately monitor decisions made at the top level. I argue that the two lessons drawn from the U.S. experience are: (1) law enforcement must be credible; and (2) internal controls alone are not sufficient. Stronger and more effective corporate governance within an appropriate regulatory framework is needed to ensure that multinational corporations conduct their business in an ethical manner. (shrink)

Our core hypothesis is that the emergence of human language arose very rapidly from the linking of two pre-adapted systems found elsewhere in the animal world—an expression system, found, for example, in birdsong, and a lexical system, suggestively found in non-human primate calls (Miyagawa et al., 2013, 2014 ). We challenge the view that language has undergone a series of gradual changes—or a single preliminary protolinguistic stage—before achieving its full character. We argue that a full-fledged combinatorial operation Merge triggered (...) the integration of these two pre-adapted systems, giving rise to a fully developed language. This goes against the gradualist view that there existed a structureless, protolinguistic stage, in which a rudimentary proto-Merge operation generated internally flat words. It is argued that compounds in present-day language are a fossilized form of this prior stage, a point which we will question. (shrink)

In Kagaku no Sekai to Kokoro no Tetsugaku, Mr.Michio Kobayashi features on Descartes' theory of minds as "subjecitive-active consciousness", and defends it against the materialist movement. I show that Kobayashi's method has a difficulty for defending existence of our minds because Descartes didn't allow the scientific investigation of our mental experience from outside,and so cannot appropriately grasp the significance of other minds.

「論理」と「合理性」は文化が作る。日・米・仏・イランの思考表現スタイルからその原理を読み解く。.

In searching for an appropriate utility function in the expected utility framework, we formulate four properties that we want the utility function to satisfy. We conduct a search for such a function, and we identify Pareto utility as a function satisfying all four desired properties. Pareto utility is a flexible yet simple and parsimonious two-parameter family. It exhibits decreasing absolute risk aversion and increasing but bounded relative risk aversion. It is applicable irrespective of the probability distribution relevant to the prospect (...) to be evaluated. Pareto utility is therefore particularly suited for catastrophic risk analysis. A new and related class of generalized exponential (gexpo) utility functions is also studied. This class is particularly relevant in situations where absolute risk tolerance is thought to be concave rather than linear. (shrink)

We study how changes in unemployment risk affect firms’ productivity and whether firm-initiated policies can mitigate the moral hazard problem created by increases in unemployment insurance benefits that might decrease workers’ incentives to work hard. We focus on state-specific changes in UIB levels as a quasi-natural experiment. While a large body of research has examined UIBs, including their effect on unemployed workers, few studies investigate whether UIBs have any impact on a firm’s overall productivity. Using data on firm-level total factor (...) productivity and state-level UIBs, we find a negative association between productivity and UIBs. We also find that the negative association is weaker for firms with higher employee-welfare indices than for firms with lower indices, suggesting that the adverse effect of higher UIBs on productivity is mitigated by policies that benefit workers’ welfare. More specifically, we find that among policies that are under the umbrella of corporate social responsibility, a subset of employee-welfare policies are more effective in managing moral hazard problems than other policies. (shrink)

Using artificially synthesized stimuli, previous research has shown that cotton-top tamarin monkeys easily learn simple AB grammar sequences, but not the more complex AnBn sequences that require hierarchical structure. Humans have no trouble learning AnBn combinations. A more recent study, using similar artificially created stimuli, showed that there is a neuroanatomical difference in the brain between these two kinds of arrays. While the simpler AB sequences recruit the frontal operculum, the AnBn array recruits the phylogenetically newer Broca’s area. We propose (...) that on close inspection, reported vocal repertoires of Old World Monkeys show that these nonhuman primates are capable of calls that have two items in them, but never more than two. These are simple AB sequences, as predicted by previous research. In addition, we suggest the two-item call cannot be the result of a combinatorial operation that we see in human language, where the recursive operation of Merge allows for a potentially infinite array of structures. In our view, the two-item calls of nonhuman primates result from a dual-compartment frame into which each of the calls can fit without having to be combined by an operation such as Merge. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 114-121 [Access article in PDF] Art as Part of Daily Life - A Cross-cultural Dialogue between Art and People If encounters with art and artists become part of daily life in a small rural community, and if aesthetic experiences are perceived by its local residents as part of their daily lives, what kinds of humanistic, cultural, and social change take place in (...) the community and in the people involved? By living together in a residential community, and by showing and sharing the process of art making, to what extent can aesthetic, cultural, and social issues and concerns expressed by artists be interpreted by local residents? These are the main issues addressed in this essay. 1 The artistic and aesthetic education provided in the community gradually opened up a dialogue not only between foreign artists as guests and Japanese spectators as hosts, but also between art and people, culture and culture, and people and people within the local community. Outline of the Project The Cultural Exchange House, situated in Yamaguchi prefecture, has accommodated about forty artists-in-residence from abroad for over ten years. The forty artists who have stayed there include painters, potters, sculptors, photographers, pianists, musicians, composers, poets, and writers. Artists are responsible for their travel and living expenses. The use of the house is provided without charge and the needs of the artists are met by volunteers. About half of the artists have been German and the rest from Britain, Belgium, United States, Holland, and Australia. Male and female artists have been nearly equally represented.Beginning with three, there are now sixteen volunteers who felt that the creation of a cultural environment, or more specifically the creation of access to the world of art was important for the community. They saw the need for the local community to provide children and adults with aesthetic experiences that could enrich their internal and external worlds. Increasing numbers of children were leaving the community to attend schools and get jobs, with little possibility of returning. The volunteers felt that one of their roles was to educate children and their parents so that they could encounter values different from their own, develop self-confidence, and take pride in the local community which had such cultural opportunities. They assumed that art could open people's minds to the world outside their existing cultural framework, and that it would be valuable to have artists from the outside world as their neighbors and friends. [End Page 114] Benefits of the Project There are already extensive formal grants available to foreign artists in cities such as Tokyo, Nagoya, and Osaka. However, the people who came to Yamaguchi said that they were especially attracted to life in a rural community; they hoped to experience the "real life" of the Japanese. Since the projectcould offer no grants for travel and other daily expenses, the communitydecided that they had little hope of attracting well-known artists. Instead, they invited younger lesser-known artists with potential, who did not mind the limited conditions and who welcomed a new cultural experience which might stimulate or broaden their approach to art. The contract stated that the artists should participate in cultural exchange programs, such as visiting schools and community centers to hold art workshops, and also, at the end of their stay, to share their experiences of the residency in the form of an exhibition or a concert. The degree to which this contract was kept varied. In general, the artists fulfilled the local people's expectations by holding workshops with children and adults, and did not mind having concerts in the town gymnasium or exhibitions at the community center. Foreign artists had an opportunity to reflect in a quiet environment and further their art. They were also stimulated by the encounter with the culture and people, and felt at home in the Cultural Exchange House.The house is relatively large with more than ten rooms; a dining room,kitchen, toilet, an outside bathroom, a separate studio space, and a... (shrink)

