This article offers a characterization of what I call multiple-models juxtaposition, a strategy for managing trade-offs among modeling desiderata. MMJ displays models of distinct phenomena to...

As I have pointed out in a series of papers, which appeared about fifteen years ago in the Revue de l'histoire des religions, there are numerous resemblances between the ancient myths of the Indo-Europeans, on the one hand, and those of Japan, on the other. These resemblances, relating both to the fundamental structures of the two mythological systems and to a number of curious details, constitute an assemblage which seems too conspicuous to be regarded as either accidental or the result (...) of a similitude of human mentalities, manifesting itself, so it seems, through the creation of a great many similar myths and legends throughout the length and breadth of the surface of our planet. (shrink)

Biologists often study particular biological systems as models of a phenomenon of interest even if they already know that the phenomenon is produced by diverse mechanisms and hence none of those systems alone can sufficiently represent it. To understand this modeling practice, the present paper provides an account of how multiple model systems can be used to study a phenomenon that is produced by diverse mechanisms. Even if generalizability of results from a single model system is significantly limited, generalizations concerning (...) specific aspects of mechanisms often hold across certain ranges of biological systems, which enables multiple model systems to jointly represent such a phenomenon. Comparing mechanisms that operate in different biological systems as examples of the same phenomenon also facilitates characterization and investigation of individual mechanisms. I also compare my account with two existing accounts of the use of multiple model systems and argue that my account is distinct from and complementary to them. (shrink)

To investigate how bereaved families felt about the explanation received before and after forensic autopsies, the authors conducted a cross-sectional survey of the bereaved families whose next of kin underwent a forensic autopsy at the two Departments of Forensic Medicine and a few bereaved families of crime victims. Of 403 questionnaires sent, 126 families responded. Among 81.5% of the respondents who received an explanation from policemen before the autopsy, 78.8% felt that the quality of the explanation was poor or improper. (...) In Japan, the law has restricted disclosure of information from a forensic autopsy. Despite legal restrictions, 82% wanted to hear from the person who conducted the autopsy. However, police explained the results of autopsy to 65.2% of respondents. Among the families whose frustration and anger increased after autopsy, 86.4% had not been satisfied with the explanation before the autopsy. Additionally, 57.7% had not been informed on the autopsy findings at the time of the questionnaire when more than 2 years had passed after the autopsy. These results reminded us of the importance of an explanation before and shortly after a forensic autopsy for a better understanding and acceptance by bereaved families. (shrink)

The aim of this paper is to investigate how we can reunite social philosophy and philosophy of science to address problems in science and technology. First, referring to Don Howard?s, George Reisch?s, and Philip Mirowski?s works, I shall briefly explain how philosophy of science was depoliticised during the cold war. Second, I shall examine Steve Fuller?s criticism of Thomas Kuhn. Third, I shall scrutinise Philip Kitcher?s view of well-ordered science. Fourth, I shall emphasise the importance of autonomy and argue that (...) philosophy of science needs to cultivate a critical attitude towards authority. Fifth, drawing upon Ian Jarvie?s social reading of Karl Popper, I shall argue that Popper?s philosophy can be a model for reuniting social philosophy and philosophy of science. (shrink)

Facial expressions influence our experience and perception of emotions—they not only tell other people what we are feeling but also might tell us what to feel via sensory feedback. We conducted three experiments to investigate the interaction between facial feedback phenomena and different environmental stimuli, by asking participants to remember emotional autobiographical memories. Moreover, we examined how people with schizotypal traits would be affected by their experience of emotional facial simulations. We found that using a directed approach (gripping a pencil (...) with teeth/lips) while remembering a specific autobiographical memory could successfully evoke participants’ positive (e.g. happy and excited)/negative (e.g. angry and sad) emotions (i.e. Experiment 1). When using indirective environmental stimuli (e.g. teardrop glasses), the results of our experiments (i.e. Experiments 2 and 3) investigating facial feedback and the effect of teardrop glasses showed that participants who scored low in schizotypy reported little effect from wearing teardrop glasses, while those with high schizotypy reported a much greater effect in both between- and within-subject conditions. The results are discussed from the perspective of sense of ownership, which people with schizophrenia are believed to have deficits in. (shrink)

This paper will defend scientific study of the social by scrutinizing Clifford Geertz's interpretive anthropology, and evolutionary psychologists' criticism of it. I shall critically examine Geertz's identification of anthropology with literary criticism, his assumption that a science of society is possible only on a positivist model, his view of the relation between culture and mind, and his anti anti-relativism. Then I shall discuss evolutionary psychologists' criticism of Geertz's view as an exemplar of the so-called "Standard Social Science Model." Finally, I (...) shall claim that both Geertz and evolutionary psychologists misunderstand the aim of the social sciences, which is to explain the unintended consequences of human actions in institutional contexts. Key Words: Clifford Geertz • evolutionary psychology • interpretive anthropology • positivism • Standard Social Science Model (SSSM). (shrink)

In the by now well known talks he gave at Princeton, Saul Kripke claimed that “[t]heoretical identities … are generally identities involving two rigid designators and therefore are examples of the necessary a posteriori.” 253-355; A rigid designator is an expression that designates the same object in all possible worlds when it is used. So Kripke is claiming that ‘Water is H20’ and ‘Heat is the motion of molecules’ are generally identities involving expressions like ‘water’ and ‘the motion of molecules’ (...) which designate the same objects in all possible worlds. If the identity statement is true, both sides designate the same object rigidly, i.e., in all possible worlds, and therefore the statement is necessarily true. On the other hand, whether it is true is determined ultimately by appeal to experience. It follows that if true, the identity is necessary a posteriori. (shrink)

November 4th-5th, 2012 at Kyoto University. Organizers: Hisashi Nakao & Pierre-Alain Braillard.

