In his book review of Graham Priest's The Fifth Corner of Four, Mark Siderits, while criticising Priest's philology, suggests that Priest's work is 'of considerable interest' for two reasons. First, 'when two independent traditions use similar methods to work on similar issues, it is always possible that one may have hit on approaches that the other missed'. Second, 'the decentering that can be induced by looking at another tradition may trigger fresh insights, even if those insights are not ones that (...) were actually developed by the tradition marked 'other''. The main task of this paper is to unpack Siderits' thought. By analysing some of Priest's work, I will suggest a decentering that must have taken place in China when Buddhism was 'exported to China in Buddhist shipping containers'. For anyone familiar with the forms of Buddhist philosophy developed in India, various forms of Chinese Buddhism can often look strange. Some ideas that were debated and defended by Indian Buddhists do not appear anywhere in Chinese Buddhism and some assumptions have been quietly added to Buddhism by Chinese Buddhists. By showing that Priest's work brings out the 'innovation' that Chinese Buddhists gave to Buddhism, I will suggest that it is this decentering that Siderits suggests Priest makes use of. (shrink)

In this paper, we propose an extension of the Minimal Generation Gap (MGG) to reduce the number of fitness evaluation for the real-coded GAs (RCGA). When MGG is applied to actual engineering problems, for example applied to optimization of design parameters, the fitness calculating time is usually huge because MGG generates many children from one pair of parents and the fitness is calculated by repetitive simulation or analysis. The proposed method called Saving MGG reduces the number of fitness evaluation by (...) estimating the promising degrees of children using individual distribution and fitness information of population, and selecting children based on the promising degree before evaluating the fitness. Experimental results show that RCGA with Saving MGG can provide large reducing effects on 20 or 30 dimensional Sphere functions, Rosenbrock functions, ill-scaled Rosenbrock functions, and Rastrigin function. (shrink)

It is known that for any subdirectly irreducible finite Heyting algebra A and any Heyting algebra, B, A is embeddable into a quotient algebra of B, if and only if Jankov's formula ${\rm{\chi A}}$ A for A is refuted in B. In this paper, we present an infinitary extension of the above theorem given by Jankov. More precisely, for any cardinal number ${\rm{\kappa }}$, we present Jankov's theorem for homomorphisms preserving infinite meets and joins, a class of subdirectly irreducible complete (...) ${\rm{\kappa }}$ - Heyting algebras and ${\rm{\kappa }}$ - infinitary logic, where a ${\rm{\kappa }}$ -Heyting algebra is a Heyting algebra A with ${\rm{\# A}} \le {\rm{\kappa }}$ and ${\rm{\kappa }}$ - infinitary logic is the infinitary logic such that for any set ${\rm{\Theta }}$ of formulas with ${\rm{\# \Theta }} \le {\rm{\kappa }}$ ⌈ Θ and ‷ Θ are well defined formulas. (shrink)

Kripke completeness of some infinitary predicate modal logics is presented. More precisely, we prove that if a normal modal logic above is -persistent and universal, the infinitary and predicate extension of with BF and BF is Kripke complete, where BF and BF denote the formulas pi pi and x x, respectively. The results include the completeness of extensions of standard modal logics such as , and its extensions by the schemata T, B, 4, 5, D, and their combinations. The proof (...) is obtained by extending the correspondence between the representation of modal algebras and the completeness of propositional modal logic to infinite. (shrink)

November 4th-5th, 2012 at Kyoto University. Organizers: Hisashi Nakao & Pierre-Alain Braillard.

We prove that every countable non-standard model of WKL0 has a proper initial part isomorphic to itself. This theorem enables us to carry out non-standard arguments over WKL0.

In this paper, we argue that a distinction ought to be drawn between two ways in which a given world might be logically impossible. First, a world w might be impossible because the laws that hold at w are different from those that hold at some other world (say the actual world). Second, a world w might be impossible because the laws of logic that hold in some world (say the actual world) are violated at w. We develop a novel (...) way of modelling logical possibility that makes room for both kinds of logical impossibility. Doing so has interesting implications for the relationship between logical possibility and other kinds of possibility (for example, metaphysical possibility) and implications for the necessity or contingency of the laws of logic. (shrink)

A logic is called 'paraconsistent' if it rejects the rule called 'ex contradictione quodlibet', according to which any conclusion follows from inconsistent premises. While logicians have proposed many technically developed paraconsistent logical systems and contemporary philosophers like Graham Priest have advanced the view that some contradictions can be true, and advocated a paraconsistent logic to deal with them, until recent times these systems have been little understood by philosophers. This book presents a comprehensive overview on paraconsistent logical systems to change (...) this situation. The book includes almost every major author currently working in the field. The papers are on the cutting edge of the literature some of which discuss current debates and others present important new ideas. The editors have avoided papers about technical details of paraconsistent logic, but instead concentrated upon works that discuss more 'big picture' ideas. Different treatments of paradoxes takes centre stage in many of the papers, but also there are several papers on how to interpret paraconistent logic and some on how it can be applied to philosophy of mathematics, the philosophy of language, and metaphysics. (shrink)

