The famous Japanese novelist offers his personal interpretation of a classic work on samurai ethics, everyday life, and spiritual salvation.

Objectives: To analyse the decision making for end of life care for patients with cancer at a teaching hospital in Japan at two periods 10 years apart.Design and setting: Retrospective study conducted in a 550 bed community teaching hospital in Okinawa, Japan.Patients: There were 124 terminally ill cancer patients admitted either in 1989 and 1999 for end of life care with sufficient data to permit analysis.Main measurements: Basic demographic data, notification to the patient that he or she had cancer, patient (...) involvement in do not resuscitate orders, and various medical interventions which were performed in the month prior to the patient’s death were evaluated.Results: In 1989 none of the patients were notified of their diagnosis; in 1999 five patients were informed . Of the 113 patients with a written DNR order, none were involved in consenting to the DNR order. In the month before death, patients in both groups received non-palliative treatments such as feeding tube placements , total parenteral nutrition , and intravenous albumin infusion . Morphine use increased significantly in 1999 compared with the 1989 group.Conclusions: The majority of patients dying of cancer were still not informed of their diagnosis and were seldom involved in DNR decision making at a teaching hospital in Japan. There was no change in the number of potentially futile interventions that were performed but morphine use increased. Modern ethical education is urgently needed in Japanese medical practice to improve decision making process in the end of life care. (shrink)

Little is known about health of the growing subpopulation of the working poor in Japan. We aimed to evaluate health status and healthcare utilization in relation to income among Japanese working adults. We conducted a one-month prospective cohort study using a health diary in working adults from a nationally representative random sample in Japan. Based on the government criterion, the working poor group was defined as earning an equivalent annual income of less than 1.48 million Japanese-yen. For health status, we (...) measured symptomatic episodes and health-related quality of life (HRQOL). For healthcare utilization, we measured frequencies of visits to a physician or pharmacy, and use of complementary and alternative medicine (CAM). We constructed multiple linear regression models for these measures adjusted for age, gender, and co-morbidity, using annual equivalent income as a 4-level categorical variable. (shrink)

This paper deals with the debates over _kālamṛtyu_ (“timely death” or human death at the end of the life span) and _akālamṛtyu_ (“untimely death” or premature death that occurs when the life span still remains). In cultural areas like ancient India, where the _karman_ doctrine or the law of _karman_ is firmly rooted, such “timely death” and “untimely death” have seemed to be the catalysts for the philosophical and ethical debates. Assuming that a person’s life itself would be affected by (...) the person’s past _karman_s, each life span and death of individual persons would have been predetermined by their past _karman_s, and consequently, any efforts for preserving or prolonging life span in this world would have no meaning. If it were so, in the first place, does the _karman_ doctrine leave room for “untimely death”? This paper discusses how Buddhist literature, especially the _Questions of King Milinda_ (_Milindapañha_), and the Āyurvedic literature approach the above issues. (shrink)

Free will in intentional consciousness is exposed to skeptics since it was found that subconscious neural activities, what is called readiness potential, precedes the intention to an action. The question of whether free will is an authentic illusion has been argued not only in psychology but physics and philosophy. Most of scientists, however, think that the intentional consciousness who believes to have his/her own free will, is determined by readiness potential in advance, and that free will cannot coexist with determinism. (...) We here point out that knowing to be determined in advance cannot be verified till local event at a local site can be known from a different local site without disturbing the event. That is the assumption of locality. We here show that determinism, free will and locality are three essential elements in consciousness, and show that they constitute trilemma. The fact that one of three elements must be abandoned can lead to three types of consciousness. Absence of free will can constitute type I consciousness which is consistent with symptoms in autism spectrum disorder such as weakened theory of mind. Absence of determinism can constitute type II consciousness which is consistent with symptoms in schizophrenia such as thought insertion, self-other integration. Absence of locality can constitute type III consciousness which is consistent with typical people. We can find the entanglement of intentional consciousness with unconsciousness including readiness potential only in type III consciousness. Finally, we show that sense of agency and free will cannot be established until consciousness as an entanglement is implemented. (shrink)

Grodzinsky's general approach to the neuroscience of language is interesting, but the evidence currently available has problems with pragmatic infelicity in experiments involving Japanese scrambling and the interpretation of experimental results on Japanese indirect passives. I will suggest a more direct way of testing the Trace-Deletion Hypothesis (TDH).