In the psychology of teaching, teaching of knowledge is one of the central themes. The psychology of teaching itself is also knowledge, so that the psychology of teaching and the teaching of psychology mutually include each other. Here, I would like to consider a phenomenon in the art of questioning in teaching a literary work of art and would like to show its relevance to the psychology of teaching in general.

Yoshida's explicit aim is to defend the standard empiricist model of reduction-bydeduction from recent attacks. Thus the treatment is limited in both scope and orientation.I shall argue that Yoshida does not succeed. The failure is both internal and external.

What is it that makes Nietzsche Nietzsche? In The Shortest Shadow, Alenka Zupancic counters the currently fashionable appropriation of Nietzsche as a philosopher who was "ahead of his time" but whose time has finally come -- the rather patronizing reduction of his often extraordinary statements to mere opinions that we can "share." Zupancic argues that the definitive Nietzschean quality is his very unfashionableness, his being out of the mainstream of his or any time.To restore Nietzsche to a context in which (...) the thought "lives on its own credit," Zupancic examines two aspects of his philosophy. First, in "Nietzsche as Metapsychologist," she revisits the principal Nietzschean themes -- his declaration of the death of God, the ascetic ideal, and nihilism -- as ideas that are very much present in our hedonist postmodern condition. Then, in the second part of the book, she considers Nietzsche's figure of the Noon and its consequences for his notion of the truth. Nietzsche describes the Noon not as the moment when all shadows disappear but as the moment of "the shortest shadow" -- not the unity of all things embraced by the sun, but the moment of splitting, when "one turns into two." Zupancic argues that this notion of the Two as the minimal and irreducible difference within the same animates all of Nietzsche's work, generating its permanent and inherent tension. (shrink)

1. Yulgok chŏnsŏ 1 : Sa, Pu, Si, Soch'a -- 2. Yulgok chŏnsŏ 2 : Soch'a, Kye, Ŭi, Sŏ, Ŭngjemun, Sŏ, Pal, Ki -- 3. Yulgok chŏnsŏ 3 : Sŏl, Ch'an, Myŏng, Chemun, Chapchŏ, Sindo pimyŏng, Myogalmyŏng, Myojimyŏng, Haengjang -- 4. Yulgok chŏnsŏ 4 : Sŏnghak chibyo -- 5. Yulgok chŏnsŏ 5 : Kyŏngmong yogyŏl, Cheŭich'o, Kyŏngyon ilgi -- 6. Yulgok chŏnsŏ 6 : Ŏrok, Purok -- 7. Yulgok chŏnsŏ 7 : Purok, Sokp'yŏn, Pu, Si -- 8. Yulgok chŏnsŏ 8 (...) : Soch'a, Kye, Ŭi, Sŏ, Ŭngjemun, Sŏ, Ki, Non, Cham, P'yojŏn, Chemun, Chapchŏ, Myogalmyŏng, Myojimyŏng -- 9. Nonŏ Yulgok Sŏnsaeng ŏnhae, Maengja Yulgok Sŏnsaeng ŏnhae, Taehak Yulgok Sŏnsaeng ŏnhae, Chungyong -- 10. Chŏngŏn myosŏn, Sunŏn, Kosan kugokka. (shrink)

Sanskrit treatise on Jaina ethics and doctrines.

1. Sŏron -- 2. Ŭisik ŭi chonggyojŏk ch'ŭngmyŏn -- 3. Yŏng : Chŏng Yag-yong ŭi simnon -- 4. Yŏngch'e : Chŏng Yag-yong ŭi insŏngnon -- 5. 'Yŏngch'e' insŏngnon esŏ pon ch'ŏnin kwan'gye -- 6. Kyŏllon.

This paper argues that, from the perspective of phenomenological philosophy, the study of intersubjectivity is closely tied to questions of the representational mind. It focuses on developmental studies of children's understanding of the human mind, setting out some of the main findings and theoretical explanations. It then takes up Husserl's idea of looking at persons in the 'personal attitude'. Understanding motivational connections among a person's subjective experiences is an essential feature of this attitude. Proposing a unified theoretical interpretation of children's (...) representational achievements, the paper suggests that understanding motivational connections among one's representations requires an ability for reflection that children apply in progressively more refined ways to themselves and others. (shrink)

Nadezhnostʹ matematicheskogo dokazatelʹstva -- Nadezhnostʹ logicheskikh norm -- Ontologicheskoe obosnovanie matematiki -- Sistemnoe obosnovanie matematiki.