dai 1-kan. Ōgi ; Matsuri no genri -- dai 2-kan. Nihon kodai jujutsu ; Kakusareta kamigami -- dai 3-kan. Inʼyō gogyō shisō kara mita Nihon no matsuri -- dai 4-kan. Hebi ; Kitsune -- dai 5-kan. Nihonjin no shiseikan ; Inʼyō gogyō to Nihon no minzoku -- dai 6-kan. Eki to Nihon no saishi ; Inʼyō gogyō to jidō saishi -- dai 7-kan. Daijōsai ; Jitō Tennō -- dai 8-kan. Yama no kami ; Kamigami no tanjō -- dai 9-kan. Gogyō (...) junkan ; Jūnishi -- dai 10-kan. Daruma no minzokugaku ; In'yo gogyō to Nihon no tennō -- dai 11-kan. Eki, gogyō to Genji no sekai ; In'yo gogyō to Nihon no bunka -- dai 12-kan. Kodai Nihon no josei tennō ; Zassan. (shrink)

Master Sorai's Responsals was to eighteenth-century Japan what The Prince was to Renaissance Italy. Like Machiavelli, Ogyu Sorai was a humanist scholar who served a prince and drew on his experiences as a house philosopher and on his vast knowledge of history and political affairs in his work. In 1720, when he began to write the letters that comprise this text, the Tokugawa regime was more than a hundred years old and beset with grave administrative and fiscal problems, about which (...) Sorai had much to say.Samuel Yamashita's impressive translation of this work offers modern readers a rare glimpse of the prevailing political discourse of the day and the specific concepts that rulers had at their disposal as they struggled to manage their domains, find talented men for their bureaucracies, create new sources of revenue, and keep their subjects well fed and happy.Sorai himself, of course, is a presence in the text. He is by tunes earnest, frank, impatient, utterly confident, and occasionally condescending. Unlike his Renaissance counterpart, he is something of an optimist: he was convinced that the introduction of archaic Chinese culture and institutions to Japan would solve its myriad problems.Well-versed in Chinese history, philosophy, religion, medicine, and belles lettres, Sorai holds forth on everything from archaic Chinese divination to Sung poetry and prose. He offers advice on how to become a Confucian gentleman, how to learn to read classical Chinese, and which books to read and which to avoid. He even discusses his belief in a sentient, Chinese-style "heaven," a topic not well understood by modern scholars. Long regarded as one of Sorai's best works, Master Sorai's Reponsals bristles with the sharp and clear opinions of the most influential thinker of Tokugawa Japan. (shrink)

Rousseau a bien compris, mieux que ses contemporains peut-être, le paradoxe de la communication propre aux Lumières, prises entre le développement du savoir et la constitution d'une opinion publique. Avec l'accélération de la circulation des discours et des écrits, comment parler et agir philosophiquement sans se perdre? Comment concilier la culture du secret, issue de la tradition littéraire du libertinage érudit, et la publicité, qui ouvre de plus en plus grands les horizons de la sphère publique? Masano Yamashita examine (...) ici l'articulation entre les stratégies rhétoriques de l'adresse au lecteur chez Rousseau et sa conception proprement philosophique de la communication. Elle met en lumière l'originalité et la lucidité de Rousseau face aux difficultés liées à cette société de l'information d'Ancien Régime. Rousseau cherche les conditions de possibilité d'une parole émancipée et pleinement publique. Au moyen d'une philosophie incarnée mettant en scène une figure de lecteur, il met à l'épreuve l'idée d'un sujet universel, la constitution d'un espace public, le sens de l'exercice de la philosophie, les enjeux politiques et éthiques des actes de discours. La réception des textes et le rapport au public constituent ainsi pour Rousseau un enjeu philosophique. Entre exigence de transparence et désir d'expérimenter les diverses facettes du moi public, se dessine la conception originale que Rousseau se fait de l'homme des Lumières. Masano Yamashita montre que la réflexion de Rousseau sur les manières de vivre dans un espace public, social comme littéraire, débouche sur une véritable vie philosophique. (shrink)

This paper employs conversation analysis to examine the inter-connection between grammar and displays of contextual understanding, social identity, and social relationships as well as other activities clustering around turn-endings in Japanese talk-in-interaction, while undertaking a restricted comparison with the realisation of similar activities in English. A notable feature of turn-endings in Japanese is the particular salience of grammatical construction on the interactional activities they accomplish. Complete turns which are also syntactically complete are shown to be associated with the explicit display (...) of contextual features, whereas syntactically incomplete turns are designed to circumvent or minimise such displays. The explicit or implicit display of one's social and contextual relationship to the interactional environment is therefore seen to be an integral part of the performance of social actions in Japanese. On the other hand, in English, it is more difficult to establish a clear association between grammar and the inclusion or avoidance of contextual displays. (shrink)

