Elly Teman, Birthing a mother: The surrogate body and the pregnant self, Berkeley: University of California Press, 2010, reviewed by Omi Leissner.

Illustrations: Numerous B/w Figures Description: Key questions in the history of Navya-nyaya (New Nyaya) remain unresolved: when did this school of logic begin, who was its founder, what distinguishes Navya-nyaya from Pracina-nyaya (Old Nyaya), and so on. This book attempts to answer these key questions in Part I. Part II provides a translation, analysis, and critical edition of the Lion and Tiger Definitions of Invariable Concomitance Chapter (Simha-vyaghra-laksana: LT Chapter) of the Tattva-cintamani-rahasya (TCR) of Mathuranatha (16th-17th c.). The hypothesis adopted (...) by the author with regard to the first question is that Udayana, who lived in the 11th century, is the founder of Navya-nyaya. This hypothesis is closely linked to the hypothesis offered regarding the second question, which is that the feature that distinguishes Navya-nyaya from the earlier school is its description of concepts and the structure of the world in terms of relation. Early Navya-nyaya authors, who flourished between Udayana and Gangesa (14th c.), devised specific terminology, of which delimitor (avacchedaka) and describer (niËpaka) are the most important, in order to identify or specify relation. This book attempts to illustrate the function of these and other Navya-nyaya terms from the viewpoint of relation. The main sources upon which the author has based his conclusions are Udayana s Laksanavali and the chapters on invariable concomitance or pervasion (vyapti) of the Nyaya-siddhanta-dipa (NSD) of Sasadhara (13rd-14th c.), the Tattva-cintamaÆi (TC) of Gangesa, and the TCR. Of these Sanskrit texts no scholar has worked on the Invariable Concomitance Chapter (Vyapti-vada) of the NSD in detail or the LT Chapter of the TCR. The latter chapter follows in the TCR the Five Definitions of Invariable Concomitance Chapter (Vyapti-pancaka), which Ingalls edited, translated, and analyzed in his epoch-making book Materials for the Study of Navya-Nyaya Logic (1951). One major innovation of this book made in Part II is to explain the structure of Navya-nyaya analysis by employing 86 diagrams based on the dharma-dharmin (property and property-possessor) relation, which serve as a visual aid and help readers to more easily understand the complicated structure of its analysis. The diagrams are also helpful in ascertaining how the definitions of invariable concomitance apply to individual cases and how the entities are connected in the application of the definitions. Another major innovation is: almost every sub-section of the LT Chapter of the TCR contains Mathuranatha s clarification of part of the two definitions; but this clarification does not give the definition incorporating prior clarifications and insertions; this book provides such a definition accompanied by a diagram. In other words, Part II illustrates the structure of the whole definition at every process of the clarification, which (definition) is never presented as such in Mathuranatha s text. (shrink)

レヴィナス思想における哲学とユダヤ教という次元の架橋へ。ツェランら詩人との思想交流から、イスラエル国家の問題まで―「場所」という概念を軸に包括的なレヴィナス像を描き出す。第3回東京大学南原繁記念出版賞 受賞作。.

