La psicología es una rama científica relativamente nueva y a la que todavía le faltan bases metodológicas consistentes para fundamentar sus investigaciones. Dada su inmadurez, tal ciencia tiene dificultades para delimitar su estatuto ontológico, lo que genera diversos equívocos epistemológicos y metodológicos. Así, se impone una cuestión fundamental para la aclaración del objeto de la psicología: el problema mente-cuerpo. En ese sentido, el objetivo de este artículo, basado en la fenomenología de Edith Stein, es analizar algunos trabajos de la filósofa, (...) a saber: “Causalidad Psíquica” e “Introducción a la Filosofía”. De esa manera, a través de las investigaciones de Stein acerca de la psique y del cuerpo, se concluye que es posible concebir la cuestión psique/mente-cuerpo como una unidad-dual que se instancia en el Leib.Psychology is a relatively new scientific branch that still lacks consistent methodological foundations to support their investigations. Given their immaturity, that science still faces difficulties to delimit its ontological status, which raises various epistemological and methodological misconceptions. Thus, there is a fundamental question for an elucidation of the object of Psychology: the mindbody problem. The proposal of this article, in this sense, is to discuss the mind-body problem in the light of the Phenomenology of Edith Stein, seeking from there lay the fundation of Psychology. For this, some works of the philosopher was analysed, namely: “Psychic Causality” and “Introduction to Philosophy”. In this way, through the investigations of Stein about the psyche and body, concluded that it is possible to conceive the psyche/mind-body issue while a dual-unit that instantiates in the Leib. (shrink)

It is often asserted that even our own past is a foreign country: the ideas of past thinkers are, in some ways, alien to us today. For the European historian of non- European philosophy, not only is the past held to be a different country, but it is also the past ofadifferentcountry. This is both convenient and problematic all at once. The historian of non- European philosophy faces a double separation from his/her subject matter; she is both a foreigner and (...) an alien. In this paper, I approach questions of how this historian should orientate herself towards her subject, and why she should care about it at all. (shrink)

玄奘はインドで何を証明したのか―玄奘にまつわる論理式「唯識比量」を巡る、国や時代をまたいだ議論の探究を通じ、論理と歴史の「共生」構造を解き明かす。.

隣の部屋のテーブルは、誰も見ていなくてもある、つまり、知覚されていなくても物はある。私は他人の痛みを痛むことはできない、他人の心のありようは知りえない―物と知覚、他我問題など哲学の根本問題と切り結び、 独自の思索を展開した大森荘蔵。「その全身で自らの思索を刻んでいく姿を描き出し」た、哲学の魅力あふれる一冊。.

This book examines the general views of artificial intelligence. It also explores the idea of consciousness, consciousness pictures, and mechanisms for wet consciousness and dry consciousness.

Inequality and injustice in education have been viewed from the perspective of social justice. Since the emergence of John Rawls’s A Theory of Justice, social justice issues have attracted the attention of social and political philosophers. Theoretical consequences of social and political philosophy have been actively incorporated into the field of education. However, the issue of educational justice remains controversial and requires further philosophical consideration. To further philosophical consideration, this paper explores how the class or the classroom can generate space (...) and time for democracy, by focusing on the educational specificity of the classroom community, which is called ‘Gakkyu’ in Japanese. Social justice in education is not only a policy issue, but also a practical issue which should be tackled in the classroom. Rethinking the ways of democracy to face conflicts arising due to differences and equality of children in the classroom is an important method of bridging social justice and education. In this paper, the following question will be explored: how classroom democracy can be nurtured and the classroom community transformed into a democratic place where children from various background and experiences gather and learn from each other. (shrink)

「デモクラシーこそは歴史の未来である」。誕生間もないアメリカ社会にトクヴィルが見いだしたのは、合衆国という特殊性を超えた、歴史の「必然」としての平等化だった。「平等化」をキーワードに、その思想の今日的 意義を甦らせる。.

