Background Advance care planning (ACP) is a process in which adults engage in an ongoing dialogue about future medical treatment and care. Though ACP is recommended to improve the quality of end-of-life care, the details of the dialogue experience in ACP are unknown. Objective To explore participants’ experiences of dialogue in an ACP educational program that encouraged them to discuss the value of a way of life. Research design This qualitative descriptive study used the focus group interview method. Data were (...) analyzed using qualitative content analysis. Participants and research context A dialogue-based ACP educational program was conducted in four regions in Japan for local citizens to discuss the value of their way of life. A total of 66 individuals (mean age = 55.5 ± 17.2 years; 50 women and 16 men) participated in focus group interviews. Ethical considerations This study was approved by the Ethical Review Committee of Tokyo Women’s Medical University (no. 4723) and Kyoto University (no. R2099). Findings Five main themes were extracted: discussing one’s thoughts with others in a considerate manner, reflecting on one’s way of life through others, feeling a sense of connection with others through storytelling, realizing the difficulties of talking about “what if” topics, and turning one’s eyes toward the future through the dialogue. These themes were interrelated and illustrated the complexity of the experience of discussing values. Conclusions The results suggest that dialogue in ACP is useful in clarifying values. They also indicated the need for dealing with the ethical challenges of discussing value and the importance of caring for the interlocutor to have a safe dialogue. In the ACP process, safety in dialogue may improve readiness in ACP, and health practitioners who support ACP need to address the ethical challenges entailing dialogue about values. (shrink)

Neo-Confucian influence in early modern Japan was highly intellectual, indicating that Confucian ideals did not change the nature of Japanese norms of social lives. For early modern Japanese intellectuals, the conflict and contradiction between reality and ideals had always been a source of debate and inspiration. Within the theme of Neo-Confucian rites, the contradiction was highlighted owing to the fact that it included a guideline for authentic ancestral worship and religious policy. Once introduced within the Japanese circumstances of the day, (...) Confucian understanding on spirits and proper rites lead Japanese scholars to define what was legitimate worship in the format of state religion: it was necessary to authorize traditional Japanese worship toward domestic shrines. Within thepractical process of policy making, it must be noted that a keen interest toward local beliefs had emerged through the discussion. Arai Hakuseki (1657‐1725) reflects such political interest within his work ‘Kishinron’. In order to understand the impact of Japanese interpretation of Neo-Confucian ideals, it is essential to focus on the interrelationship between religious policy and interest toward local beliefs. (shrink)

We investigate which part of Brouwer’s Intuitionistic Mathematics is finitistically justifiable or guaranteed in Hilbert’s Finitism, in the same way as similar investigations on Classical Mathematics (i.e., which part is equiconsistent with$\textbf {PRA}$or consistent provably in$\textbf {PRA}$) already done quite extensively in proof theory and reverse mathematics. While we already knew a contrast from the classical situation concerning the continuity principle, more contrasts turn out: we show that several principles are finitistically justifiable or guaranteed which are classically not. Among them (...) are:(i)fan theorem for decidable fans but arbitrary bars;(ii)continuity principle and the axiom of choice both for arbitrary formulae; and(iii)$\Sigma _2$induction and dependent choice. We also show that Markov’s principle MP does not change this situation; that neither does lesser limited principle of omniscience LLPO (except the choice along functions); but that limited principle of omniscience LPO makes the situation completely classical. (shrink)

In this paper we study the logical strength of the determinacy of infinite binary games in terms of second order arithmetic. We define new determinacy schemata inspired by the Wadge classes of Polish spaces and show the following equivalences over the system RCA0*, which consists of the axioms of discrete ordered semi‐rings with exponentiation, Δ10 comprehension and Π00 induction, and which is known as a weaker system than the popularbase theory RCA0: 1. Bisep(Δ10, Σ10)‐Det* ↔ WKL0, 2. Bisep(Δ10, Σ20)‐Det* ↔ (...) ATR0 + Σ11 induction, 3. Bisep(Σ10, Σ20)‐Det* ↔ Sep(Σ10, Σ20)‐Det* ↔ Π11‐CA0, 4. Bisep(Δ20, Σ20)‐Det* ↔ Π11‐TR0, where Det* stands for the determinacy of infinite games in the Cantor space (© 2009 WILEY‐VCH Verlag GmbH & Co. KGaA, Weinheim). (shrink)

In this paper, we consider, for a set \ of natural numbers, the following notions of finitenessFIN1:There are a natural number l and a bijection f between \\);FIN5:It is not the case that \\), and infinitenessINF1:There are not a natural number l and a bijection f between \\);INF5:\\). In this paper, we systematically compare them in the method of constructive reverse mathematics. We show that the equivalence among them can be characterized by various combinations of induction axioms and non-constructive principles, (...) including the axiom of bounded comprehension. (shrink)

1997年11月に東京・麻布台にある大阪経済法科大学所属の「セミナーハウス」で開催された「日中価値論シンポジウム」の報告論文集と、中国および旧ソ連における哲学的価値論の研究についての紹介。.

Name der Zeitschrift: Cognitive Linguistics Jahrgang: 26 Heft: 2 Seiten: 161-210.

The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type of the (...) inference. Naiyāyikas oppose this and assert that the former is distinct from the latter. I summarise Vaiśeṣikas’ argument into two points: (1) the similarity of the objects of the cognition and (2) that of the relations between the object and what denotes it. Naiyāyikas rejects both thesimilarities. The above discussion, which may stimulate our epistemological interest, has a close connection with the issue of scriptures. The utterance as a source of knowledge seems to have stood, in the early period, only for the scriptures, as pointed out by Hiryanna. Taking this into consideration, Vaiśeṣikas’ thesis can be understood to imply that they deny the intrinsic authority of scriptures and reduce it to the rational faculty of human beings. Naiyāyikas also deny itsintrinsic authority, but their view on the cognitive process of the verbal understanding is different from that of Vaiśeṣikas. The reason of this divergence may lie in how they treat the reliability of the speaker in respect to the cognitive process. (shrink)

カント哲学の真髄は、自然科学的認識の本質を洞察し、実験的方法の導入によって新しい形而上学を打ち立てたことにある。あるがままでなく、あるべきカントの姿を捉えるための精緻な議論。.

Original title : 「ドガの『舞姫』」『深田康算全集』[Œuvres complètes de Fukada Yasukazu]. Machida, Tamagawa Daigaku Shuppanbu, 1972–1973, 3 : 9–15.

Japanese conversations are known to contain a large amount of unexpressed information. When a speaker speaks with elliptical information, he or she assumes that the addressee will understand what is not overtly expressed based on the knowledge that is supposed to be shared textually, personally or culturally. The addressee, on the other hand, must determine what is not being expressed overtly using such shared knowledge. At the heart of this kind of communication is the existence of trust assumed among the (...) interlocutors. Using the term ‘entrustment’, we will examine how one particular Japanese formulaic construction, [Noun yo Noun], ‘It’s Noun, you know, Noun’, indexes mutual trust to manage conversational interaction. We will argue that this meta-pragmatic awareness needs to be recognized beyond surface interactional patterns identified in conversation. (shrink)

In this note, we prove that certain theories of (many‐sorted) intuitionistic predicate logic are closed under the independence of premiss rule (IPR). As corollaries, we show that and extended by some non‐classical axioms and non‐constructive axioms are closed under IPR.