The objective of this research is to find the meeting point between the second precept of Pancasila and the global ethics of Kung. The article also discusses the value of the second precept of Pancasila as found in the global ethics. This research is intended to recognise human rights as the convergence of the second sila (principle) of Pancasila, namely, 'a just and civilised humanity' with Hans Kung's global ethics. The method used in this research is a literature study containing (...) relevant theories. The second principle of Pancasila, Kemanusiaan yang Adil dan Beradab, is the basis for understanding the life of humanity, unity and justice in Indonesia and becomes the basis for humans to understand themselves and others. CONTRIBUTION: This research offers significant insights into the value of human rights as a meeting point between the second sila of Pancasila and Hans Kung's global ethics. The second sila of Pancasila and Hans Kung's global ethics emphasise that everyone has rights. Human rights do not contradict with the typical Indonesian culture of deliberation and mutual cooperation, because the second principle of Pancasila, namely, a just and civilised humanity, is the basis for ensuring human rights. The Constitution of Indonesia of 1945, article 27 paragraph 1 also guarantees human rights. Human rights do not encourage individualism; instead, they protect individuals and groups. Human rights are not meant to promote egoism, but they help to maintain solidarity among people and ensure the well-being of society. They are a means to respect human dignity and protect the weak. (shrink)

This study aims to determine the motive that led to the establishment of Juche by Kim Il Sung amidst the influence of communism and its transformation into religion in North Korea. North Korea is a communist country dictated by Kim Jong-Un of the Kim dynasty and known for its cruelty. The country underwent several changes from Marxism-Leninism to familism to determine its strength in Juche. This ideology that acts as a religion was influenced and strengthened Kim Jong Il to Kim (...) Jong-Un and built by shifting the concept of marxism-Leninism to construct a new understanding of Juche. It will be demonstrated that this ideology was influenced by Confucianism, Christianity, Nationalism, Chinese Communism, and Russian Communism. In the modern era, imperialism was used as an ideological tool to restrict backwardness. This theory allegedly helped Kim Il-Sung establish a unitary, one-person rule over North Korea. ‘It will be examined whether Juche ideology is a tool the state has used to convince people of their government. Pronouncements, an intentional religion in which the people were to believe that their Ruler was a supreme human or an ideology that morphed into a religion’. It will be demonstrated that, when they started honoring Kim as their god, no other religion was permitted.Contribution: This research offers readers an understanding of the value of humanity in the binding ideology of Juche. However, the Juche Ideology can serve as a missiological bridge towards mission goals, which require the experience of spiritual, physical, and social liberation. (shrink)

While previous research has linked executive attention to emotion regulation, the current study investigated the role of attentional alerting (i.e., efficient use of external warning cues) on younger (N=39) and older (N=44) adults’ use of gaze to regulate their mood in real time. Participants viewed highly arousing unpleasant images while reporting their mood and were instructed to deliberately manage how they felt and to minimise the effect of those stimuli on their mood. Fixations toward the most negative areas of the (...) images were recorded with eye tracking. We examined whether looking less at the most negative regions, compared to each individual's own tendency, was a beneficial mood regulatory strategy and how it interacted with age and alerting ability. High alerting older adults, who rely more on external cues to guide their attention, experienced a smaller decline in mood over time by activating a less-negative-looking approach (compared to their own average tendency), effectively looking away from the most negative areas of the images. More negative gaze patterns predicted better mood for younger adults, though this effect decreased over time. Alerting did not moderate gaze–mood links in younger adults. Successful mood regulation may thus depend on particular combinations of age, fixation, and attention. (shrink)

The minimally conscious sta te (MCS) is usually ascribed when a patientwith brain damage exhibits obser vable volitional behaviors that predict recovery ofcognitive funct ions. Nevertheless, a patient with brain damage who lacks motorcapacit y might nonetheless be in MCS. For this reason, some clinicians use neuralsignals as a communicative means for MCS ascription. For instance, a vegetativestate patient is diagnosed with MCS if activity in the motor area is observed whenthe instruction to imagine wiggling toes is given. The validi (...) ty of using neuralsignals in ascribing MCS requires a special sort of inference. That is, no-reportparadigmatic assessments must have inductively strong ways of inferring a pur-ported informationa l content from the observed neural signal that grounds the factthat the patient has top-down cognitive control (or residual volition). Shannon’smathemat ical theory of communication and Bayes’ theorem reveals the formalstructure of neural communication. On the basis of relevant data from the neuro-science literature, I conclude that the formal structure combined with the data showsthat neural signals can be used as a communicative means for operational diagnosticcriteria for MCS ascription. (shrink)