Research in the U.S. developed and validated the State Self-Compassion Scale, which measures self-compassionate reactions toward a specific negative event. The current study is aimed at developing the Japanese version of the State Self-Compassion Scale and extending previous findings in the U.S. by showing measurement invariance across sexes and demonstrating the construct validity of this scale. Across two studies, the bifactor exploratory structural equation modeling representation of the SSCS-J showed excellent fit in which a single global factor and most of (...) the specific factors were well defined. Study 1 further provided evidence for the measurement invariance across sexes. The SSCS-J was related with higher trait self-compassion and lower fear of and negative beliefs about self-compassion. In Study 2, participants who were instructed to be self-compassionate reported higher scores in the SSCS-J relative to those in the control condition. These results attest to the replicability of the factor structure of the SSCS in Japan and provide further evidence for the construct validity of this scale. (shrink)

『古寺巡礼』の成功で確固たる地位を築いた和辻は、ハイデッガーや西田幾多郎など、同時代の哲学にも相対しつつ、独自の思考を展開する。仏教研究、日本思想史研究、倫理学と、多様かつ豊饒なその思想の本質とは、ど のようなものなのか。「人格」と「間柄」、そして「もの」と「こと」を解明の鍵として、「和辻倫理学」形成の現場を跡づけた力作!

難解な「論理」に潜む西田の「個」の思想を読み解くことで、現代哲学における西田哲学の可能性を明らかにする。.

ニヒリズムの輻輳した歴史性を主題化するにあたり著者は、ハイデッガーの「存在歴史的思惟」を手がかりとしつつ、仏教の問題境域において「始源的なもの」がどのように追究されてきたかを論じる。そして“布施”の考 察を通して、仏教の伝統のなかに現代世界の閉塞状況を打破する新たな「自己」の成立が、いま明らかにされる。現代のニヒリズムを解明し、ニヒリズムを引き受けニヒリズムを生き抜く、宗教哲学的思索の書。.

This paper focuses on how human complex imitation and its developmental processes are related to the abilities for action representation, acquisition of symbols, and language. After overviewing the characteristics of imitation in chimpanzees and humans, I propose a model of imitation emphasizing how these two species differ in the ways they process visual-motor information. These differences may in turn contribute to core interspecies differences in higher-order cognitive functions, not only for bodily imitation but for action understanding through complex referential information (...) from faces, sharing symbols, and language. This ‘developmental-comparative’ approach reveals the development of species-specific intelligences, and shows what is shared and not shared between humans and other primates. In doing so, we can obtain a more complete understanding of the emergence of the ‘language-ready brain’ in relation to its biological and evolutionary foundations. (shrink)

In this review, we discuss the implications of placing an infant in the supine position with respect to human cognitive development and evolution. When human infants are born, they are relatively large and immature in terms of postural and locomotor ability as compared with their closest relatives, the great apes. Hence, human mothers seemingly adopt a novel pattern of caring for their large and heavy infants, i.e., placing their infants in the supine position; this promotes face-to-face communication with their infants. (...) Moreover, infants in the supine position can interact with other nearby individuals in the same manner from an early age. In addition, the infants can also explore their own body parts and/or objects with their hands since the hands are not required to support the body and are therefore, free to move. These activities are considered to be fundamental to the early development of human social and nonsocial cognition, including knowledge of self, in the first six months after birth. Further, developmental continuity in the voluntary exploratory movements in the prenatal period to the early postnatal period is also discussed. (shrink)

We present a new road map for research on “How the Brain Got Language” that adopts an EvoDevoSocio perspective and highlights comparative neuroprimatology – the comparative study of brain, behavior and communication in extant monkeys and great apes – as providing a key grounding for hypotheses on the last common ancestor of humans and monkeys and chimpanzees and the processes which guided the evolution LCA-m → LCA-c → protohumans → H. sapiens. Such research constrains and is constrained by analysis of (...) the subsequent, primarily cultural, evolution of H. sapiens which yielded cultures involving the rich use of language. (shrink)

In contemporary Japanese society, it is difficult to find a marriage partner, and therefore, “Konkatsu,” the search for a marriage partner, has become a socially accepted activity in Japan. In response to this social challenge, in addition to private companies, governments and non-profit organizations are supporting individuals in their search for a marriage partner. This paper reviews statistical information related to marriage hunting published in Japan. In addition, some of the authors’ collaborative activities and academic publications based on these activities (...) are reviewed. Subsequently, the paper discusses and highlights the importance of helping individuals have confidence in their physical attractiveness. (shrink)