Despite decades of empirical happiness research, there is still little evidence for the positive effect of economic growth on life satisfaction. This poses a major challenge to welfare economic theory and to normative conceptions of socio-economic development. This book endeavours to explain these findings and to make sense of their ethical implications. While most of the existing literature on empirical happiness research is ultimately interested in understanding how to improve human lives and societal development, the ethical backdrop against which these (...) findings are evaluated is rarely made explicit. In contrast to this, Professor Hirata focuses on the role happiness should play in an ethically founded conception of good development. Taking a development ethics perspective, this book proposes a nuanced conception of happiness that includes both its affective and its normative dimensions and embeds this in a comprehensive conception of good development. The argument is that happiness should not be regarded as the only thing that determines a good life and that good development cannot sensibly be thought of as a matter of maximizing happiness. Happiness should rather be seen as an important indicator for the presence or absence of those concerns that really matter to people: the reasons that give rise to happiness. This book should be of interest to students and researchers of economics, psychology and development studies. (shrink)

Dr. Sato's volume deals with the origin and formation of the political thought of pre-imperial Xun Zi, with close focus on this synthesizer's formative theory ...

Leibniz afirma que toda mônada expressa o universo inteiro de uma determinada perspectiva. A partir daí, todas os seres criados harmonizam-se entre si, já que todos representam o mesmo mundo, ao mesmo tempo em que cada um se individualiza por meio de seu ponto de vista próprio que • afirma o autor em alguns textos-chave • é determinado pelo lugar que o seu corpo correspondente ocupa. Entretanto, se a limitaçáo dos graus de distinçáo das representações se dá meramente por uma (...) analogia com o espaço e o tempo, como explicar a capacidade dos espíritos de atingir as verdades necessárias e eternas e de constituir uma ciência? A fim de elucidar esta sobrelevaçáo e destacamento dos espíritos em relaçáo aos demais seres criados, introduziremos a atividade da apercepçáo e sua diferença em relaçáo à percepçáo, atividade comum a todas as mônadas. (shrink)

◎ 以政治思想使的角度切入，完整剖析荀子的政治思想淵源、構造及特色。 ◎ 闡明荀子如何將早期儒、墨的倫理論辯，提升為分析國家社會原理的禮治論。 ◎ 理解漢朝後中國國家體制的設計藍圖，必須從理解荀子禮治論開始。 本書以「禮治」與「綜合」為切入點，闡明《荀子》書中政治思想的淵源、構造以及特色，並對荀子的生平、其文本的流傳以及戰國時代「禮」概念的發展等問題，進行完整且系統性的說明。 作者將戰國時代的思想演變，分成以孔子至孟子的早期儒家與墨家思想為主要內容的「倫理論辯」階段，和以慎到、田駢等稷下學者與道家等戰國中、晚期思想為主要內容的「分析論述」階段，並主張荀子以「禮」概念綜合了此 兩種思想潮流。經由闡述「禮」概念的各種功能，荀子將當時備受懷疑的倫理工夫之效能，以及過度抽象化的各種政治論辯內容，重新界定為每個人都能夠實踐的倫理準則；早期儒墨的「倫理論辯」，由此提升為富有分析國家社 會原理的「禮治論」。而因為荀子的禮治論兼有豐富的倫理實踐意涵，以及分析國家社會的理論意涵，其後更成為漢朝建立國家制度與倫理基礎時的設計藍圖。 經由作者條分縷析地說明，讀者當能對荀子的禮治思想有更深入的了解，進而掌握其整體面貌。.

西元前256年，周赧王被秦昭襄王所征服。由此，戰國時代最後階段的華夏世界進入三十五年的「後周魯時代」。 本書提出：在此時期周天子不在的政治權威空白時期，實為《荀子》和《呂氏春秋》兩書之出現的主要契機。以這樣歷史背景為主要契機誕生的兩書，其政治哲學的目標便應該在於構想能治理全天下人民之國家的建立──《荀子 》探求未來以禮義治理天下的君王；《呂氏春秋》則向已成為「de facto天子」的秦王，為提升至名正言順的天子，提供政策綱要和實踐細則。 作者根據較為嚴謹的「觀念史／概念史」分析，闡述《荀》、《呂》兩書在思維上、概念上、論述內容上等多層次的思想特質及其歷史角色。期盼本書在戰國秦漢時代的歷史和思想相關議題之探討能夠提供較新的切入點，並擴大 研究視野。.

