著者

森 禎徳

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.25, pp.81-90, 2007-10-18 (Released:2018-02-01)

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Under the banner of "structural reform without sanctuaries", the government is attempting to promote the introduction of market principles into the medical care system. Although the primary purpose of this reform is to reduce the total national medical expenses, it is also expected that the market mechanism will contribute to the improvement of medical services. However, if we consider the managed care system in America, it is clearly evident that the deregulation of the medical care system produces numerous adverse effects and that the market mechanism does not work as expected. From an ethical point of view, the most serious problem is that excessive deregulation leads to the corruption of medical quality and "social exclusion" of the vulnerable; this is because market principles, by definition, do not include any ethical norms in the regulation of the market itself. Considering the supposed nature of the medical care system, we should control the power of market principles. The national medical care system must be considered as a public issue, and not as a matter of "self-interest"; therefore, it requires the higher principle of "fairness" as its moral foundation.

著者

長谷 正人

出版者

The Japan Sociological Society

雑誌

社会学評論 (ISSN:00215414)

巻号頁・発行日

vol.40, no.3, pp.310-324, 1989-12-31 (Released:2010-05-07)

参考文献数

38

被引用文献数

1 1

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ダブル・バインドは、日常的コミュニヶーションに現れる論理的パラドックスの問題として哲学的に考察されてきた、しかし、ダブル・バインドは同時に関係性とシステムについての問題でもある。このパースペクティヴからみたとき、ダプル・バインドは社会学的問題となる。システム論からみたダブル・バインド状況は次のようなものである。システムのあるレベルでポジティヴ・フィードバックが起こり、システムに変化の可能性が生じている。それにもかかわらず、もう一つ上のレベルでネガティヴ・フィードバックが起こり変化への動きを内に孕んだままシステムは安定してしまうのである。このようなダブル・バインド状況からの解放は、ポジティヴ・フィードバックに対する抑制を解き、システム全体にポジティヴ・フィードバックを引き起こすことになる。ダプル・バインドへのこのようなアプローチは、社会システムが硬直化した秩序状態にあるとき、これをどう変化させればよいか、という問題にも示唆を与えるだろう。

著者

鶴島 暁

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.29, pp.26-34, 2011-09-30 (Released:2018-02-01)

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In this paper I consider the arguments for the moral status of human embryos from a Christian viewpoint. First I address the position which claims that "the embryo at the moment of conception, i.e. at fertilization, is a person." I focus on the Vatican's strong position which argues vigorously and repeatedly for the protection of early embryos. In this paper I use the word "Vatican" to refer to the teaching authority of the Roman Catholic Church and magisterium, papal pronouncements, the Congregation for the Doctrine of the Faith, the Pontifical Academy for Life and so forth. This is because not all Catholic theologians and ethicists agree with this strong position or reject hES cell research. In this section I take a similar position to the Vatican's. Secondly, I deal with the opposing position which gives the green light to hES cell research because it does not consider the pre-embryo to be a person. And thirdly, I address the response to that criticism by the Vatican. Finally I investigate what the key question is and what kind of issue influences each argument in this debate on the moral status of embryos.

著者

金山 弥平

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.71-91,239, 2003-04-01 (Released:2009-12-09)

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Ancient and modern skepticism are said to be different in that (1) ancient skeptics attacked beliefs, while modern skeptics are challenging knowledge (justified true belief); (2) ancient skeptics considered it possible to live without beliefs, following 'appearances', while modern philosophers consider it impossible, as is typically represented by Hume's judgement; (3) ancient skeptics took skepticism to be the best way to attain happiness, while such a demand may be incredible to philosophers today. But are these differences really substantial? As to (1), the state of mind to which justified true belief corresponds in Greek philosophy is doxa (belief) rather than episteme (knowledge); modern skeptics may be regarded by ancient skeptics as challenging belief rather than knowledge. As to (2), when e.g. a car rushes toward them, Pyrrhonists and Humeans will both evade the car, with the processes in their minds being almost the same, and different only in names ('appearances' and 'beliefs'). However, there is at least one substantial difference: if ancient skeptics' claim in (3) is true, Pyrrhonists can lead a better life than Humeans, by following appearances of moral virtues and also suspending judgement about the sufferings their moral activities may cause to them. To Humeans, who hold that reason is the slave of the passions, Pyrrhonists' claim to achieve happiness by rationally suspending judgement may appear to be the result of neglecting observation. But the reason's power that enables men to lead a good life, in which ancient skeptics believed, was what Socrates actually observed in his own mind and handed down to posterity.

