「カワイイ」価値をめぐる冒険の旅へ。「カワイイ」に代表されるポピュラーな感性的価値に、一流の研究者たちが学問領域の枠を超えて真摯に向き合う。社会のダイナミズムとメカニズムの実態に迫る、シリーズ第二弾。 .

dai 1-kan. Ningen, kyōiku ga umarekawaru tame -- dai 2-kan. Ningen to no deai, kyōiku to no deai -- dai 3 kan. Ningenrashiku naru tedate -- dai 4-kan. Jinrui no kibō, osanago -- dai 5-kan. Shishū, ushinawareta kisetsu o motomete -- dai 6-kan. Aru mazushiki shōgai no kiroku -- [7] Kyōiku to kyōikugaku.

『日本唯物論史』などで知られるわが国の唯物論哲学の開拓者・永田廣志の生涯をまとめ、その理論活動の意義を解明。哲学研究者と在野の郷土史家との共同研究が生み出した成果。本邦初公開の貴重な資料や秘蔵写真も多 数紹介。.

Research interest in cuteness perception and its effects on subsequent behavior and physiological responses has recently been increasing. The purpose of the present study was to produce a dataset of Japanese infant faces that are free of portrait rights and can be used for cuteness research. A total of 80 original facial images of 6-month-old infants were collected from their parents. The cuteness level of each picture was rated on a 7-point scale by 200 Japanese people. Prototypical high- and low-cuteness (...) faces were created by averaging the top 10 and bottom 10 faces according to the mean cuteness ratings. Then, 50 composite faces were made by mixing two faces randomly chosen from the 60 unused middle-cuteness faces. The normative cuteness ratings of these composite faces were obtained from 229 Japanese men and women in their 20s–60s. The shape of each composite face was transformed to be cuter or less cute along a continuum between the high- and low-cuteness prototypical faces. A two-alternative forced-choice task confirmed that cuteness discrimination was better than the chance level for all 50 face pairs. Moreover, the results showed that young men had poorer sensitivity to cuteness differences in infant faces than older men and women of any age. This Japanese Cute Infant Face dataset, including composite face images and normative rating scores, is publicly available online. (shrink)

The point of departure of this paper is the striking similarities between the dispositions critical media literacy education aims to cultivate and the characteristics conspiracy theorists claim to embody. The golden question of critical literacy, “who benefits?” is in fact the central question of conspiracy theorists: “cui bono?” While critical media literacy educators teach learners to disrupt the common sense, to interrogate multiple viewpoints, to focus on sociopolitical issues, and to take actions and promote social justice, conspiracy theorists claim that (...) they do exactly those things. What I wish to illuminate through this juxtaposition, however, is not a way to clearly demarcate “critical” from “conspiratorial” theorizing, but is a question of educational desirability of skepticism. Skepticism in this paper is not understood as a classical epistemological question of the possibility of knowledge attainment, but as a form of vigilance toward epistemic authorities like the government, media, and academic institutions. Drawing on philosophy of conspiracy theories and political epistemology, I illuminate the problem of radical skepticism that characterizes some conspiracy theories and discuss the pivotal epistemic role of trust. Through this, I claim that critical media literacy education for democratic citizenship must strike a balance between cultivation of skepticism and building of trust toward epistemic authorities. (shrink)

The aim of this paper is to propose an antithesis to the overreliance on scientific facts and objectivity to counter mis- and disinformation in media literacy education. Through conceptual examination of meaning, care, and facts, I demonstrate the ontological priority of meaning and values in the life-world. I then discuss conspiracy theories as a textual genre in which the crisis of meaning manifests as a prominent factor. Given the centrality of meaning, I claim that literacy education needs to go beyond (...) the matters of fact and address matters of concern in this supposedly post-truth world. (shrink)

We investigate how weak square principles are denied by Chang’s Conjecture and its generalizations. Among other things we prove that Chang’s Conjecture does not imply the failure of \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\square_{\omega_1, 2}}$$\end{document}, i.e. Chang’s Conjecture is consistent with \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\square_{\omega_1, 2}}$$\end{document}.

