The general understanding of pictorial representation as constructed through the viewpoint of the artist outside the picture space is mediated through our present-day familiarity with geometric perspective and photography. This presumes the existence of an external viewpoint. This understanding of painting has become common sense. In this way a 'historical product' has been taken as an 'a-historical essence' of our understanding. Even now, many theories on painting seem to remain caught in such a essentialist thinking. In this paper I discuss (...) the problem of essentialist thinking, basing my views on the philosophy of Kiyoshi Miki, one of the important philosophers of the 'Kyoto School', and then reexamine the belief in the existence of viewpoints outside of painting. (shrink)

“How is society possible?” posed by Georg Simmel has been one of the fundamental problems in sociology. Although various attempts have been made to solve it, I conceive that “society” in the problem remains to be articulated. Simmel provides us with two concepts of society—“society as interaction” and “society as unity”—to be distinguished. Some research traditions in sociology have been concerned with the former, others have dealt with the latter. On the other hand, Simmel maintains continuity between them. In this (...) sense, his concept of “society” has “ambiguous” characteristics. It seems to me that in the ambiguous style Simmel had intended to reveal the secret of “society,” but in the end could not have got to it. In my opinion, in order to unveil the secret, it is required that, drawing on Schutzian phenomenologically oriented sociology, sociologists or social scientists make a differentiation between the society which is realized or brought about by partners with no need of an observer, “the social,” and the society which an observer recognizes by use of the concept. In this article, from a Schutzian point of view, I wish to articulate “society” and to indicate four phases of “society.” These investigations lead to a reformulation of the problem of “how is society possible?” and sociology (or the social sciences) which makes possible the deeper understanding of society. (shrink)

LTP is thought to be an experimental model for studying the cellular mechanism of learning and memory. Shors & Matzel review some contradictory data concerning the linkage between LTP and memory and suggest that LTP does not underlie learning and memory. LTP is a cellular and synaptic process and cannot be a memory mechanism. In fact, it is a cellular information storage mechanism.

「西欧」と「近代」を相対化し、今、エスニックの次元から『日本哲学』を創始すること=「われわれの問題に発して思索する」スタイルを提唱。.

Il s’agit ici de mettre en évidence une propriété de la beauté, à la fois subtile et évidente, mais largement ignorée de l’esthétique occidentale : la capacité du beau à embellir ce qui l’entoure. L’analyse s’appuie sur le commentaire d’un waka d’Akiko Yosano et étudie les proximités et les différences de cette beauté embellissante et de concepts philosophiques européens qui s’en rapprochent : l’éclat selon Platon, l’aura selon W. Benjamin, et le cérémonial, selon H. Kuhn.

日本国家の成り立ち、天皇制のかたちに「孟子」はどのように関わっているのか。古代より現代に至る政治思想史を“革命”の視点から読み解く驚異の書!

近代の哲学的思潮の中でニーチェへの再評価は目覚ましい。本書はドイツ現代思想の第一人者による本格的ニーチェ論であり、その影響力を今日に問い直す。.

歴史的人文学の来歴を剔抉し、その現場を問う。西欧人文学における歴史意識の諸側面を反省的に捉え、現代の知を挑発する著者の主要な思想史的論考を集成。.

公平の正義の道筋を明らかにする試み!普遍等質国家における人間のあり方および人間世界の統治のあり方を提示する!

Članek je razdeljen na dva dela. V prvem delu je obravnavan aktivni značaj gledanja. Ta je tako aktiven, da angažira naše celotno bitje v izkustvenem polju. V drugem delu je nasprotno poudarjena aktivna moč sveta: neprosojni pojav, ki poseduje to močno privlačnost, se imenuje v japonščini »oko« – ravno tako kot organ vida. Po teh analizah je obravnavana specifičnost vida med petimi čutili.

This paper describes the situation of philosophy in Japan with respect to the question of internationalism. For more than a hundred years, Japan took Western culture as its model and European philosophy as the authentic philosophy. This tendency was paradoxically strengthened by the post‐war humanism. It gave us Japanese philosophers a clear discipline to work in but cut us off from our own native culture, history, and philosophical traditions. In wishing to recover this loss, I argue that it is necessary (...) to distinguish between two forms of internationalism: humanistic and merely fashionable. The latter in fact derives from domestic reasons. (shrink)