Carbon and nitrogen are essential elements for life. Glucose as a carbon source and glutamine as a nitrogen source are important nutrients for cell proliferation. About 100 years ago, it was discovered that cancer cells that have acquired unlimited proliferative capacity and undergone malignant evolution in their host manifest a cancer‐specific remodeling of glucose metabolism (the Warburg effect). Only recently, however, was it shown that the metabolism of glutamine‐derived nitrogen is substantially shifted from glutaminolysis to nucleotide biosynthesis during malignant progression (...) of cancer—which might be referred to as a “second” Warburg effect. In this review, address the mechanism and relevance of this metabolic shift of glutamine‐derived nitrogen in human cancer. We also examine the clinical potential of anticancer therapies that modulate the metabolic pathways of glutamine‐derived nitrogen. This shift may be as important as the shift in carbon metabolism, which has long been known as the Warburg effect. (shrink)

It has been suggested that preparing to teach and teaching are conditionally effective in enhancing one’s own learning. This paper focuses on interactivity—the level of teacher-student interaction in expected or actual teaching—as the potential key to understanding and controlling the variability in the effectiveness of learning by preparing to teach and teaching. By summarizing and reanalyzing the results of previous studies, I suggest that the learning benefits of studying with the expectation of direct teaching (i.e., teaching a student face-to-face) are (...) greater than those of studying with the expectation of indirect teaching (i.e., teaching a student indirectly by creating a lecture video, providing written explanations, or using other means) and that learning by direct teaching surpasses learning by explaining to oneself or indirect teaching at least after preparing to do so. Next, three candidate explanations for the impact of interactivity are discussed: the advantages of asking and answering questions, obtaining additional information about and from one’s student, and enhancing one’s motivation to process learning material deeply while preparing to teach and teaching. Finally, I conclude with the remaining questions and directions for future research. (shrink)

The March 11, 2011, Great East Japan Earthquake caused extensive damage to the Tōhoku district of Japan and gave rise to many arguments concerning the meaning of “disaster” as well as the road to recovery. In particular, the severe accident of the Fukushima-Daiichi nuclear power plant reminded us of the overconfidence of science and technology. In this article, I will discuss concepts such as “disaster of civilization,” “impermanence,” “betweenness,” and the double structure of the Japanese view of nature.

The severe accident at the Fukushima-Daiichi nuclear power plant caused by the March 11 Great East Japan Earthquake in 2011 was a typical disaster in the age of “trans-science,” which means the situation that science and politics are closely connected and inseparable. The stage of trans-science requires a philosophy of trans-science instead of a philosophy of science such as logical positivism. I would like to characterize norms for techno-scientists in the risk society as RISK, which includes Regulatory deliberation, Intergenerational ethics, (...) Social accountability and Knowledge-product liability. (shrink)

This edited volume is the first in English that covers the philosophy of feeling and related topics in Japanese philosophy on Nishida Kitarō and fellow thinkers. Part I focuses on Nishida Kitarō’s philosophy of feeling, including, but not limited to, comparisons with Tanabe Hajime, Koyama Iwao, and provides coverage of Buddhist, moral and Chinese philosophy. Part II goes beyond Kitarō into topics such as Japanese aesthetics, Nietsche’s reception in Japan, and the philosophy of AI. This is a comprehensive scholarly text (...) on feeling in Japanese philosophy, aimed at researchers and students working in the field. (shrink)

M. Ally: Why Jaspers gives us Hope: Deconstruc ting the Myth of Cultural Impermeability B. Andrzejewski: Über Kant und Schelling hinaus. Zur Frage der existenziellen Theorie der Kommunikation bei Jaspers A. Cesana: Weltphilosophie und philosophischer Glaube J. M. Cho: Cross-Cultural Adaptations in Karl Jaspers J. Fukaya: The Japanese Moral Framework and Jaspers Philosophy K. Fukui: Karl Jaspers Philosophie aus Sicht der Kyoto-Schule J.-C. Gens: Jaspers Begegnung mit und sein Verhältnis zu China S. Hanyu: The Cross-Cultural Thought in Jaspers Philosophy. In (...) comparison with Kantian Thought in Toward Perpetual Peace K. Hara: Konflikte und Kommunikation der Religionen. Zur Möglichkeit des philosophischen Glaubens A. Hirano: Arendt und Jaspers: Der innere Zusammenhang und die Unterschiede zwischen den Gedanken beider S. C. Kim: Der philosophische Glaube angesichts des religiösen Pluralismus L. Lambrecht: Philosophie gegen den Nationalsozialismus: Hannah Arendt und Karl Jaspers E. Lee: Heidegger and Jaspers on the Public Sphere: Jaspers Theory of Communication as an Antidote to Heideggers Dark Public World W. Lee: Philosophischer Glaube und universale Kommunikation bei Karl Jaspers T. Nakajima: Die Idee der Universität inmitten der Popularisierung" T. Nakayama: Jaspers Philosophie und Buddhismus. Das Denken der Leerheit" C. Olay: Öffentlichkeit bei Jaspers und Hannah Arendt S.-K. Paek: Kants Schrift Zum ewigen Frieden im Spiegel dreier Interpretationen: Volker Gerhardt, Jürgen Habermas, Karl Jaspers E. Park: The Possibility of Social Existenz. A Reinterpretation of the Concept of Existenz in Karl Jaspers F. Peach: Jaspers, Existential Communication and Globalisation C. Piecuch: Welteinheit: Rationale Entscheidung oder kosmische Notwendigkeit? I. Ren: Zwei Wege der philosophischen Logik: Jaspers und Heidegger N. Reyhani: Die Anthropologie-Debatte und der Vorwurf des Positivismus gegen Karl Jaspers I. Sarin: Jaspers on Bridging the Intercultural Gap H.-J. Seideneck: Der Zusammenprall von Kulturkreisen im Weltdorf unter dem Blickwinkel des erhebenden Scheiterns bei Karl Jaspers H. Stelzer: Das Aufbrechen fixierter Weltbilder in der interkulturellen Kommunikation E. Struchholz: Karl Jaspers und Jacob Burckhardt: Existenz und Existenzbild A. Takahashi: Zur Wechselbeziehung zwischen der Kommunikation in der Geschichte und derjenigen in unserer Zeit bei Jaspers M. Wirtz: Die Regionen des Geistes. Zur interkulturellen Relevanz einer Weltphilosophiegeschichtsschreibung nach Karl Jaspers M. Wischke: Kommunikative Übergänge und Grenzsituationen. Über Schuld und Gedächtnis bei Jaspers. (shrink)

