v. 1. A critical edition of Mimamsa-Slokavarttika ad 1.1.2 (Codanasutra) -- v. 2. An annotated translation of Mimamsa-Slokavarttika ad 1.1.2 (Codanasutra).

「士農工商は天下を治めるたすけとなる」―江戸期、都市化・経済化の流動的な波の中で、人々の生のつながりの公共的意義を説いた梅岩。広範な影響を及ぼしたその心学は、人々に希望を与え、世界のすべての存在が共に 幸福になることをめざす創造的・運動的な営みであった。.

仁斎にとっての「学問」とは、世界の見え方を刷新させるものである。そして、そのような「学問」の道を開いたのが孔子であった。.

With the emergence of environmental sustainability and green business management, increasing demands have been made on businesses in the areas of environmental corporate social responsibility. Furthermore, the influence of ECSR on green capital investment, environmental performance, and business competitiveness has also been the subject of attention from enterprises. However, in previous studies, the mediating role of green information technology capital in the relationship between ECSR, environmental performance, and business competitiveness, has not been investigated by researchers. In order to bridge this (...) gap in the ECSR literature, this study aims to examine the influence of ECSR on green IT capital, and the consequent effect of green IT capital on environmental performance and business competitiveness. Data were collected from 358 companies from the top 1000 manufacturers in Taiwan. The results confirmed that ECSR has significant positive effects on green IT human capital, green IT structural capital, and green IT relational capital. Green IT structural capital and green IT relational capital have positive effects on environmental performance and business competitiveness, and environmental performance has a positive effect on business competitiveness. In addition, green IT structural capital and green IT relational capital have partial mediating effects on ECSR, environmental performance, and business competitiveness. The implications and suggestions for future research are discussed. (shrink)

Throughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. The author closely examines (...) his ethical concepts and terms, showing how they were used in the Mencius and other texts. (shrink)

This paper analyses the concept of the Imagination of Henry Corbin (1903–1978) in relation to Daisetsu T. Suzuki (1870–1966). Besides being a renowned orientalist and scholar of Islamic thought, Corbin was a philosopher par excellence whose original thought deserves to be studied. So, I present this paper as a contribution to the evaluation of Corbin as a philosopher. In doing so, I shall shed light upon the philosophical affinity between Corbin and Suzuki, which has thus far rarely been discussed in (...) depth. Their ideas, in fact, resonate with each other—or Corbin is sympathetic to Suzuki—at a deep level, especially on the argument of Imagination, through Suwedenborgian thought, into whom both channel their interests. An exploration of this relationship of influence with Suzuki shall make a great contribution to a better understanding of Corbin’s own concept of Imagination, which could shake up our taken-for-granted idea of “imagination.”. (shrink)

The paper presents a perspective on our relation to our environment that is inspired by Confucian thought and that stands in contrast to certain common strands in contemporary philosophical discussions. It conceptualizes our relation to what we encounter on a day-to-day basis primarily in terms of the way we experience and respond to situations, rather than to the objects affected in the situations. From this perspective, the contemporary philosophical distinction between a first- and a third-person point of view is often (...) not suited for describing our responses to situations. Instead, our responses to situations can vary along different dimensions, including the way we direct our attention, our thoughts and sentiments, our motivations, etc., and these variations admit of degrees. Such variations depend on various factors, such as the different ways in which one relates to the object affected in a situation and the kind of person one is. and cannot be adequately described in terms of a shift from one point of view to another. The paper discusses two examples, anger and compassion, to illustrate this alternative perspective, but the discussion can be extended to other areas such as gratitude. (shrink)

This chapter presents two cross-linguistic studies of knowledge-how attributions that compare English and Japanese speakers. The first study investigates the felicity judgements of ordinary people about knowledge-how sentences, where we find a large difference in judgements about the sentences in which a person lacks an ability to perform a certain action but is nevertheless attributed the relevant knowledge of how to perform that action. The second study investigates the frequency of the natural occurrences of knowing-how constructions in English and Japanese (...) through Google search and corpora, where we find virtually no natural occurrence of Japanese knowing-how constructions. These results suggest that the attribution of knowledge-how in Japanese is radically different from the English counterpart in that it neither requires nor is required by the relevant physical ability. We then explore the philosophical implications of these radical differences in the use of knowing-how constructions between English and Japanese speakers for the debate between intellectualism and anti-intellectualism. One such implication is that English “know how” sentences themselves may not delineate a philosophically significant category of knowledge. (shrink)

In his paper “Non-human moral status: problems with phenomenal consciousness,” Joshua Shepherd emphasized an objectivist understanding of welfare to establish the moral status of non-human entities...

