This paper investigates how university spinout companies develop. The capabilities framework is used to investigate the development of nine different spinout companies. Each venture is found to move through a number of distinct phases and to come up against "generic" problems whilst attempting to move from one phase to another. We identify four critical junctures that spinout companies need to overcome to succeed. The entrepreneur or the entrepreneurial team need to possess key entrepreneurial capabilities to overcome these critical junctures.

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In an earlier essay I argued that, for the Kyoto School, the relation between “philosophy” and “religion” is neither that of a modern subjection of religion to the judgment of a purportedly pure reason, nor is it that of a medieval subjugation of philosophy to the role of handmaid to theology. Rather, in the Kyoto School we find a provocative and indeed productive ambivalence ——a relation of mutual supplementation and critique—— between philosophy and religion. Moreover, this mutuality is made possible by a third term that mediates the often antagonistic relation between reason and faith, namely “practice” (行). In this article I explore the Buddhist background for such a radical rethinking of the relationship between reason, faith, and practice.
I begin by examining the non-separation of “philosophy” and “religion” in Asian traditions. Focusing on Buddhism, which is oriented by the problem of suffering rather than an intellectual curiosity, I discuss how soteriology is intimately bound together with epistemology, and vice versa. We find this attitude still clearly reflected in Hisamatsu Shinichi’s claim that “religion without philosophy is blind; philosophy without religion is vacuous.” I then go on to discuss further the manner in which philosophy and religion in Asian traditions consist of a “practice of a way (道) of life,” rather than either a dogmatic faith or a merely academic exercise of reason. Although Buddhism has often been held to be compatible with the modern rational world-view, I argue that its requirement of extending rational discourse into embodied spiritual practice both challenges and is challenged by the presuppositions and limits of modern Western philosophy.
Finally I turn to the question of “faith,” attempting to hermeneutically clarify the differences between Buddhist and Western conceptions of this term. Buddhist understandings of “faith” (śraddhā ; shin 信) generally do not carry modern Western connotations of irrationality, and Buddhist faith is usually considered to be a preliminary step on the path towards liberating wisdom. In Zen Buddhism this emphasis on insight over faith is most evident. But even in Pure Land Buddhism faith is ultimately seen as a gateway to enlightenment, and it is always connected with a concrete practice.
By clarifying some of the fundamental differences involved in thinking from a Buddhist rather than (or in addition to) a Western philosophical-religious background, I believe we will be better prepared to appreciate the provocative ambivalences found in the Kyoto School’s philosophies of religion. And such an appreciation can in turn help provoke us to fundamentally rethink the meaning and relation between the terms of reason, faith, and practice.

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This paper derives from a grounded theory study of how Medical Directors working within the UK National Health Service manage the moral quandaries that they encounter as leaders of health care organizations. The reason health care organizations exist is to provide better care for individuals through providing shared resources for groups of people. This creates a paradox at the heart of health care organization, because serving the interests of groups sometimes runs counter to serving the needs of individuals. The paradox presents ethical dilemmas at every level of the organization, from the boardroom to the bedside. Medical Directors experience these organizational ethical dilemmas most acutely by virtue of their position in the organization. As doctors, their professional ethic obliges them to put the interests of individual patients first. As executive directors, their role is to help secure the delivery of services that meet the needs of the whole patient population. What should they do when the interests of groups of patients, and of individual patients, appear to conflict? The first task of an ethical healthcare organization is to secure the trust of patients, and two examples of medical ethical leadership are discussed against this background. These examples suggest that conflict between individual and population needs is integral to health care organization, so dilemmas addressed at one level of the organization inevitably re-emerge in altered form at other levels. Finally, analysis of the ethical activity that Medical Directors have described affords insight into the interpersonal components of ethical skill and knowledge.

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Time of visible life on earth began before “thought” and perception of “Belief Systems”. When Erwin Schrödinger asked “What is life?” he was facing out into life. He did not ask “What is death?” as might have done a philosopher facing into life―inwards towards death. With the increasing power of man, over time, to provide himself with all that he wanted ; with increased knowledge ; and with material progress ; ratio and science in general, took to concentrating on the mathematically expressible properties of the universe―size, shape, motion, material, change―the “real world”. Questions considering the purpose of life ; what makes life of value or worth living, of beauty, love, identity, the human nexus (bonding), of “Being” were left to men of religion or to philosophers.

