Results for 'Kazuyoshi Nishi'

137 found
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  1. Nihon bunka ronkō: bi to kokoro no shosō.Kazuyoshi Nishi - 1985 - Tōkyō: Kasama Shoin.
     
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  2. Seiyō tetsugakushi: Ōnishi Hajime ikō.Hajime Ōnishi - 1900 - [Tokyo]: Tōkyō Senmon Gakkō Shuppanbu.
     
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  3. Nishi Amane zenshū.Amane Nishi & Toshiaki Okubo - 1960 - Munetaka Shobo. Edited by Toshiaki Ōkubo.
     
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  4. Ōnishi Hajime Ikuko shokanshū: tsuketari Ōnishi Hajime ate shokan.Hajime Ōnishi - 1993 - Tōkyō: Kyōbunkan. Edited by Ikuko Ōnishi, Keizō Ishizeki & Toshirō Kōno.
     
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  5. Doxastic deliberation.Nishi Shah & J. David Velleman - 2005 - Philosophical Review 114 (4):497-534.
    Believing that p, assuming that p, and imagining that p involve regarding p as true—or, as we shall call it, accepting p. What distinguishes belief from the other modes of acceptance? We claim that conceiving of an attitude as a belief, rather than an assumption or an instance of imagining, entails conceiving of it as an acceptance that is regulated for truth, while also applying to it the standard of being correct if and only if it is true. We argue (...)
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  6. How truth governs belief.Nishi Shah - 2003 - Philosophical Review 112 (4):447-482.
    Why, when asking oneself whether to believe that p, must one immediately recognize that this question is settled by, and only by, answering the question whether p is true? Truth is not an optional end for first-personal doxastic deliberation, providing an instrumental or extrinsic reason that an agent may take or leave at will. Otherwise there would be an inferential step between discovering the truth with respect to p and determining whether to believe that p, involving a bridge premise that (...)
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  7. A new argument for evidentialism.Nishi Shah - 2006 - Philosophical Quarterly 56 (225):481–498.
    When we deliberate whether to believe some proposition, we feel immediately compelled to look for evidence of its truth. Philosophers have labelled this feature of doxastic deliberation 'transparency'. I argue that resolving the disagreement in the ethics of belief between evidentialists and pragmatists turns on the correct explanation of transparency. My hypothesis is that it reflects a conceptual truth about belief: a belief that p is correct if and only if p. This normative truth entails that only evidence can be (...)
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  8.  8
    Nishi Amane, Katō Hiroyuki.Amane Nishi - 1972 - Edited by Michiari Uete.
  9. Why we reason the way we do.Nishi Shah - 2013 - Philosophical Issues 23 (1):311-325.
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  10. Why Censorship is Self-Undermining: John Stuart Mill’s Neglected Argument for Free Speech.Nishi Shah - 2021 - Aristotelian Society Supplementary Volume 95 (1):71-96.
    Two prejudices have hampered our understanding of John Stuart Mill’s central argument for free speech. One prejudice is that arguments for free speech can only be made in terms of values or rights. This prejudice causes us to miss the depth of Mill’s argument. He does not argue that silencing speech is harmful or violates rights, but instead that silencing speech is a uniquely self-undermining act; it undermines the ground upon which it is based. But even if we overcome this (...)
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  11. How Action Governs Intention.Nishi Shah - 2008 - Philosophers' Imprint 8:1-19.
    Why can't deliberation conclude in an intention except by considering whether to perform the intended action? I argue that the answer to this question entails that reasons for intention are determined by reasons for action. Understanding this feature of practical deliberation thus allows us to solve the toxin puzzle.
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  12. Reasoning in Stages.Nishi Shah & Matthew Silverstein - 2013 - Ethics 124 (1):101-113.
    Mark Schroeder has recently presented apparent counterexamples to the standard account of the distinction between the right and the wrong kinds of reasons. We argue that these examples appear to refute the standard account only because they blur the distinction between two kinds of reasoning: reasoning about whether to intend or believe that p and reasoning about whether to take up the question of whether to intend or believe that p.
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  13.  69
    Social and physiological influences of robot therapy in a care house.Kazuyoshi Wada & Takanori Shibata - 2008 - Interaction Studies 9 (2):258-276.
    This article presents research on robot therapy for elderly residents in a care house. Experiments were conducted from June 2005, lasting more than 2 months. Two therapeutic baby seal robots were introduced to the residents, and activated for over 9 hours daily. To investigate the psychological and social effects of the robots, the residents’ activities in public areas were recorded using video cameras, during the daytime for over 2 months. In addition, urinalysis of the residents was performed for 17-ketosteroid sulfate (...)
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  14. Clearing Space For Doxastic Voluntarism.Nishi Shah - 2002 - The Monist 85 (3):436-445.
    It is common for philosophers to claim that doxastic voluntarism, the view that an agent can form beliefs voluntarily, is false, and therefore that agents do not have the kind of control over their beliefs required for a straightforward application of deontological concepts such as obligation or duty in the domain of epistemology. The role that the denial of doxastic voluntarism plays in an argument to the effect that agents do not have obligations with respect to belief is simply this.
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  15. Can reasons for belief be debunked?Nishi Shah - 2011 - In Andrew Reisner & Asbjørn Steglich-Petersen (eds.), Reasons for Belief. New York: Cambridge University Press.
     
