Results for 'Kazuyoshi Takeda'
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- Neuropsychological Assessment of a New Computerized Cognitive Task that Was Developed to Train Several Cognitive Functions Simultaneously.Satoe Ichihara-Takeda,KazuyoshiTakeda,Nozomu Ikeda,Kiyoji Matsuyama &Shintaro Funahashi -2016 -Frontiers in Psychology 7.
- Sex Differences in Social Cognition and Association of Social Cognition and Neurocognition in Early Course Schizophrenia.Ryotaro Kubota,Ryo Okubo,Satoru Ikezawa,Makoto Matsui,Leona Adachi,Ayumu Wada,Chinatsu Fujimaki,Yuji Yamada,Koji Saeki,Chika Sumiyoshi,Akiko Kikuchi,Yoshie Omachi,KazuyoshiTakeda,Ryota Hashimoto,Tomiki Sumiyoshi &Naoki Yoshimura -2022 -Frontiers in Psychology 13.BackgroundBoth impairment and sex differences in social cognition and neurocognition have been documented in schizophrenia. However, whether sex differences exist in the association between social cognition and neurocognition are not known. We aimed to investigate the contribution of areas of neurocognition to theory of mind and hostility bias, representing social cognition, according to sex in early course schizophrenia.MethodsIn this cross-sectional study, we assessed neurocognition using the Japanese version of the Brief Assessment of Cognition in Schizophrenia and assessed the ToM and (...) hostility bias subdomains of social cognition using the Social Cognition Screening Questionnaire in 131 participants diagnosed with schizophrenia within 5 years of onset. Sex differences were analyzed using t-tests. The associations of neurocognitive subdomains with ToM and hostility bias according to sex were analyzed using multiple regression analysis. Results were adjusted by age, estimated premorbid intelligence quotient, and symptomatology.ResultsNo sex differences were found in ToM or hostility bias. Higher verbal fluency was significantly associated with higher ToM in females, whereas higher executive function was significantly associated with higher ToM in males. Higher verbal fluency was significantly associated with lower hostility bias in females, whereas neurocognition and hostility bias were not significantly associated in males.ConclusionThe results suggest that neurocognition associated with social cognition differ according to sex. These differences should be considered for more effective treatment of social cognition. (shrink)
- Social and physiological influences of robot therapy in a care house.Kazuyoshi Wada &Takanori Shibata -2008 -Interaction Studies 9 (2):258-276.This article presents research on robot therapy for elderly residents in a care house. Experiments were conducted from June 2005, lasting more than 2 months. Two therapeutic baby seal robots were introduced to the residents, and activated for over 9 hours daily. To investigate the psychological and social effects of the robots, the residents’ activities in public areas were recorded using video cameras, during the daytime for over 2 months. In addition, urinalysis of the residents was performed for 17-ketosteroid sulfate (...) and 17-hydroxycorticosteroid. Results of the video analysis indicated that social interaction increased through interaction with the seal robots. Results of the urine tests showed that the reactions of the subjects’ vital organs to stress improved after the introduction of the robots. (shrink)
- Das Individuum in der japanischen Ästhetik.Kazuyoshi Fujita -1982 -Perspektiven der Philosophie 8:163-173.