For many years, modern social science and philosophy have been a battlefield of conflicting visions of the human person. There are many armies involved in this fight—among them the personalists who, even among themselves, represent different approaches to the understanding of the human person.G. W. Allport states that both philosophy and psychology are interested in the same common subject matter—that is, the human person.1 Allport's statement in this regard is very clear: personalistic psychology and philosophy must join forces to fight (...) against the reduction of the human person to a mere football or an academic pawn. We have to acknowledge an interior power of self-directedness in the human person.This article is .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:201 HUME TO SMITH: AN UNPUBLISHED LETTER* In all probability, a newly-discovered letter by David Hume, written on 17 November 1772 and published here for the first time, was addressed to Adam Smith. Purchased in May 1982 by Kwansei Gakuin University Library, it now forms part of the Adam Smith Collection there. The vendors stated the letter was acquired from a French collector, but there seems to be no (...) other information available about its provenance. The letter itself is a brief one in which Hume urges the addressee to move to an excellent house in the New Town of Edinburgh which will be empty next Whitsuntide, one of the Scottish quarterdays or term-days, fixed for the beginning and end of tenancy and usually falling on 15 May. There is a postscript, in which Hume adds that he is enclosing an account of the importing of money into Spain that was once requested from him. This enclosure has not been traced. There is no doubt about the authenticity of the Hume letter, but there is a technical difficulty about the identity of the addressee. This is made known by a slip pasted on the foot of the letter. A suspicious mind might think of an owner doing this to enhance the value of the letter, but the words 'Adam Smith Esqr Kirkaldy' are probably in Hume's hand, and the slip may well have been cut from the cover of the letter. The contents of the letter, to be sure, point definitely to Adam Smith as the recipient. For one thing, Hume stresses that the house he has in mind for his correspondent 'has a Prospect of... even I believe Kirkaldy,' and Smith was certainly the most prominent of Hume's intimate friends then living in 202 the 'lang toun' visible across the Firth of Forth from many parts of Edinburgh. There were others associated with Kirkcaldy, of course, such as James Oswald of Dunnikier, also Smith's childhood friend and someone with a great interest in political economy, but he had died in 1769. One might think, too, of the brothers Adam, in particular Robert and John, rising architects and later designers of Hume's memorial on Carlton Hill, but the focus of their life was London by this date, and they were unlikely to be asking Hume for an account of the money imported into Spain. In Hume's later years, he delighted in conversing with his friends in his home, and would call on them to pass time with him, even to move to Edinburgh to be near him. For example, he wrote to Smith on 23 November 1772 (corr. 134) that Adam Ferguson 'comes over next week, to a house in this neighbourhood. Pray, come over this winter, and join us.' On other occasions, too, he urged Smith to come to Edinburgh to visit him or to settle there so that they could enjoy each other's company. Thus, the first point suggesting that the new letter must be addressed to Smith arises from awareness of the relationship between Hume and Smith at this period. As is well known, Smith left the service of the Duke of Buccleuch in 1767 and returned from London to Kirkcaldy. There he lived with his mother and immersed himself in writing the Wealth of Nations until he left for London in May 1773 to see to the publication of his great book. As John Rae wrote of the intervening years: 'Hume, who thought the country an unsuitable place for a man of letters, used every endeavour to persuade [Smith] to remove to 2 Edinburgh, but without success.' 203 In a letter from James's Court of the Old Town, dated 20 August 1769 (Corr. 121), Hume asked Smith with all sincerity, ¦ but with a pleasing sense of humour, to spend some time with him: I am glad to have come within sight of you, and to have a View of Kirkaldy from my Windows: But as I wish also to be within speaking terms of you, I wish we coud concert measures for that purpose. I am mortally sick at Sea, and regard with horror, and a kind of... (shrink)

Contributed papers presented at a seminar held at Graduate School of Letters, Nayoga U. in 2005.

近代日本の思想は、西洋哲学と仏教の出会いの中に生まれた。井上円了、清沢満之、近角常観、暁烏敏、倉田百三らの思考を掘り起こし、その深く広い影響を解明する。.

近代仏教の確立者と称される清沢満之の思想を解明するだけでなく、その思想が夏目漱石、正岡子規などをはじめとする同時代の人々や、後世の社会に与えた影響にも着目することで、今後の清沢研究にまったく新しい視座 を提供する刺激的な入門書!

単なる知識の寄せ集めでなく、みずから「考える」整合的な知へ!技術者倫理の全体像を捉え、考える力を身につけるための入門書。.

