古代戦国期、秦帝国出現前夜の激動の時代を生き、儒家ながら、伝統的な儒家の枠組みに収まりきらない異色の思想を展開した荀子。「性悪説」で名高い人間観や「天人の分」で知られる自然観、「礼の王国」論に見られる 国家観等々、現実的かつ合理性に貫かれたその思想像を多角的に探り、中国古代思想史上の位置を明らかにする。.

Many have claimed that education of the ethical issues raised by biotechnology is essential in universities, but there is little knowledge of its effectiveness. The focus of this paper is to investigate how university students assess the information given in class to make their own value judgments and decisions relating to issues of agricultural biotechnology, especially over genetically modified organisms (GMOs). Analysis of homework reports related with agricultural biotechnology after identification of key concepts and ideas in each student report is (...) presented. The ideas were sorted into different categories. The ideas were compared with those in the reading materials using the same categories. These categories included: concern about affects on humans, affects on the environment, developing countries and starvation, trust in industry, responsibility of scientists, risk perception, media influence, need for (international) organizations or third parties, and information dissemination. What was consistent through the different years was that more than half of the students took a “neutral” position. A report was scored as “neutral” when the report included both the positive and negative side of an issue, or when the student could not make a definite decision about the use of GMOs and GM food. While it may be more difficult to defend a strong “for” or “against” position, some students used logical arguments successfully in doing so. Sample comments are presented to depict how Japanese students see agricultural technology, and how they value its application, with comparisons to the general social attitudes towards biotechnology. (shrink)

Protein ubiquitination constitutes a post‐translational modification mediated by ubiquitin ligases whereby ubiquitinated substrates are degraded through the proteasomal or lysosomal pathways, or acquire novel molecular functions according to their “ubiquitin codes.” Dysfunction of the ubiquitination process in cells causes various diseases such as cancers along with neurodegenerative, auto‐immune/inflammatory, and metabolic diseases. KCTD10 functions as a substrate recognition receptor for cullin‐3 (CUL3), a scaffold protein in RING‐type ubiquitin ligase complexes. Recently, studies by ourselves and others have identified new substrates that are (...) ubiquitinated by the CUL3/KCTD10 ubiquitin ligase complex. Moreover, the type of polyubiquitination (e.g., K27‐, K48‐, or K63‐chain) of various substrates (e.g., RhoB, CEP97, EIF3D, and TRIF) mediated by KCTD10 underlies its divergent roles in endothelial barrier formation, primary cilium formation, plasma membrane dynamics, cell proliferation, and immune response. Here, the physiological functions of KCTD10 are summarized and potential mechanisms are proposed. (shrink)

In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu (...) turns his attention to an analysis of parallel concepts of two great Taoist thinkers, Lao-tzu and Chuang-tzu. Only after laying bare the fundamental structure of each world view does Izutsu embark, in the final section of the book, upon a comparative analysis. Only thus, he argues, can he be sure to avoid easy and superficial comparisons. Izutsu maintains that both the Sufi and Taoist world views are based on two pivots--the Absolute Man and the Perfect Man--with a whole system of oncological thought being developed between these two pivots. Izutsu discusses similarities in these ontological systems and advances the hypothesis that certain patterns of mystical and metaphysical thought may be shared even by systems with no apparent historical connection. This second edition of Sufism and Taoism is the first published in the United States. The original edition, published in English and in Japan, was prized by the few English-speaking scholars who knew of it as a model in the field of comparative philosophy. Making available in English much new material on both sides of its comparison, Sufism and Taoism richly fulfills Izutsu's motivating desire "to open a new vista in the domain of comparative philosophy.". (shrink)

In The Ethico-Religious Concepts in the Qur'án Toshihiko Izutsu analyses the guiding spirit of the Islamic moral code, the basic ethical relationship of man to God. Izutsu asserts that, according to the Qur'anic conception, God is of an ethical nature and acts upon man in an ethical way. The resulting implications for man are enormous, requiring devotion not merely to God but to living one's life ethically.Izutsu shows that for the Qur'an our ethical response to God's actions is religion (...) itself; it is at the same time both ethics and religion. Izutsu explores these themes by employing ethnolinguistics, a theory of the interrelations between linguistic cultural patterns, to analyse the semantic structure of major concepts in the Quar'an. Islam, which arose in the seventh century, represents one of the most sweeping religious reforms ever to appear in the East.The Quar'an shows in vividly concrete terms how time-honoured tribal norms came into bloody conflict with new ideals of life, and finally yielded to the rising power. This transitional epoch is of particular importance in the whole of Islamic thought, a time during which the key terms of a traditionally fixed system of values were transformed in their connotative structure, modified in their combinations, and finally integrated into an entirely different system.Originally published in 1959 as The Structure of the Ethical Terms in the Koran and revised under the current title in 1966 this 2002 reprint makes this classic work of Islamic studies once again available. (shrink)

The true man without any rank.--Two dimensions of ego consciousness.--Sense and nonsense in Zen Buddhism.--The philosophical problem of articulation.--Thinking and a-thinking through kōan.--The interior and exterior in Zen.--The elimination of color in Far Eastern art and photography.