We can find some of the works of Indian Buddhist philosophers that prove the authenticity of the Mahāyāna sutras within Sanskrit, Tibetan, and Chinese textual sources. *Jayasena’s critique of *Asvabhāva’s proof was first introduced in the commentaries of Kuiji. Numerous references to *Jayasena in Chinese Yogācāra scriptures indicate that he was regarded as a Yogācāra master. His revised proof was further revised by Xuanzang. According to Xuanzang’s biographies, *Jayasena was an Indian lay Buddhist scholar who had many non-Buddhist disciples. It (...) is, therefore, possible that he discussed the authenticity of the Mahāyāna sutras with his disciples. Following Kuiji’s introduction of *Jayasena’s proof in East Asia, this proof and Xuanzang’s critique have been widely discussed. Wonhyo, one of the most famous Silla Buddhist scholars, critiqued Xuanzang’s revision and published his revised formula. Zenju, a representative Yogācāra master of the Nara period, pointed out some logical problems to be seen in Wonhyo’s revision, but did not provide any alternative. Proof of the authenticity of the Mahāyāna sutras was originally developed as a result of interactions between Mahāyāna and non-Mahāyāna Buddhists. However, the purpose of the proof seems to have shifted from being based on arguments with actual opponents to internal discussions among Mahāyāna Buddhists, especially within East Asia. (shrink)

著者は、師・大森荘蔵の強靱な思索に挑み続けてきた。心とは何かという、哲学史上最も難しい問いに立ち向かい、独我論の色彩濃い大森哲学の中から救い出されるのは、「世界」と「心ある他者」。この記念碑的著作に、 大森は反論などの書き込みを遺していた。本書では、大森のメモへの応答も収録し、生々しい哲学的実践を再現した。.

This book, Emerson, the Philosophy of Obedience, attempts to trace Emerson who sought to integrate Western and Eastern thoughts to found a new philosophy in the new world. An ardent admirer of Plato, he is at the same time an enthusiast of Eastern philosophy. "Memory," for example, is one of his last lecture series, "Natural Method of Mental Philosophy," in which men are all taken as the halves, because men have aftersight, but not aforesight. Memory is, to Emerson, not only (...) to call forth the past knowledge to the present, but also there is something related to the future, because some past things memorized in the mind are changed into "a possession of its law." This is called "a mutation in quality," by which past things in the mind come into "a possession of its law," obeying the law, just as, in Phaedo, "all the apparent equals strive to attain absolute equality." The Platonic method of Analogy works doubtlessly in Emerson. Men obey this law, because "Nature and [Man] are from one source, and that he, when humble and obedient, is nearer to the source." The mind is such a movement, as he finds that "The mind yields sympathetically to the tendencies or laws which stream through things." The idea of "humble and obedient," or humility and obedience, comes originally from the Chaldæan Oracles and the Heetopades, which have a decisive influence on Emerson, through "the light-armed arrive at the summit," and "the flower of the mind." Because of this profound Eastern thought and ideas, he is called "this student of Eastern philosophy.". (shrink)

In the previous article (Found. Phys. Lett. 16:325–341, 2003), we showed that a reciprocity of the Gauss sums is connected with the wave and particle complementary. In this article, we revise the previous investigation by considering a relation between the Gauss optics and the Gauss sum based upon the recent studies of the Weil representation for a finite group.

Central to discussions of multiculturalism and minority rights in modern liberal societies is the idea that the particular demands of minority groups contradict the requirements of equality, anonymity, and universality for citizenship and belonging. The contributors to this volume question the significance of this dichotomy between the universal and the particular, arguing that it reflects how the modern state has instituted the basic rights and obligations of its members and that these institutions are undergoing fundamental transformations under the pressure of (...) globalization. They show that the social bonds uniting groups constitute the means of our freedom, rather than obstacles to achieving the universal. (shrink)

希望学は終わらない。凄惨で過酷な現実は、希望の母でもある。過去や現在の悲惨な事実に正面から向き合うことなく、未来の希望を語ることはできない。それは、全4巻を通じた希望学全体のメッセージである。.

