The problem of future contingents is regarded as an important philosophical problem in connection with determinism and it should be treated by tense logic. Prior’s early work focused on the problem, and later Prior studied branching-time tense logic which was invented by Kripke. However, Prior’s idea to use three-valued logic for the problem seems to be still alive. In this paper, we consider partial and paraconsistent approaches to the problem of future contingents. These approaches theoretically meet Aristotle’s interpretation of future (...) contingents. (shrink)

NAGATOMO SHIGENORI PRELUDE: INTRODUCING YUASA YASUO) An Initial Encounter with Professor YUASA In June,, TP Kasulis1 and I went to see Professor Yuasa at...

Purpose of this article is to assess the validity of the Razian conception of the rule of law by subjecting it to the acid test of Michel Troper's 'realist theory of interpretation'. The author argues that, in light of the Wittgensteinian view of rule-following, a serious indeterminacy can be seen as inherent in both this conception of the rule of law and Troper's theory of interpretation.

ABSTRACT Arguments for skepticism about political expertise abound. The skeptics believe that political matters are too unpredictable, experts too dogmatic, social science too imprecise, or the electorate too blind to justify hopefulness about the results of real‐world democracy. Philip Tetlock's empirical research suggests, however, that there is some regularity to the political world, and that while most political experts have a poor grasp of it, some (Isaiah Berlin's “foxes”) do better than others (his “hedgehogs”). And Tetlock's research suggests that our (...) political judgments can be improved if we trust more in mechanical, statistical prediction, which outperforms even “fox‐like” experts. (shrink)

"Paradox drives a good deal of philosophy in every tradition. In the Indian and Western traditions, there is a tendency among many philosophers to run from contradiction and paradox. If and when a contradiction appears in a theory, it is regarded as a sure sign that something has gone amiss. This aversion to paradox commits them, knowingly or not, to the view that reality must be consistent. In East Asia, however, philosophers have reacted to paradox differently. Many East Asian philosophers-both (...) in the Daoist and the Buddhist traditions-have openly embraced paradox. They have taken compelling arguments for contradictory positions to suggest that the world is-at least in some respects, and often in very deep respects-inconsistent, and that our best theories of the world will therefore be inconsistent. This book is an initial survey of the writings of some influential East Asian thinkers who were committed to paradox, and for good reason. Their acceptance of contradiction allowed them to develop important insights that evaded those who consider paradox out of bounds"--. (shrink)

In his article in this issue, " 'How do Mādhyamikas Think?' Revisited," Tom Tillemans reflects on his earlier article "How do Mādhyamikas Think?" (2009), itself a response to earlier work of ours (Deguchi et al. 2008; Garfield and Priest 2003). There is much we agree with in these non-dogmatic and open-minded essays. Still, we have some disagreements. We begin with a response to Tillemans' first thoughts, and then turn to his second thoughts.Tillemans (2009) maintains that it is wrong to attribute (...) to Nāgārjuna or to his Mādhyamika followers a strong dialetheism, according to which some contradictions of the form p ∧ ¬p are to be accepted. He argues that, nonetheless, a weak dialetheism may be implicit in the .. (shrink)

A virtual dialogue interface for soft interaction between a system and a user is proposed. It enables the information acquisition as a sub task without hindering the user main task during the main task execution. A virtual dialogue is performed with suitable timing between the two characters used in this interface: the user avatar with a model obtained by observing the interaction of the user and the environment, and an agent having the knowledge about the environment. The user is usually (...) an indirect participant performing ``soft interaction'' as an onlooker of the system behavior (dialogue between the user avatar and the agent), and only when required he can participate through a direct interaction instead of his avatar. A car navigation interface was used to examine the applicability of the proposed technique. A task of memorizing information about one's profile while performing an operation task was given and the rate of main task execution and rate of related information memory were used as evaluation criteria. Our proposed method showed outstanding results comparing to the conventional direct interactive interface. Moreover, the degree of favorable impression for the proposed interface was higher than the conventional one and the subjectivity evaluation clearly showed that it was considered as a sociable interface. (shrink)

日本主義の精髄としての雪嶺哲学はヘーゲル批判の哲学体系を媒介に大塩陽明学を継承して形成されたことを指摘、雪嶺の実像に迫る。.

This book is an inquiry into ki-energy, its role within Eastern mind-body theory, and its implications for our contemporary Western understanding of the body. Yuasa examines the concept of ki-energy as it has been used in such areas as acupuncture, Buddhist and Taoist meditation, and the martial arts. To explain the achievement of mind-body oneness in these traditions he offers an innovative schematization of the lived body. His approach is interdisciplinary and cross-cultural, offering insights into Western philosophy, religion, medical science, (...) depth psychology, parapsychology, theater, and physical education. To substantiate the relationship that ki-energy forms between the human body and its environment, Yuasa introduces contemporary scientific research on ki-energy in China and Japan, as well as evidence from acupuncture medicine and from the experience of meditators and martial arts practitioners. This evidence requires not only a rethinking of the living human body and of the mind-body and mind-matter relation, but also calls into question the adequacy of the existing scientific paradigm. Yuasa calls for an epistemological critique of modern science and explores the issue of the relation of teleology to science. (shrink)

立憲主義とは何か。憲法の本質に迫る名著に新章を追加、「攻撃される日本の立憲主義」「藤田宙靖教授の『覚え書き』について」「『義務なき働き』について」の三論考を補章として新たに収録。.

In this paper we show that the Proper Forcing Axiom is preserved under forcing over any poset PP with the following property: In the generalized Banach–Mazur game over PP of length , Player II has a winning strategy which depends only on the current position and the ordinal indicating the number of moves made so far. By the current position we mean: The move just made by Player I for a successor stage, or the infimum of all the moves made (...) so far for a limit stage. As a consequence of this theorem, we introduce a weak form of the square principle and show that it is consistent with PFA. (shrink)

In this issue, Constance Kassor describes Gorampa's attitude to contradictions as they occur in various contexts of Buddhist pursuit. We agree with much of what she says; with some things we do not.First, some preliminary comments, and a fundamental disagreement. Kassor says:Based on . . . [the assumption that Nāgārjuna has a coherent system of thought] one must resolve apparent contradictions in Nāgārjuna's texts in order to maintain the coherency of his logic. The problem with contradictions is that if they (...) are introduced into a classical logical system, that entire system can break down. This is because of the law of explosion—the principle that everything can follow [DGP: does follow] from a contradiction.One .. (shrink)

We show that for any infinite cardinal κ, every strongly $(\kappa + 1)-strategically$ closed poset is strongly $\kappa^+-strategically$ closed if and only if $AP_\kappa$ (the approachability property) holds, answering the question asked in [5]. We also give a complete classification of strengths of strategic closure properties and that of strong strategic closure properties respectively.

This paper contrasts and illustrates two types of breakthroughs in philosophy; i.e., external and internal ones. Both are made possible through its application to a newfield. In the external breakthrough, a new field is discovered by such factors without philosophy as encounters with different traditions of thought and advance in technology. In the internal one, a new field is brought into attention by critical examination of one or another assumption within philosophy that has once dismissed the field as too trivial (...) or insignificant to be its proper subject. Based on this distinction, a research guideline for philosophy is proposed that one must always seek the possibility of its internal breakthrough. It is also suggested that the philosophy of science and epistemology can be innovated internally when they are applied to a new field, that is, statistics. Finally the distinction between pure and applied philosophy is reinterpreted in the light of the internal breakthrough. (shrink)