The geographically inequitable distribution of physicians has long posed a serious social problem in Japan. The government tackled this problem by establishing and managing Jichi Medical University (JMU) and regional quotas (RQs) for medical schools. JMU/RQs recruit local students who hope to work as physicians in rural areas, educate them for 6 years without tuition (JMU) or with scholarship (RQs), and after graduation, assign them to their home prefectures for 9 years, including 4–6 years of rural service. JMU/RQs entrants now (...) occupy 11.6% of all medical school entrants. While JMU/RQs have been shown to be highly effective in securing physicians for rural areas, ethical issues related to these policies have been raised, such as whether the government truly needs to implement these policies using tax money, and whether it is acceptable to limit the personal freedoms of the physicians. In this paper, we discuss these issues from the perspectives of social justice, utilitarianism, luck egalitarianism, liberty, medical professionalism and consistency with national health insurance and the Japanese Constitution. We conclude that JMU/RQs are necessary and ethically valid policies, and also propose some institutional improvements to better secure the integrity and maturity of these systems. (shrink)

「近代の超克」から「近代の止揚」への“燎爛たる分裂”。西田幾多郎、三木清、戸坂潤の哲学を「個人‐市民‐大衆」形成論として捉える。.

明治の世には、西欧的近代化の流れの中にあっても「日本人としての矜持と風格」といったものがあった。それはいわば凜乎とした倫理意識と、土着的な共同体意識である。それらは漢籍の教養に裏打ちされた至高なる精神 性であったと言ってよい。明治は、思想・文化の面において、日本の精神史上、「豊饒の時代」であった。.

現在のコロナ禍とイラク人質事件に通底する日本人の精神的な抑圧的構造を暴き、日本人とは何かを問う警世・警告の書.

サンスクリット原典の徹底的な精読を通じて明らかにする、『法華経』の教えの真意と現代的意義。.

Originally published as 「明治の哲学界：有機体の哲学とその系譜」in 井上克人編『豊饒なる明治』, Kansai Daigaku Shuppannbu, 2012, 3–22. Translated by Morisato Takeshi. German Idealism was introduced to Japanese intellectuals in the middle of Meiji era and was mainly received from a mystical or religious perspective, as we see in Inoue Tetsujirō’s “harmonious existence,” Inoue Enryō’s “unity of mind and body,” and Kiyozawa Manshi’s “existentialism.” Since these theories envisioned true reality as a unified and living whole, I group them under the label “philosophy of organism” and from (...) there argue that their conviction that “all is truth and truth is all” was shaped in large part by the Awakening of Faith in the Mahayana. The understanding of Buddhist concepts by Meiji philosophers was philosophical in its content, and those who devoted themselves to the study of Western philosophy were encouraged to describe Eastern thought in Western philosophical terms. As a result, the philosophical world of the Meiji era developed an original standpoint that unified Eastern and Western perspectives by means of a logic of “phenomena-in-reality.”. (shrink)

関東大震災の三年後に始まった戦前昭和とは、審災復興=国家再建の歴史だった。社会主義、議会主義、農本主義、国家社会主義という四つの国家構想が、勃興しては次の構想に移っていく展開の過程として、戦前昭和を再 構成する。.

紀元前五世紀のインドで生まれた仏教。中国では布教に漢訳の経典が用いられたのに対し、日本は漢文のまま経典を輸入した。両国においてサンスクリットの原典は、ほとんど顧みられていない。中国は漢訳ならではの解釈 を生み出し、日本では特権的知識階級である僧が、意図的に読み替えた例もある。ブッダの本来の教えをサンスクリット原典から読み解き、日中両国における仏教受容の思惑・計算・誤解を明らかにする。.

In contemporary political philosophy, reflections on poverty demand careful treatment in the light of key ethical concepts—especially autonomy. While the negative effects of poverty on autonomy are acknowledged, the welfare dependency of the poor is seen as an autonomy-undermining factor, which I call the “autonomy–poverty dilemma.” This chapter discusses contemporary political theories about autonomy and poverty in terms of how they relate to this dilemma. The features and problems of three pertinent theories are addressed in such a way as to (...) resolve the autonomy–poverty dilemma. The first is luck egalitarianism, which weighs individual responsibility in defining just distributions, but may leave some of the incapacitated unattended in order not to annul their personal responsibility and may stigmatize those who are dependent (such as people with mental disabilities) who are not personally responsible. Such stigmatization is also a problem with relational egalitarianism, which bases egalitarian justice on the equal standing of individuals, in that the ideal of socially embedded autonomous agents could be degrading to the dependent. While the capability approach overcomes that problem by providing a powerful buttress for the dependent and allowing them to emerge from poverty, it runs the risk of a paternalistic, perfectionist idealism. In closing, this chapter proposes an alternative view, which I call the “radical pluralist view of egalitarian justice,” based on a consideration of the features and problems of these three key theories. (shrink)