Recent studies have identified two important findings on infants’ capability of taking others’ perspectives and the difficulty of ignoring perspectives irrelevant to the acquired perspective. Unfortunately, there is insufficient consensus on the interpretation of these phenomena. Two important features of perspective-taking, embodiment and aging, should be considered to reach a more appropriate hypothesis. In this paper, the mechanism of perspective-taking can be redefined through the well-known process of self–other distinction, which is inherent to humans, without resorting to either the assumption (...) of controversial systems or an excessive reduction to executive functions. Therefore, it is hypothesized that the implicit mentalizing observed in infancy comes from the loosening phenomenon and lasts lifelong and that the self-representation separated from one’s own body by the detachment function is sent to other perspectives for explicit perspective-taking. This hypothesis can not only explain both the robustness of perspective-taking in the older adults and the appearance of egocentric/altercentric bias in adults but also is consistent with the findings in brain science and neuropathology. Finally, some issues to be considered are presented to improve the validity of this hypothesis. (shrink)

In this paper, we explore the conception of nature as a book in Francis Bacon. On the one hand, using this image and confronting the reading of the book of nature and the reading of the books of established authors, Bacon contrasts two completely different ways of the natural philosophy: the Interpretation of Nature in contrast to the Anticipation of the Mind. On the other hand, by considering the revealed book and the book of creatures, Bacon contends for the specificity (...) of the scientific investigation of nature and its relative autonomy in relation to the sphere of religion, although he indicates the character of continuity and complementation of the two books of the same authorship. (shrink)

この国の人々は選択的に外の思想を受け入れつつ、あるべき人間とは何かという問いを立ててきた。ではその根底にあるものは何だろうか。思想史を俯瞰してそれを探るには、日本の内と外の両側から眺める視点が必要であ る。そしてそのような内と外の意識こそ、古代からこの国で綿々と受け継がれてきたものだ。神話時代から現在までの各時代の思想に、外部的視点からの解釈を押し通すのではなく、内在的視点をもって丹念に光を当てる。 一人の思想史家による、初めての本格通史。.

教科書には絶対に載らない真実の数々―かの米国総司令官の初仕事は、日本に慰安婦を供出させることだった!「週刊新潮」連載の超辛口名物コラム。傑作選、第八弾。.

Generalizing a result of Todorčević, we prove the existence of directed sets D, E such that D ≱ [MATHEMATICAL SCRIPT CAPITAL P]κλ and E ≱ [MATHEMATICAL SCRIPT CAPITAL P]κλ but D × E ≥ [MATHEMATICAL SCRIPT CAPITAL P]κλ in the Tukey ordering. As an application, we show that the tree property for directed sets introduced by Hinnion is not preserved under products.

Descartes thinks that the true scientific order is that of reasons, in which one starts from the easiest and most evident truths and moves towards those that are more difficult and complex. Thus a unique, progressive, and irreversible order is established, where each member of the chain depends on those that precede it, and each thesis has a non-interchangeable place inside the doctrine. Leibniz, on the contrary, defends the idea that "une même vérité peut avoir beaucoup des places selon les (...) differents rapports qu'elle peut avoir" . In order to avoid repetition, assembling the greatest quantity of truths in a minimum of volumes, Leibniz argues that the best scientific order is a systematic disposition in which each place refers to all the others, so that the connections among knowledge becomes clear. In opposition to the Cartesian model of system, in the Leibnizian model theses are based upon one another, and the order of truths is reversible. It is due to these differences concerning the conception of system that Leibniz, unlike Descartes, can pretend to take the best of each philosophical system in order to constitute his own, given that for him there is a certain malleability in the construction of a philosophical system.Descartes concebe que a verdadeira ordem científica é a ordem das razões, na qual se parte das verdades mais fáceis e evidentes em direção às mais difíceis e complexas. Assim, estabelece-se uma ordem única, progressiva e irreversível, onde cada membro da cadeia depende daqueles que o antecederam, de modo que cada tese possui um lugar não-intercambiável dentro da doutrina. Leibniz, ao contrário, defende que "[...] uma mesma verdade pode ter vários lugares, conforme as diferentes relações que pode possuir" . A fim de evitar as repetições, reunindo-se o máximo de verdades no mínimo de volumes, o autor propõe que a melhor ordem científica é a disposição sistemática das matérias, que consiste em uma organização do saber na qual cada lugar reenvia a outros, tornando clara a conexão entre os conhecimentos. Em contraposição ao modelo de sistema cartesiano, no modelo leibniziano, as teses se fundamentam mutuamente e a ordem das verdades estabelecidas é reversível. Ora, é devido a essas diferenças na concepção de sistema que Leibniz, ao contrário de Descartes, pode pretender tomar o que há de melhor nos sistemas legados pela tradição para constituir o seu próprio sistema, já que para ele há uma certa maleabilidade na constituição do sistema filosófico. (shrink)

Cultures are constituted by binary oppositions: the absolute and the relative; the perfect and the imperfect; the stable and the unstable. Many of the world’s cultures have looked to revealed religion to discover the absolute: that which transcends the human, the intellect, and space and time. By positing a God who is omniscient and omnipotent, they conceive of an eternal and absolute that continues to exist in an immutable state.In such cultures new perspectives for reinterpreting the past are continually propounded. (...) This allows history to be rewritten and re-rewritten. History simply becomes a method for becoming conscious of the past.By contrast, many East Asian cultures have not developed such a concept of revealed religion. For them, history itself constitutes an absolute, something on which one can rely. History in East Asia is endowed with a normative function, a source of authority that does not permit easy rewriting. (shrink)