It has often been assumed that Plato's Apology is a faithful recreation of Socrates' speech on the final day of his trial in 399 b.c.; that it contains almost nothing of Plato's own philosophy; and that it therefore represents rather the position of the historical Socrates on how to live and how to philosophize. In this belief, Schleiermacher relegated the Apology to an appendix to his translation of Plato, along with some spurious works. His view was followed by Zeller and (...) Grote in the late nineteenth century, and further popularized in the 1920s by Burnet's edition of the Apology. (shrink)

In Plato's "Hippias Major" 292e6-7, we can find a self-predication sentence; "The fine is always fine." (We have similar expressions in "Protagoras" 330c4-6, 330d8-el, "Lysis" 220b6-7.) How should we interpret this sentence? We cannot give it any metaphysical meaning drawn from Plato's own theory of Form, which is explicit in his middle dialogues. "The fine" here should be the logical cause, not the one of the metaphysical essentials (cf. Paul Woodruff's "Plateo Hippias Major", p. 150). So taking a sentence like (...) "parthenos kale kalon" (287e4), we can safely paraphrase it in Woodruff's manner: "a fine girl is a fine thing." This can avoid reading the metaphysical meaning into the text. And I would like to make a new proposal for reading of 292e6-7: "the fine thing is what is to be called fine." This is to emphasize the unique character of the self-predication sentences in the early dialogues. In the Socratic way of discourse, Socrates and his partner get involved into "trial and error" during their pursuit of the knowledge. What they can do then is to give their opinions which seem to them true (so-called alethes doxa", cf. "Meno" 85c), and to get close examinations of them. And in this way they are getting closer to the knowledge. My interpretation well describes these activities. (shrink)

This paper explores the perceptual space of Thomas A. Clark’s poetry and its links with the long and influential Western literary and artistic traditions of walking in the landscape, from Romanticism to Land Art. Particular attention will be given to the relations that Clark establishes in his writing between walking as a bodily practice and the multi-sensory engagement with the landscape it provides. It will be shown that Clark’s most significant contribution to the literature of walking lies in the balance (...) he creates between movement and stillness. In this dynamics, walking is envisaged as means of contemplation and communion to be found within the body, but which is at the same time directed towards the world, and the landscape appears as an infinite variety of perspectival views and as a dynamic process of discovery. (shrink)

本书介绍了1990年在日本哲学各分支学科中有影响的32位知名学者,并对入选学者的学术生涯和主要理论观点,进行了客观评价。.

The aim of this presentation is to show that philosophy of education must seriously engage itself with horizons of education. After a brief explanation of the term “horizon”, the horizon of modern pedagogy, which was inaugurated by Pestalozzi and Herbart, is examined. Modern pedagogy with its special emphasis on method unravels itself as one of the major streams of modern epistemology, for which inspection of inner ideas is crucial. The modern epistemology, on the other hand, presupposes the atomistic self represented (...) by the Lockian dark room. This is the horizon of modern pedagogy. One of the deficiencies of this horizon is that it is not capable of articulating the educational aim on its own terms. Thus, dealing with the aim of education, modern pedagogy was obliged to use terms such as God or Nature, the terms, of which philosophical origin goes back to the Cave metaphor of Plato. This takes us to the second part of the presentation: the examination of the Cave metaphor in order to unravel the horizon of the classical education, paideia. The comparison of the two horizons will show the importance of horizon, about which philosophy of education must be sensitive. (shrink)

科学が自然を破壊した今、人間は人工的に反人工的な自然を保持するべく努力しなければなりません。科学技術は、この逆説に耐え抜かねばならないのでしょう。.

Although modern civilization has brought about great technical achievement, mankind face various problems today. It seems that humans are endlessly pursuing economic development, and they often neglect the preservation of the environment. Japan is not free from this world-wide problem. However, Japanese civilization would be able to offer an important paradigm for the future course of mankind. In particular, animism and tolerance towards religious differences seem to be vital elements for the betterment of this world.