Further, the acceleration of technology (applied knowledge), the world of Dirac’s quantum and mental models, proliferation of nuclear resources, and arguments that human beings are imperiling their own survival, urges reflection on the “middle ground” between Science and Religion―the “No-Man’s Land” ―that is the interest of this paper. Jung’s axiom that “Death is not the end” at least offers us continuity with Schrödinger’s problem, advanced now into reflections on Mind ; What is Mind? Is Consciousness eternal or instrumental in Mind? Is Intuition real? Wherein lies Faith? Have we already witnessed the “Power of the Negative” in the Stress Burden that contemporary life exacts, and How shall man go from Jung’s “valley” (Ego) ―war, tragedy, loss of life, agony to the “mountain top” (Self) where men―we ourselves―may face our collective unconsciousness?

Anyone who believes that we can fully explain how the immaterial human mind is related to the material body is not fully informed.

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In this study, we demonstrate that we can use non-invasive physiology sensing to detect stress level and lying, within the context of structured poker game settings. In our study, we instrument players with non-invasive physiological sensors that can measure heart rate, temperature, skin conductance, movement, and audio (voice/speech) during live play in real-money, no-limit Hold'em poker tournaments. We show how simply derived physiological features such as voice pitch variation, skin conductance peaks, and heart rate variability are correlated to a number of high-stress situations found in these type of tournaments. Using these features, we can develop simple classifiers that can accurately identify stress and bluffing in these settings.

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目的
 近年、開発途上国における抗レトロウイルス療法（antiretroviral therapy：ART）の拡大が目覚しい一方で、不十分な服薬アドヒアランスによる薬剤耐性の発生が危惧される。日本の国際協力においても今後 ARTの拡大支援の機会が増えると予想されるが、服薬アドヒアランスの意味や測定方法は標準化されていない。そこで、過去の研究論文から ARTの服薬アドヒアランスの測定方法を明らかにし、問題点などを検討した。
方法
 Ovid Full Textを用いて「HIV」と「adherence」をキーワードに 2002年 1月以降 2006年 8月までの原著論文を対象に検索を行った。検索で抽出された 81編の論文のうち、服薬アドヒアランスの測定方法について明確に述べられている論文を選定し研究対象とした。各論文について調査項目の要旨を一覧表に作成し検討した。
結果
 抽出された論文のうち 50の論文が研究対象として選定できた。研究対象国は米国 28件（56％）、カナダ 5件（10％）、英国 3件（6％）で、アフリカと南米は 10件（20％）であった。研究対象者数は平均が581.2名（24―6288名）であった。測定方法としては、自己報告が 31件（62％）、投薬事象監視システムが 14件（28％）、薬局での処方記録が 12件（24％）、ピルカウントが 9件（18％）、血液検体検査が 6件（12％）、これらを組み合わせたものが 14件（28％）であった。自己報告のうち、 25件が過去一定期間の飲み忘れ（missed dose）を尋ねる方法を用いていた。
結論
 ARTの服薬アドヒアランスに関する多くの研究は先進国で実施され、半数の論文で測定方法に飲み忘れを尋ねる自己報告が用いられていることが判明した。開発途上国における服薬アドヒアランス測定は今後ますます重要な課題となることから、日常的に実施が可能で、より客観的な測定方法についてさらなる検討が必要である。

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心不全はさらに心不全を引き起こすということを,臨床医はかなり以前から気づいている.左室(LV)収縮機能不全を合併している心不全患者の場合,臨床症状がやがては自然に増悪することが知られている.心筋障害を伴った心不全動物モデルまたは患者には,左室に進行性の肥大,拡張,およびリモデリングが観察されている.これらの病因について,多くの研究がなされるようになった.このような研究を続けるうち,LV収縮機能不全のある患者においては,神経体液性機構の活性化が重要であることを我々は認識するようになった.このような病状の場合,アドレナリン系,レニン-アンジオテンシン系,心臓由来の血管拡張性ペプチド等のさまざまな神経体液性機構が充進する.
なお,当初これらの制御機構は全身性血管作用を介して作動するものと考えられていた.しかし現在では,paracrine作用およびartocrine作用も作動していることが判明している.たとえば,レニン-アンジオテンシン系はさまざまな組織に存在している.血管系ならびに心筋の各種細胞等,すなわち,心筋細胞,線維芽細胞,心筋線維芽細胞,および内皮細胞等にもみられる.これらの概念を臨床に応用できる可能性は,すこぶる大きい.アンジオテンシン変換酵素阻害薬は,全身性の血管作用,および組織に対する局所作用の両方を介して,臨床転帰に有益な効果をもたらしそうだ.また,β-アドレナリン作動性神経遮断薬の臨床有用性を示す証拠も,増えつつある.一方,一部のカルシウムチャネル遮断薬等,神経体液性機構を刺激する薬剤は,心不全および死亡への進行を速めることが判明している.一部の新しいジヒドロピリジン系カルシウムチャネル遮断薬については,その有用性を裏付ける文献が増え続けている.これは,これらの薬剤の神経体液性機構活性化作用が弱い,もしくはないことと,関連があるのかもしれない.病的な心筋の肥大,ならびにリモデリングについての生理学的,細胞学的,分子レベルでの機序の解明は,心不全および心室機能不全の予防,および治療に,新たな大きな進歩をもたらすであろう.

