Central to discussions of multiculturalism and minority rights in modern liberal societies is the idea that the particular demands of minority groups contradict the requirements of equality, anonymity, and universality for citizenship and belonging. The contributors to this volume question the significance of this dichotomy between the universal and the particular, arguing that it reflects how the modern state has instituted the basic rights and obligations of its members and that these institutions are undergoing fundamental transformations under the pressure of (...) globalization. They show that the social bonds uniting groups constitute the means of our freedom, rather than obstacles to achieving the universal. (shrink)

トリアージ、ワクチンの分配、ゲノム編集、さらに倫理、思想、文学、政治社会まで、様々な領域の喫緊の問題として「尊厳」を論じる。.

This special issue explores the significance of collectivism in modern and contemporary Japanese art. Japanese artists banded together throughout the twentieth century to work in collectives, reflecting and influencing each evolution of their culture. Illuminating the interplay between individual and community throughout Japan’s tumultuous century, the contributors to this issue examine both the practical internal operations of the collectives and the art that they produced. One contributor studies the art societies of prewar imperial Japan, whose juried art salons defined a (...) new _nihonga_ painting tradition. While recent scholarly work on art produced during World War II has tended to neglect the collectivist tradition, this issue covers wartime groups like the Art Unit for Promoting the Munitions Industry and the important questions they pose about the relationship between artists and the state. Art collectives in post-occupation Japan gained prominence working in the experimental vanguard of the global art scene in painting, sculpture, design, and intermedia projects. Adding a crucial dimension to the study of Japanese art and modernism, this issue explores how these groups attempted to accommodate the creative paradox of individualism within collectivism. _Contributors: Maki Kaneko, Kuroda Raiji, John Szostak, Miwako Tezuka, Ming Tiampo, Reiko Tomii, Alicia Volk, Midori Yoshimoto Reiko Tomii_ is an independent art historian and curator in New York. She is coauthor of _Xu Bing_. _Midori Yoshimoto_ is Associate Professor of Art History and curator of two galleries at New Jersey City University. She is the author of _Into Performance: Japanese Women Artists in New York_. (shrink)

La psicología es una rama científica relativamente nueva y a la que todavía le faltan bases metodológicas consistentes para fundamentar sus investigaciones. Dada su inmadurez, tal ciencia tiene dificultades para delimitar su estatuto ontológico, lo que genera diversos equívocos epistemológicos y metodológicos. Así, se impone una cuestión fundamental para la aclaración del objeto de la psicología: el problema mente-cuerpo. En ese sentido, el objetivo de este artículo, basado en la fenomenología de Edith Stein, es analizar algunos trabajos de la filósofa, (...) a saber: “Causalidad Psíquica” e “Introducción a la Filosofía”. De esa manera, a través de las investigaciones de Stein acerca de la psique y del cuerpo, se concluye que es posible concebir la cuestión psique/mente-cuerpo como una unidad-dual que se instancia en el Leib.Psychology is a relatively new scientific branch that still lacks consistent methodological foundations to support their investigations. Given their immaturity, that science still faces difficulties to delimit its ontological status, which raises various epistemological and methodological misconceptions. Thus, there is a fundamental question for an elucidation of the object of Psychology: the mindbody problem. The proposal of this article, in this sense, is to discuss the mind-body problem in the light of the Phenomenology of Edith Stein, seeking from there lay the fundation of Psychology. For this, some works of the philosopher was analysed, namely: “Psychic Causality” and “Introduction to Philosophy”. In this way, through the investigations of Stein about the psyche and body, concluded that it is possible to conceive the psyche/mind-body issue while a dual-unit that instantiates in the Leib. (shrink)

Cet article examine le rapport entre l’Idée platonicienne du Bien et l’au-delà de l’essence de Levinas.

