In the near future, our life will normally be surrounded with fairly complicated artifacts, enabled by the autonomous robot and brain–machine interface technologies. In this paper, we argue that what we call the responsibility flaw problem and the inappropriate use problem need to be overcome in order for us to benefit from complicated artifacts. In order to solve these problems, we propose an approach to endowing artifacts with an ability of socially communicating with other agents based on the artifact-as-a-half-mirror metaphor. (...) The idea is to have future artifacts behave according to the hybrid intention composed of the owner’s intention and the social rules. We outline the approach and discuss its feasibility together with preliminary work. (shrink)

This study presents and discusses the essential “nearness” and “farness” between Nishitani philosophy and Nishida philosophy, where such “nearness” and “farness” are not meant to be words that simply express the relative positions in which Nishida and Nishitani philosophy stand with respect to each other, but present the internal structure of the very problems at the core of both. Taking as a clue, Nishitani’s words, “nearer to me than I am to myself,” we examine these philosophies by situating (...) their interpretations of Eckhart as an axis for our considerations and then introducing their understandings of an expression from Daitō Kokushi 大燈国師. In conclusion, we consider the problems remaining for both. While it was Nishida philosophy that made it possible to take on the foundation of the history of philosophy as a problem, it would be left to Nishitani to actually carry this out. In turn, while Nishitani presents a criticism of the “intellect,” we must speak of the elucidation of logic as an undeveloped problem left within Nishitani philosophy. (shrink)

Expressive activity (1925) -- The standpoint of active intuition (1935) -- Human being (1938).

One of the fundamental issues in visual awareness is how we are able to perceive the scene in front of our eyes on time despite the delay in processing visual information. The prediction theory postulates that our visual system predicts the future to compensate for such delays. On the other hand, the postdiction theory postulates that our visual awareness is inevitably a delayed product. In the present study we used flash-lag paradigms in motion and color domains and examined how the (...) perception of visual information at the time of flash is influenced by prior and subsequent visual events. We found that both types of event additively influence the perception of the present visual image, suggesting that our visual awareness results from joint contribution of predictive and postdictive mechanisms. (shrink)

『精神現象掌』的全段階比扣、「感覺怯「契機反復芒才、「感性怯、「精神」仿現象口有仿道程的全体是構成心志「工夭。前者怯「推論」構造橙色運動的論理的拉機能守，後者怯、的運動力可考己、言古法拉形態是取毛主芒 的原本的放質料場所可怎。己的區別乙基于主芒『精神現象字』仿敘述分析寸毛主、「共通感賞」仿云統的拉理解力可大芒〈愛才月。非共通仿共通感貨主怯、絕灼的異他性老含甘共同体拉拉、仿共通感覺、己才倍、『精神現象 字』的宗教仿段階心惰熱主意志才包合非共通的共通又主深化才謊耳其弓之己。神仿死的感情，仿神色人色的、旬件又站、大秉弘教、多悲三哲竿的』乙深〈通匕言文本丐。 Dans toutes les étapes de la Phénoménologie de l' esprit, la sensibilité est répétée comme « moment », et le sensible est un « élément » qui constitue le cheminement total du processus du phénomène de I' « esprit ». La première est une fonction logique du mouvement ayant une structure « deductive ». Le second est la matière originale et le lieu lorsque ce mouvement prend ici de multiples formes. Cette distinction a pour effet de changer la compréhension (...) traditionnelle du sens commun. Le sens commun non commun, c'est le sens commun dans la communauté contenant l'Étrangeté absolue. Dans l'étape de la religion de la Phénoménologie de l' esprit, nous pouvons lire ce sens commun non commun comme s'approfondissent dans le pathos commun non commun qui comporte à la fois la passion et la volonté. On peut affirmer que le pathos entre Dieu comme sentiment de Sa mort et l'homme est philosophiquement lié à la compassion dont parle le bouddhisme du Grand Véhicule. In all the stages of the Phenomenology of the spirit, the sensibility is repeated as « moment », and the sensitive is an « element » which constitutes the total progress of the process of the phenomenon of the « spirit ». The first is a logical function of the movement having a « deductive » structure. The second is the original material and the place when this movement here takes multiple forms. If we analyze the description of the Phenomenology of the spirit by resting itself on this distinction, it is the traditional understanding of the « common sense » that will largely be changed. The non-common common sense is the common sense in the community containing the absolute Strangeness. In the stage of the religion of the Phenomenology of the spirit, we can read this common sense non-common as deepening in the common pathos not common which contains both passion and will. We can assert that the pathos between God as feeling of His death and man is philosophically connected to the condolence which the Buddhism of the Big Vehicle refers to. (shrink)