Some researchers on binary choice inference have argued that people make inferences based on simple heuristics, such as recognition, fluency, or familiarity. Others have argued that people make inferences based on available knowledge. To examine the boundary between heuristic and knowledge usage, we examine binary choice inference processes in terms of attribute substitution in heuristic use (Kahneman & Frederick, 2005). In this framework, it is predicted that people will rely on heuristic or knowledge‐based inference depending on the subjective difficulty of (...) the inference task. We conducted competitive tests of binary choice inference models representing simple heuristics (fluency and familiarity heuristics) and knowledge‐based inference models. We found that a simple heuristic model (especially a familiarity heuristic model) explained inference patterns for subjectively difficult inference tasks, and that a knowledge‐based inference model explained subjectively easy inference tasks. These results were consistent with the predictions of the attribute substitution framework. Issues on usage of simple heuristics and psychological processes are discussed. (shrink)

ESSAY I THE AESTHETIC STRUCTURE OF WAKA In the tradition of Japanese poetry, there evolved several genres, of which the most representative are waka ...

本巻は、「他者」とされた異教・女性・被差別民の問題と、「境界」に位置した北海道・沖縄という異文化に焦点をあて、宗教との関価を論じる。.

The Basic Structure of Metaphysical Thinking in Islam hat I am going to say might seem to have no direct connection ...

Hume offers two ways of reconciling the partiality of people’s feelings with the generality of moral thinking. First, the general point of view in moral evaluation is not that of a disinterested observer, but of another person who has a close relationship with the person to be judged. Here I find something analogous to the idea of Nel Noddings, who attempts to build an ethical theory on the basis of caring relationships. Second, according to Hume, the generality of the rules (...) of justice is also compatible with partial feelings. Such rules allow everyone to pursue his or her goals without fear of violent intervention from others. My idea is that these rules are comparable to those of a competitive game. The idea of fair competition is not necessarily alien to Noddings’ type of ethical theory. As children, human beings normally learn to be fair in competitive games, along with caring for family members and friends. An ethical ideal of fairness may develop through competitions and help people get along with others beyond narrow circles. Taking into account of the competitive elements in relationship between people will be helpful in giving a fuller picture of a broadly Humean, sentimentalist ethical theory. (shrink)

In comparing humans and animals, we may use humans as the standard to measure animals, or conversely, animals as the standard to measure humans. While most philosophers have adopted the former approach, David Hume is among those few who use the comparison with animals as means to throw light on human nature. I focus on Hume’s treatment of human and animal reason. The cognitive processes and states that Hume holds to be common to humans and animals may be called situated, (...) that is, embedded in the process of guiding actions that is actually going on and consequently relative to the agent’s current position in space-time. Hume’s treatment of causal reasoning underlines the centrality of situated cognition in the workings of human, as well as animal minds. Taking situated reasoning and beliefs as the paradigm of human cognition enables us to look from an alternative point of view, at the features supposedly unique to human cognition, like the use of general words and concepts. Thus we can find a confirmation of the practical import of general words and concepts in Hume’s account of the obligation of promises, where words play an essential role in extending our control over objects and actions beyond what is present and particular into what is absent or not yet actualized. This is also a confirmation of how deeply our cognitive abilities in general are rooted in our practical needs. (shrink)

Arabia tetsugaku -- Higashi Indo ni okeru Kaikyō hōsei (gaisetsu).

A leading Japanese philosopher and author explores the deep structures of Zen Buddhist, Taoist and Confucian philosophies. Izutsu compares the concepts of the three disciplines regarding time, metaphysics and visionary experiences, and more.

砂漠の遊牧民が創出したイスラーム文化、その原点をなす聖典コーラン。何がコーランの思想を生み出したのか。思弁神学、神秘主義、スコラ哲学と、三大思想潮流に分かれて発展していく初期イスラームの思想の歴史をそ れぞれの思想家を通して解明する。イスラーム哲学史に、イスラーム思想に、大きな影響を及ぼしたインド系思想潮流「TAT TVAM ASI」を併録する。.

1. Shinpi tetsugaku -- 2. Isurāmu bunka -- 3. Roshia-teki ningen -- 4. Imi no kōzō -- 5. Isurāmu tetsugaku -- 6. Ishiki to honshitsu -- 7. Kōran -- 8. Kōran o yomu -- 9. Tōyō tetsugaku -- 10. Sonzai ninshiki no michi -- 11. Rūmī goroku -- [12] Taidan teidanshū, chosaku mokuroku.