An assessment of mood or emotion is important in developing mental health measures, and facial expressions are strongly related to mood or emotion. This study thus aimed to examine the relationship between levels of negative mood and characteristics of mouth parts when moods are drawn as facial expressions on a common platform. A cross-sectional study of Japanese college freshmen was conducted, and 1,068 valid responses were analyzed. The questionnaire survey consisted of participants’ characteristics, the Profile of Mood States, and a (...) sheet of facial expression drawing, and the sheet was digitized and analyzed using an image-analysis software. Based on the total POMS score as an index of negative mood, the participants were divided into four groups: low, normal, high, and very high. Lengths of drawn lines and between both mouth corners were significantly longer, and circularity and roundness were significantly higher in the L group. With increasing levels of negative mood, significant decreasing trends were observed in these lengths. Convex downward and enclosed figures were significantly predominant in the L group, while convex upward figures were significantly predominant and a tendency toward predominance of no drawn mouths or line figures was found in the H and VH groups. Our results suggest that mood states can be significantly related to the size and figure characteristics of drawn mouths of FACED on a non-verbal common platform. That is, these findings mean that subjects with low negative mood may draw a greater and rounder mouth and figures that may be enclosed and downward convex, while subjects with a high negative mood may not draw the line, or if any, may draw the line shorter and upward convex. (shrink)

Dharmakīrti argues that there is no pramāṇa (valid means of cognition or source of knowledge) for a thesis that is a self-contradiction (svavacanavirodha). That is, self-contradictions such as ‘everything said is false’ and ‘my mother is barren’ cannot be known to be true or false. The contemporary scholar Tillemans challenges Dharmakīrti by arguing that we can know that self-contradictions are false by means of a formal logical inference. The aims of the paper are to answer Tillemans’ challenge from what we (...) take to be Dharmakīrti’s or Dharmakīrtian (someone who is like Dharmakīrti) perspective and to demonstrate the unique features of Dharmakīrti’s view of inference. By so doing, we show that the epistemology in relation to the formal conception of logic that underlies Tillemans’ challenge is problematic from Dharmakīrti’s or Dharmakīrtian perspective. The paper, thus, presents Dharmakīrti’s view of inference and logical reasoning as well as a Dharmakīrtian challenge to the formal conception of logic that is the dominant contemporary conception. (shrink)

Narrative views of the self argue that we constitute our self in self-narratives. Embodied views hold that our self is shaped through embodied experiences. In that case, what is the relation between embodiment and narrativity in the process of self-constitution? The question demands a clear definition of embodiment, but existing studies remains unclear on this point (section 2). We offer a correction to this situation by drawing on Merleau-Ponty’s analysis of the body that highlights its habituality. On this account, the (...) body has an inherent tendency to cultivate an organization of habits through its history of engagement with the world (section 3). Next, we explore its role in narrative self-constitution by distinguishing between two aspects of the narrative self, the narrated I and the narrating I (section 4). We argue on phenomenological grounds that self-narratives are informed by bodily perspectives in both respects. Furthermore, a focus on the habituality of the body allows for a better explanation of self-constitution than those based on implicit self-narratives (section 5). For these phenomenological and theoretical reasons, we conclude that narrative self-constitution is an embodied and embedded practice (section 6). (shrink)

There was a time when 'logic' just meant classical logic. The climate is slowly changing and non-classical logic cannot be dismissed off-hand. However, a metatheory used to study the properties of non-classical logic is often classical. In this paper, we will argue that this practice of relying on classical metatheories is problematic. In particular, we will show that it is a bad practice because the metatheory that is used to study a non-classical logic often rules out the very logic it (...) is designed to study. (shrink)

Following on from Shaun Gallagher's influential 2005 book How the Body Shapes the Mind, this volume brings together leading experts from the fields of philosophy, neuroscience, psychology, and psychiatry in a productive dialogue, exploring key questions and debates about the relationship between body schema and body image.

揺れ動く国民国家の概念、秩序形成にともなう差別などの考察を通して、規範と価値原理のヴィジョンを描く。.

法は危機をこえてどう変容するのか!法的議論の分裂、立憲主義の錯綜、正統性のゆらぎ―法が危機にあるいま、従来の支配的見解を根本的に問い、オルタナティヴ理論を提示する。.

暴走する世界と迷走する日本への反時代的「檄」。実践と原理を結ぶ、40年間の知の行路、その「回顧的総括」と、「未来への提言」。.