他者存在の意義と中間集団の必要性を論じた丸山デモクラシー論は、不寛容と言われる現代的課題に示唆を与える古典で終わらない思想。.

“数学・自然学・形而上学”がヨーロッパ精神を創った。科学史/科学哲学の古典的名著。.

In a spellbinding narrative that skillfully weaves together cutting-edge research among today's foremost scientists, theoretical physicist Michio Kaku--author of the bestselling book Hyperspace --presents a bold, exhilarating adventure into the science of tomorrow. In Visions, Dr. Kaku examines in vivid detail how the three scientific revolutions that profoundly reshaped the twentieth century--the quantum, biogenetic, and computer revolutions--will transform the way we live in the twenty-first century. The fundamental elements of matter and life--the particles of the atom and the nucleus (...) of the cell--have now been decoded, closing one of the great chapters of scientific history. But this is just the preface to an even more far-reaching scientific revolution, as we make the transition from being passive observers of the mysteries of nature to becoming masters of nature, able to manipulate matter, life, and intelligence to remold the world around us. In the first part of Visions, Dr. Kaku discusses the cyber future, when millions of microprocessors are scattered throughout our environment; when the iron principle that has ruled the computer industry, Moore's Law, finally collapses, forcing scientists to adopt startling new designs like DNA computers and quantum computers; and when artificial intelligence systems finally arrive. In the next section, Dr. Kaku shows how the decoding of DNA will allow us to conquer devastating genetic diseases, defeat many cancers at the molecular level, synthesize new medicines using virtual reality, grow new organs, conquer aging and reshape our genetic inheritance. Finally, he explores how quantum physicists will perfect new ways to harness the cosmic energy of the universe--from molecular machines to supermagnets that may energize a second industrial revolution, to powerful fusion engines that one day may take us to the stars. What makes Michio Kaku's vision of the future of science so compelling and authoritative is that it is based on the groundbreaking research already underway at leading laboratories around the world. Weaving interviews with over 150 scientists--several of them Nobel laureates--into a rich, inspiring narrative, Dr. Kaku reveals the growing consensus among key scientists about how science will likely evolve through the early, middle, and late years of the twenty-first century. An intimate, thrilling tour through the next century of science, Visions is a riveting, essential map to how scientists will reshape our future. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 13-30 [Access article in PDF] Peace and Nonviolence from a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought Michio T. Shinozaki Rissho Kosei-kai Nikkyo Niwano, the founder of Rissho Kosei-kai, taught a perspective on peace and nonviolence that I would like to explore from a Mahayana Buddhist point of view. Niwano's understanding of peace and violence and his "road" to peace are discussed. The first section (...) explores his understanding of peace as harmony at four different levels. The second section deals with the issue of the causes of violence on different levels and the precept of not-killing. The third section focuses on nonviolent action and the Bodhisattva Never Disrespectful as a model of nonviolent action. Also, the vision for overcoming hatred and violence is discussed within the context of the pacifist argument. The fourth section focuses on problems of harmony in terms of diversity and universal altruism, on the value of open forums in decision-making processes, and on Niwano's theological grounding for interreligious cooperation as a road to peace.Rissho Kosei-kai (RKK) is a Japanese Buddhist organization founded in Tokyo in 1938 by Nikkyo Niwano (1906-1999) and the late Mrs. Myoko Naganuma (1899-1957). The name "Rissho Kosei-kai" means society for establishing the true Dharma and the perfecting of selves through mutual exchange. RKK is a nonmonastic Buddhist group that draws much of its inspiration from the Lotus Sutra and claims to have six million members, largely in Japan.Nikkyo Niwano was born on November 15, 1906, in a small, poor village near Tokamachi in Nigata prefecture, which has heavy snow in winter. He was raised in a large family under one roof with another family. His harmonious and peaceful personality was the product of such circumstances. 1 He went to Tokyo to work at seventeen and took various jobs--at a rice shop, a charcoal dealer, a Japanese pickle dealer, and a milk delivery shop. In 1926, he was discharged after completing three years of naval service. He says of this experience, "One of the greatest harvests from my military experience was the reinforcement of my philosophy of nonviolence." 2 He was confident that the philosophy of nonviolence was applicable in the situation of the everyday event of military corporal punishment. [End Page 13]Upon coming to Tokyo, a new spiritual journey began with becoming acquainted with various folk religions, and he joined Reiyö-kai, practicing reverence to one's ancestors. After the founding ofRKK, Niwano received orders to report for military duty twice, in 1941 and 1945, but he was disqualified from serving in the army, so he had no battlefield experience. 3 Niwano and Naganuma were imprisoned in 1943, because the police regarded her inspirational guidance as a false and wicked religion. This was the time of the Peace Preservation Law under which religions and religious ideas were suppressed. 4Niwano preferred "not quarreling and harmony" to strife.When the faith and activities of RKK were criticized regularly for almost a month in 1956 by the nationwide newspaper TheYomiuri Shimbun,and when Soka Gakkai attacked RKK as a wicked religion and tried to start a campaign to abolish it, Niwano called them the "Yomiuri bodhisattva" and "Gakkai bodhisattva," as they could lead members to improvement and reflection on their motives and behavior. 5From inside RKK, Niwano was severely criticized and experienced being ostracized by Myoko Naganuma's ardent followers, who tried until 1957 to have her become president of RKK or establish a separate organization. He regarded this as a time for him to be tolerant and forbearing through reflecting on himself and not blaming others, and he later warmheartedly accepted his former opponents.Robert Kisala refers to Rissho Kosei-kai as follows: "After the Second World War, Rev. Nikkyo Niwano, whose activities centered around a big metropolitan urban city, advocated strengthening the solidarity of the family and local community in modern society and devoted himself to religious cooperation in order to solve social issues at an international level." 6An... (shrink)

