This paper aims to clarify the meaning of the Self and its brain in the notes of a higher brain dysfunctional person, Kikuko Yamada. Yamada writes that "my brain does not forget me", "my brain does not casily forget who I am". Moreover, Yamada names the frontal lobe(Zentoyou) "Miss Frontal (Zenkochan)". Why does Yamada says that "I am brain, and brain is myself"? Does Yamada take concreteness(self) for abstraction (brain) by confusion ? Yamada's sentence is so strange that we can not understand its meaning. But Yamada writes the relation between self and brain in Japanese culture. In this culture, all beings are living. So that, mind is living in not only animal, plant, but also matters such as stone, tool, water, and so on. Therefore, they are able to be called by the name of a proper noun of person. In Yamada's sentence, brain as a matter is changed into brain living in actual life, that is Self. Yamada says "there is a function looking down at my appearance and action from a high place, or a function of taking an objective view of them in human brain". And then, Yamada says "a higher brain dysfunctional person knows who and what he or she is. To know who and what I am is the Self's ability". Self is a function that is able to leave from her situation and see it. Yamada's Self is both I and a third party, or the public personality who is born from "social experience".

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This paper consists of an introduction to the current state of surogacy in Thailand, an inquiry into Dr. Somboon Kunathikom's ethical assessment (1), and Theravada Buddhism's view of reproductive technology in support of commercial surrogacy perfomed at Superior ART in Bangkok (Centre for Assisted Reproductive Technology and Preimplantation Genetie Diagnosis) and so on (2). 1. The current state of surrogacy in Thailand and Dr. Somboon Kunathikom's ethical assessment: According to Dr. Somboon Kunathikom, he has been involved in more than 10 of 100+ cases of surrogacy that have been performed in Thailand. According to Dr. Somboon Kunathikom, in Thailand where IVF-ET is implemented up to 4000 times per year with an elevated pregnancy rate of 30%, the establishment of regulatory legislation is needed in order to prevent any trouble accompanying surogacy. Patients bom without a uterus, patients whose uterus has been surgically removed, and heart discase patients who wish to give birth to a child are considered as subjects for salvation. However, in anticipation of the consequences of commercial surogacy, Dr. Somboon Kunathikom also pleads for a possibility to restrict future developments. 2. Theravada Buddhism's view of reproductive technology in support of both the surrogate mother's position and commercial surrogacy performed at Superior ART in Bangkok (Centre for Assisted Reproductive Technology and Preimplantation Genetic Diagnosis) and so on: The Thai populace, of whom 94% believe in thamboon and reincamation, concepts that form the core of Theravada Buddhism (Hinayana Buddhism) and that have deeply permeated daily life, maintains a relatively tolerant attitude towards commercial surrogacy to which women from poor families offer of their own accord.

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In modern Japanese society, the proportion of elderly is increasing, and their health status and lifestyle are becoming more diverse. Despite improvements in treatment options, many elderly become bedridden or succumb to vegetative states. In Japanese society, there are inconsistencies regarding treatment decisions among those involved with respect to ways of thinking and sense of values. It could be said that medical care for the elderly is in a state of chaos. Moreover, there is no strict consensus regarding what defines an "elderly" individual, nor from which point in life the "elderly" period begins. There is also substantial variety within the elderly population. In 1947, the average lifespan of Japanese people exceeded 50 years of age, and this was merely 60 years ago. In this context, one can say that society and medical ethics have failed to catch up with this increased lifespan. Such a medically and socially unprecedented aging society prompts a reexamination of how the inevitable "four sufferings" of humanity should be dealt with. This entails achieving medical care for the elderly that is neither excessive nor insufficient. In this paper, I consider just medical care for the elderly from perspectives gained from reexamining the ambiguity of the concept and categorization of the "elderly" individual. I argue that futile prolongation of life should be avoided and instead medical care that values personal dignity should be promoted. I then conclude that concepts such as "natural," "senility," and "peaceful death" should be acknowledged and valued. The modern medicine should also accept the existence of death of old age (Rousui) again.

