In lieu of an abstract, here is a brief excerpt of the content:The Reception of Husserl’s Phenomenology in Japanese PhilosophyShinji HamauzuWhen we talk about the influence of Husserl’s phenomenology, we should discuss in advance what can justify this talk. When we mention keywords— for instance, intuition of essence, intentionality, inner time-consciousness, rigorous science, natural attitude, phenomenological reduction, transcendental phenomenology, noesis-noema, my living body, genetic phenomenology, empathy, intersubjectivity, life-world, and so on—which keywords should we use when talking about the influence Husserl’s (...) phenomenology had on Japanese philosophy? But we should also ask the following question as well: Which of Husserl’s texts could be available for scholars of Japanese philosophy? Interestingly, there were few works, beyond attending Husserl’s lectures, that one could access, because he only published six books and six articles while he was alive. After Husserl died in 1938, many manuscripts were rescued from the Nazi’s hands and placed at Leuven University in Belgium where the Husserl Archive was first established. The manuscripts were edited and published as Husserliana beginning in 1950 (which now has 42 volumes). Given this, we can think of Husserl’s work as consisting of two periods: the period before and the period after the publication of Husserliana.I myself am interested in the problem of “intersubjectivity” within Husserl’s phenomenology. It is on the one hand the problem of “other-experience (Fremderfahrung)”—i.e., “how I experience the other”—which is the problem of other-experience in the empirical dimension. But it is on the other hand the problem of “intersubjective constitution”—i.e., “how the objective world is the correlate of intersubjective constitution through other-experience,”1 which is the problem of how the other participates in the transcendental dimension. It is characteristic of Husserl’s phenomenology that these two problems are discussed together inseparably. [End Page 1]The manuscripts on the problem of “intersubjectivity” from 1905 to 1935 are collected in volumes XIII to XV of Husserliana. Although the fifth meditation of Cartesian Meditations (first published in French translation in 1931) is often mentioned as the representative work on this theme, it is no more than the tip of the iceberg after Husserl struggled for many years on this problem. The genesis of this theme in the manuscripts dates back to 1905 when terms such as “other” (ein Anderer) and “foreign” (fremd) appeared in manuscript 1, or terms such as “empathy” (Einfühlung) and “intersubjective” appeared in manuscript 2. Husserl wrote later that he had discussed this theme to a relatively large extent in the lecture Fundamental Problems of Phenomenology (Hua XIII) in 1910–1911. In the period of 1905–1910, after the “problem of intersubjectivity” was first introduced, we can also find the idea of “phenomenological reduction” appear for the first time in the literature. This tells us that the problem of intersubjectivity and the idea of phenomenological reduction were born as two sides of the same coin.When Husserl’s phenomenology was first introduced to Japan, Japanese scholars were already reading the first volume of Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, where the “intersubjective world” is thought to refer to a “correlate of experience mediated by empathy,”2 and so the task is to clarify the “intersubjective constitution of the objective world.”3 However, when we consider Husserl’s influence in the history of Japanese philosophy and examine whether the problem of intersubjectivity is discussed as a fundamental problem of philosophy, it can be doubted, in my opinion, whether or not there were any researchers who ever faced this problem seriously. In what follows, I survey several generations of philosophers in Japan who engaged with Husserl’s rehabilitation, to investigate the problem of intersubjectivity in his reception and extent of his influence.Nishida Kitarō’s Interest in PhenomenologyNishida Kitarō (1870–1945) looked back at the revision of his first book in 1936 and wrote,The standpoint of this book [An Inquiry into the Good (1911)] is that of consciousness, which might be thought of as a kind of psychologism... I came to realize that it is not that experience exists because there is an individual, but that an individual exists because there is experience. I... (shrink)

近代日本において一様に捉えきれない多様な「悪」の姿と、それがどのように扱われたのかを、イデオロギーと実践の双方の面から描く。.