The purpose of this paper is to show the plausibility of John Rawls’s treatment of efficiency within the system of justice. While in political philosophy efficiency is often treated as an independent condition for establishing justice, or more precisely, as a necessary condition for establishing justice, Rawls considers efficiency as a non-negligible factor that has normativity in general circumstances. This is similar to the view that efficiency is a presumptive condition for evaluating social arrangements. However, Rawls’s view is salient in (...) a more substantive way. This paper demonstrates the salience of Rawls’s view of efficiency by responding to G. A. Cohen’s Impure Justice Objection to Rawls’s theory of justice. This shows that there is no impure connection between Rawls’s justice and efficiency. Moreover, the combined thesis of Rawls’s justice and efficiency is superior to Cohen’s pluralist theory of justice, making it a fruitful approach. (shrink)

A dialectical contradiction can be appropriately described within the framework of classical formal logic. It is in harmony with the law of noncontradiction. According to our definition, two theories make up a dialectical contradiction if each of them is consistent and their union is inconsistent. It can happen that each of these two theories has an intended model. Plenty of examples are to be found in the history of science.

朝鮮史上最も偉大な思想家とされる李退渓(イテゲェ)(1501-70)の知られざる素顔と数々の「謎」を解明する画期的研究。.

Intervention studies on sedentary older adults have demonstrated that commencing physical exercise at an older age has a positive effect on brain structure. Although this suggests that older athletes with lifelong sports training have larger gray matter volume in some brain regions compared to age-matched non-athletes, evidence in the literature is scarce. Moreover, it remains unclear whether a larger GMV is associated with training intensity or period of training in life. To address these gaps in the literature, we compared regional (...) brain GMV between 24 older athletes and 24 age-matched non-athletes. The period of sports training and the current training time of the athletes were assessed. Both groups were evaluated for physical activity intensity as well as cognitive and motor performance. Although no group differences were noted in cognitive and motor performance, athletes reported higher physical activity intensity than non-athletes. Whole-brain structural analysis revealed a significantly larger GMV in several brain regions in athletes. Notably, the GMV of the precuneus in athletes was positively correlated with earlier commencement of sports training and training duration but was negatively correlated with current training time. Our findings demonstrate that early-commenced and continued sports training predicts structural maintenance of the precuneus in old age. Our results also suggest that excessive training time in old age may have a negative impact on the GMV of the precuneus; thereby delineating how the precuneus is associated with lifelong sports training in older athletes. (shrink)

This study compared 30 older musicians and 30 age-matched non-musicians to investigate the association between lifelong musical instrument training and age-related cognitive decline and brain atrophy. Although previous research has demonstrated that young musicians have larger gray matter volume in the auditory-motor cortices and cerebellum than non-musicians, little is known about older musicians. Music imagery in young musicians is also known to share a neural underpinning [the supramarginal gyrus and cerebellum] with music performance. Thus, we hypothesized that older musicians would (...) show superiority to non-musicians in some of the abovementioned brain regions. Behavioral performance, GMV, and brain activity, including functional connectivity during melodic working memory tasks, were evaluated in both groups. Behaviorally, musicians exhibited a much higher tapping speed than non-musicians, and tapping speed was correlated with executive function in musicians. Structural analyses revealed larger GMVs in both sides of the cerebellum of musicians, and importantly, this was maintained until very old age. Task-related FC analyses revealed that musicians possessed greater cerebellar-hippocampal FC, which was correlated with tapping speed. Furthermore, musicians showed higher activation in the SMG during MWM tasks; this was correlated with earlier commencement of instrumental training. These results indicate advantages or heightened coupling in brain regions associated with music performance and imagery in musicians. We suggest that lifelong instrumental training highly predicts the structural maintenance of the cerebellum and related cognitive maintenance in old age. (shrink)

It is often argued that relational egalitarianism has a fundamental problem with intergenerational justice when compared to other theories of justice such as utilitarianism, prioritarianism, and luck egalitarianism. Recently, Timothy Sommers argued that there is no such comparative disadvantage for relational egalitarianism. His argument is quite modest: it merely aims to reject the claim that there could be no way to extend relational egalitarianism to intergenerational justice. This may be called the ‘No Comparative Disadvantage Thesis’. The present article challenges Sommers’s (...) argument in two ways. First, I show that Sommers fails to provide a reasonable constraint on causal efficacy, which is crucial to his argument for our relation (not relationship) to future generations. Second, I show that the chain-relatedness problem casts a shadow over Sommers’s argument for the No Comparative Disadvantage Thesis. More specifically, compared to the other theories of justice, relational egalitarianism (as it stands) can less easily justify that present persons have duties to future others. This is because relational egalitarianism cannot appeal to a specific principle in regard to the duties in question, because its principle is sensitive to current context and practice. I conclude that the No Comparative Disadvantage Thesis does not hold much promise. (shrink)

動物にとどまらず、あらゆる存在の解放をめざす包括的正義の理論へと至った批判的動物研究を初めて本格的に紹介。.