El concepto de empatía (Einfühlung) ha sido estudiado y utilizado por varias disciplinas, marcando una historia conceptual de desacuerdos y discrepancias. En psicología, la empatía ha sido discutida particularmente por investigadores y profesionales en áreas clínicas, sociales y del desarrollo. Entre tantas formas de explicar y comprender este fenómeno, un movimiento que rara vez se emprende es el de retomar el debate filosófico y psicológico sobre la empatía durante las primeras décadas del siglo XX. En este trabajo, a partir de (...) una investigación teórico-bibliográfica, se busca revisar el concepto de empatía, destacando el análisis realizado por la filósofa Edith Stein (1891-1942), quien impulsó un análisis antropológico-fenomenológico de la empatía, analizando este acto como frente a otros actos de pura conciencia, dialogando con autores como Theodor Lipps (1851-1914) y Max Scheler (1874-1928). Finalmente, buscamos contrastar la concepción de empatía de Rogers y los trabajos actuales post-rogerianos de enfoques humanistas-existenciales, con el análisis desarrollado por Stein. Finalmente, en general, la empatía puede entenderse como una experiencia no originaria por su contenido, lo que nos permite tener una experiencia originada en el otro en una presentificación empatizante. (shrink)

Born in China about 551 b.c., Confucius formulated an extremely influential and far-reaching ethical system emphasizing devotion to parents, family, and friends; cultivation of the mind, self-control, and just social activity. In this excellent biography, a noted Japanese scholar develops an insightful portrait of Confucius against the social and political background of his day, based on a meticulous and detailed examination of early original sources. Following an extensive introductory section devoted to the state of China in the sixth and fifth (...) centuries b.c., the author offers succinct, perceptive discussions of Confucius' birth, education, and upbringing; his attitudes toward his predecessors, and views on man as a social being; Confucius as a statesman, the concept of "government by virtue," the failure of the Confucian revolution, the years of wandering, and more. Concise, carefully researched and well-written, this volume offers an excellent introduction to the life and thought of one of history's most influential thinkers--a book sure to appeal to anyone interested in the philosophical, political, and religious movements of the ancient Far East. Unabridged republication of the work published by George Allen & Unwin Ltd., London and The Macmillan Company, New York, 1956. Translated by Geoffrey Bownas. General Introduction. Translator's Note. Appendices. Index. 1 black-and-white illustration. 2 maps. (shrink)

ABSTRACTThe Japanese translation of Bernard Suits's The Grasshopper was published in 2015. We report in this article the background of the translation, the way our project was operated, some notable difficulties we had and the impact that our translation has had so far. The description of the difficulties with translation touches upon how we interpreted the terms ‘lusory’ and ‘prelusory’. This article also includes an appendix describing the history of how the word ‘grasshopper’ has been translated into Japanese.

Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism. Political Philosophy in Japan challenges the view that a neat distinction can be drawn between Nishida's apolitical 'pre-turn' writings and the apparently ideological tracts he produced during the war years. In the context of Japanese intellectual traditions, this book suggests that Nishida was a political thinker form the (...) very beginning of his career, and consequently, his later political works cannot be dismissed as peripheral to his philosophical project. Counter-intuitively however, Christopher Goto-Jones argues that a consistently political reading of his philosophy reveals a dissenting standpoint even during the height of the Pacific War. This book argues that the prevailing postwar tendency to dismiss interwar and wartime Japanese culture as fascist or ultra nationalist en total neglects a lively political discourse, which contained some serous and profound political insight and even dissent. By suggesting that Nishida tetsugaku was a voice of dissent during Japan's Great East Asia War, Goto-Jones presents a case for the rehabilitation of Nishida as a political thinker, and as an example of a Japanese resistance, able to make a valuable contribution to contemporary debates about international political, globalization , and inter-cultural relations. Offering a unique and potentially controversial view of the subject of Nishida and the Kyoto School, The Political Philosophy of Japan will be of huge interest to anyone studying Japanese History, Political Philosophy and comparative philosophy alike. (shrink)

Este estudio recupera la idea de inconsciente del análisis fenomenológico de Edmund Husserl a fin de contribuir y apoyar la ciencia psicológica. Se realizó un estudio de investigación teórico-bibliográfica, llevando en consideración la propia trayectoria analítico investigativa del filósofo, buscando resaltar la importancia de este análisis para comprender el concepto de subjetividad y sus implicaciones para la reflexión sobre el tiempo, sobre la memoria y la afectividad, elementos que componen la historia individual y colectiva. Husserl valora la noción de inconsciente (...) vinculada a actos de afecto y de horizonte, cuyo contenido se evidencia en la síntesis asociativa pasiva, realizada en el fluir de la conciencia intencional. Concluye enfatizando la necesidad de considerar lo implícito en la experiencia humana en todos sus niveles, lo que incluye la cuestión del “enigma del inconsciente”, contribución esencial a la fundación de la Psicología y de las ciencias humanas. (shrink)