This paper explores the role of World Health Organization (WHO) medical experts in ambitious projects for substance control during the Cold War in Thailand and India. The circumstances surrounding opium production in these two nations were very different, as were the reasons for requesting expert assistance from the United Nations. Whereas the Thai military regime was concerned with controlling illicit traffic to secure its borders, the Indian government wanted to direct its opium raw materials towards domestic pharmaceutical production. Overlapping and (...) sometimes competing agendas of country governments and international agencies converged upon each project, complicating the consultants’ work and requiring careful navigation. In both cases, medicine as a science concerned with human health and well-being was subordinated to more pressing agendas. At the same time, the article argues that WHO consultants left an important impact, though not necessarily due to their skills and training in medicine. Instead, they provided exemplars of sound governance and delivery of public health in a politically stable and economically developed country. (shrink)

Há que se fazer jus à riqueza prismática da figura e da atuação desse intelectual, prestando atenção para a tridimensionalidade que lhes é conatural, condição para que elas sejam conhecidas e compreendidas em profundidade, em toda a extensão que se põe entre a discussão e a reflexão filosóficas, de um lado, e as realidades, crises, paixões e angústias da educação, de outro.

Enfolding Silence is a rare gem for exploring the aesthetic dimensions of epistemology and meaning-making through the arts in the context of historic communal injury. Author Brett Esaki invites his audience to consider how Japanese Americans have developed various art forms to cope with, resist, and transform traumatic experiences of racism, including the mass, unlawful internment of nearly 120,000 people of Japanese descent during World War II. By examining an extended ethnographic case study, educators and students can reflect on how (...) a community teaches aesthetically across generations, as one generation traumatized by racism teaches what matters culturally, aesthetically, and spiritually to the next. Esaki is... (shrink)

Brides of the Buddha: Nuns’ Stories from the Avad?na?ataka, by Karen Muldoon-Hules. Lexington Books, 2017. 240pp. Hb. $100, ISBN-13: 9881498511452. E-book. $95. ISBN-13: 9781498511469.

We report the results of an experiment in which human subjects were trained to perform a perceptual matching task. Subjects were asked to manipulate comparison objects until they matched target objects using the fewest manipulations possible. An unusual feature of the experimental task is that efficient performance requires an understanding of the hidden or latent causal structure governing the relationships between actions and perceptual outcomes. We use two benchmarks to evaluate the quality of subjects’ learning. One benchmark is based on (...) optimal performance as calculated by a dynamic programming procedure. The other is based on an adaptive computational agent that uses a reinforcement-learning method known as Q-learning to learn to perform the task. Our analyses suggest that subjects were successful learners. In particular, they learned to perform the perceptual matching task in a near-optimal manner (i.e., using a small number of manipulations) at the end of training. Subjects were able to achieve near-optimal performance because they learned, at least partially, the causal structure underlying the task. In addition, subjects’ performances were broadly consistent with those of model-based reinforcement-learning agents that built and used internal models of how their actions influenced the external environment. We hypothesize that people will achieve near-optimal performances on tasks requiring sequences of action—especially sensorimotor tasks with underlying latent causal structures—when they can detect the effects of their actions on the environment, and when they can represent and reason about these effects using an internal mental model. (shrink)

Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism. Political Philosophy in Japan challenges the view that a neat distinction can be drawn between Nishida's apolitical 'pre-turn' writings and the apparently ideological tracts he produced during the war years. In the context of Japanese intellectual traditions, this book suggests that Nishida was a political thinker form the (...) very beginning of his career, and consequently, his later political works cannot be dismissed as peripheral to his philosophical project. Counter-intuitively however, Christopher Goto-Jones argues that a consistently political reading of his philosophy reveals a dissenting standpoint even during the height of the Pacific War. This book argues that the prevailing postwar tendency to dismiss interwar and wartime Japanese culture as fascist or ultra nationalist en total neglects a lively political discourse, which contained some serous and profound political insight and even dissent. By suggesting that Nishida tetsugaku was a voice of dissent during Japan's Great East Asia War, Goto-Jones presents a case for the rehabilitation of Nishida as a political thinker, and as an example of a Japanese resistance, able to make a valuable contribution to contemporary debates about international political, globalization , and inter-cultural relations. Offering a unique and potentially controversial view of the subject of Nishida and the Kyoto School, The Political Philosophy of Japan will be of huge interest to anyone studying Japanese History, Political Philosophy and comparative philosophy alike. (shrink)