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  16.  18
    Das Individuum in der japanischen Ästhetik.Kazuyoshi Fujita - 1982 - Perspektiven der Philosophie 8:163-173.
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  17.  40
    On Jainism and its Philosophy.Kazuyoshi Hotta - 2008 - Proceedings of the Xxii World Congress of Philosophy 6:85-90.
    Jainism is characterized by an observance of non-violence (ahimsa) and asceticism (tapas). In the field of philosophy, it is marked by the doctrine of manifold aspects (anekantavada). The purpose of this study is to explore the inseparable connection between Jainism as a religion and as a philosophy. The first chapterdescribes the position of philosophical thinking in Jainism, while the second examines the doctrine of manifold aspects, which has become synonymous with Jainism. These exploration makes it clear that most of Jaina (...)
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  18.  31
    Is 'Know' an Indexical?Kazuyoshi Kamiyama - 2009 - Kagaku Tetsugaku 42 (2):75-87.
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  19.  14
    Domestic Violence Research: Expanding Understandings but Limited Perspective.Nishi Mitra - 2011 - Feminist Review 98 (1_suppl):e62-e78.
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  20. Chūkōron.Shinʾichirō Nishi - 1931 - 6 i.: E..
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  21. Ronrigaku genri.Hajime Ōnishi - 1897 - [Tokyo: Tōkyō Senmon Gakkō.
     
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  22. Jitsuzon tetsugaku no kihon mondai.Kazuyoshi Sasaki - 1972
     
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  23.  9
    Ningen sonzai no rinrigaku.Kazuyoshi Sasaki - 1978
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  24. XV-The Limits of Normative Detachment.Nishi Shah - 2010 - Proceedings of the Aristotelian Society 110 (3pt3):347-371.
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  25. Welfare and Rational Care.Nishi Shah - 2004 - Philosophical Review 113 (4):577-582.
    George, feeling stressed and anxious about the criminal investigation into his firm’s accounting practices, decides that it would do him good to get away and take a long, relaxing vacation in Bermuda. According to popular informed-desire accounts of a person’s good, if George would desire to take a vacation to Bermuda upon being made fully aware of what his experience of the vacation would be like and of all the consequences therein, then this course of action would benefit him. This (...)
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  26. The Normativity of Belief and Self-Fulfilling Normative Beliefs.Nishi Shah - 2009 - Canadian Journal of Philosophy, Supplementary Volume 35 (S1):189-212.
    As Descartes famously pointed out in theSecond Meditation,the thought that someone is thinking is true anytime anyone thinks it. Furthermore, thinking it makes it true. Conversely, anytime anyone thinks that it is not the case that someone is thinking, this thought is false, and thinking it makes it false.l will argue that the propositions ‘There is at least one true normative proposition’ and ‘There are no true normative propositions’ have very similar properties. The proposition ‘There is at least one true (...)
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  27.  30
    Impact of COVID-19 on the Income of Entrepreneurs Who Borrowed from SHG.Nishi Malhotra & Pankaj Kumar Baag - 2023 - Journal of Human Values 29 (2):153-167.
    The COVID-19 pandemic has shaken the world. After liberalization in 1991, microfinance became a panacea for poor people without collateral and information asymmetry. The higher cost of microfinance and debt traps highlighted the need for the state to intervene in resource redistribution. In addition, national lockdowns and COVID-19 restrictions have made it difficult for emerging economies like India to achieve this sustainable development goal. The Reserve Bank of India introduced self-help group (SHG) bank linkage to ensure the financial inclusion of (...)
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  28.  42
    No Need to Justify Induction Generally.Kazuyoshi Kamiyama - 2008 - Proceedings of the Xxii World Congress of Philosophy 53:105-111.
    Our empirical beliefs beyond sense impressions and the memories of them cannot be justified. Logically we must be complete skeptics. This is the consequence of Hume’s skeptical argument against induction. Should we accept this conclusion or not? This is the so-called problem of induction. In this paper I propose a new solution that belongs to the 'dissolutionist’ tradition (Strawson 1952, Okasha 2001). Through criticizing the core argument in Hume’s skepticism I claim the following: Hume’s skepticism against induction does not succeed (...)
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  29.  9
    On Negative Entitlement.Kazuyoshi Kamiyama - 2009 - Journal of the Japan Association for Philosophy of Science 37 (1):19-26.
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  30.  24
    The Japan Society for Buddhist-Christian Studies: A Report on the 2008 Annual Meeting.Terao Kazuyoshi - 2009 - Buddhist-Christian Studies 29:147-150.
    In lieu of an abstract, here is a brief excerpt of the content:The Japan Society for Buddhist-Christian Studies:A Report on the 2008 Annual MeetingTerao KazuyoshiThe 2008 annual meeting of the Japan Society for Buddhist-Christian Studies was held at the Palace Side Hotel in Kyoto on 1–3 September. The main theme of the meeting was the "Possibility of Religious Philosophy." The meeting consisted of four sessions, one research presentation, and a general overview on the final day.Two sessions were staged on the (...)
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  31.  9
    Gūhyō Nishi Sensei ronshū.Hōzō Kayō, Kōka Doi & Amane Nishi (eds.) - 1880 - Tōkyō-to Tachikawa-shi: Kokubungaku Kenkyū Shiryōkan.
    Hyōburon -- Kyōmonron -- Jinsei sanpōsetsu -- Chisetsu.
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  32. (1 other version)Misunderstanding metaethics: Korsgaard's rejection of realism.Nadeem Hussain & Nishi Shah - 2006 - Oxford Studies in Metaethics 1:265-294.
     