Kyosei, a traditional Japanese concept, has been applied to a variety subjects, from biology to business. It has more recently become synonymous with the concepts of corporate responsibility, ethical decision making, stakeholder maximization, and responsible reciprocity. The purpose of this paper is to trace kyosei's modern business application back to ancient Confucian thought. The ideals associated with Confucianism were instrumental in the creation of Japanese business codes of ethics during the early part of the seventeenth century. A short history of (...) this period is presented to provide a contextual framework for understanding these codes. A specific code of ethics, called the shuchu kiyaku, is presented for the first time in English and shown to have direct roots in Confucian writings. Statements from modern company codes and from modern Japanese and American businessmen are presented to reflect the philosophy of business embodied in that ancient code of ethics. (shrink)

Chomin Nakae (Japanese thinker,1847-1901) has been called “the Rousseau of the East” by both Japanese and Chinese because he translated Jean-Jacque Rousseau, for instance, the Social Contract into Japanese and Chinese. It would be natural to suppose that Chomin read Rousseau’s books as an overseas student in France from 1872 to 1874 after the time of “ the Paris Commune”. It seems that many Chinese overseas students in Japan read Rousseau’s books in Chinese and Japanese translated by Chomin and accepted (...) democratic and revolutionary thoughts originally born in the West and brought them home. Adding to the fact, it is insisted that the substance of Chomin’s thought is rather Confucian-biased democracy to be governed morally by both people and the sovereign than pure popular supremacy, which was gotten through examining the results of the recent research. (shrink)

Die Platonische Techne-Analogie hat eine heuristische Funktion. In ihr wird eine bestimmte (vom Verfasser «technisch» genannte) Denkweise sichtbar, die in der platonischen Philosophie durchgehend einflussreich bleibt. Die vorliegende Untersuchung besteht aus zwei Teilen. Der erste Teil analysiert die vielfältigen Strukturen der platonischen Techne-Analogie und bringt die in ihnen wirkende «technische» Denkweise zum Licht. Der zweite Teil behandelt den Einfluss dieser Denkweise auf verschiedene Bereiche der platonischen Philosophie.

ObjectiveTo assess distracted attention and performance on a computer task following completion of a sustained attention and acute media multitasking task among adolescents with varying self-reported usual media multitasking.MethodsNinety-six 13- to 17-year-olds played the video game Tetris following completion of a Go/No-go paradigm to measure sustained attention in the presence of distractors, an acute media multitasking, or a passive viewing condition. Adolescents completed the conditions on separate visits in randomized order. Sustained attention was measured within the Go/No-go task by measuring (...) errors of omission. Distracted attention while playing the Tetris task was measured by computing eye tracking measures of attention to irrelevant distractor images that bordered the Tetris game. Participants also self-reported their daily media multitasking.ResultsThe Go/No-go task revealed important qualitative differences in sustained attention among low and high usual media multitaskers. There was a uniform improvement in sustained attention among low usual media multitaskers, demonstrated by a consistent linear decrease in omission errors. Among high usual media multitaskers, there was initially a decrease in sustained attention followed by an increase. Completing the Go/No-go task also statistically significantly reduced distractibility and increased performance while playing Tetris compared to the passive viewing condition, but only among those with low usual media multitasking. There was a non-statistically significant trend that completing the acute media multitask increased subsequent distractibility and performance while playing Tetris among high media multitaskers.ConclusionIn this sample of adolescents, practicing a sustained attention task reduces distractibility and improves task performance among those who have low levels of usual media multitasking. (shrink)

Biographical sketches show how six writers and public figures prepared for their deaths.

日本の戦後思想の核心とは、圧倒的な外来思想への、自己の戦争体験と近代日本の露わになった後進性を手がかりにした、ポストコロニアルな抵抗にある。非西洋世界が近代化にむけた苦闘にあるこのとき、日本の戦後思想 は、どのような可能性をもつのか。「リスク近代」の果てにせり上がってきた、世界が抱え込む「有限性」という概念を手がかりに、21世紀世界の思想的課題と、未来構想の可能性を問う。.