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 59-69 [Access article in PDF] Buddhist Views on Ritual Pactice Protestant Character of Modern Buddhist Movements Yukio MatsudoUniversity of HeidelbergWhat is the relationship between ritual and ethical activities in Nichiren Buddhism, as practiced in the Soka Gakkai (SG)? SG is a lay Buddhist organization which is, as such, involved extensively in secular affairs, specifically in the field of educational, cultural, social, and peace-promoting programs. (...) The question is, therefore, not at all whether there is a connection of religious practice and ethical activities. Rather it begs an explanation regarding its ideological background. In this respect a further reflection on a metareflection level would be useful to clarify the "modern" character of SG, which may be discussed in relation to Christian Protestantism since it has been regarded as a spiritual background for the formation of modern ethos such as individualism, egalitarianism, and social engagement. Thus, I will depict the fundamental feature of Nichiren Buddhism as "reformative Buddhism," which makes the practice of Buddhism congruent with "modern" understanding of religious roles in daily life as well as social engagement. On the other hand, I will also discuss some problems being inherent to the Western acculturation of the reformed and "engaged Buddhism." 1 The Ethical Activities of the SG in the World Ethical and Social Aspects of the Movement It is generally well known that the lay Buddhist organization, SG, as a whole has initiated wide and multifaceted activities even in an international level in order to transform its religious ideals into social reality, specifically in the field of educational, cultural, social, and peace-promoting programs. For this purpose it established educational institutes ranging from kindergartens to universities as well as research [End Page 59] institutes such as the Institute of Oriental Philosophy (founded 1961), the Boston Research Center for the 21st Century (founded 1993), the Toda Institute for Global Peace and Policy Research (founded 1996), and other centers for ecological researches. For promoting mutual respect and understanding through cultural expressions and exchanges several institutes have been established, like the Min-On Concert Association (founded 1963), the Tokyo Fuji Art Museum (founded 1991), and La Maison Littéraire de Victor Hugo in Bièvre, France (founded 1992). On a global level, its political involvement is, for a large part, situated as a NGO in the frame of the UNO and the UNESCO. With the help of the UNO, SG has organized all over the world expositions translating its concerns for peace, e.g., "Nuclear War: Threat to our World" and "War and Peace." With the Simon Wiesenthal Center it organized an exhibition "The Courage to Remember: Anne Frank and the Holocaust Exhibition." The issue of human rights is another of its major concerns. Commemorating the forty-fifth anniversary of the United Nations' adoption of the Universal Declaration of Human Rights, SG held an exhibition entitled "Toward the Century of Humanity: An Overview of Human Rights in Today's World" at the UN office in Geneva. Also, money received from fund-raising activities has been donated to the Office of the United Nations High Commissioner for Refugees and related agencies to provide medical supplies and food, and to support educational programs in the areas concerned. To expose the horrors of war, SG has also published life histories written by members about their sufferings in war: "Women against War," "Cries for Peace," and "Peace is our Duty." Segmental Differentiation of Organizational Structure To meet the requirements of functional differentiation of today's modern societal life SG is organized in a segmental and hierarchical structure. The basic structure is the regional units, organized in a hierarchical model, and all members are integrated "in each group" in their residence area. At the same time each member belongs to a specific "division" which is organized according to gender, age, and occupation. There are the four divisions of men, women, young men, and young women. Additionally there are divisions for school boys and girls, university students, as well as divisions according to occupation such as artists, lawyers, medical doctors, academics, and so on. These divisional differentiations reflect the need... (shrink)

A modified form of Mach's principle is proposed, and its consequences are discussed.

動物実験、生殖補助医療、クローン、再生医療、遺伝子組換え...技術と倫理が交差する「生命の現場」のための画期的入門書。.

Floridi’s infosphere consisting of informational reality is estimated and delineated by introducing the new notion of Typ-Ken, an undifferentiated amalgam of type and token that can be expressed as either type or token dependent on contingent ontological commitment. First, we elaborate Floridi’s system, level of abstraction (LoA), model, and structure scheme, which is proposed to reconcile ontic with epistemic structural reality, and obtain the duality of type and token inherited in the relationship between LoA and model. While we focus on (...) the ontological commitment that can negotiate and emphasize the discrepancy between type and token, we show that most research focusing on different hierarchical layers (type and token) has converged onto the flattened perspective of type and token to clarify the role of ontological commitment. We propose the idea of Typ-Ken to avoid this flattening. In addition, we elaborate Taddeo and Floridi’s criticism of approaches to the symbol grounding problem and show that their criticism based on the zero semantical commitment condition is specific to the agents affected by the flattening. We then take bird flocks as a metaphor for the living infosphere as if it had one mind. The knowledge recently yielded by image analysis indicates that it is difficult for previous flock models based on agents equipped with the flattening of local (token) and global (type) to show the special feature of a flock of the scale-free proportion (SFP). We show here that agents based on the Typ-Ken can reveal the SFP, which is the essential characteristic of the living infosphere. In other words, Typ-Ken is an expression for informational reality (LoA and model with ontological commitment) that can reveal seamless local and global interactions in the functioning of a flock or infosphere. (shrink)

The one-variable fragment of a first-order logic may be viewed as an “S5-like” modal logic, where the universal and existential quantifiers are replaced by box and diamond modalities, respectively. Axiomatizations of these modal logics have been obtained for special cases—notably, the modal counterparts $\mathrm {S5}$ and $\mathrm {MIPC}$ of the one-variable fragments of first-order classical logic and first-order intuitionistic logic, respectively—but a general approach, extending beyond first-order intermediate logics, has been lacking. To this end, a sufficient criterion is given in (...) this paper for the one-variable fragment of a semantically defined first-order logic—spanning families of intermediate, substructural, many-valued, and modal logics—to admit a certain natural axiomatization. More precisely, an axiomatization is obtained for the one-variable fragment of any first-order logic based on a variety of algebraic structures with a lattice reduct that has the superamalgamation property, using a generalized version of a functional representation theorem for monadic Heyting algebras due to Bezhanishvili and Harding. An alternative proof-theoretic strategy for obtaining such axiomatization results is also developed for first-order substructural logics that have a cut-free sequent calculus and admit a certain interpolation property. (shrink)