Walter Ong points out that no one can write naturally, because writing is a completely artificial technique we need to acquire through education. The technology of literacy as writing letters begets a dividing line between “literates” and “illiterates,” since literacy cannot be acquired otherwise. When we review the early history of literacy, we notice that letter-writing was a specialized technology, and that in its center resided a small number of elites who could write. Thereafter, in the Modern Era, the center (...) of discussion on literacy turned to the issue of the illiterate masses, mainly on how to bring them to literacy through school education. As the interest in popularizing literacy increased, though, another kind of increased interest arose: the interest in literacy education for blind people. On purpose or not, blind people had been excluded or alienated from literature and/or letter-based culture. However, the stronger the power exerted to exclude blind people, the more blind people aspired to write/read letters. Such aspiration and attempts to write/read letters in their own way may establish a distinct touch-centered world of letters and literacy and, importantly, may relativize its sight-centered world counterpart. If so, how will such a practice revise sight-centered literacy and open new horizons? I would like to consider this topic by reviewing its historical background and examining a case of writing practice by Kuzuhara Kôtô, a blind musician, in 19th century Japan. (shrink)

This paper is an attempt to probe the connection between Spinoza's philosophy and his excommunication from the Synagogue in 1656. It seeks, first, to show the decisive influence of the 1656 excommunication on Spinoza's life and thought, and to demonstrate that this event is the single most important key to understanding his entire philosophy. With this key, the paper seeks, secondly, to illustrate the development and transformation of Spinoza's thought through specific reference to his three major works, Korte Verhandeling, De (...) Emendatione, and Ethica. Underlying these two points is a third, namely, that the inherently dynamic and positive elements of ?experience?, which have not been fully appreciated thus far, should be given greater attention in the evaluation of Spinoza's philosophy. (shrink)

The rest of the book addresses a variety of theoretical and empirical issues that relate to this conception, concluding with a response from Sen to his critics.

Vário é o conteúdo da presente edição de Filosofia e Educação, não sendo possível estabelecer uma unidade temática, embora entre os textos possam ser vislumbrados aspectos e elementos comuns. Daí o título múltiplo, compósito, reticente...

Without making any reference to traditional linguistic disciplines such as presupposition, implicature and indirect speech acts, this article analyzes how and what implicit meanings were constructed, structured and negotiated through an ambulance request call to the119 call center in Yamagata, Japan in 2011, while enhancing the cogency of the empirical approach independent from analytical theories. Through the occasioned taxonomic analysis of the occasioned semantics of the caller and the call-taker regarding the dispatch, the analysis captured definitive evidence on how a (...) negative response was created from the call-taker’s categorization process. It reveals the process in which the rejection was determined from the talk by the call-taker that was oriented toward and constructed by the conceptual knowledge of motion, which was formulated as ‘walk’. A three-part-list structure was created, which formulated ‘emesis’ into the category of a symptom, but not into that of an illness. The analysis reports that the call-taker’s method of occasioned semantics was operative and systematically patterned. Based on the results of the analysis, with linguistic evidence, the article critically argues that the rejection of an ambulance request was due in large part to the call-taker’s method of categorization when asking questions, which provides an alternative account to that of a previously reported analysis. (shrink)

