古事類苑、モラロジー、麗澤大学...研究遍歴と交友関係を改めて検討し、道徳の科学的研究に至る過程を描き出す。.

A method for sharing private data through personalized searches is described. This method enables users to retrieve access-controlled private data as well as publicly available data by submitting a single query to a conventional search engine. Seamless integration of the method into current search services through a prototype on the Mozilla Firefox web browser, without any changes to existing search functions, such as crawling, indexing, and matching, is also described. Evaluations showed that the additional storage requirement is only 10% and (...) that the system implementing the method responds in 10 s with 1,000 dummy results for anonymization. (shrink)

Cultural differences in daily emotions were investigated by administering emotion questionnaires four times a day throughout a one-week period. Respondents were American students, Japanese students living in the United States, and Japanese students living in Japan. Americans rated their emotional lives as more pleasant than did the Japanese groups. The dimension of emotional pleasantness (unpleasant-pleasant) was predicted better by interdependent than independent concerns in the Japanese groups, but this was not the case in the American group where the variance predicted (...) by interdependent and independent concerns did not significantly differ. It is argued that cultural differences in the concerns most strongly associated with pleasantness are related to differences in ideals, norms, and practices of what it means to be a person. Cultural differences in the concerns are assumed to implicate differences in the nature of emotional experience. (shrink)

The world’s population is currently aging, and the issue of ageism has become serious worldwide, including in Japan. Negative attitudes toward older adults can have undesirable effects on the mental and physical health of this group. We focused on the effects of contact experience with older adults and germ aversion, or the degree of aversion to infection, on negative attitudes toward older adults. Additionally, we included a moderating variable; youth identity, or the sense of belonging with younger rather than older (...) age groups. An online survey was conducted with Japanese participants. We conducted multiple regression analyses and the results showed that the interaction effect between youth identity and contact experience on negative attitudes toward older adults was significant. The findings suggest that contact experience may help in reducing negative attitudes toward older adults among people with low youth identity. The interaction effect between youth identity and germ aversion, however, was not significant. Academic research on the effects of some psychological interventions should pay particular attention to the role of youth identity. Future directions for empirical studies are also discussed. (shrink)

Since at least Hume and Kant, philosophers working on the nature of aesthetic judgment have generally agreed that common sense does not treat aesthetic judgments in the same way as typical expressions of subjective preferences—rather, it endows them with intersubjective validity, the property of being right or wrong regardless of disagreement. Moreover, this apparent intersubjective validity has been taken to constitute one of the main explananda for philosophical accounts of aesthetic judgment. But is it really the case that most people (...) spontaneously treat aesthetic judgments as having intersubjective validity? In this paper, we report the results of a cross‐cultural study with over 2,000 respondents spanning 19 countries. Despite significant geographical variations, these results suggest that most people do not treat their own aesthetic judgments as having intersubjective validity. We conclude by discussing the implications of our findings for theories of aesthetic judgment and the purpose of aesthetics in general. (shrink)

In this article, we present evidence that in four different cultural groups that speak quite different languages there are cases of justified true beliefs that are not judged to be cases of knowledge. We hypothesize that this intuitive judgment, which we call “the Gettier intuition,” may be a reflection of an underlying innate and universal core folk epistemology, and we highlight the philosophical significance of its universality.

In the remainder of this article, we will disarm an important motivation for epistemic contextualism and interest-relative invariantism. We will accomplish this by presenting a stringent test of whether there is a stakes effect on ordinary knowledge ascription. Having shown that, even on a stringent way of testing, stakes fail to impact ordinary knowledge ascription, we will conclude that we should take another look at classical invariantism. Here is how we will proceed. Section 1 lays out some limitations of previous (...) research on stakes. Section 2 presents our study and concludes that there is little evidence for a substantial stakes effect. Section 3 responds to objections. The conclusion clears the way for classical invariantism. (shrink)

Philosophers have long debated whether, if determinism is true, we should hold people morally responsible for their actions since in a deterministic universe, people are arguably not the ultimate source of their actions nor could they have done otherwise if initial conditions and the laws of nature are held fixed. To reveal how non-philosophers ordinarily reason about the conditions for free will, we conducted a cross-cultural and cross-linguistic survey (N = 5,268) spanning twenty countries and sixteen languages. Overall, participants tended (...) to ascribe moral responsibility whether the perpetrator lacked sourcehood or alternate possibilities. However, for American, European, and Middle Eastern participants, being the ultimate source of one’s actions promoted perceptions of free will and control as well as ascriptions of blame and punishment. By contrast, being the source of one’s actions was not particularly salient to Asian participants. Finally, across cultures, participants exhibiting greater cognitive reflection were more likely to view free will as incompatible with causal determinism. We discuss these findings in light of documented cultural differences in the tendency toward dispositional versus situational attributions. (shrink)

This article examines whether people share the Gettier intuition (viz. that someone who has a true justified belief that p may nonetheless fail to know that p) in 24 sites, located in 23 countries (counting Hong Kong as a distinct country) and across 17 languages. We also consider the possible influence of gender and personality on this intuition with a very large sample size. Finally, we examine whether the Gettier intuition varies across people as a function of their disposition to (...) engage in “reflective” thinking. (shrink)

Does the Ship of Theseus present a genuine puzzle about persistence due to conflicting intuitions based on “continuity of form” and “continuity of matter” pulling in opposite directions? Philosophers are divided. Some claim that it presents a genuine puzzle but disagree over whether there is a solution. Others claim that there is no puzzle at all since the case has an obvious solution. To assess these proposals, we conducted a cross-cultural study involving nearly 3,000 people across twenty-two countries, speaking eighteen (...) different languages. Our results speak against the proposal that there is no puzzle at all and against the proposal that there is a puzzle but one that has no solution. Our results suggest that there are two criteria—“continuity of form” and “continuity of matter”— that constitute our concept of persistence and these two criteria receive different weightings in settling matters concerning persistence. (shrink)

Is behavioral integration a necessary feature of belief in folk psychology? Our data from over 5,000 people across 26 samples, spanning 22 countries suggests that it is not. Given the surprising cross-cultural robustness of our findings, we argue that the types of evidence for the ascription of a belief are, at least in some circumstances, lexicographically ordered: assertions are first taken into account, and when an agent sincerely asserts that p, nonlinguistic behavioral evidence is disregarded. In light of this, we (...) take ourselves to have discovered a universal principle governing the ascription of beliefs in folk psychology. (shrink)