- On Jainism and its Philosophy.Kazuyoshi Hotta -2008 -Proceedings of the Xxii World Congress of Philosophy 6:85-90.Jainism is characterized by an observance of non-violence (ahimsa) and asceticism (tapas). In the field of philosophy, it is marked by the doctrine of manifold aspects (anekantavada). The purpose of this study is to explore the inseparable connection between Jainism as a religion and as a philosophy. The first chapterdescribes the position of philosophical thinking in Jainism, while the second examines the doctrine of manifold aspects, which has become synonymous with Jainism. These exploration makes it clear that most of Jaina (...) philosophers have not moved beyond their religious framework into the realm of pure philosophy, even though they have developed philosophical doctrine called the doctrine of manifold aspects. Finally, I introduce Haribhadra’s statement that could becalled an ideal form of the doctrine of manifold aspects. He deals with Kapila (thought to be the founder of the Samkhya school) impartially, and he deals with Mahavira, who founded Jainism, critically. It is interesting that such an idea was stated by a philosopher who was placed in a religious framework. Though thismay be a rare case, it shows the possibility that the philosophical thinking of Jainism has the potential to go beyond its own religious framework. (shrink)
- No Need to Justify Induction Generally.Kazuyoshi Kamiyama -2008 -Proceedings of the Xxii World Congress of Philosophy 53:105-111.Our empirical beliefs beyond sense impressions and the memories of them cannot be justified. Logically we must be complete skeptics. This is the consequence of Hume’s skeptical argument against induction. Should we accept this conclusion or not? This is the so-called problem of induction. In this paper I propose a new solution that belongs to the 'dissolutionist’ tradition (Strawson 1952, Okasha 2001). Through criticizing the core argument in Hume’s skepticism I claim the following: Hume’s skepticism against induction does not succeed (...) in denying the soundness of induction. We are not required to justify induction generally. (shrink)
- On Negative Entitlement.Kazuyoshi Kamiyama -2009 -Journal of the Japan Association for Philosophy of Science 37 (1):19-26.No categories
- Nihon bunka ronkō: bi to kokoro no shosō.Kazuyoshi Nishi -1985 - Tōkyō: Kasama Shoin.Export citation
Bookmark - Jitsuzon tetsugaku no kihon mondai.Kazuyoshi Sasaki -1972Export citation Bookmark
- Ningen sonzai no rinrigaku.Kazuyoshi Sasaki -1978No categories
- Die subjektive Wahrheit und die Ausnahme-Existenz: ein Problem zwischen Philosophie und Theologie.SueoTakeda -1982 - Amsterdam: Rodopi.
- (1 other version)Ningenkan no sōkoku.KiyokoTakeda -1959 - Kobundo.Export citation Bookmark
- Shinran Jōdokyō to Nishida tetsugaku.RyūseiTakeda -1991 - Kyōto-shi: Nagata Bunshōdō.Export citation Bookmark
- Is 'Know' an Indexical?Kazuyoshi Kamiyama -2009 -Kagaku Tetsugaku 42 (2):75-87.
- Erosu no sekaizō.SeijiTakeda -1993 - Tōkyō: Sanseidō.
- Keihō to kindaihō chitsujo.NaohiraTakeda &Ken®Ichi Nakayama -1988 - Tōkyō: Seibundō. Edited by Ken'ichi Nakayama.
- Kant und das Problem der Analogie.SueoTakeda -1970 - Den Haag,: M. Nijhoff.TOPOLOGIE DES LOGOS UND KANT-INTERPRET A TION § I. Topologie des Logos Die Geschichte der Philosophie ist die Geschichte der Entwicklung des Logos. Jedes System der Philosophie hat seinen Logos. Jedes System der Philosophie, welches seinen Logos hat, ist vom Standpunkte der Entwicklung der Philosophie als Ganzem gesehen eine notwendige Entwicklung des Logos. Die Geschichte der Philosophie ist, wie Hegel sagte, eine Entwicklung des absoluten Geistes. Aber diese Entwicklung des Logos soll man nicht als dialektische Entwicklung, wie Hegel sie sah, (...) bezeichnen. Vielmehr befindet sich das System der Hegelschen Philosophie selber an einer besonderen Stelle der Entwicklung des Logos. Die Entwicklung des Logos ist nicht immer dialektisch-formelle Entwicklung und wird nicht in Dialektik bis zum Äußersten getrieben. Wir müssen uns davor hüten, die Entwicklung des Logos formell dialek tisch zu sehen. Vielmehr müssen wir die Entwicklung des Logos - in der Phase der notwendigen Entwicklung, in der er sich befinde- positiv betrachten. Dialektische Konstruktion der Geschichte der Philosophie auf Kosten der Tatsachen, wie Hegel sie trieb, ist dogma tisch-idealitisches Verhalten, und unser Verhalten soll nicht solches sein. Betrachten wir positiv die Entwicklung des Logos in der Geschich te der Philosophie, so entsteht nicht dialektische Geschichtsauffassung, sondern Topologie der Entwicklung des Logos: kurz, die Topologie des Logo::. Nach der Topologie des Logos wird jedem System der Philoso phie sein Topos in der Entwicklung des Logos als Ganzem gegeben. (shrink)
- Shimizu, Tomio (november 20, 1919-december 28, 1987)-in memoriam.A.Takeda -1991 -Studia Leibnitiana 23 (1):1-2.No categoriesExport citation Bookmark