O presente estudo tem o objetivo de apresentar a "fenomenologia da afetividade" elaboradapelo filósofo Dietrich von Hildebrand (1889-1977), discípulo de Husserl e que produziuanálises filosóficas a partir da denominada "fenomenologia realista", ou seja,uma filosofia fenomenológica da verdade, mas que mantém o contato existencial com arealidade, a partir do conhecimento das essências genuínas e do conhecimento a priori. Para ofilósofo somente por meio do método fenomenológico é possível alcançar genuinamente oconhecimento a priori das essências dos fenômenos e assim, chegar à verdade (...) ea profundidade do fenômeno. A investigação filosófica de Hildebrand se baseia diretamentena experiência humana, assim, para conhecer a essência do ser humano é importante analisaros fenômenos da vida consciente. Hildebrand afirma em sua análise fenomenológica que apessoa humana é um ser espiritual e que possui três estruturas intencionais: o entendimento,a vontade e a afetividade. Essas três estruturas da pessoa humana são, em verdade, aestrutura ontológica do ser humano e cada uma delas compõem “centros operativos” devivências. Assim, esse artigo visa apresentar a vida e o pensamento de Hildebrand,explicitando a questão da pessoa humana e da afetividade, diante de tantas confusõesconceituais, uma vez que, segundo Hildebrand, a afetividade é a estrutura da pessoa humana que melhor expressa a vida interior humana. É por meio da afetividade que é possível dizer que vivemos algo. Sendo assim, o filósofo exige uma análise radical e rigorosa, entendendo fenomenologicamente a resposta afetiva possuidora de um caráter ativo e que expressa a tomada de decisão em relação aos acontecimentos no ser humano. (shrink)

Classical Marxism is apparently a past topic. But, Marxist methodology is still useful to treat several contemporary problems of science and technology studies (STS). Marx had criticized the capitalist economy of his time and classical economic theory by analyzing the commodity production of the industrial revolution. But, he accepted western science and industrial technology as given factors in the capitalist economy. Though Classical Marxism attributed knowledge to the ideological superstructure of social relationships, it did not treat knowledge production as an (...) economic and social process. Now knowledge, especially scientific and technological knowledge, is an essential feature of the contemporary economy of the developed countries. Now the, critical study of production and distribution of knowledge, the object of STS, is an essential subject of our time. It includes the problems of ever expanding new working class: technical specialists, professionals, software workers, and health-related professionals. They, once independent proud professionals, are now in unstable working conditions. Improved Marxist methodology might make possible such a critical study. (shrink)

Draws on the traditions of the martial arts to ask whether playing violent videogames actually transform gamers into better people.

The essays in this book take a new approach to the subject, engaging substantially with the philosophical texts of members of the Kyoto School, and ...