Intuitively, proper referential extensions of psychological and moral terms exclude artifacts. Yet ordinary speakers commonly treat AI robots as moral patients and use psychological terms to explain their behavior. This paper examines whether this referential shift from the human domain to the AI domain entails semantic changes: do ordinary speakers literally consider AI robots to be psychological or moral beings? Three non-literalist accounts for semantic changes concerning psychological and moral terms used in the AI domain will be discussed: the technical (...) view (ordinary speakers express technical senses), the habit view (ordinary speakers subconsciously express ingrained social habits), and the emotion view (ordinary speakers express their own affective empathetic emotional states). I discuss whether these non-literalist accounts accommodate the results of relevant empirical experiments. The non-literalist accounts are shown to be implausible with respect to the ordinary use of agency-terms (e.g., “believe,” “know,” “decide,” etc.), and therefore I conclude that the concepts ordinary speakers express by agency-terms in reference to AI robots are similar to the concepts they express when applying the same terms to humans. When ordinary speakers extend emotion-terms and/or moral-patiency-terms to AI robots, however, I argue that semantic changes have taken place because ordinary speakers are in fact referring to their own affective empathetic emotional states rather than AI robots. This argument suggests that the judgments made by ordinary speakers regarding the proper referential extensions of emotion-terms and moral-patiency-terms are fallacious. (shrink)

Behaviorally assessing residual consciousness of acutely comatose patients involves a high rate of false-negatives. That is, long-term behavioral assessment shows that 41% of vegetative state patients in fact have residual consciousness. Nonetheless, surrogates need to remove ventilation before the acute-phase passes away if they want to induce medico-legal death due to pragmatic factors, such as financial costs. So, surrogate decision-making regarding behaviorally nonresponsive acutely comatose patients involves a moral dilemma: should we ignore the chance that patients have residual consciousness for (...) the sake of pragmatic factors? This paper examines whether neural methods can resolve the moral dilemma. Neural methods are used to assess residual consciousness of behaviorally nonresponsive postcomatose patients. For instance, by instructing a vegetative state patient to imagine wiggling all of her toes, conscious- ness is ascribed if brain activities are localized in the supplementary motor area. Since the most extensive application of neural methods has been in chronic population, it is unclear whether such methods can resolve the moral dilemma. I argue that neural methods also involve a high rate of false-negatives because current tasks of neural methods are structurally misguided. Given the argument, there is no significant difference between behavioral and neural methods regarding the moral dilemma. (shrink)

Post-comatose patients are classified as being in a minimally conscious state when they have executive functions. Because traditional behavioral assessments may not capture signs of executive functions in post-comatose patients, clinicians look to localized brain activities in response to task instructions, such as imagining wiggling toes, to diagnose minimal consciousness. This paper critically assesses the assumption underlying such alternative methods: that brain activities are neural signals conveying information about minimal consciousness. Based on a Shannon-inspired idea of information, I distinguish between (...) informational and engineering aspects of clinical tasks. The informational aspect concerns the conditional probability that, for example, given activity in the motor areas of the brain in response to task instructions, a patient is imagining wiggling toes. The engineering aspect concerns efficient activation of the relevant brain areas in a patient under the task conditions. This distinction shows that the current alternative methods are not informationally problematic, but are structurally “ill-formed.” For instance, the toe-imagery task requires the capacity to comprehend syntactically complex sentences, which can be dissociated from minimal consciousness. I propose a misrepresentation task, which tests the capacity to misconceptualize lukewarm water as melting wax, as a supplement to the current alternative methods. This task is as informationally reliable as these methods, but is structurally “well-formed,” as it does not rely methodologically on prerequisites such as language comprehension. (shrink)

Inspired by earthquakes in the world, I attempt to clarify the relationship between human beings and Nature. Many architects, such as Tange and Isozaki from 1963 until 2005, built modern cities under the idea of urbanism. However, in Eco-ethica, we propose a new concept “urbanica.” It suggests a new relationship—not “city-center and suburbs” but free relations among communities. New relationships must be clarified in ethics. I try to make clear the relationship between inter-subjectivity and inter-objectivity. I analyze this through a (...) Noh play, “Yamanba,” which is a symbol of one natural phenomenon, “wind”: a personified figure of “wind” should link inter-subjectivity and inter-objectivity. Nature itself makes reality, the real world, by the potential movement of wind. (shrink)

The aim of this paper is to explore the metaphysical foundations of Throne of Blood , Kurosawa's reworking of Shakespeare's Macbeth . Using Hegel's theory of tragedy, I develop the distinction between Greek and modern tragedy, with their differing bases in ethical and subjective freedom. I then show that Noh drama also includes a very different metaphysical account, stemming from its theoretical roots in Buddhism. I then use these three differing accounts (Greek, modern and Noh drama) to explore the effect (...) of Kurosawa's use Noh aesthetics in Throne of Blood on the metaphysical ground of the film itself. (shrink)

