By Russia's invasion of Ukraine, the post-Cold War international order has come to an end, and what kind of international order will be formed in the future is expected to depend largely on China's behavior. How can we live in harmony with China, which does not blame Russia for the war in Ukraine but blames the United States? To answer this question, first, I will identify what kind of international order and international society China desires and what China is doing to achieve it. Then, it is revealed that the reason China does not condemn Russia's invasion of Ukraine even though it is inconsistent with the international order that China defends, is because opposition to the US-led international order is much more important to China. Based on the above, in order to coexist peacefully with China, it is necessary for Japan to engage in substantive dialogue with China as well as to strengthen deterrence. This is because strengthening deterrence is intended to prevent war and enhance bargaining power. In dialogue with China, it is important not only to point out China's worrisome trends, but also to discuss closing the mutual perception gap, the possibility of building a world of peaceful coexistence and working together on global issues. Coordination with the United States is also important so that the United States does not act hastily.

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The current policy toward renewable energy does not match establishment of coexistence society between human and nature and also between civilized societies and indigenous people’. Partly huge amount of rare metal exploitation and processing necessary for renewable energy system has been accelerated particularly under the ground of the tropical forest regions, thus its environment has been enormously damaged, and also indigenous people living in the environment has lost their lands and human rights. Secondary, the renewable energy settlement especially in Japan has been forced without sincere consideration against nature environment, bio-diversity, and opinions of local people. This paper would encourage more serious discussion about carbon neutral strategies although energy transition might be an urgent issue against global warming.

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While the realization of kyosei (a Japanese word meaning “living and co -existing in harmony”) is something we earnestly hope for the international community and every person living in it, when we look at the state of the world, we see wars, regional conflicts, a widening gap between rich and poor, and the expansion of autocracies. This paper presents an argument from the case of human rights issues in Southeast Asia and refugee issues in Japan to discuss the challenges Japan faces and its future prospects for kyosei in the international community. First, this paper focuses specifically on Japan's development assistance and business practices in countries with poor human rights records. It examines Japanese development assistance in Laos, where there are enforced disappearances and restrictions on speech, and then in Myanmar, where the democracy movement was violently suppressed after the military coup. In order for Japan to contribute to the resolution of human rights issues, it is first necessary to discuss how Japan should provide (or not provide) development assistance to countries where affected populations have no say in development projects that impact their lives, or where the state perpetrates human rights violations. The question is how Japan, as a donor country, can respond in a transparent manner to state-sponsored human rights violations anddemand that the governments of partner countries end such practices. Secondly, with so many refugees and displaced persons fleeing armed conflicts and situations of violence around the world, how Japan can contribute to solving the refugee problem is another important issue when considering the realization of kyosei . As Japan’s immigration policies become stricter and trends in Japanese society move toward exclusion, the debate over refugees and displaced persons from Ukraine and Myanmar should be used as an opportunity to reexamine the nature of coexistence with foreign nationals in Japan.

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In the wake of the Great Hanshin-Awaji Earthquake that occurred in January 1995, many studies and practical reports have been published that take an academic look at the various activities of volunteers. However, an area that has not been widely discussed is the internal human mental structure of religiosity and altruism as a driving force behind religious or denominational organizational behavior and support activities. The purpose of this study is to examine the religious character of volunteer activities based on the reality of these relationships. For this purpose, this paper explores the relationship between volunteerism and religion in the context of two cases in Japan. The first is the relationship between citizen volunteers and religion, as seen in the historical support for foreigners, and the second is the relationship between university student volunteers and religion, as seen in the contemporary support for earthquake victims. The results suggest that not only the doctrines of the founding religion but also the simple religious beliefs of folk religions are influential in motivating volunteer activities. Simple religious beliefs are connected to altruism, which is also seen as psychological altruism. As religiosity and altruism may enable continuous participation in volunteer activities and serve as a foundation for accepting the diversity and complexity of reality and creating new values to overcome problems, they should also be considered in volunteer education.

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In this study, the views of intellectual disabilities that have supported life-centered education in post-war education for intellectual disabilities, and also some discussions on life-centered education and subject education, through investigating three thinkers, Yasumasa Miki, Susumu Koide, and Tsunehiko Nagoya. The purpose of this investigation is to clarify the significance of life-centered education in today's intellectual disability education. Yasumasa Miki (1911-1984), based on the limitations of the abilities of people with intellectual disabilities, advocated life-centered education rather than subject-based education. Susumu Koide (1933-2014), regarded intellectual disabilities as individuality and advocated a life-centered education that allows them to demonstrate their individuality, but stated that the relationship with subjects was undifferentiated. Nagoya (1966-) is taking an inclusive view of intellectual disability and developed a theory that seeks differentiation and coexistence with subject education based on life-centered education. Today's education for intellectual disabilities emphasizes subject education, but from the life-centered education in Nagoya, which can be said to be the ultimate goal, it is possible to confirm that subject education should be based on life-centered education.

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