Originally published as 「明治の哲学界：有機体の哲学とその系譜」in 井上克人編『豊饒なる明治』, Kansai Daigaku Shuppannbu, 2012, 3–22. Translated by Morisato Takeshi. German Idealism was introduced to Japanese intellectuals in the middle of Meiji era and was mainly received from a mystical or religious perspective, as we see in Inoue Tetsujirō’s “harmonious existence,” Inoue Enryō’s “unity of mind and body,” and Kiyozawa Manshi’s “existentialism.” Since these theories envisioned true reality as a unified and living whole, I group them under the label “philosophy of organism” and from (...) there argue that their conviction that “all is truth and truth is all” was shaped in large part by the Awakening of Faith in the Mahayana. The understanding of Buddhist concepts by Meiji philosophers was philosophical in its content, and those who devoted themselves to the study of Western philosophy were encouraged to describe Eastern thought in Western philosophical terms. As a result, the philosophical world of the Meiji era developed an original standpoint that unified Eastern and Western perspectives by means of a logic of “phenomena-in-reality.”. (shrink)

of (from Journal of Ethics and Social Philosophy).

明治の世には、西欧的近代化の流れの中にあっても「日本人としての矜持と風格」といったものがあった。それはいわば凜乎とした倫理意識と、土着的な共同体意識である。それらは漢籍の教養に裏打ちされた至高なる精神 性であったと言ってよい。明治は、思想・文化の面において、日本の精神史上、「豊饒の時代」であった。.

A dialectical contradiction can be appropriately described within the framework of classical formal logic. It is in harmony with the law of noncontradiction. According to our definition, two theories make up a dialectical contradiction if each of them is consistent and their union is inconsistent. It can happen that each of these two theories has an intended model. Plenty of examples are to be found in the history of science.

This essay analyzes the formation of sect Shinto in the second half of the nineteenth century. It is pointed out that the Shinto sects that constituted sect Shinto were constructed on the basis of preexisting infrastructures, which had developed in response to the profound social changes accompa- nying the modernization process of the Bakumatsu and Meiji periods. Sect Shinto took shape in a cross3re between the impact of modernization from below, and the vicissitudes of Meiji religious policy from above. The (...) essay further proposes to distinguish between two types of Shinto religious move- ments: Shinto sects, characterized by a typical “dish-structure,” and Shinto- derived New Religions, displaying a “tree-structure.” Of these two types, groups of the 3rst type were shaped more directly by Meiji religious policy than the latter, which 3rst arose as “founded religions” and adapted to Meiji policy only later, in the course of their institutionalization. (shrink)

We prove that Flagg and Friedman's translation from epistemic to intuitionistic predicate logics is not faithful.

In recent years many essays have been made public and various opinions have been advanced on youth. I would like to conceive one of the salient characteristics in the consciousness and the behavior pattern of today's youth as “play-orientedness” and center my discussion on that particular inclination. “Play-orientedness” here is not intended to mean merely “activeness in sports and hobbies,” nor is it synonymous with “pleasure-orientedness.” It is a broader term and is rather close in meaning to what is commonly (...) called “the spirit of play.” We might perhaps define it as “play as a way of life,” or an inclination to introduce elements of “play” into one's daily life and make his actual life “play-like.”. (shrink)

This chapter purports to give empirical feedback on impartial reasoning to justice by using online survey experiments. More precisely, the study focuses on whether and how the different conceptions of the veil of ignorance and John Rawls’s method of reflective equilibrium affect real people’s impartial reasoning to justice. The findings show that, while ordinary people support impartial reasoning to the difference principle (maximin), their endorsement of it echoes neither John Harsanyi’s nor Rawls’s reasoning. The results illuminate that findings in human (...) psychology, such as the principles of loss aversion and “perceived luckiness,” cannot be dismissed for denoting the relevant impartial reasoning to justice. (shrink)

揺れ動く国民国家の概念、秩序形成にともなう差別などの考察を通して、規範と価値原理のヴィジョンを描く。.

巧緻を極めた完全犯罪の罠ともいうべき言葉の繭を破り「神」と「死」の謎に迫る、躍動感溢れる究極の探究報告。「いま」生きているこの現場の徹底究明。.

朝鮮史上最も偉大な思想家とされる李退渓(イテゲェ)(1501-70)の知られざる素顔と数々の「謎」を解明する画期的研究。.

戦争の時代、東大で政治学を講じながら政治にもコミットした矢部。近衛文麿のブレーンとして何を画策し、どう動いたか。生涯から繙く.

Abstract:What is Hume’s hypothesis of the double relation of impressions and ideas from which a passion arises? How does it operate in structuring his system? These are primary questions that need to be answered in order to understand Hume’s intention in the Treatise. Yet, there exists no reasonable answers, nor serious attempts to answer them, probably because this hypothesis is considered as a limited issue, relevant only to the indirect passions, or because it is too mechanical and unsophisticated to excite (...) critics’ curiosities. My present aim is to show that Hume’s double relation of impressions and ideas operating in the production of indirect passions is integral to his entire system not only in that it serves as a powerful weapon to advocate his naturalistic position, but also in that it is a highly sophisticated psychological mechanism that functions as a schema for the cooperation of the imagination and the passions. (shrink)

This article aims to defend responsibility-sensitive egalitarianism by arguing for the rational capacities-based principle of responsibility as a plausible conception of an agent's responsibility for inequalities caused by his or her choice in responsibility-sensitive egalitarianism. I show that the rational capacities-based principle of responsibility is not only philosophically defensible as a conception of genuine choice, but also promising enough to ward off two common worries which cast doubt on responsibility-sensitive egalitarianism (qua luck egalitarianism): first, the rational capacities-based principle of responsibility (...) allows the assignment of differential degrees of responsibility to rational agents in proportional terms, which may make it echo the adverse effects of their childhood environments. Second, its proportional construal essentially allows that nobody possesses a full degree of rational capacities. This enables responsibility-sensitive egalitarianism to refute the harshness objection. (shrink)

This article shows that the democratic borders argument is defensible, albeit not in the way Arash Abizadeh proposes. The democratic borders argument depends on the All-Subjected Principle, according to which the exercise of political power is justified only insofar as everyone who is subjected to that power is guaranteed a right to vote. According to the so-called “scope objection,” the scope of the All-Subjected Principle is too broad, however, and therefore, the argument can be refuted by reductio ad absurdum. Here (...) I argue that Abizadeh’s appeal to the narrow-scope interpretation of jurisdictionally circumscribed legal requirements is not a plausible way of defusing this reductio. Instead, I show that the democratic borders argument is successful if the All-Subjected Principle consists of two individually sufficient conditions corresponding to narrow-scope and qualified wide-scope interpretations. (shrink)