Something should be done for a better global environment as soon as possible. This paper investigates the direction of management of the global environment and proposes new, concrete ideas for it.

In this article Kobayashi Toshiaki discusses the importance in all periods of Karatani’s oeuvre of the notion of an “exterior” that necessarily falls beyond the bounds of a system, together with the notion of “singularity” as that which cannot be contained within a “universal.” The existential dread vis-à-vis the uncanny other that Karatani in his early works of literary criticism had initially found to be the underlying tone in Sōseki’s works remained with Karatani himself throughout his career and is (...) what had drawn him closer to philosophy. This sense of the “exterior” to—or other than—the normality of consciousness and the meaningfulness of the world is then extended and applied as the “exterior to systems” in his analyses of logical, mathematical, and linguistic systems, in his reading of Marx’s discussion of capitalist economics, and most recently in his analysis of commodity exchange between communities. (shrink)

This paper presents an ethnomethodological analysis of the representation of space in hand-drawn maps. The rendering practice of hand drawn maps includes some systematic devices by which real space is transformed into two-dimensional space on paper and a map is recognized as the map representing a certain space. In other words, members use these devices not only to trace real space but also to enable the recognition of space in a specific mode. The paper deals with three distinctive patterns affording (...) accountability of geographical features: retention of the three-dimensionality of real space; formal resemblance with intertextuality; and identification of space by means of words. Retention of the 3D of space on map is the device that assigns 3D effect to maps and contributes to the perception of the figure as being similar to real space. Intertextuality bestows formal resemblance on various maps to secure the intersubjectivity and scientific objectivity of maps. Words entered on hand-drawn maps enable a reading of a correspondence of maps with real space. The representation of space makes sense by virtue of these devices that accomplish the recognizability of space between the drawers and readers of hand-drawn maps. (shrink)

How is it possible to say that truth can be of one kind at the conventional level and totally different in the ultimate plane? As Matilal ( 1971 , p. 154) points out, Kumārila (ca. 600–650), a Mīmāṃsaka philosopher, claims that the Buddhist doctrine of two truths is “a kind of philosophical ‘double-talk’.” It is Prajñākaragupta (ca. 750–810), a Buddhist logician, who tries to give a direct answer to this question posed by Kumārila from the Buddhist side. He argues that (...) even a Mīmāṃsaka cannot demonstrate the validity ( prāmāṇya ) of the Veda without accepting two truth levels. His point is this. Consider the proposition to be proved: the Veda is valid. If the Veda is already known as valid, then it is useless to prove this proposition. But if it is already known as invalid, then it is impossible to prove this proposition. Therefore in the argument to prove the proposition, the Veda is not to be regarded either as valid or as invalid. This means that at the first stage of the argument one has the concept of the Veda as neutral in validity. However, as soon as one acquires the knowledge of the Veda as valid through the argument, one has to repudiate such a conception of the Veda. The acceptance of the Veda as neutral in validity is to the acceptance of the Veda as valid as the conventional truth is to the ultimate truth. (shrink)

昨今の脳神経科学的知見からは、刑法的な責任も再検討を迫られる。現代的な視点から法哲学と法理論の融合を試みる「法倫理学」へ。.

Under the presupposition that human time perception is distorted in intertemporal choice, this study constructs a time scale in the framework of axiomatic measurement. First, the conditions (homogeneity of degree one or two) to identify the form of a time scale are proposed so that one can determine whether the hyperbolic or exponential is a more suitable function for modeling people’s discounting. Homogeneity of degree one implies that subjective time delay is measured by a power scale and its discount function (...) becomes a power-exponential type, whereas homogeneity of degree two implies that subjective time delay is measured by a log scale and its discount function becomes a hyperbolic type. Second, a method is shown for constructing a model that can reflect subadditive and superadditive discounting. A non-commutative and non-associative concatenation operation is provided to generate a time string consisting of subdivided durations that incorporates the effect of repeated delay with a subdivided duration. The discounting model is yielded by substituting these strings in an exponential model equipped with a generalized time scale, and the determination of subadditivity or superadditivity depends on whether the discount function value of a product by the non-commutative and non-associative operation is, respectively, smaller or greater than that of a product by an operation of the usual extensive structure. (shrink)

Given a belief function ? on the set of all subsets of prizes, how should ? values be understood as a decision alternative? This paper presents and characterizes an induced-measure interpretation of belief functions.

「主体」はもちろんsubjectの翻訳語である。明治以降、この語がわが国に入ってくると、「主観」「主体」「主語」などさまざまな翻訳語があらわれる。たとえば西田幾多郎は、初期は「主観」をつかっているが、 後期になると「主体」しか出てこなくなる。この移行ははたして何を意味するのだろうか。戦後には、「主体性論争」がわき起こり、たとえば学生運動では「主体性」という言葉がキーワードとなった。明治期の受容から、 戦後、そして現代に至るまで、それぞれの時代の趨勢となった思想に伏流する「主体」を追い続け、日本近代思想史にあらたな視座を提供する、知的興奮にあふれた一冊。.

Japanese prefer odd numbers, whereas Westerners emphasize even numbers, an observation that is clear from the distribution of number-related words in Japanese and English dictionaries. In this article, the author explains why these two cultures differ by surveying the history of numbers, including yin-yang thought from ancient China, ancient Greek philosophy, and modern European mathematics. The author also mentions that oddness and evenness are only mathematical concepts, but understanding the cultures and histories of individual countries contributes to world peace.

Social or relational egalitarians try to defend democracy non-instrumentally as a constitutive element of a society where no one stands as inferior or superior to anyone else. However, they face an instrumentalist challenge from within: Why not uphold a non-democratic regime if it outperforms democracy in protecting or promoting egalitarian social relations, for example, by stably producing substantive political decisions that guard against social hierarchies? This article explores the best response to this challenge from the social egalitarian non-instrumentalist standpoint. It (...) argues that the instrumentalist challenge can be accommodated without abandoning the essential non-instrumentalist commitment to democracy; while a nondemocratic regime may be justified under less-than-ideal circumstances as a contingently effective means to realize more social equality, democracy can nevertheless be viewed as a necessary condition for the realization of full social equality. (shrink)

After touching on the three most common misconceptions regarding boomerangs, the author goes on to explain why a boomerang is crescent shaped.The author explains, using the principle of precession motion, why a boomerang turns leftward and why it falls sideways; and he performs a comprehensive analysis through the “right-hand rule,” using the example of a gyro top.The author also explains how to make and fly the boomerang he invented—one that can fly inside a room and come back correctly.

哲学というととかく難しく分かりにくいように思われがちだが、哲学者にはまずはじめにイメージがあり、術語による概念化はそのあとのことだと著者は言う。さまざまな哲学者が差し出した寓意や比喩を蒐集し、それらを もとにイメージの系譜学とでもいうべきものを作ろうとしたのが本書である。プラトンからヘーゲルまでの哲学の歴史を徹底的に噛み砕き、しかも原典に忠実に解説している。この以上分かりやすい哲学史の概説書は他にな い。.

During 1980–90, Japan's annual real GDP growth rate was 4.6%, but which declined to 1.2% in the 1990s. While the drop in itself is a problem, at the same time it exacerbated many other problems, namely inequality, budget deficits, and the increasing burden of an aging society.

First published in 1928, this book discusses 'the groundwork and skeleton of the common intellectual life of the people' of Japan.