著者

青山 拓央

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2014, no.65, pp.9-24_L3, 2014-04-01 (Released:2016-06-30)

参考文献数

26

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The titular question can be interpreted as follows: Does future possibility precede logical possibility ─ which provides simultaneous alternatives? In this paper, I defend a philosophical intuition that future possibility is more fundamental than logical possibility, even though the former seems conceptually more complex than the latter. My attempt can be regarded as retreating from Duns Scotusʼs modal semantics to Aristotleʼs (cf. Yagi 2009, Knuuttila 2013). Moreover, I attempt to reconstruct my previous arguments (Aoyama 2008, 2011) on the assumption that the above intuition is correct, and seek to connect Kripkeʼs famous argument about de re modality (Kripke 1980) with Wittgensteinʼs argument on certainty regarding de re beliefs (Wittgenstein 1969). In the appendix, I note that the background of this paper is related to Nietzscheʼs peculiar fatalism (I call a world in which this kind of fatalism is true not an ʻunfree worldʼ but an ʻafree worldʼ; everything in such a world involves no contrast between being free and being unfree that can be found in the determiningdetermined relation).

著者

野家 啓一

出版者

東北大学哲学研究会

雑誌

思索 = SHISAKU (ISSN:0289064X)

巻号頁・発行日

vol.45, no.1, pp.1-20, 2012-10-17

著者

横山 啓太

雑誌

科学研究費助成事業研究成果報告書

巻号頁・発行日

pp.1-12, 2020-06-01

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本課題では、数学の定理やその証明の難しさ・複雑さを数理論理学の視点から評価・分析する、逆数学と呼ばれる研究を複数の視点から推し進めた。特に、組み合わせ命題ラムゼイの定理の評価分析において長年の未解決問題であった2次元無限ラムゼイの定理の「証明論的強さ」すなわち無矛盾性証明の困難さを確定する問題を解決し、さらにそれを理論計算機科学における停止性検証に応用する手法を考案した。 さらに有限組み合わせ命題の順序数を用いた解析手法を証明論における証明の長さの析学における新たな逆数学現象の発見等、関連研究を推し進め、逆数学研究の基盤を拡張した。研究成果の学術的意義や社会的意義: 2次元ラムゼイの定理の証明論的強さにおける長年の問題の解決とそのための手法の導入は逆数学研究におけるマイルストーンとなり、逆数学や証明論分野の国際会議で関連する多くの話題が取り上げられたほか、ウエブジャーナル Quanta Magazine でも取り上げられた。また、上の結果により、2次元ラムゼイの定理の強さがヒルベルトの還元主義プログラムの視点で十分弱いということが解明されたため、この結果の哲学的意味についても議論がなされた。 : In this project, we investigated the complexity and difficulty of mathematical theorems from the view point of reverse mathematics. Especially, we developed some new techniques to analyze the strength of combinatorial principles such as Ramsey's theorem, and solved a long-standing open problem on the proof-theoretic strength of Ramsey's theorem for pairs. Besides the above, we introduced some arguments to apply the above result and related techniques to the termination analysis, the study of sizes of proofs, found a new phenomenon on the reverse mathematical study of functional analysis, and expanded the field of reverse mathematics with those new points of view.

著者

藤井 聡

出版者

公益社団法人 土木学会

雑誌

土木学会論文集D (ISSN:18806058)

巻号頁・発行日

vol.62, no.3, pp.334-350, 2006 (Released:2006-07-20)

参考文献数

46

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本稿では,土木において風土の問題は極めて重大であろうとの認識の下,風土に関する代表的哲学書である和辻哲郎著「風土:人間学的考察」(1943)を批評することを通じて,土木工学への知見を得ることを目指した.和辻の哲学的存在論の基本的立場を踏まえることで,各種土木事業が地域のあり方のみならず,地域の人々の人間存在そのものに根元的影響を及ぼし得る可能性が浮かび上がることを指摘した.それと共に,和辻風土論には「健全なる風土と不健全なる風土」との別が論理的に指し示され得ないという実践倫理哲学上の問題点が潜んでいることを指摘し,その問題点が土木において和辻風土論を参照するにあたっての重大な障害となることを指摘した.その上で,その問題点を超克するためのアプローチとして,近代保守思想を参照し,援用することの有効性を論証した.