The present lecture is a beginer's guide to supersymmetry, superstrings, and M-theory. It addresses students and scientists whose basic research topic in theoretical physics is a different one but who, nonetheless, wish to gain a glimpse into this exciting new field of theoretical physics.

Why are democracy, equality and freedom currently in such turmoil? Kitahara discusses the confusion and pessimism in Western civilization today. The author presents his theory of civilization and suggests how the enormous problems within Western civilization can be addressed by pursuing the original basis of Western civilization-individualism. The three key values of democracy, equality and freedom are then re-interpreted from the perspective of individualism, and possibilities for dealing with the problems of Western civilization are suggested. Contents: PART I: PROBLEMS OF (...) WESTERN CIVILIZATION; Western Civilization in Confusion; Democracy; Equality; Freedom; Ideology, Bureaucracy, and Technology; Culture and Biology; Culture and the Individual; PART II: A THEORY OF CIVILIZATION; The Self in the Life Space; The Manipulatory Drive; Identification and Variation; The Conditions for Civilization; The Maintenance of Civilization; The Failure of Civilization; PART III: REFLECTIONS ON WESTERN CIVILIZATION; The Contradictions; Individualism and Democracy; Individualism and Equality; Individualism and Freedom; Epilogue. (shrink)

This book, together with Marx's Economic and Walras' Economics, completes a sequence of titles by Professor Morishima on the first generation of scientific economists. The author's assessment of Ricardo differs substantially from the established views adopted by economists and historians of economic thought. While economists such as Pasinetti, Caravale and Samuelson have concentrated on macroeconomic interpretations of Ricardo, and historians of economic thought have emphasised his labour theory of value, Morishima takes a different course. In this book the author concentrates (...) on Ricardo's main work, The Principles, and shows that his economics is the prototype of mathematical economies without the symbols and formulae. Morishima then translates Ricardo's economics into mathematical language to find a general equilibrium system concealed within. The analysis also contradicts the conventional view that marginalism emerged in opposition to classical economics, showing instead that Ricardian analysis is firmly based on marginalist principles, using prices, wages and profits rather than labour values. The book ends with a discussion of the historical character of economic theory and an attempt to specify the epoch of Ricardian economics. (shrink)

Originally published in 1977, this book is a companion to Professor Morishima's book Marx's Economics which was published in 1973. As he did so successfully with Marx, Morishima intended with this book to change the standard assessment of his subject's contribution to the development of economic thought. The standard view was that Walras provided, in the second half of the nineteenth century, the basis for general equilibrium theory. He was thus regarded as a microeconomist, a founder of marginalism; but Morishima (...) argues that, while Walras certainly made important contributions in that area, it is his attempt to build a macroeconomics on that foundation that should be regarded as his main achievement. This book will provoke great interest amongst all economists and advanced students of economic theory and its history. (shrink)

Clique sizes for chimpanzee (Pan troglodytes) grooming and for human conversation are compared in order to test Robin Dunbar’s hypothesis that human language is almost three times as efficient a bonding mechanism as primate grooming. Recalculation of the data provided by Dunbar et al. (1995) reveals that the average clique size for human conversation is 2.72 whereas that of chimpanzee grooming is shown to be 2.18. The efficiency of human conversation and actual chimpanzee grooming over Dunbar’s primate grooming model (always (...) one-to-one and a one-way interaction) is 1.27 and 1.25, respectively, when we take role alternation into account. Chimpanzees can obtain about the same efficiency as humans in terms of quantity of social interactions because their grooming is often mutual and polyadic. (shrink)

This essay roughly sketches two major conceptions of autonomy in contemporary bioethics that promote the resourcification of human body parts: (1) a narrow conception of autonomy as self-determination; and (2) the conception of autonomy as dissociated from human dignity. In this paper I will argue that, on the one hand, these two conceptions are very different from that found in the modern European tradition of philosophical inquiry, because bioethics has concentrated on an external account of patient’s self-determination and on dissociating (...) dignity from internal human nature. However, on the other hand, they are consistent with more recent European philosophy. In this more recent tradition, human dignity has gradually been dissociated from contextual values, and human subjectivity has been dissociated from objectivity and absolutized as never to be objectified. In the concluding part, I will give a speculative sketch in which Kant’s internal inquiry of maxim of ends, causality and end, and dignity as irreplaceability is recombined with bioethics’ externalized one and used to support an extended human resourcification. (shrink)