- The Japan Society for Buddhist-Christian Studies: A Report on the 2008 Annual Meeting.TeraoKazuyoshi -2009 -Buddhist-Christian Studies 29:147-150.In lieu of an abstract, here is a brief excerpt of the content:The Japan Society for Buddhist-Christian Studies:A Report on the 2008 Annual MeetingTerao KazuyoshiThe 2008 annual meeting of the Japan Society for Buddhist-Christian Studies was held at the Palace Side Hotel in Kyoto on 1–3 September. The main theme of the meeting was the "Possibility of Religious Philosophy." The meeting consisted of four sessions, one research presentation, and a general overview on the final day.Two sessions were staged on the (...) first day. They dealt with a reconsideration of the religious philosophy of Jan Van Bragt (1928–2007), following the meeting in 2007, which generally covered his academic contributions. First, Keta Masako (Kyoto University) read a paper titled "A Configuration in the Contemporary World: A Response to Jan Van Bragt's Expectation and Disappointment at the Kyoto School of Philosophy." (Unfortunately I was unable to attend this session, so I am not able to summarize the presentation.) Next, Hanaoka Eiko (Nara University of Industry) presented a paper titled "In Search of the New Possibility of Religious Philosophy: Fundamental Experience and a Turning Point for Philosophy." She insisted that we need to keep in mind an overview of the religious philosophies of Nishida Kitaro, Tanabe Hajime, and Nishitani Keiji in order to understand Van Bragt's criticism of the Kyoto school. Nishida's ideas of the "logic of the place of nothingness" and the "unity of mind and body" work together, she suggested; this polarity was "one," in accordance with the idea of the "self-identity of absolute contradictions." But in Hanaoka's opinion, Van Bragt sometimes placed a disproportionate emphasis on one side of the polarity. Hanaoka identified ten polarities in Nishida's absolute nothingness: (1) philosophy of self-awareness and philosophy of existence, (2) substantial philosophy and non-substantial philosophy, (3) experience and rationality, (4) plurality and unity, (5) continuity and discontinuity, (6) temporality and eternity, (7) matter and spirit, (8) process and reality, (9) true self and ego, and (10) philosophy and the philosophy of philosophy. Hanaoka argued that Van Bragt's doubts would have disappeared if he had fully experienced love as that which emanates from the "oneness" of the polarity of absolute nothingness.On the second day of the meeting, Peter Baekelmans gave a presentation titled "The Faith of The Awakening Faith in Mahayana." While Baekelmans studied Buddhism, [End Page 147] particularly esoteric Buddhism, at Koyasan University, he became acquainted with the Daijōkishinron (The awakening faith in Mahayana) and began to translate it into English. He found that the Hindu term śraddhā meant both "hope for achieving the goal" and "confidence in the method," and that the former corresponded to the "faith of Mahayana" and the latter to the "generation of faith of Mahayana." Baekelmans then attempted to demonstrate that the Awakening of Faith was composed in India. In addition, from the perspective of phenomenology he argued that belief as the essence of the religious phenomenon and practice as the phenomenon itself together form a unified spirituality. The deeper that belief becomes, he said, the less important the difference between belief and practice becomes. Some textual scholars in the audience objected to that line of thought, suggesting that we needed more circumspect analysis in order to accept such a perspective.At the third session, Kim Seung-Chul (Kinjōgakuin University) read a paper on "Christian Theology Facing Religion and Science." He called the relation of religion and science a "double reflection," referring to theories by sociobiologist Edward O. Wilson and philosopher of science Ian Barbour. Kim interpreted religion and science in Nishitani as a "superposition" of existential order. Kim focused on two meanings of nondiscrimination according to Nishitani: "nondiscrimination in nature," found in science, and "nondiscrimination in love," found in religion. The former was symbolized by matter and the latter by life. The place where these two nondiscriminations coincide, he said, is exactly the "standpoint of emptiness." Kim concluded that we must recognize that this "standpoint of emptiness" was the place where the "problem of Christianity and other religions" and the "problem of Christianity and science" can be dealt with simultaneously as "in an absolutely equal status" for their resolution.Kobayashi Enshō (Hanazono University), the respondent to Kim's paper... (shrink)
- Chishiki shakaigaku no tenkai.RyōzōTakeda -1948Export citation Bookmark
- Inʼyō gogyō no saiensu.TokimasaTakeda (ed.) -2011 - Kyōto-shi: Kyōto Daigaku Jinbun Kagaku Kenkyūjo.Export citation Bookmark
- Tetsugaku no ajiwaikata.SeijiTakeda -1999 - Tōkyō: Gendai Shokan. Edited by Ken Nishi.