В монографии рассматриваются мифы о Мировом Разуме, который нашими древними предками почитался как языческая богиня Матерь Мира София Премудрая. Для широкого круга читателей.

Machiavelli, Niccolò, 1469-1527-Criticism and interpretation ; Political science-Translating.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Awesome Nightfall: The Life, Times, and Poetry of SaigyōMichiko YusaAwesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. ix + 173. Paper $14.95.A quarter of a century ago William LaFleur published his book on Saigyō, Mirror for the Moon, which the present work, Awesome Nightfall: The Life, Times, and Poetry of Saigyō, thoughtfully and masterfully supersedes. In this connection (...) I may mention the philosopher, Nishida Kitarō, whose Zen no kenkyū (An inquiry into the good) was reprinted in 1936, twenty-five years after its first publication. On that occasion Nishida, deeply moved by the thought that his earliest work was still being read, expressed his sentiment by quoting the last two lines of one of Saigyō's poems: [End Page 270]Toshitaketemata koyubeshitoomoikiyaInochi narikeriSaya no NakayamaDid I ever imagineIn my advanced ageI should cross once againThis mountain pass of Saya-no-Nakayama?Ah, it is all thanks to having lived a long life!1(Saigyō composed this poem on going for the second time to Mutsu, the northern region of Japan, forty-two years after his first visit there.)As LaFleur notes, a number of important works on Saigyō's life and his times have been published in Japan in the last two decades, which these offer us more complete sketches of his life and allow an appreciation of his poetry to a greater depth. In the first part of the book, "The Life and Times of Saigyō," the author succinctly incorporates many of these findings and relates Saigyō's poems both to historical events and to his personal life experience (pp. 1-70). The second half of the book contains LaFleur's translation of over 150 poems by Saigyō, all of which appear to be taken from his earlier book (pp. 73-152).LaFleur shows how Saigyō's life (1118-1190) was closely linked to the historical context. The time was fast changing from the insei system (political administration run by the court of the retired emperor) to the Hōgen and Heiji Disturbances, the fierce power struggle between the Taira and the Minamoto military clans, with the dramatic demise of the former and the end of the Heian period. Saigyō's path crossed with such eminent political figures as Taira no Kiyomori in 1172 and Minamoto no Yoritomo in 1186. By juxtaposing historical events with Saigyō's poems, which often bear headnotes describing the circumstances under which he composed them, a full-fledged biography of Saigyō promises to be in the offing.In the present work, LaFleur sketches Saigyō's life in bold strokes and introduces new findings for the English-reading audience, such as the homoeroticism that dominated the court of the retired Emperor Toba (1103-1156)—although Saigyō himself does not appear to have been a member of this coterie.2 LaFleur also draws our attention to the fact that Saigyō practiced religious austerities at Mt. Kōya and Ōmine (pp. 20-21). Going beyond a rather two-dimensional image of Saigyō as a nature-loving poet of the moon and the flowers, the present study presents a picture of a man caught in an impossible love affair; a highly skilled equestrian, archer, and kemari (a sort of kickball) player; and a man who caused a sensation by renouncing the world at the young age of twenty-three despite his promising career as an imperial guard. Saigyō's mental and physical strength, honed by his mountain asceticism, no doubt was essential in his making extensive journeys far and wide. We also see that the distance Saigyō created from the political arena by becoming a monk gave him a keener eye to assess the fundamental political changes that were then taking [End Page 271] place. The full import of his poems, dealing with warfare, emperors, and the court, cannot be understood when separated from the political events of the day, although Saigyō himself maintained his cool objectivity and distanced himself from them.The tantalizing speculation that Saigyō was infatuated with Empress Taikenmon'in, Emperor Toba's consort and Emperor Sutoku's mother, is highly probable... (shrink)

Articles on the understanding of philosophy with special reference to Islamic teachings; includes theories of noted philosophers.

The articles assembled in this volume present an important selection of Professor Jao Tsung-i’s research in the fields of comparative mythology, early Chinese hemerology and the interrelation between divination, morals and ritual in early Chinese thought.

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