著者

山崎 真也

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.27, pp.79-88, 2009-10-01 (Released:2018-02-01)

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In this article, I examine why disagreements of diagnosis are likely to occur in psychiatric diagnosis. This problem (which I call the "reliability problem") raises the question of whether psychiatry might have real objectivity. If psychiatric doctors (specialists) give different diagnoses to the same patient, the patient would justly doubt the objectivity of the diagnoses. In addition, our expectation that psychiatry and its classification system relates to the objective world would be undermined, since the standard of classification seems to be liberally interpreted by each diagnostician. This problem has been addressed by the employment of so-called "operational diagnostic criteria." However, the following problems remain: (a) there are different operational criteria systems; (b) if several different operational criteria systems are at once applied to the same patients group, the proportions of patients with a disease vary depending on the criteria systems; and (c) because it is not shown that a particular criteria system has an advantage and validity over other criteria systems, there is no rationale for regimenting a particular criteria system. In other words, only one operational criteria system must be used uniformly by all diagnosticians before the reliability problem can be truly resolved, but this is not realistic at present. Since each diagnostician can choose any criteria system according to their preference, the reliability problem reoccurs regardless of the introduction of operational criteria. We need to continue to inquire into the reliability problem and the objectivity of psychiatry.

著者

齊藤 稔 青木 孝夫 欒 竹民 幣原 映智 長田 年弘 安西 信一 原 正幸 金田 晋

出版者

広島市立大学

雑誌

基盤研究(C)

巻号頁・発行日

1998

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本研究は東西の伝統的学芸の価値概念である西洋の自由学芸、日本の芸道、中国の六芸を対象とし、解釈学的に比較することを意図した比較芸術学的共同研究であり、広島市立大学をはじめ広島大学その他の大学の専門家の協力をえて推進した。ヨーロッパにおいては古代から中世を経て近世・近代に至るまで7自由学芸(septem artes liberales)、文法、修辞学、弁証術、数学、幾何学、天文学、音楽はアルス(ars)として、技術・芸術と学問の不可分の領域と見なされ、哲学とともに人間性を探究するための、また教育と教養を培うための学芸であった。古代ローマ時代のキケロはそのような教育と教養が人間存在にとって必要不可欠な徳としての気品(dignitas)を生み出すことを強調し、ルネッサンスにおいてペトラルカは人間社会のためにそのような倫理の必要を説いた。これはまた造形芸術の美質であり目的でもあった。他方レオナルド・ダ・ヴィンチは絵画を自由学芸と同列に置き、絵画は学問であるとして「絵画学」(scienza della pittura)を主張した。というのは絵画は遠近法や解剖学や光学などを本質的に必要とするからである。日本の芸道は民族的な美的意識であり、芸術の思念と実践を統合する価値概念であった。これはあらゆる美的な生活芸術を貫く芸と術の道としての芸術的営為であり、教化されるべき様式として把握された。また高い徳と美的に教育された人間存在の教養を形成するために求められた。そこでは制作や表現においても、享受や理解においても、つねに帰一すべき根源的自然、あるいは神的超越者を自覚して精進する。芸道は真・善・美を求める人にとって高徳の人間形成のための、また美的形成、美的教養として望まれる必須のアルス(学芸)であった。中国ではさらに古くから六芸として、礼、楽、射、御、書、数の教養思想があり、基本的には人間として修得すべき教養や道徳であり、技芸や学芸であった。その修得は文学や哲学から詩や書・絵画の技術的習練にも結びついた。それは絵画では書画同体、十八画法などの奥義の技法をも含んでいる。本共同研究はこれら3つの概念を比較学的に研究し、それらの類似と相違を明確にするように試みた。それによって3つの美的システムが学芸の領域に属するだけではなく、真・善・美の価値意識の普遍的理念を伴う人間生活全般に深く関わることを理解することができた。そしてこの総合研究の成果は学際的研究への貢献として、それら伝統的学芸とその解釈が美的真実への感性的理性的認識に到達するものであることを示しえたと考えている。

著者

照屋 太郎

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.32, no.2, pp.83-98, 2010 (Released:2012-12-17)

参考文献数

33

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The purpose of this study is to clarify what is the meaning of “the real strength” of a person. This paper is based on the literatures written about the stage of Masters of Budo, and Geido. This stage is called by the name of “Mushin”. · How can we live, not as a creature but as a human being? · What is “the real thing” for a person? · What is “the essential strength” of a person?When we answer these questions from the standpoint of thinking about Mushin, we can say that “the real strength” of a person is “the strength of the person who is trying to live honestly with oneself”. This “oneself” means one's movement of the mind that is the essence of a person. To have “the real strength” of a person means to live honestly with “oneself”.When we think about the dimension in which there is “the real strength” of a person, it seems that the dimension has an axis that tells us “the depth of the spirit”. We can say that to have physical ability, physique, knowledge, skill, or so, is one of the “strength”. When we think about the dimension in which there are those “strength”, it seems that the dimension has no axis of “the depth of the spirit”. So, “the real strength” of a person is different in the dimension in which it exists to those “strength”.There is the Japanese old legend of the sword that is called by the name of “Masamune”. “Masamune” cut only the thing that the sword should cut. The person who has “the real strength” of a person seems like “Masamune”.