As social, locative, and mobile media render the intimate public and the public intimate, this volume interrogates how this phenomenon impacts art practice and politics. Contributors bring together the worlds of art and media culture to rethink their intersections in light of participatory social media. By focusing upon the Asia-Pacific region, they seek to examine how regionalism and locality affect global circuits of culture. The book also offers a set of theoretical frameworks and methodological paradigms for thinking about contemporary art (...) practice more generally. (shrink)

Human brain organoids are three-dimensional masses of tissues derived from human stem cells that partially recapitulate the characteristics of the human brain. They have promising applications in many fields, from basic research to applied medicine. However, ethical concerns have been raised regarding the use of human brain organoids. These concerns primarily relate to the possibility that brain organoids may become conscious in the future. This possibility is associated with uncertainties about whether and in what sense brain organoids could have consciousness (...) and what the moral significance of that would be. These uncertainties raise further concerns regarding consent from stem cell donors who may not be sufficiently informed to provide valid consent to the use of their donated cells in human brain organoid research. Furthermore, the possibility of harm to the brain organoids raises question about the scope of the donor’s autonomy in consenting to research involving these entities. Donor consent does not establish the reasonableness of the risk and harms to the organoids, which ethical oversight must ensure by establishing some measures to mitigate them. To address these concerns, we provide three proposals for the consent procedure for human brain organoid research. First, it is vital to obtain project-specific consent rather than broad consent. Second, donors should be assured that appropriate measures will be taken to protect human brain organoids during research. Lastly, these assurances should be fulfilled through the implementation of precautionary measures. These proposals aim to enhance the ethical framework surrounding human brain organoid research. (shrink)

The Chinese ethical tradition has often been thought to oppose Western views of the self as autonomous and possessed of individual rights with views that emphasize the centrality of relationship and community to the self. The essays in this collection discuss the validity of that contrast as it concerns Confucianism, the single most influential Chinese school of thought. Alasdair MacIntyre, the single most influential philosopher to articulate the need for dialogue across traditions, contributes a concluding essay of commentary. This is (...) the only consistently philosophical collection on Asia and human rights and could be used in courses on comparative ethics, political philosophy and Asian area studies. (shrink)

Through an examination of the problematic forms of pride highlighted in early texts and the traits to which they are opposed, the paper identifies three main dimensions of humility in early Confucian thought. These include a deflated self-conception, caution and fearfulness, as well as seriousness and awe. It then shows that the term jing 敬 is closely related to all three dimensions, and hence that this is the term in early Confucian thought closest to encompassing all the different aspects of (...) humility understood in a broad sense. (shrink)

The article discusses Dai Zhen's views on pattern. For Dai, pattern has to do with ensuring that the means by which one attains one's emotional propensities and satisfies one's desires will not prevent others from doing the same. The heart/mind has the capacity to know pattern on such basis and such knowledge will guide action. Ethical failure is due to a deficiency in knowledge, and self-cultivation involves developing one's capacity to know so that one can grasp the pattern in any (...) affair one encounters. (shrink)

According to Dignāga, the word “cow” makes one understand all cows in a general form by excluding non-cows. However, how does one understand the non-cows to be excluded? Hattori answers as follows: “On perceiving the particular which is endowed with dewlap, horns, a hump on the back, and so forth, one understands that it is not a non-cow, because one knows that a non-cow is not endowed with these attributes.” Hattori regards observation of a dewlap, etc. as the cause of (...) excluding non-cows. Akamatsu presents a view similar to Hattori’s. Tanizawa, however, criticises Akamatsu by pointing out that then the apohavādin would have accepted positive elements such as a dewlap as defining characteristics of a cow. Stating that X is not a cow because it is not endowed with a dewlap, etc., amounts to accepting that the dewlap, etc. are the defining characteristics of a cow. Instead of a real universal cowness the apohavādin would have accepted a dewlap, etc. Akamatsu’s understanding of apoha, if it was correct, implies Tanizawa, would destroy the essence of the Buddhist theory of apoha. Continuing the view of Hattori and Akamatsu, Yoshimizu recently published two articles on Dignāga’s theory of apoha. He claims that “the word “cow” excludes all horses by virtue of the fact that horns are never seen on them.” Thus, “the word “cow” can exclude all of them collectively by virtue of the fact that none of them has all the members of the set of characteristics that form the worldly definition of “cow”.” Horns, one of the characteristic features of cows, are indeed mentioned by Dignāga in PS 5:43. Yoshimizu understands Dignāga’s semantics as being parallel to the modern semantics of componential analysis. A question arises: what does Dignāga, the founder of the Buddhist theory of apoha, really think regarding this issue? The present article sheds light on the incompatibility of the two interpretations by investigating the relevant source texts. It further shows that the issue Tanizawa deals with was already discussed by Dignāga. Examining Dignāga’s discussions shows that Tanizawa is right in his understanding of apoha. The interpretation by Hattori and other scholars is not supported by Dignāga’s text. The present conclusion is also supported by Mādhava, Uddyotakara and Kumārila. None of them assumes Dignāga’s theory to be as Hattori, etc. take it. (shrink)