This paper surveys the historiography of the global response to HIV/AIDS. Since 1981, when the disease was first identified, there have been great strides in the medical and biological sciences in understanding the impact of the new virus on the human immune system. Although there is still no successful vaccine, antiretroviral (ART) treatment continues to improve the likelihood of HIV-positive people living long and healthy lives. We have also seen a few exciting cases of full recovery, which will allow scientists (...) to explore new avenues towards a cure. Yet the AIDS pandemic is by no means over: 40 million have died and over 35 million individuals still live with HIV. More importantly, as historians and scholars in the humanities and social sciences have been pointing out since the early 1980s, HIV brought to light how non-medical factors play a critical role in a successful disease response. As the global community faces the aftermath of a new pandemic, it is timely to examine how broader social, economic, political, and cultural factors influence individual experiences of disease at local, national, international, and global scales. This essay examines how scholars have written historically about the HIV pandemic, using a variety of methods and approaches: from traditional histories of medicine to anthropologies of development. While HIV has sparked a massive corpus of historical reflection from a variety of disciplines, its contemporaneity means that “global AIDS historiography” cannot yet be described as a cohesive academic conversation. Yet what unites the scholarship, this essay argues, is its use of HIV to examine how and why post-war social and economic systems have achieved health objectives for some populations and not others. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Going to our Happy Place: Idealism, Realism, and Nishida's Eutopia: A Response to Christian UhlChristopher S. Goto-JonesWords can be tricky things; their significance is often found in unexpected places. The word 'utopia,' for example, is usually considered to have originated in the early sixteenth century in Louvain when Thomas More fused two Greek words (ou, 'not,' and topos, 'place'). The result was a new, Greek-sounding compound, utopia, translatable as (...) 'Noplace.' Apparently, it was a small, newly discovered island where people did things differently from Europeans. By a happy coincidence, utopia was almost homophonous with another Greek compound, eutopia, which might be translated as 'Happyplace.' The word has come to be used to describe models of nonexistent societies that are imagined to be better than the ones in which we live.In his stimulating, thorough, and carefully crafted review of my recent book, Political Philosophy in Japan: Nishida, the Kyoto School, and Co-Prosperity, Christian [End Page 482] Uhl makes a great deal of my claim that Nishida's political project was utopian. He also takes issue with my characterization of Nishida as a political idealist. In the interests of clarification and in the spirit of engaged debate, I think that it is important to consider what these important (and often complicated) terms mean. In particular, the idea that 'idealist' and 'utopian' are coterminous should not be allowed to stand unchallenged. In a related way, it may be helpful to clarify what is meant by 'realist' in political thought, since Uhl claims that, far from being an idealist, Nishida was actually a realist "in a very fundamental sense of the word."Uhl is quite right to observe that I identify Nishida's political scheme as utopian in the sense that he provides a model of an ideal society as a means of demonstrating the problems in the society in which he lived.1 However, when it comes to the effectiveness of Nishida's utopian vision qua dissent in wartime Japan (or simply qua practice), the key problem slides from being utopianism itself to idealism. A utopia is an ideal society; the method required to realize that society is not necessarily part of the vision itself, although it may be implied in the structure. Consider a socialist utopia: for Marx, the road to this perfect society was paved by historical materialism; for a number of other socialists (including many Japanese socialists), the route to a broadly similar society was defined in humanist or even idealist terms. In a rather casual sense we might label the later Marx a realist and, say, Kawakami Hajime as an idealist. Nishida's utopia is no simpler,2 although it does, in fact, contain a sense of process: it is defined as a type of self-realization and it is premised upon an underlying faith in the power of the mind to transform both the self and the everyday world.I would contend that Nishida was an idealist (a thinker who works on the principle that the reality in which we live is somehow mind-correlative), although not a simple idealist, and also a political utopian. A number of his students, for example Nishitani and Kōyama, broadly shared their mentor's goals but differed in their construction of the paths to them. The quotation from Nishitani that Uhl selects reveals this clearly: he argues that if we do not "have both feet firmly grounded in the consciousness of the past as well as in the practice of the present, any idea will remain a mere concept, a utopian ideal."3 Nishitani is not taking issue with the utopia; he is challenging the process appropriate to its realization. He argues (in common with many of the other second-generation members of the Kyoto School) that an idealist philosophy that pays no attention to the significance of history can offer no blueprints for the achievement of its ideals in reality. The implied challenge to Nishida's thought here is to his understanding of the forces of historical change: idealist self-power (jiriki) is laid bare as ahistorical and inadequate as an engine for social change. Having said that, however, Nishitani does not make... (shrink)

Na crônica do Departamento de Filosofia e História da Educação da Faculdade de Educação da Unicamp, o ano de 2014 deverá assinalar-se como aquele em que o tempo sulcou duas lacunas, lançando através delas, para o seu lado vazio, as figuras de Rubem Alves e José Luiz Sigrist.

We consider cardinal invariants determined by Hausdorff measures. We separate many cardinal invariants of Hausdorff measure 0 ideals using two models that separate many cardinal invariants of Yorioka ideals at once from earlier work. Also, we show the uniformity numbers of s-dimensional Hausdorff measure 0 ideals for $$0< s < 1$$ and of the Lebesgue null ideal can be separated using the Mathias forcing.