Transactions of the Japan Academy

Heideggers Frage nach der Technik

IN SILENTIUM MAGISTRI TORATARO SHIMOMURA

Koichi TSUJIMURA

1996 Volume 51 Issue 1 Pages 1-32
Published: 1996
Released on J-STAGE: June 22, 2007

DOIhttps://doi.org/10.2183/tja1948.51.1

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Im vorliegenden Referat hat der Verfasser den Versuch gewagt, erstens den Wesensunterschied des heideggerschen fragenden Denkens von der“πρωτη φιλοσοφια”des Aristoteles aufzuhellen, zweitens am Leitfaden der Bremer Vorträge (Gesamtausgabe Bd. 79, 1994) und seiner anderen Schriften die durch sein bohrendes Denken erreichten und immer tiefer sich öffnenden Bereiche der sogenannten“ontologischen Differenz”zu erörtern, drittens in der Entsprechung zu diesen Bereichen dem Tiefgang des“kehrigen Wesens”von“Vorstellen”, “Sicherstellen”, “Herstellen”, “Bestellen”, “Nachstellen”, bis hin zum“Verstellen”nachzugehen, viertens das paradoxe Verhältnis der Wesung der“Gefahr als Gefahr”und der Ankunft“des Rettenden”, d. h. das Verhältnis von“Gestellnis”und“Ereignis”sowie das Wesen und die Würde des Menschen als“Wächterschaft der Wahrheit des Seins”sich anzueignen, und schließlich fünftens das zu erläutern, was mir das verborgene Ziel in Heideggers Besinnung auf den“Einblick in das was ist” zu sein scheint, and zwar in Rücksicht auf das immer großgeschriebene Wort“Φυσιs”und das kleingeschriebene Wort“υεσιs”als den Einklang der großen Natur, d. h. der großen Wahrheit mit der darin umschlossenen, gewahrten Gesetztheit (japanisch: Jinenhoni) der geschicklichen, geschichtlichen Welt.

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Broadcasting and the Fairness Doctrine

Kiminobu HASHIMOTO

1996 Volume 51 Issue 1 Pages 33-43
Published: 1996
Released on J-STAGE: June 22, 2007

DOIhttps://doi.org/10.2183/tja1948.51.33

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Mr. Sadayoshi Tsubaki, the former news department chief of the TV Asahi, made the report as a guest speaker at a panel meeting on“Politics and Television”, held by the National Association of Commercial Broadcasters in Japan. He said arrogantly, “It is true that we covered the general election with a determination that we, through all the news programs and election reporting, must break the Liberal Democratic Party's domination of power.”“TV Asahi was never impartial in its election coverage.”
He confessed that he neglected the statutory required fairness doctrine. His remark raised serious controversies on the fairness doctrine.
In this article I examined the concept, historical development, and the rationale for the fairness doctrine, and the American experience of broadcasting regulations. American courts have tried to make clear the following rationale for broadcasting regulations: public ownership, scarcity, pervasiveness, and the right of the viewers and listeners. Justice White stated:“It is the right of the viewers and listeners, not the the right of the broadcasters, which is paramount.”Red Lion Broadcasting Co. v. FCC, 395 U.S. 367, 390 (1968).
It is my conclusion that the statutory required fairness doctrine is not unconstitutional, and we should better maintain the doctrine as a legislative policy.

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Some Features of the Philosophical Thoughts of Kabir the Poet

Hajime NAKAMURA

1996 Volume 51 Issue 1 Pages 45-69
Published: 1996
Released on J-STAGE: June 22, 2007

DOIhttps://doi.org/10.2183/tja1948.51.45

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It has been the topic of debate among scholars and thinkers whether modern thoughts as can be noticed in the West did exist in India before Western thoughts were introduced into India.
When scholars and thinkers take up Indian philosophy, they discuss the thoughts in philosophical texts which are relevant to darsanas; such as the Nyaya-Vaiseshika or Vedanta schools. They tend to disregard philosophical thoughts as were expressed and represented by poets or religious leaders in the modern period.
However, in my eyes modern thoughts which are occasionally more radical than those expressed by modern thinkers of the West are noticed in the poems of some Indian thinkers of the same period.
One of the most noteworthy thinkers was Kabir the poet (1440-1518 A. D.). His thoughts are not set forth, nor discussed by authors of ordinary“History of Indian philosophy”and so on. They discuss chiefly darsanas.
However, as the remarkable thinker of India at the dawn of modern age, I am going to discuss the philosophical thought of Kabir.
I. To our astonishment, he was an explicit egalitarian. He denied all the distinctions and discriminations among various classes or castes.
II. He was thoroughgoing in the respect of iconoclasm. He denied the significance of all idols.
III. The significance of religion can be noticed in the internal character. The significance of all the holy scriptures was denied.
IV. God resides only within one's mind. The difference among various religions was denied. Practice of all traditional rituals is useless.
V. Erudition about religious scriptures is useless. He encouraged pratical and realistic scholarship.
VI. We should rely upon experiences alone. He expressed pragmatic views.
VII. To be a human being should be placed in viewing things. Human body should be taken care of.
VIII. The spirit of love should be extended beyond human beings. This worldly, secular attitude concerning daily life should be emphasized. Family life is most important.
IX. The yawning for God can be compared to sexual love. Otherworldly religious practice was denied.

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