A system for analyzing concerns of people from Weblog articles is proposed. The system called KANSHIN analyzes concerns of people by collecting Japanese, Chinese, and Korean Weblog articles. Users can find concerns of people in each language. Users can also compare differences of concerns between Japanese, Chinese, and Korean language communities. We describe several analysis results: (1) patterns of social concerns, (2) change of focuses on a problem along with the time, (3) differences of concerns on a problem between Japanese, (...) Chinese, and Korean Weblog sites, and (4) relation between words in Weblog articles and real world natural phenomenon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction to Creative Writing ContributionsAlexis Pauline Gumbs, Akasha Gloria Hull, Cheryl Clarke, doris diosa davenport, Cheryl Boyce-Taylor, Asha French, Sharon Bridgforth, Omi Osun Joni L. Jones, Alexis De Veaux, and Sokari Ekinewhen i first began to dream of creative writing contributions for this special issue of Feminist Studies celebrating the fortieth anniversaries of This Bridge Called My Back: Writings by Radical Women of Color and All the Women Are (...) White, All the Blacks Are Men, But Some of Us Are Brave: Black Women's Studies, I imagined a wealth of examples of the world and the work made possible by these two groundbreaking anthologies. I wondered what their editors and contributors were writing now. I wondered about the work of their students and people like me: those of us who understand everything we write as indebted to the path-making, silence-clearing, generative, and bodacious work of the participants in the miracles that are This Bridge Called My Back and But Some of Us Are Brave.But today as I reread the contributions that actually emerged from this process, I realize that my dream was too small. I imagined writing that would provide evidence of the ongoing impact made by these two anthologies. Instead, the creative writing in this special issue offers something more crucial and beautiful than I had imagined. These works are not mere evidence of a transformed world; these works are continuing to transform the world in urgent and visionary ways. As repeated again and again by participants in the 2022 celebration for the fortieth anniversary celebration of This Bridge Called My Back, the work that inspired these anthologies is not over. The writings featured in this issue not only show [End Page 198] how this work continues, but they feed, nurture, and provoke us as we honor our responsibility to transform this world.For example, when Akasha Gloria Hull, coeditor of But Some of Us Are Brave, shares her daily early morning meditative writing in "Writing and Rebirth: A Set of Journal Poems," we remember not only her fundamental work excavating the daily lives of Black women writers from the nineteenth century—most notably in Give Us Each Day, her edited book based on the diaries of poet Alice Dunbar Nelson—but also our own imperative. Hull's reflections on health challenges, interpersonal conflict, resurrection, collaboration, and writing itself remind us that our feminist praxis is impactful because of its dailyness. Those of us who wake up tomorrow will need to ask the same critical questions the editors of But Some of Us Are Brave asked of the fields of Black studies and women's studies. We will find surprises and repetitions in the days we meet, and then we will have to do it again.When we read two new prose poems by Cheryl Clarke, an original contributor to This Bridge Called My Back, we have an opportunity to time travel. In "Living as a Lesbian in the Archive of Style," we venture into a critical engagement with the term "hardcore lesbian," displacing the desires of the person who needs to classify others using that term with those of someone who has been hailed by it. Clarke's poem is a reminder that as we work in literary traditions and fields of study made possible by the revolutionary identity politics of an earlier era, we are still responsible for centering the experiences of those most impacted by our fluent and fluid naming practices. In "History," Clarke offers us a timely Black lesbian feminist lens on many iterations of responding to police violence, centering the perspective of a lesbian, her lover, and her lover's husband.The poem "On Being an hbcu Graduate, Teacher, Professor-Scholar at Stillman College, Tuscaloosa, AL, in May 2015" by doris diosa davenport—an original contributor to But Some of Us Are Brave—highlights the intimacy, hilarity, and poignancy of the daily work of intergenerational critical and creative praxis. In particular, she considers the context of institutions and regions that are sometimes excluded from the imaginary of how and where feminist work happens. davenport transmits the lessons and energy gained through her practice of thinking and gathering otherwise... (shrink)

SOCREAL 2013 : 3rd International Workshop on Philosophy and Ethics of Social Reality 2013. Hokkaido University, Sapporo, Japan, 25-27 October 2013. Session 4 : Agency, Responsibility, and Intentionality.

Background: According to Gelfand et al., COVID-19 infection and case mortality rates are closely connected to the strength of social norms: “Tighter” cultures that abide by strict social norms are more successful in combating the pandemic than “looser” cultures that are more permissive. However, countries with similar levels of cultural tightness exhibit big differences in mortality rates. We are investigating potential explanations for this fact. Using data from Germany and Japan—two “tight” countries with very different infection and mortality rates—we examined (...) how differences in socio-demographic and other determinants explain differences in individual preventive attitudes and behaviors. Methods: We compared preventive attitudes and behaviors in 2020 based on real-time representative survey data and used logit regression models to study how individual attitudes and behaviors are shaped by four sets of covariates: individual socio-demographics, health, personality, and regional-level controls. Employing Blinder-Oaxaca regression techniques, we quantified the extent to which differences in averages of the covariates between Japan and Germany explain the differences in the observed preventive attitudes and behaviors. Results: In Germany and Japan, similar proportions of the population supported mandatory vaccination, avoided travel, and avoided people with symptoms of a cold. In Germany, however, a significantly higher proportion washed their hands frequently and avoided crowds, physical contact, public transport, peak-hour shopping, and contact with the elderly. In Japan, a significantly higher proportion were willing to be vaccinated. We also show that attitudes and behaviors varied significantly more with covariates in Germany than in Japan. Differences in averages of the covariates contribute little to explaining the observed differences in preventive attitudes and behaviors between the two countries. Conclusion: Consistent with tightness-looseness theory, the populations of Japan and Germany responded similarly to the pandemic. The observed differences in infection and fatality rates therefore cannot be explained by differences in behavior The major difference in attitudes is the willingness to be vaccinated, which was much higher in Japan. Furthermore, the Japanese population behaved more uniformly across social groups than the German population. This difference in the degree of homogeneity has important implications for the effectiveness of policy measures during the pandemic. (shrink)