著者

星野 倫

出版者

イタリア学会

雑誌

イタリア学会誌 (ISSN:03872947)

巻号頁・発行日

vol.69, pp.49-72, 2019 (Released:2021-01-23)

参考文献数

54

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Benché la pubblicazione dei saggi di Bruno Nardi Dal «Convivio» alla «Commedia» abbia a lungo relegato il Convivio al ruolo di opera minore e intermedia utile all’interpretazione del Poema, oggi gli studiosi tornano a guardare quest’opera con rinnovata attenzione e ad interrogarsi sul progetto che l’ha portata alla luce. In questa direzione si muove anche la presente indagine, volta ad individuare fonti e modelli dell’opera, da Brunetto Latini a Cicerone.Dante, nel noto capitolo (Conv. II, xii) in cui espone la propria formazione culturale fiorentina dopo la morte di Beatrice, indica due testi: il De consolatione Philosophiae di Boezio e il De amicitia di Cicerone: mentre sul primo, racconto autobiografico in forma di prosimetro, non vi sono dubbi, risulta più difficile inquadrare il peso del dialogo ciceroniano nell’elaborazione del Convivio. Per quest’opera, infatti, è stato piuttosto indicato come modello il Tresor di ser Brunetto, che di Cicerone fu volgarizzatore e commentatore a Firenze.Brunetto, nella Commedia, affida a Dante il proprio lavoro con le parole «Sieti raccomandato il mio Tesoro» (Inf. XV, 119): segno dell’esplicito riconoscimento dell’opera enciclopedica del maestro come uno dei testi di riferimento da parte dell’allievo. Per quanto siano almeno sette i casi in cui il Convivio mostra riferimenti alla Rettorica, traduzione parziale del De inventione ciceroniano con ampio commento, e ben venticinque al Tresor, ciò non consente di definire il Tresor quale modello del Convivio. La leggerezza e la gioia che traspaiono dalla narrazione del Tresor (l’autore paragona le virtù cardinali con gioielli in Tres. II, i, 3), non si riflettono nella gravità e scientificità ricercata dal testo di Dante, e la lingua del Tresor, il francese, è lontana da quella dell’allievo.Simone Marchesi (2001) ha individuato nel primo trattato del Convivio (Conv. I, xii, 10) la citazione di un passo del Tresor (Tres. II, xci, 2, che è in realtà una libera traduzione del ciceroniano De Officiis II, xi, 40) senza evidenziarne l’eco brunettiano, citato tuttavia esplicitamente dal poeta nel quarto trattato. La ricezione dantesca di Cicerone appare aver acquisito progressivamente peso anche nel processo di composizione del Convivio, il che induce a considerare l’opportunità di indagare l’opera ciceroniana come fonte e modello dell’opera.Nel Convivio Cicerone è esplicitamente citato ventuno volte. Dante dichiara di aver letto a Firenze il De amicitia, citandolo nel primo trattato quasi letteralmente; il De senectute, che affiancava il De amicitia nella didattica medievale, è citato una volta nel secondo trattato e sette nel quarto; del De Officiis invece, come già osservato, non si rilevano tracce nei primi tre trattati, ma nel quarto ne compaiono sette citazioni.Il testo che si intende sottoporre all’attenzione qui è il De finibus bonorum et malorum, opera citata da Dante prima di tutti gli altri testi ciceroniani. Al De finibus, opera filosofica corposa e distante da opuscoli didattici quali il De amicitia o il De senectute, il poeta si ispira in Conv. I, xi, 14, allo scopo di giustificare la scelta linguistica del volgare, richiamandosi al passo ciceroniano (Fin. I, [ii], 4) che difende la legittimità dell’uso del latino per la disquisizione filosofica. Esaminando la diffusione dei manoscritti ciceroniani nell’Italia medievale, L. D. Reynolds (1992) ha messo in luce come il De finibus fosse giunto a Padova a fine Duecento e da lì avesse preso a circolare nel Nord della penisola. L’esiliato Alighieri viene in contatto con quest’opera, ne legge l’inizio del primo volume e lo cita nel primo trattato del Convivio, illustrando estesamente (dal cap. v al xiii) la scelta del volgare per il commento delle sue canzoni filosofiche. Potrebbe dunque essere proprio il(View PDF for the rest of the abstract.)