- Critical Media Literacy: Balancing Skepticism and Trust Toward Epistemic Authorities.YuyaTakeda -2024 -Philosophy of Education 80 (1):24-39.The point of departure of this paper is the striking similarities between the dispositions critical media literacy education aims to cultivate and the characteristics conspiracy theorists claim to embody. The golden question of critical literacy, “who benefits?” is in fact the central question of conspiracy theorists: “cui bono?” While critical media literacy educators teach learners to disrupt the common sense, to interrogate multiple viewpoints, to focus on sociopolitical issues, and to take actions and promote social justice, conspiracy theorists claim that (...) they do exactly those things. What I wish to illuminate through this juxtaposition, however, is not a way to clearly demarcate “critical” from “conspiratorial” theorizing, but is a question of educational desirability of skepticism. Skepticism in this paper is not understood as a classical epistemological question of the possibility of knowledge attainment, but as a form of vigilance toward epistemic authorities like the government, media, and academic institutions. Drawing on philosophy of conspiracy theories and political epistemology, I illuminate the problem of radical skepticism that characterizes some conspiracy theories and discuss the pivotal epistemic role of trust. Through this, I claim that critical media literacy education for democratic citizenship must strike a balance between cultivation of skepticism and building of trust toward epistemic authorities. (shrink)
- Nishida Kitarō.AtsushiTakeda -1979Export citation Bookmark
- Religion and Science: Nishitani's View of Nihility and Emptiness-A Pure Land Buddhist Critique.RyuseiTakeda -1999 -Buddhist-Christian Studies 19 (1):155-163.In lieu of an abstract, here is a brief excerpt of the content:Religion and Science: Nishitani’s View of Nihility and Emptiness–A Pure Land Buddhist CritiqueRyusei TakedaIn general, philosophical critique of Nishida, Tanabe, and Nishitani, the so-called Kyoto school, has been mainly conducted from a Zen Buddhist perspective. One should not, however, overlook the fact that a profound regard for the philosophical aspects of Pure Land Buddhist thought, another major stream of Mahayana Buddhism, is deeply intertwined in the foundation of their (...) philosophies. But the ways in which they interpret it and the position they give it within their philosophical systems are not the same: they have taken different forms, often giving rise to original terminology, in accord with each thinker’s metaphysical speculation.As Alfred N. Whitehead critically argues in his Religion in the Making, the fundamental reason for the decay of both Buddhism and Christianity is that “each religion has unduly sheltered itself from the other. The self-sufficient pedantry of learning and the confidence of ignorant zealots have combined to shut up each religion in its own forms of thought. Instead of looking to each other for deeper meanings, they have remained self-satisfied and unfertilized.” Further, “both have suffered from the rise of the third tradition, which is science, because neither of them had retained the requisite flexibility of adaptation.” 1In this contemporary situation, the philosophies of Nishida, Tanabe, and Nishitani, in which the issue of religion and science has been brought into fundamental question and examined on the dimension of origin of their development, have extremely important implications for the critical interpretation of Pure Land Buddhist doctrines, particularly in the postmodern world. 