This study developed an emotional vulnerability scale and examined its reliability and validity with a sample of university students. In health psychology, a measurement of emotional pain can contribute to the prevention and improvement of physical and mental health problems in daily life. We collected data from 361 Japanese university students. From preliminary interviews with 20 participants, 42 semantic units were extracted. For scale development, a questionnaire survey was conducted using the 42 extracted categories, and exploratory and confirmatory factor analyses (...) were performed. Four factors emerged, which were both reliable and valid: “vulnerability toward criticism or denial,” “vulnerability toward worsening relationships,” “vulnerability toward interpersonal discord,” and “vulnerability toward procrastination and emotional avoidance.” This scale can be useful to understand vulnerability in everyday situations and grasp the vulnerable conditions experienced by individuals. This can help prevent stress responses and mental health problems, which are valuable contributions to health psychology. (shrink)

Since Darwin's theory of evolution by natural selection, the idea of descent with modification came to dominate systematics, and so the study of morphology became subgugated to the reconstruction of phylogenies. Reinstating the organism in the theory of evolution (Ho & Saunders, 1979; Webster & Goodwin, 1982) leads to a project inrational taxonomy (Ho, 1986, 1988a), which attempts to classify biological forms on the basis of transformations on a given dynamical structure.Does rational taxonomy correspond to thenatural system that Linnaeus and (...) his contemporaries as well as all pre-Darwinian morphologists had in mind? Here, we examine how rational taxonomy and the natural system can coincide in the dynamics of processes generating forms during development, which conferexclusivity, genericity androbustness to the forms that do exist. We use the example of segmentation, especially inDrosophila, as an illustration to explore the implications of rational taxonomy for evolution and systematics, and the relationship between ontogeny and phylogeny. (shrink)

Theories of institutions can be classified into two broad approaches: institutions-as-rules and institutions-as-equilibria. According to the first approach, institutions are conceived as rules that guide the actions of individuals engaged in social interactions. On the other hand, the second approach views institutions as behavioral patterns. In order to have a complete picture of institutions, we need to take both approaches into consideration. Individuals construct mental models to produce expectations about institutions, while institutions make individual expectations relatively compatible. The main purpose (...) of this paper is to develop a general framework within which it is possible to analyze coevolution of individual mental models and institutions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.1 (2002) 1-34 [Access article in PDF] Ninagawa's Production of Euripides' Medea Mae Smethurst [Figures]The Japanese theater director Yukio Ninagawa, known for expressing his opposition to repressive politics in his productions during the 1960s, claimed that he staged the Medea because he wanted Japanese women to know that they could be as strong, as straightforward, as the character Medea. Japan, which has been the largest (...) consumer of his Medea, was and still is a male-dominated society. According to Ninagawa, it is a country in which for a woman to be demure and weak is considered a virtue. 1 And yet, if you look closely at Euripides' Medea you might conclude that Medea, although strong, is not an ideal role model for women. 2 (This was the view of Leda Geh of the Singapore Sunday Star, who reviewed Ninagawa's production in 1992.)Ninagawa's Medea was enormously successful. It ran for more than 250 performances in Japan, in other parts of Asia, and in the West, even though all the performances were in the Japanese language. Between the first productions of the Medea in 1978 and the latest in 1999, Ninagawa played to oversold, sold-out, or virtually sold-out houses in Tokyo, Osaka, and Nagoya, as well as in smaller cities throughout Japan. 3 The 1993 [End Page 1] production in Tokyo had a three-night run, in a theater with a capacity of eight hundred seats, which was on average 84 percent filled. 4 During a second tour to Athens in 1984, over a two-night run at the Herodes Atticus Theater (which has a capacity of six thousand people), fourteen thousand attended the performances. According to the producer Tadao Nakane (whom I interviewed in Tokyo on 15 March 1999), the audiences, including those sitting on the sides of the Acropolis, applauded so long and hard that tears came to his eyes. 5 In London, in 1978, Tokusaburo Arashi's performance of Medea brought him a nomination for an Olivier award 6 and, in the fall of 1999, Ninagawa served as the first non-English-speaking foreign director of the Royal Shakespeare Company's production of King Lear. Given these and other successes, it is clear that Ninagawa was able to bridge the gap between the West and East, on the one hand, by appealing to Western audiences with his Japanese productions and, on the other, by bringing a Western play to Japanese and other audiences.In this article I will consider how Ninagawa was able to take this ancient Greek tragedy and make it popular, not only with other Asian or non-Japanese audiences but also with those in Japan. He based his Medea on the poet Mutsuo Takahashi's 7 line-by-line adaptation of Euripides' [End Page 2] Medea. Not all of Takahashi's lines are used in each production; however, Ninagawa's productions of Medea, like his production of Oedipus the King, do adhere to the words of the text much more closely and fully than do Tadashi Suzuki's Bacchae or Trojan Women. Ninagawa infused his productions of the Medea with a very strong Japanese presence, consisting of elements drawn from Japan past and present. And it is these elements that I believe have helped ensure his success with Japanese audiences who (like us) bring their own cultural baggage to the theater.To demonstrate the Japanese content of the productions, I draw on a live performance of the Medea that I saw in Tokyo in 1993 and on my translations from the Japanese of both Takahashi's adaptation of Euripides' text and Tange Kazuhiko's translation from the ancient Greek. 8 I also draw on programs, playbills, the published notes of Ninagawa, and videotapes of productions. I hope to show how Ninagawa infused the Greek tragedy with a Japanese presence in the Tokyo production of 1993 and to note how that production differed from the version of his Medea performed in Athens in 1984. I place the Tokyo performance within its cultural context by pointing out the Japanese elements... (shrink)