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We ponder the future (in die Zukunft sehen). Why do we ponder the future? It is because the future is an area that is undecided, open, and uncertain. Therefore, we ponder the future. Still, the future is uncertain for us. Despite the fact that the future is uncertain, we ponder the future. This study, then, addresses whether there is any meaning for us in pondering the uncertain future. Specifically, the question is this: "what meaning is there for us to ponder the future?" In order to investigate this question, the paper examines passages from Man s Search for Meaning (Ein Psychologe erlebt das Konzentrationslager) by V. E. Frankl from the perspective of philosophical anthropology, shedding light on what it means for us to ponder the future. The study shows that when we ponder the future, we form a situation that emerges from our daily life. Moreover, it is characterised by subtle and unremarkable expectation which is emotional (Gefühl) and related to our mood (Stimmung). It refers to an open situation in which a meaning is realised and autonomous decision making by each individual is required through experiential encounters among human beings and between human beings and the world. Under certain circumstances, we no longer depend upon the system of norms which corresponds to the view of human beings that has already been confirmed. Each time we ponder the future, cach time we continue to ponder the future, we renew our expectation, hope, and prayer. The meaning of pondering the future is found in this state where we do not let go of it while we give up on it.

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This paper aims to introduce the concept of "Treatmentalization" to Japanese researchers of medical philosophy, medical ethics, and bioethics by focusing on regenerative medicine with induced pluripotent stem (iPS) cells. Treatmentalization is coined by Fujii (2012) to deseribe a phenomenon where an individual places great emphasis not on prevention but on treatment of disease. Treatmentalization is the "dependency" on medical treatments in which people assume that medical treatment is a remedy for all illinesses ("If I have a disease, I can treat it."), and which is tolerated at individual or social level. When these technologies of regenerative medicine are used to treat not only intractable diseases but also for common discases, people may increasingly become negligent toward preventing discases that are able to be addressed by primary and secondary prevention. First, known issues of iPS cell research and attitude of Japanese government toward these issues are surveyed. Second, other possible issues surrounding iPS cell research including Treatmentalization are discussed, and in particular the relationship between Treatmentalization and some ethical theories are analyzed. Finally, hypotheses on cause and consequence of Treatmentalization are further analyzed.

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The purpose of this study is to clarify the difference between physical therapy and occupational therapy. It is compared between the theory of physical therapy and of occupationai therapy that many of therapists in Japan believe that is able to practice therapy with high specialty. In this study, it is dealt with "Task-Oriented Approach" in the theory of physical therapy developed by Shumway-Cook and Woollacott. On the other hand, it is dealt with "Model of Human Occupation" in the theory of occupational therapy developed by Kielhofner. Besides, it is compared that the case studies between the physical therapy and occupational therapy written by cach of therapists in Japan. The both theories are similar in that "practicing to the relations of clients and environment". It is not able to clarify that the difference between physical therapy and occupational therapy definitely.

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Physicians need understand minds of patients in order to practice humane medical care. A method to understand patients internally is to read notes written by patients. In this paper I want to read essays of Shiki Masaoka and to understand his mind, attitude and worldview. There are three methods to interpret texts in Dilthey's understanding theory. Namely, "induction", "relive" and "life-category". I apply them in this paper. In the first, I try to summarize the life of Shiki (induction). Shiki was a great reformer of Japanese poems, Haiku and Waka (31-syllable Japanese poem). He had suffered from Pott's disease for a long time and died in 34 years old. Then, I try to revive his sentiments, sufferings and attitudes toward his life, exhibited in his literatures. In this process, I find several key words (life-categories) moving Shiki's life inwardly. One is "desire". Shiki showed strong desire for good foods. Falling in critical sickness means abandoning desires in patients. Other ones are "vanity" and "true needs". Shiki came to discriminate between vain attitudes and true needs in human life. He changed his attitudes towards his life.

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