In this paper, I try to show how Japanese practices of self-cultivation found in the so-called “ways” can be interpreted as embodied forms of “caring for oneself ” and, therefore, as part of a philosophical Lebenskunst or art of living. To this end, I refer to phenomenological accounts of the body as well as to a unique notion of practice found in the writings of Dōgen Kigen, a thirteenth-century Japanese Zen master. Central to this essay is a concern with embodying (...) kata or pre-defined patterns of movement and posture used in nearly all practices of self-cultivation in Japan. To approach this question, I look at the etymological roots of the term kata and its use in the writings of Zeami, the foremost representative of classical Noh theater, both as author and as actor. This is followed by an analysis of certain aspects of the embodiment of kata and the way it is described in Japanese literature. (shrink)

“Atsumori” is a Noh play composed by master playwright Zeami sometime before 1423, featuring characters from the Tales of the Heike. Although popular to this day, the philosophical significance of the play remains underdeveloped and underappreciated. Prima facie, it features a ghost who is liberated thanks to the sincere prayer of the priest who killed him. Simplistic reading would yield simplistic understanding of the characters and their dynamism, and would fail to appreciate, for instance, the agency of the ghost or (...) the liberation of the priest. Accordingly, some regard the play as falling short of the highest aesthetic value, insofar as its protagonist fails to attain liberation through his own effort. Some even contend that the ulterior purpose of the play is to portray ghosts as powerless and desperate so that vanquishers need not fear vengeful ghosts. While it is possible that Zeami indeed held such ulterior intention and regarded it as second rank for the protagonist’s lack of agency, I shall present a different reading that would yield a richer appreciation of the characters and their dynamism. I do so by regarding the “friendship of dharma” that occurs at the culmination of the play as “existential communion” as presented in Tanabe Hajime’s later philosophy. That is, the play need not be read as a story about a living priest saving a dead warrior—it can be read as about two lost souls saving each other, through mutual acceptance, mutual sacrifice, and collaborative mediation of the Absolute. For this purpose, the paper first delineates Tanabe’s later philosophy with a focus on the idea of existential communion. Then it introduces “Atsumori” and discusses its philosophical significance. An impasse due to the scope of the play will be identified, which I call “the problem of epistemic authority,” and to fill the gap I will introduce and discuss another spin-off story featuring Atsumori. The paper intends to offer a philosophically richer reading of the play to invite readers to think deeply and creatively about Noh. (shrink)

Mae Smethurst’s work has largely aimed to articulate nō theater in Western terms from their early roots, primarily through Aristotle’s On Tragedy. Her detailed examination of the shared structure of the content of these independent and superficially dissimilar arts reveals their mutual intelligibility and effectiveness through shared underlying universals. In this spirit, I outline how Zeami answers Plato’s first challenge to artistic performance, as expressed in Ion where Plato argues that rhapsody is not an art [techné] because it requires no (...) mastery. (Rhapsodes are instead vehicles of the divine.) This challenge to poetic performing arts, that is, to their claim to be arts at all, determines criteria by which we may judge any putative art, including sarugaku and its elevation to nōgaku. Though Zeami was unaware of Plato’s challenge, he nevertheless answers it in a way that brings Plato’s own assumptions and conceptual framework into relief. In this article I outline the first step of Zeami’s reply to Plato, how nō satisfies the criteria for mastery of a subject, with some help from zen master Dōgen. The focus of this article is twofold: 1) an examination of the ways Plato’s conception of a masterable subject entails metaphysical and epistemic tenets that may be revised or rejected in Buddhist tradition, and 2) a study of the means through which the sense of mindlessness that allegedly precludes rhapsody (and kamigakari) from qualifying as art (techné/michi) contrasts with the mushin and isshin of nō (and zazen). (shrink)

Classical commentary on Tarkabhāṣā of Keśavamiśra, 13th cent., work on Nyaya and Vaiśeṣika school in Hindu philosophy; critical edition.

Ismailites -Doctrines ; Assassins (Ismailites).

1. Sŏron -- 2. Ŭisik ŭi chonggyojŏk ch'ŭngmyŏn -- 3. Yŏng : Chŏng Yag-yong ŭi simnon -- 4. Yŏngch'e : Chŏng Yag-yong ŭi insŏngnon -- 5. 'Yŏngch'e' insŏngnon esŏ pon ch'ŏnin kwan'gye -- 6. Kyŏllon.

al-Ījī's epitome of his Mawāqif fī ʻilm al-kalām on Islamic theology.