This research investigated how interpersonal communication with a large audience can influence communicators’ attitudes. Research on the saying-is-believing effect has shown that when an individual’s attitude is perceived in advance by a communicator, the communicator tunes the message to the person, which biases the communicator’s attitude toward the person’s attitude. In this study, we examined the conditions under which audience tuning and attitude bias can occur with audiences containing more than one individual. We manipulated communicators’ perceived group entity for a (...) large audience and the audience’s prior attitudinal valence and measured the audience’s epistemic trust. The results showed that communicators tuned their messages to the audience’s attitude when they perceived group entitativity and epistemic trust. Furthermore, tuning the message to the audience was found to bias communicators’ subsequent impressions of the topic in a direction closer to the audience’s attitude. These results suggest that perceiving a large audience as a group influences the subsequent impressions of electronic word-of-mouth product or service communicators. (shrink)

In contemporary Japanese society, it is difficult to find a marriage partner, and therefore, “Konkatsu,” the search for a marriage partner, has become a socially accepted activity in Japan. In response to this social challenge, in addition to private companies, governments and non-profit organizations are supporting individuals in their search for a marriage partner. This paper reviews statistical information related to marriage hunting published in Japan. In addition, some of the authors’ collaborative activities and academic publications based on these activities (...) are reviewed. Subsequently, the paper discusses and highlights the importance of helping individuals have confidence in their physical attractiveness. (shrink)

In The Ethico-Religious Concepts in the Qur'án Toshihiko Izutsu analyses the guiding spirit of the Islamic moral code, the basic ethical relationship of man to God. Izutsu asserts that, according to the Qur'anic conception, God is of an ethical nature and acts upon man in an ethical way. The resulting implications for man are enormous, requiring devotion not merely to God but to living one's life ethically.Izutsu shows that for the Qur'an our ethical response to God's actions is religion (...) itself; it is at the same time both ethics and religion. Izutsu explores these themes by employing ethnolinguistics, a theory of the interrelations between linguistic cultural patterns, to analyse the semantic structure of major concepts in the Quar'an. Islam, which arose in the seventh century, represents one of the most sweeping religious reforms ever to appear in the East.The Quar'an shows in vividly concrete terms how time-honoured tribal norms came into bloody conflict with new ideals of life, and finally yielded to the rising power. This transitional epoch is of particular importance in the whole of Islamic thought, a time during which the key terms of a traditionally fixed system of values were transformed in their connotative structure, modified in their combinations, and finally integrated into an entirely different system.Originally published in 1959 as The Structure of the Ethical Terms in the Koran and revised under the current title in 1966 this 2002 reprint makes this classic work of Islamic studies once again available. (shrink)

1. Shinpi tetsugaku -- 2. Isurāmu bunka -- 3. Roshia-teki ningen -- 4. Imi no kōzō -- 5. Isurāmu tetsugaku -- 6. Ishiki to honshitsu -- 7. Kōran -- 8. Kōran o yomu -- 9. Tōyō tetsugaku -- 10. Sonzai ninshiki no michi -- 11. Rūmī goroku -- [12] Taidan teidanshū, chosaku mokuroku.

Some of the basic substructural logics are shown by Ono to have the disjunction property (DP) by using cut elimination of sequent calculi for these logics. On the other hand, this syntactic method works only for a limited number of substructural logics. Here we show that Maksimova's criterion on the DP of superintuitionistic logics can be naturally extended to one on the DP of substructural logics over FL. By using this, we show the DP for some of the substructural logics (...) for which syntactic methods don't work well. (shrink)

In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu (...) turns his attention to an analysis of parallel concepts of two great Taoist thinkers, Lao-tzu and Chuang-tzu. Only after laying bare the fundamental structure of each world view does Izutsu embark, in the final section of the book, upon a comparative analysis. Only thus, he argues, can he be sure to avoid easy and superficial comparisons. Izutsu maintains that both the Sufi and Taoist world views are based on two pivots--the Absolute Man and the Perfect Man--with a whole system of oncological thought being developed between these two pivots. Izutsu discusses similarities in these ontological systems and advances the hypothesis that certain patterns of mystical and metaphysical thought may be shared even by systems with no apparent historical connection. This second edition of Sufism and Taoism is the first published in the United States. The original edition, published in English and in Japan, was prized by the few English-speaking scholars who knew of it as a model in the field of comparative philosophy. Making available in English much new material on both sides of its comparison, Sufism and Taoism richly fulfills Izutsu's motivating desire "to open a new vista in the domain of comparative philosophy.". (shrink)

古代戦国期、秦帝国出現前夜の激動の時代を生き、儒家ながら、伝統的な儒家の枠組みに収まりきらない異色の思想を展開した荀子。「性悪説」で名高い人間観や「天人の分」で知られる自然観、「礼の王国」論に見られる 国家観等々、現実的かつ合理性に貫かれたその思想像を多角的に探り、中国古代思想史上の位置を明らかにする。.