Male white-rumped munias sing syntactically simpler songs than their domestic counterparts, Bengalese finches. The differences in song structure may reflect differences in natural selection pressures between wild and domestic environments. Deacon proposed song simplicity of the wild strain could be subject to natural selection. We hypothesized the selection pressure may be species identification. Thus, we compared song variations in relation to ecological factors and dispersal history of white-rumped munias to understand song evolutionary processes. We found geographic variations of song syntactical (...) complexity. The difference of song syntactical complexity did not corresponded to genetic distance, but did to that of the proportion of mixed flocks with sympatric related species. Birds that inhabited the areas with more mixed flocks sang simpler songs. The song complexity might be constrained to intensify distinct conspecific signals from related species. Our field work provided empirical evidence supporting a proposal made by Deacon. Keywords: birdsong; evolution; masking hypothesis; Bengalese finches; song geographic variation; genetic variation. (shrink)

EEGs were analyzed to investigate the effect of experiences in listening to preferred music in dancers and non-dancers. Participants passively listened to instrumental music of their preferred genre for 2 min, alternate genres, and silence. Both groups showed increased activity for their preferred music compared to non-preferred music in the gamma, beta, and alpha frequency bands. The results suggest all participants' conscious recognition of and affective responses to their familiar music, appreciation of the tempo embedded in their preferred music and (...) emotional arousal, and enhanced attention mechanism for cognitive operations such as memory retrieval. The observed alpha activity is considered in the framework of the alpha functional inhibition hypothesis, in that years of experience listening to their favorite type of music may have honed the cerebral responses to achieve efficient cortical processes. Analyses of the electroencephalogram activity over 100s-long music pieces revealed a difference between dancers and non-dancers in the magnitude of an initial alpha event-related desynchronization and the later development of an alpha event-related synchronization for their preferred music. Dancers exhibited augmented alpha ERD, as well as augmented and uninterrupted alpha ERS over the remaining 80s. This augmentation in dancers is hypothesized to be derived from creative cognition or motor imagery operations developed through their dance experiences. (shrink)

Cet article s’intéresse aux mutations de la famille japonaise au XXe siècle à travers les manga de Machiko Hasegawa (Sazae-san), première dessinatrice de bande dessinée au Japon, et de Kyoko Okazaki (La maison du bonheur et Au bord de la rivière), qui appartient à la génération actuelle. L’analyse comparée de plusieurs de leurs albums montre, notamment à travers les scènes de repas, la déstructuration de la famille japonaise d’après-guerre, dans un contexte d’industrialisation qui a poussé les Japonaises à délaisser en (...) partie le foyer familial pour travailler. (shrink)

This study compared 30 older musicians and 30 age-matched non-musicians to investigate the association between lifelong musical instrument training and age-related cognitive decline and brain atrophy. Although previous research has demonstrated that young musicians have larger gray matter volume in the auditory-motor cortices and cerebellum than non-musicians, little is known about older musicians. Music imagery in young musicians is also known to share a neural underpinning [the supramarginal gyrus and cerebellum] with music performance. Thus, we hypothesized that older musicians would (...) show superiority to non-musicians in some of the abovementioned brain regions. Behavioral performance, GMV, and brain activity, including functional connectivity during melodic working memory tasks, were evaluated in both groups. Behaviorally, musicians exhibited a much higher tapping speed than non-musicians, and tapping speed was correlated with executive function in musicians. Structural analyses revealed larger GMVs in both sides of the cerebellum of musicians, and importantly, this was maintained until very old age. Task-related FC analyses revealed that musicians possessed greater cerebellar-hippocampal FC, which was correlated with tapping speed. Furthermore, musicians showed higher activation in the SMG during MWM tasks; this was correlated with earlier commencement of instrumental training. These results indicate advantages or heightened coupling in brain regions associated with music performance and imagery in musicians. We suggest that lifelong instrumental training highly predicts the structural maintenance of the cerebellum and related cognitive maintenance in old age. (shrink)

天帝太一の原理。宇宙神、陰陽の統合体としての日本の『天皇』存在。その秘められた呪術を詳細に推理・解明する異色の論。.

This paper examines the recent events following the bhikkhuni revival in Sri Lanka, and looks at the position of the Burmese Sangha, which has traditionally seen itself as the custodian of an ‘authentic’ Buddhist legacy, thrown into a debate by the action of a Burmese bhikkhuni who was recently ordained in Sri Lanka. It introduces the early initiatives of revivalist monks in Burma as well as the viewpoints of Burmese Sangha and the nuns in regard to the bhikkhuni issue. Since (...) most debate on the position of nuns take place without much reference to the local political contexts in which they stand, the state monastic organization in Burma is introduced to aid understanding of the framework in which the nuns operate today. At another level, the paper draws attention to the tension created between the international bhikkhunis who promote liberal ideologies of gender equality, individual rights and universalism into a faith based community, and local nuns who adhere to the traditional norms of religious duty, moral discipline and service to the community, and questions the ultimate aim in endorsing such secular ideals. (shrink)

清朝末から中華人民共和国建国までの世界的激動期、中国の知識人は儒教的世界観の更新に立ち会い、西洋の知と格闘した。社会進化論や立憲思想の衝撃はナショナリズムと革命思想に展開し、雑誌メディアには生命論から 民族論まで様々な論争と漫画表現が花開く。貴重な資料と最新の研究から読み解く労作。.