2There are two points I want to make in this paper. First, the fundamental structure of Pure Land Buddhism, in a way an antipode to Zen, will be examined in light of Nishitani’s metaphysical analysis of the relationship between human experience and the laws of nature, particularly bringing into focus his existential realization of ‘nihility.’And second, I want to challenge Nishitani’s understanding of ‘emptiness’ from my perspective as a Pure Land Buddhist, and also to uncover some fundamental [End Page 155] problems underlying his view of ‘emptiness’ by attempting to relate it to Nagarjuna’s negation of ‘substance’ in his concept of ‘non-self being,’ or ‘nih-svabhava.’ 3What is Religion for Nishida, Tanabe, and Nishitani?Before getting into those two topics, I want to make a rough sketch indicating about where Nishida, Tanabe, and Nishitani see that religious experience is to be truly realized.The starting point of Nishida’s understanding of religion is found in his argument that “it is on the ground of fact that religion ought to be considered.” The fact of religious experience is in his view none other than self-awareness of ‘absolute nothingness,’ which is also the foundation of what we consider as objective knowledge. The self-awareness manifests itself in the midst of such fact and serves to reveal that fact. He argues that the ultimate goal of Mahayana Buddhism is to penetrate into the depth of this fact.In Tanabe’s philosophy, one’s resurrection and return to the world (genso) and self-renunciation through ‘metanoetics’ (zangedo), a philosophy of absolute Other-power, are required and witnessed to in order for one to establish a genuine religious standpoint. Neither/nor, instead of both/and, is the only relationship in which the self negates itself by means of contradiction, so that at the same time as the self is extinguished in the negation, the contradiction of that which opposes the self is also extinguished. Converted into the neither/nor relationship, both self and contradiction cease to be contradictory opposites. 4 This is Tanabe’s criticism directed at Nishida’s notion of the self-identity of absolute contradiction. Nothingness can never be intuited as such self-identity. The self-consciousness of nothingness is only in resurrection and return to the world, which is witnessed to through practice based upon faith and performed in obedience to Other-power. 5For Nishitani the question of the essence of religion must be answered through tracing the process of the genuine pursuit of true reality. He attempts to interpret the religious quest... (shrink)
- Seishin bunseki to Bukkyō.MakotoTakeda -1990 - Tōkyō: Shinchōsha.Export citation Bookmark
- Shisōshi no hōhō to taishō.KiyokoTakeda -1961 - Tōkyō,: Sōbun Sha.Export citation Bookmark
- The downdraft in convective shower-cloud a numerical computation.TakaoTakeda -1965 - In Karl W. Linsenmann,Proceedings. St. Louis, Lutheran Academy for Scholarship. pp. 45--30.Export citation Bookmark
- Intersentential coreference expectations reflect mental models of events.Theres Grüter,AyaTakeda,Hannah Rohde &Amy J. Schafer -2018 -Cognition 177 (C):172-176.No categories
- Gendai shisō no bōken.SeijiTakeda -1987 - Tōkyō: Mainichi Shinbunsha.No categories
- ‘Mosa-Dharma’ and Prehension.RyuseiTakeda &John B. Cobb -1974 -Process Studies 4 (1):26-36.
- Pure Land Buddhist View of "Duhkha".RyuseiTakeda -1985 -Buddhist-Christian Studies 5:6.
- Response to Gordon Kaufman.RyuseiTakeda -1989 -Buddhist-Christian Studies 9:213.No categories
- Variation in Performance Strategies of a Hand Mental Rotation Task on Elderly.Izumi Nagashima,KotaroTakeda,Nobuaki Shimoda,Yusuke Harada &Hideki Mochizuki -2019 -Frontiers in Human Neuroscience 13.