The true man without any rank.--Two dimensions of ego consciousness.--Sense and nonsense in Zen Buddhism.--The philosophical problem of articulation.--Thinking and a-thinking through kōan.--The interior and exterior in Zen.--The elimination of color in Far Eastern art and photography.

ESSAY I THE AESTHETIC STRUCTURE OF WAKA In the tradition of Japanese poetry, there evolved several genres, of which the most representative are waka ...

Arabia tetsugaku -- Higashi Indo ni okeru Kaikyō hōsei (gaisetsu).

1. Shinpi tetsugaku -- 2. Isurāmu bunka -- 3. Roshia-teki ningen -- 4. Imi no kōzō -- 5. Isurāmu tetsugaku -- 6. Ishiki to honshitsu -- 7. Kōran -- 8. Kōran o yomu -- 9. Tōyō tetsugaku -- 10. Sonzai ninshiki no michi -- 11. Rūmī goroku -- [12] Taidan teidanshū, chosaku mokuroku.

A leading Japanese philosopher and author explores the deep structures of Zen Buddhist, Taoist and Confucian philosophies. Izutsu compares the concepts of the three disciplines regarding time, metaphysics and visionary experiences, and more.

A team of twenty-five renowned scholars have ventured on this unique endeavour to come to terms with the notions of Consciousness and Reality. The wide variety of subjects and disciplines reflects Dr. Izutsu's incredible scope of interests. He is however always focussing on the basic theme of the relationship between philosophical thinking and mysticism, which arises from an awareness of the problem of contemplative experience lying concealed in the depths of philosophical thinking. This book is a vital contribution to our (...) understanding of Islam and Intercultural Dialogue. (shrink)

The Basic Structure of Metaphysical Thinking in Islam hat I am going to say might seem to have no direct connection ...

Hume offers two ways of reconciling the partiality of people’s feelings with the generality of moral thinking. First, the general point of view in moral evaluation is not that of a disinterested observer, but of another person who has a close relationship with the person to be judged. Here I find something analogous to the idea of Nel Noddings, who attempts to build an ethical theory on the basis of caring relationships. Second, according to Hume, the generality of the rules (...) of justice is also compatible with partial feelings. Such rules allow everyone to pursue his or her goals without fear of violent intervention from others. My idea is that these rules are comparable to those of a competitive game. The idea of fair competition is not necessarily alien to Noddings’ type of ethical theory. As children, human beings normally learn to be fair in competitive games, along with caring for family members and friends. An ethical ideal of fairness may develop through competitions and help people get along with others beyond narrow circles. Taking into account of the competitive elements in relationship between people will be helpful in giving a fuller picture of a broadly Humean, sentimentalist ethical theory. (shrink)

Japanese translation of the author's major works in English published during the 1950s and the1980s.

In comparing humans and animals, we may use humans as the standard to measure animals, or conversely, animals as the standard to measure humans. While most philosophers have adopted the former approach, David Hume is among those few who use the comparison with animals as means to throw light on human nature. I focus on Hume’s treatment of human and animal reason. The cognitive processes and states that Hume holds to be common to humans and animals may be called situated, (...) that is, embedded in the process of guiding actions that is actually going on and consequently relative to the agent’s current position in space-time. Hume’s treatment of causal reasoning underlines the centrality of situated cognition in the workings of human, as well as animal minds. Taking situated reasoning and beliefs as the paradigm of human cognition enables us to look from an alternative point of view, at the features supposedly unique to human cognition, like the use of general words and concepts. Thus we can find a confirmation of the practical import of general words and concepts in Hume’s account of the obligation of promises, where words play an essential role in extending our control over objects and actions beyond what is present and particular into what is absent or not yet actualized. This is also a confirmation of how deeply our cognitive abilities in general are rooted in our practical needs. (shrink)