ヨーロッパの“美”と日本の“うつくしさ”の邂逅―それは単に比較文明の問題ではない。両者の邂逅に、西洋形而上学が形而上学=美学の歴史であった所以が立ち現われるなか、“あるがまま”という“うつくしさ”の存 在論が、ヨーロッパの存在論の忘れられた根底と呼び合う。.

Intervention studies on sedentary older adults have demonstrated that commencing physical exercise at an older age has a positive effect on brain structure. Although this suggests that older athletes with lifelong sports training have larger gray matter volume in some brain regions compared to age-matched non-athletes, evidence in the literature is scarce. Moreover, it remains unclear whether a larger GMV is associated with training intensity or period of training in life. To address these gaps in the literature, we compared regional (...) brain GMV between 24 older athletes and 24 age-matched non-athletes. The period of sports training and the current training time of the athletes were assessed. Both groups were evaluated for physical activity intensity as well as cognitive and motor performance. Although no group differences were noted in cognitive and motor performance, athletes reported higher physical activity intensity than non-athletes. Whole-brain structural analysis revealed a significantly larger GMV in several brain regions in athletes. Notably, the GMV of the precuneus in athletes was positively correlated with earlier commencement of sports training and training duration but was negatively correlated with current training time. Our findings demonstrate that early-commenced and continued sports training predicts structural maintenance of the precuneus in old age. Our results also suggest that excessive training time in old age may have a negative impact on the GMV of the precuneus; thereby delineating how the precuneus is associated with lifelong sports training in older athletes. (shrink)

狂信的な国粋主義者か、はたまた魂の尊厳を問うた求道者か。民俗学と国粋主義の親和性とは。多角的な視点からファシズムを再考する。.

As Funayama has shown, Dharmakīrti’s successors had an animated discussion on the nature and function of the initial statement of scientific treatises in terms of its effectiveness and requisites. Arcaṭa in his comments on the initial statement of the Hetubindu considers that the initial statement, which contains the purpose of the treatise, is useless in prompting people to undertake the activity of reading the treatise because judicious people are supposed to undertake action only due to certainty which never arises from (...) something that is not a pramāṇa. For Arcaṭa, the initial statement is set forth only to dispel the objection of an opponent who criticizes the treatise for not having a purpose. Kamalaśīla criticizes Arcaṭa on this point; for him the initial statement is effective to prompt people to undertake the reading of the treatise because people act also on the basis of doubt, which arises from the initial statement that is not a pramāṇa but an abhyupāya for action. This paper attempts to consider how such doubt can cause reading by examining the debate in the Tattvasaṅgrahapañjikā and related texts. As Kamalaśīla presupposes, when people act due to doubt, they may attain the desired purpose by chance but cannot escape the risks of not attaining an desired purpose and also of attaining an undesired purpose. Taking these risks into consideration, it is reasonable for Granoff to take up Kamalaśīla’s position as an example of the maxim of kākatālīya in the introduction of her paper in the present volume. However, the probability for the readers of the Tattvasaṅgraha to achieve easy comprehension of tattva as a result of reading a full treatise, which they undertake due to doubt out of the initial statement, is higher than that for a crow being suddenly killed by a falling palm-fruit. According to Kamalaśīla, the risk of not attaining the desired purpose does not prevent people from reading because such fear equally occurs in activities based on certainty. Furthermore, there is no risk of attaining an undesired purpose from the treatise because authors are supposed to undertake action only for the sake of others. Therefore, doubt which arises from an abhyupāya can make people undertake action. (shrink)

This paper aims at examining the arguments between Śubhagupta (c.720–780) and Śāntarakṣita (c.725–788) over the Buddha’s cognition of other minds and shows how the question of the Buddha’s cognition of other mindsis incorporated into the proof of vijñaptimātratā or “consciousness-only” by Śāntarakṣita. According to Śāntarakṣita, Śubhagupta assumes that the Buddha’s cognition, which is characterized as “the cognition [of the Blessed One] which follows the path of cognition” (aupalambhikadarśana), grasps other minds when the Buddha’s cognition is similar (sārūpya) to other minds. (...) For Śāntarakṣita, the Buddha’s cognition cannot be aupalambhika. If the Buddha’s cognition were similar to the other minds, it would follow that the Buddha, whose cognition erroneously grasps other minds as something distinct from it, has not yet removed the hindrance constituted by objects of knowledge (jñeyāvaraṇa). But if it is accepted that the Buddha’s cognition is beyond the grasped-grasper duality, can the Buddha, who does not know other minds, be called sarvajña “omniscient”? According to Śāntarakṣita, even though the Buddha has no seeing (adarśana), the Buddha causes all sentient beings to gain benefits by virtue of seeing other minds and hence deserves to be called sarvajña. What underlies this argument is that the Buddha knows other minds without making a distinction between his own mind and other minds, which is possible only on the basis of self-cognition (ātmasaṃvedana). (shrink)