Minami–Sakai :883–898, 2016) investigated the cofinal types of the Katětov and the Katětov–Blass orders on the family of all \ ideals. In this paper we discuss these orders on analytic P-ideals and Borel ideals. We prove the following:The family of all analytic P-ideals has the largest element with respect to the Katětov and the Katětov–Blass orders.The family of all Borel ideals is countably upward directed with respect to the Katětov and the Katětov–Blass orders. In the course of the proof of (...) the latter result, we also prove that for any analytic ideal \ there is a Borel ideal \ with \. (shrink)

In this paper we will study a formal system of intuitionistic modal predicate logic. The main result is its semantic completeness theorem with respect to algebraic structures. At the end of the paper we will also present a brief consideration of its syntactic relationships with some similar systems.

The genesis for this volume was in the bombing of Japan during World War II, where the author, as a young boy, watched the bombers overhead, speculating about the lives of the pilots and their relationship with those huddled on the ground._ From this disturbing diorama, Professor Hiroshi Kojima, the translator of Martin Buber into Japanese, unfolds a new approach to Buber's “I-Thou” relation, drawing upon insights from Husserl, Heidegger, and others in the tradition of continental philosophy to extend (...) and deepen Buber's thought. In chapters that reflect upon a wide range of phenomena—from religion, science, and technology, to imagination, embodiment, and power—Professor Kojima articulates a conception of what it means to be a human being that stands as an alternative to atomism and alienation of the modern world. Analyses of haiku and other aspects of Japanese culture demonstrate how Kojima's theory can illuminate the spiritual traditions of both East and West. Original in its thought and revealing in its insight into Japanese thought and culture, _Monad and Thou__ represents the life's work of one of Japan's great thinkers. (shrink)

The mitogenic action of cytokines such as epidermal growth factor (EGF)d̊ or platelet dericed growth factor (PDGF) involves the stimulation of a signal cascade controlled by a small G protein called Ras. Mutations of Ras can cause its constitutive activation and, as a consequence, bypass the regulation of cell growth by cytokines. Both growth factor‐induced and oncogenic activation of Ras involve the conversion of Ras from the GDP‐bound (D‐Ras) to the GTP‐bound (T‐Ras) forms. T‐Ras activates a network of protein kinases (...) including c‐Mos, c‐Raf‐1 and MAP kinase. Eventually the activation of MAP kinase leads to the activation of the elongation factor 4E and several transcription factors such as c‐Jun, c‐Myc and c‐Fos. There are several modulators of Ras activity, such as the GTPase activating proteins (GAP1 and NF1), which stimulate the coversion of T‐Ras to D‐Ras. A series of small NF1 fragments, which bind T‐Ras, as well as truncated forms or derivatives of c‐Raf‐1, c‐Jun and c‐Myc, are capable of blocking the T‐Ras‐activated mitogenesis in a competitive manner. These agents offer a unique opportunity to control the proliferation of T‐Ras‐associated tumors, which represent more than 30% of total human carcinomas. (shrink)

The theme arises from the legal-academic movement "Law and Literature". This newly developed field should aim at two major goals, first, to investigate the meaning of law in a social context by questioning how the characters appearing in literary works understand and behave themselves to the law, and second, to find out a theoretical solution of the methodological question whether and to what extent the legal text can be interpreted objectively in comparison with the question how literary works should be (...) interpreted. The subject of justice and injustice has been covered not only in treatises of law and philosophy, but also in many works of literature: On the one hand, poets and writers have been outraged at the social conditions of their time. On the other hand, some of them have also contributed fundamental reflections on the idea of justice itself. (shrink)

This paper examines the role of a proper opponent (phyi rgol yang dag) in debate from the standpoint of the Tibetan Buddhist theory of argumentation. A proper opponent is a person who is engaged in the process of truth-seeking. He is not a debater who undertakes to refute the tenets of a proponent. But rather, he is the model debater to whom a proponent can teach truth by using a probative argument in the most effective way. A proper opponent is (...) thus the model thinker conceived by Tibetan Buddhist scholars, especially by the dGe lugs pa exegetes, to explain the idea of “inference for others.” The term phyi rgol yang dag figures in many text books of the dGe lugs pa school. And the germ of the dGe lugs pa's idea of ``proper opponent'' is found in early Tibetan tshad ma literature, too. The present paper shows that the dGe lugs pa scholars are largely concerned with the process by which one obtains an inferential knowledge about the unknown object, and also that they, when talking about a proper opponent, emphasize the pedagogical role of dialectic conversation rather than the competitive feature of debates. (shrink)

It is known that there is a close relation between Prikry forcing and the iteration of ultrapowers: If U is a normal ultrafilter on a measurable cardinal κ and 〈Mn, jm,n | m ≤ n ≤ ω〉 is the iteration of ultrapowers of V by U, then the sequence of critical points 〈j0,n | n ∈ ω〉 is a Prikry generic sequence over Mω. In this paper we generalize this for normal precipitous filters.