In The Human Condition, Hanna Arendt explained the rise of the social realm during the early modern period from the ancient dichotomy between the public and the private domains. For her, the rise was relevant to the establishment of political economy. This establishment was also linked with the intellectual change of a non-Western region. When Japanese intellectuals began importing Western political economy, they confronted a problem of how to fit that science to the Japanese situation, which they saw as having (...) no public realm composed of equal citizens. Although scholars have studied the reception of political economy in Japan, how the intellectuals transformed their understanding of society remains a research gap. I argue that some intellectuals in Japan thought that in order to provide space for the concept of political economy, they needed to create both a public and a social realm, and this caused some tension – a tension different from that in the European context. Indeed, Japanese people had a unique reception of Adam Smith’s political economy. Especially after Westernization (or the Meiji Restoration) began in 1868, the concept of political economy began to spread throughout Japan. Yukichi Fukuzawa (1835–1901), the most influential Enlightenment thinker in the Meiji era, denied the traditional, neo-Confucian view of economics and declared that the pursuit of wealth should be the goal of society; he thus introduced space for the concept of political economy into Japan. This space was regarded as troublesome, and Shigeki Nishimura (1828–1902), an advocate of national morality, challenged the concept, arguing that society should be based on ethics, not on the pursuit of wealth. (shrink)

More attention needs to be given to Adam Smith's view of South America. Although scholars have elucidated Smith's view of colonization, these studies have not fully clarified how Smith was influenced by the depiction of societies in South America from travel books. Though he read travel books on South America, Smith does not necessarily follow their original description of the societies found there. Instead, he sometimes distorted the original in consideration of the effects of colonization. To evaluate the impact of (...) colonization, he supposed that societies in South America were not civilized, so colonized societies could be seen as part of the process of civilization. However, he did not belittle precolonial societies. He emphasized the moral quality of the so-called savage people. As I argue in this paper, he had at least two criteria in evaluating society. In addition to economic development, Smith also recognized moral degradation as part of social development. Smith evaluated s... (shrink)

(1993). Evolutionary theory and World Future. World Futures: Vol. 38, Theoretical Achievements and Practical Applications of General Evolutionary Theory, pp. 97-106.

A sustainable system has all the essential characteristics of an organism?an irreducible whole that develops, maintains and reproduces, or renews, itself by mobilizing material and energy captured from the environment. What is the nature of the material and energy mobilization that makes an organism? I begin with a brief description of a tentative theory of the organism?developed in detail elsewhere (Ho, 1993; 1994a; 1995a,b; 1996b,c)?as a dynamically and energetically closed domain of cyclic non?dissipative processes coupled to irreversible dissipative processes, which (...) effectively frees the organism from thermodynamic constraints so that it is poised for rapid, specific intercommunication, enabling it to function as a coherent whole. I shall then show how this novel theoretical framework may begin to provide normative criteria for sustainable economic systems, thereby also exposing some of the inadequacies of current models and assumptions. (shrink)

