武內義雄是中國哲學思想研究的重要學者,他以實證論來研究中國思想史的方法,啟發了後來的許多重要學者.武內義雄按古代期(諸子,經學),中古期(三教交涉),近代期(儒教革新)的分類,研究和書寫了中國哲學思想 的源流與演變.既脈絡清晰賅要,又有新的論證角度與獨到見解,讀者可有頗多獲益與啟發.

Shehtman and Skvortsov introduced Kripke bundles as semantics of non-classical first-order predicate logics. We show the structural equivalence between Kripke bundles for intermediate predicate lógics and Kripke-type frames for intuitionistic modal propositional logics. This equivalence enables us to develop the semantical study of relations between intermediate predicate logics and intuitionistic modal propositional logics. New examples of modal counterparts of intermediate predicate logics are given.

Wabi Sabi is the Japanese Zen philosophy that all things are imperfect, unfinished and impermanent. It is a fresh way of seeing and moving through the world when our lives, literally and figuratively, feel cluttered. This book shows us how to apply this concept in the context of daily life and offers ideas on how to see it, embrace it and incorporate it into everyday thoughts, objects and situations."--Publisher description.

The best seller and perennial classic by one of the great Zen Buddhist masters--now available in Spanish. En los más de cuarenta años que han transcurrido desde su publicación original, Mente Zen, mente de principiante se ha convertido en uno de los grandes clásicos de la espiritualidad moderna, muy querido, continuamente releído y profusamente recomendado como el mejor libro que se puede leer sobre el Zen. Suzuki Roshi presenta las bases —desde los detalles de la postura y la respiración (...) en zazen hasta la percepción de la no dualidad— de un modo que, además de ser notablemente claro, resuena con la alegría de la comprensión desde la primera hasta la última página. (shrink)

This special 10th anniversary edition of the David Suzuki classic, re-examines our place in the natural world in light of sweeping environmental changes and recent advances in scientific knowledge.

「高等数学」への想いを脱し、「フランス文学」へ転向。そしてブランショの「レシ(r ́ecit)」に没頭する。「常識」「一般了解」「予断」をカッコに入れ、在野にて約30年にわたって“存在”をめぐるノートを記し、考察を続けた。“存在”と“時間”を考えた哲学者(ハイデガー、カント、ベルク ソン等)の論考を徹底的に読み込み、“存在”そのものに深く切り込む瞠目の書。.

思想家・後藤新平は、「儒服をつけた英雄」蕃山から何を学んだのか? 百年先を読んだ政治家、後藤新平(1857-1929)の思想はどのようにして培われてきたのか。後藤新平が終生の愛読書としていた熊沢蕃山(1619-91)の『集義和書』を手がかりに、思想家・後藤新平の知ら れざる中枢に切り込む。.

歴史学をめぐる“方法論的な挑発者”として―自己省察的な小文、時評、書評等を精選して収録。巻末に、編者4人が著作集の意義と魅力を縦横に論じあう座談会の記録と、「安丸良夫著作目録」を付載。.

「通俗道徳」論をはじめ、著者の歴史研究の基軸をなす「民衆思想史」に関する代表的な論考を収める。.

To become more broadly applicable, positions on AI ethics require perspectives from non-Western regions and cultures such as China and Japan. In this paper, we propose that the addition of the concept of harmony to the discussion on ethical AI would be highly beneficial due to its centrality in East Asian cultures and its applicability to the challenge of designing AI for social good. We first present a synopsis of different definitions of harmony in multiple contexts, such as music and (...) society, which reveals that the concept is, at its core, about well-balanced relationships and appropriate actions which give rise to order, balance, and aesthetically pleasing phenomena. The mediator for these well-balanced relationships isTaktwhich is an ability to act thoughtfully and sensibly according to the specific situation and to put things into proportion and order. We propose that the central challenge of building harmonizing AI is to make intelligent systems tactful and also to design and use them tactfully. For an AI system to become tactful, it needs to be able to have an advanced sensitivity to the specific contexts which it is in and their social and ethical implications and have the capability of approximately inferring the emotional and cognitive states of people with whom it is interacting. (shrink)

The aims of this study were twofold, to: examine the behavior displayed by participants who expected to be nominated for donor roles in dictator games wherein initial endowments of players are determined by lottery and investigate the conduct of donors who were confident in their good fortune in relation to their power as they redistributed the rewards they had gained. Results from a dictator game in which a donor is accorded the absolute power to redistribute initial income and a random (...) dictator game in which both a donor and a recipient declare their redistributive preferences and one of them is selected randomly by a computer were compared. Confident donors made more self-serving redistribution decisions than did unconfident donors in both games, but the difference was clearer in the dictator game. In relation to their preferences exhibited before being informed of their roles, confident donors decreased their redistribution amounts after discovering their roles; the decrements in the dictator game were conspicuously larger than those in the random dictator game. In short, confident donors were greedier than unconfident donors; the difference became more pronounced when their redistributive power was unconditional even though their confidence had no rational basis. (shrink)