Recent technological advances have accelerated the use of artificial intelligence (AI) in the world. Public concerns over AI in ethical, legal, and social issues (ELSI) may have been enhanced, but their awareness has not been fully examined between countries and cultures. We created four scenarios regarding the use of AI: “voice,” “recruiting,” “face,” and “immigration,” and compared public concerns in Japan, the US, Germany, and the Republic of Korea (hereafter Korea). Additionally, public ELSI concerns in respect of AI were measured (...) using four items: ethics, tradition, law and social benefit. Respondents with AI knowledge tended to exhibit stronger concern about ELSI in various situations. In terms of law concerns, Japanese respondents displayed greater concerns. In contrast, the US, when compared Japan, expressed a relatively optimistic view of the current law landscape. Regarding social benefits, Korea, compared to Japan, exhibited a more positive outlook, whereas Germany, in comparison to Japan, expressed heightened concerns about it across different scenarios. (shrink)

Subject matter is the significance of the Buddhist insight into Self-Awareness of acting humans. It will be shown what kind of relation Self-Awareness has to Relief in Buddhism. Section 1 demonstrates the conveniency of the “five aggregate” theory of original Buddhism for the phenomenological constitutional analysis, disclosing the body as act. Section 2 analyses the relation between act and body on the basis of the Yogachara doctrin. Section 3 pursues the determining ground of Seeing as based in Self-Awareness and the (...) “Determination of Nothingness” as conceived by Kitaro Nishida. Finally, the Buddhist concept of “Nothingness” will be elucidated as Self-Negation of the Absolute, i.e. by the work of the Buddha-Nature of the Mercy. Zweck des Aufsatzes ist, die Bedeutung der buddhistischen Einsicht in die leibliche Selbstgewahrung des handelnden Menschen phänomenologisch zu erhellen. „Leiblich“ bedeutet hier nicht „körperlich“. Vielmehr zeigt sich im Leiblichen die „Beschränkung meines praktischen Vermögens“, wie sie Fichte in der Zweiten Einleitung in die Wissenschaftslehre erörtert.1 Dort heisst es:,,... meine Beschränktheit in ihrer Bestimmtheit offenbart sich in Beschränkung meines praktischen Vermögens. [...], und die unmittelbare Wahrnehmung derselben ist ein Gefühl [...]“. In diesem Gefühl,,fühle“ ich,,mich so und so bestimmt“. Der Aufsatz zeigt, dass sich die unmittelbare Wahrnehmung, die Fichte,,Gefühl“ nennt, im Buddhismus in die Selbstgewahrung der Endlichkeit meines Daseins vertieft, und dass diese Selbstgewahrung mit der buddhistischen Erlösung untrennbar verknüpft ist. (shrink)