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バイリンガリズムとは、神秘的な力を持つツールであり、そのツールで、言語の多様性を守りながらも、消滅の危機に瀕した言語を甦る力もあります。尚且つ、言語習得保存の鍵でもあるからこそ、知識の中のアイデンティティ(人々の絆)あるいは、知識のデーターベースでもあります。言語文化と歴史が蜘蛛の巣のように、私達の生活の中にインターネットのウェブのように編み込んでいるからこそ、バイリンガリズムをツールとして、蜘蛛の巣のようなウェブ上で、インターネットを通して、言語学的にアイデンティティを国内外に発信して行くこともできます。そして、言語や文化の懸け橋となり、言語と文化継承の支え(Code of Honor 社会作法) にもなっています。

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This article investigated how relational efficacy affects emotional experiences in romantic relationships. Relational efficacy, which is a shared or intersubjective efficacy expectation of relationship partners, refers to a pair's belief that they can mutually coordinate and integrate their resources to prevent and resolve any problem; this concept is based on social cognitive theory (Bandura, 1997, 2001). Participants were 107 dating heterosexual couples. The results of multilevel structural equation modeling analysis suggested that couples higher in relational efficacy experienced more positive emotions, but not negative emotions. Additionally, it is suggested that partners higher in perceived relational efficacy experienced more positive emotions, but not negative emotions. The implications of the results and their contribution to existing literature are discussed.

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Using journalistic texts, this paper contrasts English norms for cohesion with Japanese norms. One major difference found is that English texts make much heavier use of anaphoric reference items than do Japanese texts. Second, in Japanese, predicates play an important role in giving a sequence of sentences a sense of unity. Third, English journalistic texts tend to have cohesive devices between paragraphs, more so than their Japanese equivalents. Fourth, the Japanese writer often repeats an identical word or phrase for a referent to maintain lexical cohesion, while the English writer has more options—the use of a synonym, metonymy, or superordinate—made available by the definite article. Fifth, translators putting English expository paragraphs into Japanese may have to use discourse markers that are implicit in the original, a difference created by the presence, or absence, of a code for paragraph organization. In either direction, translation done without regard for those differences creates texts that are unnatural at best, unintelligible at worst.

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This paper examines the extent to which the institutionalization of risk analysis in the integrated assessment of UN integrated missions can prevent the politicization of humanitarian operations. Most studies regarding the impact of UN integrated missions on humanitarian operations were conducted before the release of the Integrated Assessment and Planning Handbook (IAP Handbook) in 2013. The handbook contains a checklist of humanitarian considerations intended to minimize the politicization of humanitarian operations. This paper reviews the process of the integrated assessment for the establishment of the United Nations Assistance Mission in Somalia (UNSOM) from the viewpoint of the checklist. The case study on UNSOM suggests two implications. First, a careful risk analysis of negative conditions for integration would contribute to minimizing the politicization of humanitarian operations. In the UNSOM assessment process, the Secretariat did not recommend a fully integrated UN mission, as it would negatively affect the relationship with non-governmental organizations (NGOs) . It demonstrates that the checklist, which includes a question on considering the relationship with NGOs, has a certain effect in minimizing the politicization of humanitarian operations at the Secretariat level. Second, there is a possibility that the Security Council may disregard the risk analysis conducted by the Secretariat for security and political reasons. The Security Council decided on the establishment of a more integrated mission (UNSOM) to contribute to political stabilization in Somalia as opposed to the Secretariat’ s recommendation. This shows that the balancing act between humanitarian, security, and political requirements at the Security Council level is yet to be resolved.

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