- Facts are Meaningless Unless You Care: Media Literacy Education on Conspiracy Theories.YuyaTakeda -2022 -Philosophy of Education 78 (2):153-166.The aim of this paper is to propose an antithesis to the overreliance on scientific facts and objectivity to counter mis- and disinformation in media literacy education. Through conceptual examination of meaning, care, and facts, I demonstrate the ontological priority of meaning and values in the life-world. I then discuss conspiracy theories as a textual genre in which the crisis of meaning manifests as a prominent factor. Given the centrality of meaning, I claim that literacy education needs to go beyond (...) the matters of fact and address matters of concern in this supposedly post-truth world. (shrink)
- Mathematical fixation: Search viewed through a cognitive lens.Steven Phillips &YujiTakeda -2017 -Behavioral and Brain Sciences 40.
- Sense of agency in continuous action: Assistance-induced performance improvement is self-attributed even with knowledge of assistance.Kazuya Inoue,YujiTakeda &Motohiro Kimura -2017 -Consciousness and Cognition 48:246-252.
- Cascade hypothesis of brain functions and consciousness.G.Takeda -2002 - In Kunio Yasue, Mari Jibu & Tarcisio Della Senta,No Matter, Never Mind: Proceedings of Toward a Science of Consciousness: Fundamental Approaches (Tokyo '99). John Benjamins. pp. 33--113.
- Die Idee der Chrono-Ontologie.SueoTakeda (ed.) -1982 - Amsterdam: Brill Rodopi.
- Die Verzeitlichung der Gattungspoetik 1768–1951Temporalization of the Poetics of Genre 1768–1951.ArataTakeda -2019 -Deutsche Vierteljahrsschrift für Literaturwissenschaft Und Geistesgeschichte 93 (2):157-189.No categories
- Gijutsuteki sekai.RyōzōTakeda -1942Export citation Bookmark
- Hayashi Razan no gakumon keisei to sono tokushitsu: koten chūshakusho to hensan jigyō.YūkiTakeda -2019 - Tōkyō-to Chiyoda-ku: Kenbun Shuppan.
- Haitoku to kami.SueoTakeda -1952Export citation Bookmark
- Jibun o shiru tame no tetsugaku nyūmon.SeijiTakeda -1990 - Tōkyō: Chikuma Shobō.No categories
- Mahayana Buddhism and Whitehead’s Philosophy.RyuseiTakeda -1994 -Process Studies 23 (2):72-86.
- Nietzsche and Buddhism for Yokichi Yajima.SumioTakeda -2000 -New Nietzsche Studies 4 (3-4):99-105.
- A neuro (endo)crine regulation of bone remodeling.Michael Amling,ShuTakeda &Gerard Karsenty -2000 -Bioessays 22 (11):970-975.
- Transfer operator analysis of the parallel dynamics of disordered Ising chains.Anthony C. C. Coolen &KoujinTakeda -2012 -Philosophical Magazine 92 (1-3):64-77.No categories
- Post‐replication repair in DT40 cells: translesion polymerases versus recombinases.Helfrid Hochegger,Eichiro Sonoda &ShunichiTakeda -2004 -Bioessays 26 (2):151-158.Replication forks inevitably stall at damaged DNA in every cell cycle. The ability to overcome DNA lesions is an essential feature of the replication machinery. A variety of specialized polymerases have recently been discovered, which enable cells to replicate past various forms of damage by a process termed translesion synthesis. Alternatively, homologous recombination can be used to restart DNA replication across the lesion. Genetic and biochemical studies have shed light on the impact of these two post‐replication repair pathways in bacteria (...) and yeast. In vertebrates, however, a genetic approach to study post‐replication repair has been compromised because many of the genes involved appear to be essential for embryonic development. We have taken advantage of the chicken cell line DT40 to perform a genetic analysis of translesion synthesis and homologous recombination and to characterize genetic interactions between these two pathways in vertebrates. In this article, we aim to summarize our current understanding of post‐replication repair in DT40 in the perspective of bacterial, yeast and mammalian genetics. BioEssays 26:151–158, 2004. © 2004 Wiley Periodicals, Inc. (shrink)
- Light-induced defect creation in hydrogenated polymorphous silicon during repeated cycles of illumination and annealing.K. Morigaki *,K.Takeda,H. Hikita &P. Roca I. Cabarrocas -2005 -Philosophical Magazine 85 (29):3393-3407.No categories
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