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)

Tiyo Soga, the first black minister ordained in Scotland by the United Presbyterian Church of Scotland in 1856, was, by any standards, a conflicted character. He stood both in and between two worlds and suffered from the vulnerability that emerged from his dual allegiances. Yet he made a significant contribution to the mission history of South Africa, particularly through his early influence on the development of black consciousness and black nationalism, which were to make significant contributions to black thinking (...) in the 20th century. Soga's life and ministry are set in the context of Michael Ashley's concept of 'universes in collision'. (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)

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)

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)

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 work is a partial translation of Watsuji’s major systematic work, Ethics originally published in three volumes, in 1937, 1942, and 1949. The original work comprises an introduction and four chapters, and the translation presents the Introduction as Part 1, “Introductory Essays”; chapter 1 as Part 2, “The Fundamental Structure of Human Existence”; and chapter 2 as Part 3, “The Spatio-Temporal Structure of Human Being.” Chapters 3 and 4 in the original work, which are left untranslated, are titled respectively “Ethical (...) Organizations” and “Historico-Climate Structure of Human Existence.” According to the systemic plan of Watsuji, ethics, which is practically identical with the whole of philosophy, should not be limited to the consideration of the principles of morality, but should contain the investigation of various human communities, and reflection on the historical movements in which these communities have been formed. In other words, ethics should also contain social philosophy and the philosophy of history. (shrink)

A challenge in human genome research is how to describe the populations being studied. The use of improper and/or imprecise terms has the potential to both generate and reinforce prejudices and to diminish the clinical value of the research. The issue of population descriptors has not attracted enough academic attention outside North America and Europe. In January 2012, we held a two-day workshop, the first of its kind in Japan, to engage in interdisciplinary dialogue between scholars in the humanities, social (...) sciences, medical sciences, and genetics to begin an ongoing discussion of the social and ethical issues associated with population descriptors. (shrink)

Objective: To clarify whether long time constant is useful for detecting the after-slow activity of epileptiform discharges : sharp waves and spikes and for differentiating EDs from sharp transients.Methods: We employed 68 after-slow activities preceded by 32 EDs and 36 Sts from 52 patients with partial and generalized epilepsy defined by visual inspection. High-frequency activity associated with the apical component of EDs and Sts was also investigated to endorse two groups. After separating nine Sts that were labeled by visual inspection (...) but did not fulfill the amplitude criteria for after-slow of Sts, 59 activities were analyzed about the total area of after-slow under three TCs.Results: Compared to Sts, HFA was found significantly more with the apical component of EDs. The total area of after-slow in all 32 EDs under TC 2 s was significantly larger than those under TC 0.3 s and 0.1 s. Conversely, no significant differences were observed in the same parameter of 27 Sts among the three different TCs. Regarding separated nine Sts, the total area of after-slow showed a similar tendency to that of 27 Sts under three different TCs.Significance: These results suggest that long TC could be useful for selectively endorsing after-slow of EDs and differentiating EDs from Sts. These findings are concordant with the results of the HFA analysis. Visual inspection is also equally good as the total area of after-slow analysis. (shrink)

Prediction is essential for the efficiency of many cognitive processes; however, this process is not always perfect. Predictive coding theory suggests that the brain generates and updates a prediction to respond to an upcoming event. Although an electrophysiological index of prediction, the stimulus preceding negativity, has been reported, it remains unknown whether the SPN reflects the prediction accuracy, or whether it is associated with the prediction error, which corresponds to a mismatch between a prediction and an actual input. Thus, the (...) present study aimed to investigate this question using electroencephalography. Participants were asked to predict the original pictures from pictures that had undergone different levels of pixelation. The SPN amplitude was affected by the level of pixelation and correlated with the subjective evaluation of the prediction accuracy. Furthermore, late positive components were negatively correlated with SPN. These results suggest that the amplitude of SPN reflects the prediction accuracy; more accurate prediction increases the SPN and reduces the prediction error, resulting in reduced LPC amplitudes. (shrink)

The unprecedented cultural consciousness after decades of black cultural suppression in the South African public life since the 1990s summons us to the need to harness African ecclesiopolitical symbols in public life. This task is executed at a time when the notions of inter alia, spirituality and Imvuselelo are at the heart of the combustion chambers of our public and political life. Imvuselelo is a thermometer of decolonialist rebellion – the militant spirituality linked with Tiyo Soga – and is (...) a self-combustion escape route in instances of black African epistemicide and violence. The heuristic device of iziko is employed to illuminate and locate the reestablishment and anamnestic praxis of protological life-giving foundations of spirituality in the African universe in our interpretation of Imvuselelo. The notion of imvuselelo is illuminated through iziko to debunk the incompatibilities, disharmonies, incongruences and conflagrations of virtual spirituality in its capture and domestication of the resources of the downtrodden. (shrink)

Japanese Hermeneutics provides a forum for the most current international debates on the role played by interpretative models in the articulation of cultural discourses on Japan. It presents the thinking of esteemed Western philosophers, aestheticians, and art and literary historians, and introduces to English-reading audiences some of Japan's most distinguished scholars, whose work has received limited or no exposure in the United States. In the first part, "Hermeneutics and Japan," contributors examine the difficulties inherent in articulating "otherness" without falling into (...) the trap of essentialization and while relying on Western epistemology for explanation and interpretation. In the second part, "Japan's Aesthetic Hermeneutics," they explore the role of aesthetics in shaping discourses on art and nature in Japan. The essays in the final section of the book, "Japan's Literary Hermeneutics," rethink the notion of "Japanese literature" in light of recent findings on the ideological implications of canon formations and transformations within Japan's prominent literary circles. Contributors: Amagasaki Akira, Haga Toru, Hamashita Masahiro, Inaga Shigemi, Kambayashi Tsunemichi, Thomas LaMarre, John C. Maraldo, Michael F. Marra, Mark Meli, Ohashi Ryosuke, Otabe Tanehisa, Graham Parkes, J. Thomas Rimer, Sasaki Ken'ichi, Haruo Shirane, Suzuki Sadami, Stefan Tanaka, Gianni Vattimo. (shrink)

At the core of Félix Guattari’s ethico-aesthetic paradigm is a conception of subjectivity that somehow relies upon the notion of animism. Even though this apparently Romantic return to animism may seem vague and perhaps even naive, it forms the very framework that Guattari asks us to pass through, at least provisionally, in order to fully grasp his last project. I will therefore attempt to demystify this important concept theoretically before showing how the aesthetic machines of Japanese contemporary art – and (...) more specifically, the conceptual art of Yoko Ono – stage one key aspect of Guattari’s animism: machinic heterogenesis. Guattari travelled to Japan many times in the years leading up to the publication of Chaosmosis and Japanese contemporary art allowed him to bolster some of its theoretical claims with concrete examples. I will argue that it is through the lens of Japanese contemporary art that Guattari’s ethico-aesthetic paradigm might propel us beyond the old-guard strategies of modernism. Just as we are asked to pass through a certain notion of animism to understand the relational onto-logic of Chaosmosis, Japanese contemporary art itself demands a similar conceptual framework in order to be disappropriated from an all-too-Western canon. To this end, I supplement Guattari’s work with speculative readings of Japanese philosophy. (shrink)