著者

田村 歩

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2023, no.74, pp.189-202, 2023-04-01 (Released:2023-06-28)

著者

稲垣 良典

出版者

日本科学哲学会

雑誌

科学哲学 (ISSN:02893428)

巻号頁・発行日

vol.17, pp.17-28, 1984-11-24 (Released:2009-05-29)

著者

江川 隆男

出版者

日仏哲学会

雑誌

フランス哲学・思想研究 (ISSN:13431773)

巻号頁・発行日

vol.27, pp.260-264, 2022-09-01 (Released:2022-10-01)

著者

佐藤 有理 鈴木 真

出版者

The Philosophy of Science Society, Japan

雑誌

科学哲学 (ISSN:02893428)

巻号頁・発行日

vol.49, no.2, pp.67-72, 2016-12-20 (Released:2017-09-29)

著者

川島 彬

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2019, no.70, pp.191-204, 2019-04-01 (Released:2019-04-18)

参考文献数

19

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In this paper, I provide an interpretation of ‘the Form of the Good’ and ‘the unhypothesized principle’ in Plato’s Republic, VI-VII. Regarding the ‘Form of the Good,’ I first consider what is meant by the fact that Plato speaks of ‘the Good,’ on the one hand, usually as one Form among others and, on the other hand, at Republic, 509b7-9 as a special ‘Form’ that transcends the other Forms. I argue that these two ways of speaking of the Good should not represent two different items (pace Fujisawa) but rather two aspects of the same item. The Form of the Good is the cause of good things being good, just as the Form X is the cause of x things being x. And, for Plato, for something to be good is for its components to be unified. Now, the totality of Forms is something good, and this is made good by the Good, which unifies the system of Forms (this unification is what the Good does as the special, transcending ‘Form’). ‘The unhypothesized principle’, which the dialectician grasps at the end of ‘the upward path’, is, in my view, the system of Forms (and not, as many suppose, the Good itself). In the upward path, the dialectician subsumes a given Form under a more general Form and then subsumes this under an even more general Form, so that the whole system of Forms is both the endpoint of this procedure and the starting point (archē) for the downward path. This system is an especially good thing, showing, I suggest, the highest unity; grasping this system helps one to understand how unification in general comes about, which understanding, in turn, promotes the understanding of the Good.

著者

入江 幸男

出版者

日本ヘーゲル学会

雑誌

ヘーゲル哲学研究 (ISSN:13423703)

巻号頁・発行日

vol.2000, no.6, pp.28-40, 2000-12-16 (Released:2010-07-27)

参考文献数

12

著者

今井 真士

出版者

文教大学

雑誌

文教大学国際学部紀要 = Journal of the Faculty of International Studies (ISSN:09173072)

巻号頁・発行日

vol.26, no.1, pp.17-32, 2015-07-01

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Historical Institutionalist explanations / Comparative Historical Analysis approaches are inferences about the causes of specific outcomes in particular cases. They are intended to explain outcomes that have already happened, either in the distant past or in the recent past. The goal of the analysis is precisely to explain the specific past occurrences (Mahoney, Kimball, and Koivu 2009: 116). In Historical Institutionalist explanations, political institutions are seen as the developing products of struggle among unequal actors, and are mainly focused on the long-term processes of institutional building, change and thus divergence. In Comparative Historical Analysis approaches, this view is expanded into the one focused on various events including political institutions. While these approaches are developing in comparative politics after the middle of 1990s based on the qualitative methodology, some scholars emphasized on the methodological differences between the qualitative one and the quantitative one, and thus pursued their ontological foundations of philosophy of science (especially biology and complexity science); especially, without proposing empirical and useful methods, they have seen these differences of methodologies as ones of paradigms and scientific views. Recently, however, other scholars have avoided these pedantic arguments of the philosophy of science and thus attempted to propose the logical (but not biological) foundations based on the set theory. In this article, I argue the ontological development of the literature of Historical Institutionalism / Comparative Historical Analysis and focus on the conceptual and terminological change of “contexts”. Especially, I compare the usage of “contexts” in the five approaches; critical junctures, institutional evolutions, multiple contexts, critical antecedents, and permissive / productive conditions.

著者

堀井 泰明

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.23, pp.35-41, 2005-10-26 (Released:2018-02-01)

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Bioethical problems in medical care are widely discussed and debated. Because medical care must involve some degree of caring between the care-giver and the care-receiver (the patient), bioethics then must also be concerned with theories of caring. Milton Mayeroff argues that being concerned about others is an essential role for the human being; thus, he views caring existentially. He claims that caring about another human fosters self-actualization and autonomy in the acting person. This study concludes that, because people need to care for others in order for themselves to flourish, a theory of caring is the foundation to being human and to self-actualization.