En France, l'épistémologie de la médecine est facilement réduite à l'étude du magistral essai de Canguilhem, Le normal et le pathologique. Toutefois, ce livre publié il y a plus de soixante-dix ans ne reflète plus l'état des sciences médicales contemporaines, ni celui des débats poursuivis par les philosophes des sciences depuis. Le présent livre, premier du genre en langue française, a pour ambition d'introduire le lecteur à la philosophie des sciences médicales. Ses dix chapitres initieront le lecteur aux débats qui (...) l'agitent, sans que soient requises des connaissances philosophiques ou médicales préalables. Il répond à la fois à la demande de médecins en quête d'une philosophie qui leur parle de leur discipline et de leurs pratiques, et de philosophes à la recherche d'un guide dans ce champ morcelé et dominé par la philosophie d'expression anglaise. [Payot]. (shrink)

This paper examines two paths by which F. A. Hayek’s work has influenced the cognitive theory of institutions: cognition and cultural evolution. It argues that there is a relationship between the sensory order and the social order. The explanation of social order begins with the human mind. This is illustrated with ideas relating to understanding culture from a cognitive viewpoint. Human cognition makes cultural evolution an endogenous process. The paper draws on ideas of co-evolution of individuals’ mental models and their (...) actions. Mental models can be modified by feedback from altered perceived reality as a consequence of peoples’ altered actions. A key to understanding cultural evolution is an understanding of how individuals modify their mental models. (shrink)

While there are many studies that address how well Japanese companies have adopted explicit CSR practices, our understanding of their own views on such practices is still limited, particularly of the difference in their views before and after the process of making implicit CSR explicit. The present research thus aims to address this apparent change by providing comparative case studies of two Japanese companies selected from two different time periods. The findings indicate there is a continuity observable in the mindset (...) of these companies not a change. This contradicts existing literature and suggests that the process of making CSR explicit has not been accompanied by any real change in their mindset. The result shows that ethically questionable practices have been going on behind the explicitly articulated CSR policies and implies the difficulties of delegating the power to address societal issues to business organisations. This is important particularly now when the expectations of the public regarding the responsibilities of business towards society are on the rise. (shrink)

The ignorance of Helsinki declaration is continuing in Japan for approximately 20 years. More than 400 children including preschoolers with developmental conditions including temper tantrums, hyperactivity, and/or autistic characteristics have been already operated. The cranioplasty for isolated mild trigonocephaly had been empirically introduced by a physician to re-establish the brain spatial environment, and a government-granted and multi-centered clinical observation study is now in operation without scientific verification of the procedure’s validity. The characteristic of the skull shape are too mild and (...) sometimes too subtle to be recognized by the parents and health checkup doctors. A physician may tentatively and extraordinarily use an unproven procedure in exceptional circumstances where proven and effective interventions do not exist. However, the intervention must as soon as possible be subjected to scientific scrutiny according to ethical principles in order to stop the utilization in case of misprediction (no evidence of the efficacy). (shrink)

Art and Pornography presents a series of essays which investigate the artistic status and aesthetic dimension of pornographic pictures, films, and literature, and explores the distinction, if there is any, between pornography and erotic art. Is there any overlap between art and pornography, or are the two mutually exclusive? If they are, why is that? If they are not, how might we characterize pornographic art or artistic pornography, and how might pornographic art be distinguished, if at all, from erotic art? (...) Can there be aesthetic experience of pornography? What are some of the psychological, social, and political consequences of the creation and appreciation of erotic art or artistic pornography? This book will contribute to a more accurate and subtle understanding of the many representations that incorporate explicit sexual imagery and themes. It is sure to stir debate, and healthy controversy. (shrink)

By looking at 15th/16th realistic noh and Greek tragedies through the lens of Aristotle and of each other, this comparison reveals a previously unnoticed relationship between the structure of the tragedies and their performance, that is, the involvement of the third actor at the climactic moments of the plot in both and the actor stepping out of character in noh. This observation helps to account for Aristotle’s view that tragedy be limited to three actors.