In lieu of an abstract, here is a brief excerpt of the content:Religion and Science: Nishitani’s View of Nihility and Emptiness–A Pure Land Buddhist CritiqueRyusei TakedaIn general, philosophical critique of Nishida, Tanabe, and Nishitani, the so-called Kyoto school, has been mainly conducted from a Zen Buddhist perspective. One should not, however, overlook the fact that a profound regard for the philosophical aspects of Pure Land Buddhist thought, another major stream of Mahayana Buddhism, is deeply intertwined in the foundation of their (...) philosophies. But the ways in which they interpret it and the position they give it within their philosophical systems are not the same: they have taken different forms, often giving rise to original terminology, in accord with each thinker’s metaphysical speculation.As Alfred N. Whitehead critically argues in his Religion in the Making, the fundamental reason for the decay of both Buddhism and Christianity is that “each religion has unduly sheltered itself from the other. The self-sufficient pedantry of learning and the confidence of ignorant zealots have combined to shut up each religion in its own forms of thought. Instead of looking to each other for deeper meanings, they have remained self-satisfied and unfertilized.” Further, “both have suffered from the rise of the third tradition, which is science, because neither of them had retained the requisite flexibility of adaptation.” 1In this contemporary situation, the philosophies of Nishida, Tanabe, and Nishitani, in which the issue of religion and science has been brought into fundamental question and examined on the dimension of origin of their development, have extremely important implications for the critical interpretation of Pure Land Buddhist doctrines, particularly in the postmodern world. 2There are two points I want to make in this paper. First, the fundamental structure of Pure Land Buddhism, in a way an antipode to Zen, will be examined in light of Nishitani’s metaphysical analysis of the relationship between human experience and the laws of nature, particularly bringing into focus his existential realization of ‘nihility.’And second, I want to challenge Nishitani’s understanding of ‘emptiness’ from my perspective as a Pure Land Buddhist, and also to uncover some fundamental [End Page 155] problems underlying his view of ‘emptiness’ by attempting to relate it to Nagarjuna’s negation of ‘substance’ in his concept of ‘non-self being,’ or ‘nih-svabhava.’ 3What is Religion for Nishida, Tanabe, and Nishitani?Before getting into those two topics, I want to make a rough sketch indicating about where Nishida, Tanabe, and Nishitani see that religious experience is to be truly realized.The starting point of Nishida’s understanding of religion is found in his argument that “it is on the ground of fact that religion ought to be considered.” The fact of religious experience is in his view none other than self-awareness of ‘absolute nothingness,’ which is also the foundation of what we consider as objective knowledge. The self-awareness manifests itself in the midst of such fact and serves to reveal that fact. He argues that the ultimate goal of Mahayana Buddhism is to penetrate into the depth of this fact.In Tanabe’s philosophy, one’s resurrection and return to the world (genso) and self-renunciation through ‘metanoetics’ (zangedo), a philosophy of absolute Other-power, are required and witnessed to in order for one to establish a genuine religious standpoint. Neither/nor, instead of both/and, is the only relationship in which the self negates itself by means of contradiction, so that at the same time as the self is extinguished in the negation, the contradiction of that which opposes the self is also extinguished. Converted into the neither/nor relationship, both self and contradiction cease to be contradictory opposites. 4 This is Tanabe’s criticism directed at Nishida’s notion of the self-identity of absolute contradiction. Nothingness can never be intuited as such self-identity. The self-consciousness of nothingness is only in resurrection and return to the world, which is witnessed to through practice based upon faith and performed in obedience to Other-power. 5For Nishitani the question of the essence of religion must be answered through tracing the process of the genuine pursuit of true reality. He attempts to interpret the religious quest... (shrink)