Explore the seminal Platform Sutra, with one of the greatest living Zen masters as a guide. A lodestone of Zen Buddhism, the Platform Sutra presents the life, work, and wisdom of Eno, or Huineng, the fascinating and much-loved seventh-century Sixth Patriarch of Chinese Zen. An illiterate woodcutter who famously attained enlightenment after only hearing a single line of a sutra, and who went on to decisively upstage senior monks with a poem that demonstrated the depth and clarity of his insight, (...) his example has demonstrated to generations of students and spiritual seekers worldwide that enlightenment is attainable regardless of education or social standing. His exhortations to directly perceive one's true nature, right here and now, still reverberate in contemporary Zen. There is no bodhi tree, Nor stand of a mirror bright. Since all is void, Where can the dust alight? Shodo Harada Roshi's fresh reading of the Platform Sutra offers both the history behind the work and the lived experience of its wisdom. In a plain-English, conversational voice, Shodo Harada brings the sutra to life for his students, discussing and explaining its central points chapter by chapter and illustrating it with his own beautiful calligraphy. This is far from a collection of dry lectures; it is an essential Buddhist text brought to life. (shrink)

徳川慶喜のブレーンにして明治政府の高級官僚。翻訳論、日本語論、軍事論。知の百面相・西周初の入門書。.

人の始期から終期の「生」について、生殖医療、再生医療、ゲノム医療などの先端医療を紹介し、バイオエシックス教育の実際をみる。.

「人と天地との一体化」とは何か。儒学の「天人合一」説を独自の立論を通して再定義した伊藤仁斎の思想に焦点を当て、その思想的意義を問い直す。仁斎学の思想体系を平易明白に解説した入門書。.

Eukaryotic genes are divided into three categories according to the machineries by which they are transcribed. Ribosomal RNA genes (rDNA) are the only ones that are transcribed by RNA polymerase I and are under different control from other genes transcribed by RNA polymerase II or III. None the less, the regulation of rDNA is of prime interest in view of its close relationship to cell growth and differentiation. In this review I shall discuss the recent progress in the study of (...) transcription mechanisms of rDNA by the RNA polymerase I system. The structure of the rDNA promoter and the presence of possible upstream enhancer regions will be described. In addition, factors involved in the transcription initiation of this gene will be discussed with special reference to the formation of an initiation complex. (shrink)

We correct a mistake in the paper “Generalized periodicity and primitivity for words” [4] and justify the existence of regular languages all of whose roots are not even context-sensitive.

Starting from six kinds of periodicity of words we define six sets of words which are primitive in different senses and we investigate their relationships. We show that only three of the sets are external Marcus contextual languages with choice but none of them is an external contextual language without choice or an internal contextual language. For the time complexity of deciding any of our sets by one-tape Turing machines, n2 is a lower bound and this is optimal in two (...) cases. The notions of roots and degrees of words and languages, which are strongly connected to periodicity and primitivity, are also considered, and we show that there can be an arbitrarily large gap between the complexity of a language and that of its roots. (shrink)

Traditionally, the genealogy of Edo Confucianism, that is, Confucianism reinterpreted and reconstructed in the Tokugawa period, has been classified into the Chu-Hsi, Wang Yang-ming, Ancient, and Eclectic schools. These classifications are based on the most representative Confucian theories in the Tokugawa period and are useful for understanding their genealogy. However, when we try to capture the substance of Confucian thought from the interest of “education,” it is very difficult to understand the differences of each school’s educational thought based on this (...) classification. For example, according to the above classification of Confucian theories, the Jinsai and Sorai schools are also included in the Ancient school. However, it is no exaggeration to say that both educational ideas are completely different. In this study, although both Jinsai and Sorai are classified as Ancient schools, I will clarify how their educational theories are structured and how their contents are different. This study examines the content of Confucian thought from the perspective of “education.” I hope that the discussion will open up the possibility of a more precise understanding of the “educational thought” of Edo Confucianism. (shrink)

This paper establishes a new impossibility result for welfaristic evaluations when the population varies. We consider a weak version of the repugnant conclusion instead of the commonly used version. It is shown that if a population principle satisfying two reasonable properties avoids the sadistic conclusion, then the weak repugnant conclusion must hold. We use a general variable-population setting where the identities of individuals can matter.

With growing globalization, the governments of many countries are tending to place a disproportionately large emphasis on economy, which often results in budget cuts in health, education and social welfare. Such a tendency has provoked arguments by many individuals concerned. The neo-conservatism represented by ex-US President Reagan and ex-UK Prime Minister Thatcher in the 1980s, known as Reaganomics and Thatcherism, caused public funds for health care and education to be substantially reduced. In developing countries a so-called structural adjustment policy, promoted (...) by the World Bank and the International Monetary Fund, is leading to shrinking budgets for health, education and social security in general. (shrink)

A senior physician with a government role in Japan made a widely reported and misleading statement about Thailand’s policy on HIV/AIDS patients. He claimed that in Thailand the policy is to spend public money on the prevention of HIV infection while allowing AIDS patients to die untreated. The author, a community nursing specialist in Japan with first-hand knowledge of HIV/AIDS policy in Thailand, thought that this statement would influence attitudes negatively in Japan. However, speaking out about this misrepresentation of the (...) facts carried certain risks. Although freedom of expression is valued in Japan, in practice it is not easy to contradict senior medical professionals. The author uses his experience of this difficult professional situation to teach nurses how to approach speaking out in the public interest. (shrink)

Athletes in sport are not only physical beings but also spiritual beings. Sport is referred to sport as an issue of human self. What kind of inner self do athletes have in the context of modern sports? To consider the issue of self in sport, we focused on its two aspects, athletics and training. In conclusion, we proposed to combine individual training like Japanese shugyo influenced mainly by Zen philosophy with athletics developed in the West since the time of the (...) Greeks. When these are separated, the self of an athlete is still incomplete, and it is hard to attain genuine excellence or achievement. An athlete in such a separate state ofmind possibly ends up using irrational force or power when relying on individual training. On the other hand, an athlete who focuses only on competitions will have a strong inclination to be affected by the media and commercialism, while having chances to be approved by others. It is hence essential to combine the two approaches. If we redefine playing sports as the phenomenon that comprehends both our self-reflection and our encounters with others, it will serve as an occasion of great significance for people living in today’s world. (shrink)

Philosophical inquiries into the nature of consciousness have long been intrinsically tied to questions regarding the nature of the self. Although philosophers of mind seldom make reference to the role of cultural context in shaping consciousness, since antiquity culture has played a notable role in philosophical conceptions of the self. Western philosophers, from Plato to Locke, have emphasized an individualistic view of the self that is autonomous and consistent across situations, while Eastern philosophers, such as Lao Tzu and Confucius, have (...) argued for a collectivistic view of the self, one that is interconnected to others and embedded within specific social contexts and situations. Here we argue that a comprehensive theory of consciousness needs to account for the role of cultural context and its bidirectional interaction with neural and genetic mechanisms in shaping a variety of conscious phenomena, from visual perception to self- awareness. We review recent evidence of cultural variation in neurobiological mechanisms underlying these phenomena and discuss the implications of these cultural neuroscience findings for the study of consciousness. (shrink)