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  33.  23
    An overview of the Japanese copula da as an utterance-final expression in conversation.Hironori Nishi - 2020 - Pragmatics Cognition 27 (2):432-456.
    The present study examines cases of the Japanese copula da used in the utterance-final position in naturally occurring conversations. The morpheme da in Japanese is typically categorized as a type of copula in linguistic studies, but da also functions as an utterance-final expression, especially in the spoken form of Japanese. The examined recordings of naturally occurring conversations for the present study contained 120 cases of utterance-final da, and 89 of them were uttered immediately following statements of subjective evaluation. In addition, (...)
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  34. Tōyō dōtoku kenkyū.Shinʾichirō Nishi - 1940
     
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  35. The philosophical review, vol. 113, no. 4 (october 2004).Nishi Shah - manuscript
    George, feeling stressed and anxious about the criminal investigation into his firm’s accounting practices, decides that it would do him good to get away and take a long, relaxing vacation in Bermuda. According to popular informed-desire accounts of a person’s good, if George would desire to take a vacation to Bermuda upon being made fully aware of what his experience of the vacation would be like and of all the consequences therein, then this course of action would benefit him. This (...)
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  36. The Metaethics of Belief: An Expressivist Reading of “The Will to Believe”.Nishi Shah & Jeffrey Kasser - 2006 - Social Epistemology 20 (1):1-17.
  37. Kokumin dōtoku kōwa.Shinʾichirō Nishi - 1932
     
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  38. Kyōgaku ni tsuite.Shini̕chirō Nishi - 1937 - Kōchi-shi: Kōchi-ken Shihan Gakkō, Teruya Katsuo. Edited by Katsuo Teruya.
     
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  39. Ni Passive and Ni yotte Passive in Japanese.Izumi Nishi - 1993 - OKINAWA DAIGAKU KIYO 10.
     
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  40. Rinrigaku no konpon mondai.Shinʾichirō Nishi - 1923
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  41.  25
    The Missionary Language Handbook for Japan.S. F. Nishi, Kenny Joseph & Russell Stellwagon - 1966 - Journal of the American Oriental Society 86 (2):256.
  42. Bigaku.Yoshinori Ōnishi - unknown - 35-36: [1960-61; V..
     
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  43. Genshōgakuha no bigaku.Yoshinori Ōnishi - 1937
     
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  44. Kodai jun Nihon shisō.Sadaharu Ōnishi - 1927 - Tōkyō: Shibundō.
  45. Keizaigaku ninshikiron.Inosuke Ōnishi - 1927 - Ōsaka-shi: Kansai senbai Ōsaka Hōbunkan.
     
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  46. Ronrigaku.Hajime Ōnishi - 1926
     
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  47.  6
    Tōyō-teki geijutsu seishin.Yoshinori Ōnishi - 1988 - Tōkyō: Kōbundō.
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  48. Kokka kyōgaku kyōiku.Shinʾichirō Nishi - 1939 - [14 i.: E..
     
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  49. Kyōgaku to gakugei.Shini̕chirō Nishi - 1937 - Tōkyō: Urisabakimoto Meguro Shoten.
     
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  50. Tetsugaku nyūmon.Shinʼichirō Nishi - 1948
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1 — 50 / 137