二十世紀初頭、フッサールによって創唱された現象学。経験のなかに知識の原理として機能する原型を探るこの学問は、ハイデガー、サルトル、メルロ=ポンティらに多大な影響を与え、思想・哲学の大きな潮流となる。フ ッサールの哲学を原テクストに則して問い直し、現象学の基本的事象とその本質を解明する、斯界の泰斗の精緻な思索が結晶した珠玉の書。.

A complete list of Finsler, Scott and Boffa sets whose transitive closures contain 1, 2 and 3 elements is given. An algorithm for deciding the identity of hereditarily finite Scott sets is presented. Anti-well-founded sets, i. e., non-well-founded sets whose all maximal ∈-paths are circular, are studied. For example they form transitive inner models of ZFC minus foundation and empty set, and they include uncountably many hereditarily finite awf sets. A complete list of Finsler and Boffa awf sets with 2 (...) and 3 elements in their transitive closure is given. Next the existence of infinite descending ∈-sequences in Aczel universes is shown. Finally a theorem of Ballard and Hrbáček concerning nonstandard Boffa universes of sets is considerably extended. (shrink)

Modeling legal argumentation is one of the most important research in AI and Law, and a lot of models have been proposed. However, most research has not treated value judgement and debate. In this paper, we introduce a legal reasoning model which covers various aspects of legalreasoning such as making argument, selecting argument and debate.Furthermore, we present how criminal law is described and reasoned inthis model.

The Mahāsamghika is known as a sect which includes several Mahāyānic elements. Several scholars have pointed out that people belonging to it insist that the physical body of a Buddha is anāsrava (undefiled) and his existence in this world is lokottara (transcendental). In the Mahāvastu, a representative text inMahāsamghika literature, we find the word lokānuvartanā (conforming to the world), which is related closely to the anāsrava and lokottara theory on the physical body of a Buddha. However, though the Theravāda and (...) Sarvāstivāda, both of which are generally believed as having a more “realistic” understanding regarding the image of a Buddha, basically criticize the Mahāsamghika’s view, we can find descriptions similar to the concept of lokānuvartanā in their own literature. This implies that the problem of understanding a Buddha’s physical body in sectarian Buddhism is not as simple as was previously thought. For example, Buddhaghosa stated that all (past and future) Buddhas originally have asankheyya (immensely long period) lifespans. However, in reality, the duration of each lifebecomes longer or shorter, depending on the lifespan of human beings which cyclically increases and decreases due to cosmological conditions and hence, each Buddha is also subject to this principle when appearing in this world. This explanation is indeed analogous to the concept of lokānuvartanā in the Mahāvastu, and we can find several other descriptions by Buddhaghosa, which bear close resemblance to this idea. In the first place, the image of a Buddha,which is depicted in Theravāda and Sarvāstivāda literature, is also full of mythical and miraculous characteristics. Moreover, with respect to using the “two‐bodies theory” (dharmakāya and rūpakāya) to explain the essence and the appearance of a Buddha, it is the Sarvāstivāda rather than the Mahāsamghika that is closer toearly Mahāyāna. In the dispute between these two sects as to whether the physical body of a Buddha is āsrava or anāsrava, we can see that according to the Ta p’i-p’o-sha lun 大毘婆沙論, both of them acknowledge their legitimacy based on one sentence in a sutra, namely “The Tathāgata is living in this world but he is not stained by any worldly elements.” Thus, their dispute merely arose from a discrepancy in the interpretation of this sentence. In conclusion, two things should be stated. First, though it is true that we can find several Mahāyānic elements in Mahāsamghika literature, at least in terms of regarding a Buddha’s physical body as part of this world, both the Sarvāstivāda and Theravāda rather than the Mahāsamghika are closer to early Mahāyāna. Second, the dispute between theSarvāstivāda, which regards the physical body of a Buddha as āsrava, and the Mahāsamghika, which explains his appearance by the concept of lokānuvartanā, certainly reflects an important difference of opinion. We should not, however, accept that this difference means a total disagreement between the two concerning the understanding of a Buddha’s appearance in this world. At least, their differing view does not imply that “while the former basically had a ‘realistic’ image of a Buddha, the latter had a ‘deified’ one which was closer to that of the Mahāyāna.”. (shrink)

現代哲学の最先端を踏まえ、フッサール以来の現象学の根源的問題をたどりなおし、全く新しい生命の哲学、「媒体性の現象学」を世界に先駆けて提唱する。.

Case-based reasoning has played an important role in legal reasoning systems. As one criteria for similarity of cases, temporal relationsamong affairs in legal cases should be compared. Thus far in many legalreasoning systems, cases have been described as sequences of pointwiseevents, or at best, simple time intervals, and they have been related bypredicates such as before, after, while,and so on. However, such relations may depend on each implementer'spersonal view, and also require much labor to write down by hand. In this (...) paper, we first propose a classification of affair types by their temporal features, and according to those types, we propose several assumption rules that prescribe the temporal relations between affair types. The temporal relations are automatically generated by these rules. Thereafter, we discuss how thesetemporal relations work in the comparison of similarity of cases. Inthe process of comparison, inadequate temporal relations need to beamended. For this purpose, we introduce revision rules, that refute theresults of assumption rules. (shrink)

The image of the “mirror” (鏡kagami) appears frequently in the philosophical texts of Nishida Kitaro (西田幾多郎1870-1945), where it assumes various functions. Mirror references first occur in meditations on the philosophies of Josiah Royce (1855-1916) and Henri Bergson (1859-1941). The most fascinating evocation here corresponds to the idea of a “self-enlightening mirror”, used to probe the philosophical ground for self-illumination. This idea seems to point back to Buddhist meaning that intervenes in Japanese intellectual history. We take this as our warrant for (...) establishing here, firstly, how Nishidean philosophical speculation can be critically related to the thought of Dogen (道元1200-1253); and, secondly, in what sense it has stimulated some contemporary approaches in Japanese philosophy (for example, those of Nitta, Ohashi, and Sakabe). (shrink)