Nature and civilization are often regarded in opposition to each other. However, civilization employs technologies and is based on laws of nature. Also, the historical world is a result of the development of the natural world. An “anti-nature” must thus be contained somewhere within nature. The idea of “ anti-nature ” is neither alien to the Eastern nor to the Western traditional concepts of nature. The philosophy of Lao Zi never embraces mere naturalism. Lao Zi has observed that things in (...) the world are not always “ so on their own ” but rather in the mode of anti-nature. A nti-nature in nature itself does not become expressive until Christian theology, in which the origin of evil is reflected upon. The last part of the paper begins with one Buddhist thought expressed in the Diamond Sutra: “The world is not the world that is named the world.” Through naming of a thing, this thing is objectified or substantialized, and an objectified thing is not the thing itself. This self is “ śūnya ”, a non-world, which is what the world is. This non-world (as well nature) is first and foremost concealed by ego-consciousness that tends to objectify the things. E go-consciousness as this anti-nature tends to conceal this non-nature, and begins to act in the form of technology. The radical way of solving the problems caused by this “anti-nature” must begin with gaining an insight into the nature of ourselves as well as the nature of technology. (shrink)

This essay is an overview of the intellectual itinerary of the Japanese philosopher Kuki Shūzō . Kuki first came to the attention of Western readers in Heidegger’s A Dialogue on Language between a Japanese and an Inquirer. After correcting the record on Kuki with regards to this famous piece, the essay turns to the work that Heidegger and the Japanese Inquirer were discussing, namely, The Structure of Iki. The essay discusses both the background and basic arguments of this work. The (...) essay then expands on Kuki’s Western reception, indicating that his thinking evolved beyond his early work with the phenomenon of iki. His later thinking concerns the problem of contingency and the essay concludes with a discussion of his late work, The Problem of Contingency. The essay reviews Kuki’s thinking as a whole in order to develop a sense of his hermeneutics. (shrink)

Environmental, physiological, and pathological stimuli induce the misfolding of proteins, which results in the formation of aggregates and amyloid fibrils. To cope with proteotoxic stress, cells are equipped with adaptive mechanisms that are accompanied by changes in gene expression. The evolutionarily conserved mechanism called the heat shock response is characterized by the induction of a set of heat shock proteins (HSPs), and is mainly regulated by heat shock transcription factor 1 (HSF1) in mammals. We herein introduce the mechanisms by which (...) HSF1 tightly controls the transcription of HSP genes via the regulation of pre‐initiation complex recruitment in their promoters under proteotoxic stress. These mechanisms involve the stress‐induced regulation of HSF1‐transcription complex formation with a number of coactivators, changes in chromatin states, and the formation of phase‐separated condensates through post‐translational modifications. (shrink)

In this article, the author begins by noticing a statistical fact: from the seven Japanese translations of Being and Time, in five cases the German word Sein has been translated as sonzai, and in two cases as u. This fact invites the author to a discussion about the Japanese understanding of “Being”, which is developed on three levels: the question of language, the question of historical-cultural world, and the question of the “European”, understood as a Western principle, depictingthis “Abend-land” as (...) a region threatened by night. (shrink)

I. Die Kultur des "Windes" in Japan in interkultureller Perspektive -- II. Die Ästhetik des "Wassers" im Hinblick auf die Übersetzbarkeit der Kultur -- III. "Leben" aus ostasiatischer Sicht -- IV. Der Zeitbegriff beim Zen-Meister Dōgen aus philosophischer Sicht -- V. Das überschüssige "Halbe" im Dialog mit der abendländischen Ontologie der "Ganzheit.".

_An Inquiry into the Good_ represented the foundation of Nishida’s philosophy—reflecting both his deep study of Zen Buddhism and his thorough analysis of Western philosophy—and established its author as the foremost Japanese philosopher of this century. In this important new translation, two scholars—one Japanese and one American—have worked together to present a lucid and accurate rendition of Nishida’s ideas. "The translators do an admirable job of adhering to the cadence of the original while avoiding unidiomatic, verbatim constructions."—John C. (...) Maraldo, _Philosophy East and West_ __ __ "More accurate and critical than the first translation into English of Nishida's earliest book.... An important addition to library collections of twentieth-century philosophy, Japanese intellectual history, and contemporary Buddhist thought."—_Choice_ "A welcome new translation of a work by probably the most original and influential of modern Japanese philosophers."—Hidé Ishiguro, _Times Literary Supplement_ "Undoubtedly the most important work for anyone in the West interested in understanding modern Japanese thought. This work premiered Japanese philosophy as modern but has also shown unusual staying power. In the late twentieth century Japanese thinkers, both religious and secular, insist on its importance and relevance."—William R. La Fleur, University of Pennsylvania. (shrink)