2010年12月21日火曜日

Is Japan's Future in Jeopardy? Some ideas from K. Omae

Some interesting ideas from Kenichi Omae to discuss when my class enters our "Visions of the Future" unit. What kind of society is Japan aiming to build? What are its goals and definitions of "development" and "progress"? Where is the balance between a social environment of competition and safety nets for the weak?

人も国も劣化!無能政権による「最小不幸社会」

大前研一の日本のカラクリ

日本社会の構造変化はさまざまあるものの、先行きが本当に懸念されるのは若い世代の覇気の低下、気合のなさである。

http://president.jp.reuters.com/article/2010/12/20/D014D3A0-08F3-11E0-A6B2-03D23E99CD51.php?rpc=187

「世界第2位の経済大国に上りつめたのは、多くの国民が大なり小なり夢や志を持っていたからだ。

アンビションのなさと、ゆとり教育のおかげでしゃかりきに勉強しなくなった弊害は、今後重くのしかかってくるだろう。韓国も中国も台湾も近隣のアジ ア諸国は落伍者を生み出しながら、それでも際立った人材を輩出するシステムで世界的な競争に挑んでいる。にもかかわらず、わが日本国だけは「最小不幸社 会」などと意味不明なスローガンを掲げて、内定がもらえない大卒者を税金で助けてまで落伍者の出ない夢のような共産主義社会をつくろうとしている。

累積債務が日本よりはるかに少ないイギリスが50万人の公務員の首を切り、警察官を25%削減するというのに、日本はこの期に及んで4兆円を超える 補正予算を組むのだから、これ以上のぬるま湯はない。稼ぐ力を失っているのに、考えるのは使うことだけ。日本人の蓄えも急速になくなっている。貯蓄性向も 今では2%に減って、アメリカの6%に遠く及ばない。政府の無駄遣いをありがたく見ている場合ではないのだ。今の状況では制度から見ても、人材から見ても 世界的な競争を生き残れるはずがない。
「政治主導」の「最小不幸社会」は、日本人の草食化を致命的なレベルまで進行させるだろう。」

2010年12月16日木曜日

Morioka Article Parts 3-4 Reading Reactions



Main Points


Part 3: The brain death controversy and cultural factors

Morioka introduces several ideas of Japanese researchers regarding the relationship between perceptions of brain death (and organ transplantation) and Japanese culture.

Yonemoto (1987) suggests that the Japanese view of the dead body may be completely different from Western views in that "every part of a deceased person's body" has "a fragment of the deceased's mind and spirit."

Namihira (1988) explains, based on research of the beliefs of the 1985 JAL crash victims' families, that Japanese people do not want to injure a dead body because the soul will come back, and the dead soul may be unhappy if its body is not perfect.

Kaji (1990) points out this Japanese belief is "proto-Confucian" Asian shamanism and common in the East Asian region.

Umehara (1990) rejects the dualistic, Cartesian view of body/soul separation as a Western concept. If the body is warm, he asserts, it is still "alive".

Part 4: Where should Japanese bioethics go?

Phenomena (=reality/truth) vs. Discourse (=how it is talked about in the media, society etc.)

Phenomena:
  • Doctors are changing, but still feel that patients should leave decision making to "intimate others".
  • Japanese society as a whole is becoming more individualistic like the West, but will not, as whole, become American style. (Mark: Obviously?)
  • Opposition to brain-dead donors is strong.
  • But the majority feel brain death is death (survey data)
  • Morioka feels ordinary surveys may not be effective. (Mark: Why?)
  • So, why do people oppose brain-death donor transplants? Morioka feels "closed door medicine" needs to be destroyed first.(Mark: Is that really the main factor?? Help!)
  • Japan will be similar to South or East European countries (Mark: ?? In what way? What's the different between EU and American civil societies--HELP!)
Discourse Level:
  • Is Japan's view really unique as Yonemoto, Namihira, Kaji, Umehara say? Needs "painstaking" research. (I agree)
  • "having power of discourse" vs. "whether ordinary people believe them"....different? How? (Unclear)
  • Modernization of ethics such as informed consent came from outside--"raped by the West" and that causes culture arguments of "sacred cultural units" due to national identity needs. (perhaps so...)
  • Sakamoto (1995) is one example: "East Asian" bioethics should be based on East Asian culture and different from Euro-American ones." But Morioka criticizes the notion of East Asia vs. West saying it is not "fruitful". (I agree--East Asia is diverse)
  • Hardacre: Japan / West distinction is not generalizable. Stereotypes such as "everyone in the West is individualistic" are not true.
  • Morioka used to believe in "our bioethics" movement, but now refuses it because 1) nationalism is dangerous, and 2) it "conceals diversity" inside our culture and inside our own minds. (I agree with this.)

  • But cultural factor arguments are not senseless. Seeing the essence of human being resides in not just the brain but the whole body has benefits. Better than seing humans as reasoning, calculating machines?
  • Exchanging body parts like "cogwheels inside a clock" may lead to a society treating humans just like machine parts.
  • Using brain dead bodies for experiments happened in the 80s in the West -- "This is a logical result from the idea brain-death equals human death." So...let's imagine what will happen down the road...Jonas? (not explained)...reconsider mainsteam biomedicine...
  • Conclusion...Main Point...? seems to be: Cultural factor arguments (like Japanese beliefs of the body are different from the West) are valuable for questioning Western imported values such as "the mind and body are separate and brain death is death" which may be dangerous values. (Mark: Interesting view. Not completely explained, but true to some extent.)
  • Bioethics should consider the future of society...(Yes...obviously...)
So...in short, how has Japan responded to imported ideas of bioethics? It has responded with acceptance (with a desire to become more Western?) to some extent of ideas such as informed consent or brain death, but many people have also responded with rejection, saying "Japan is Japan" and Japanese ethics should be different--the soul is not separate from the body. Morioka feels the cultural arguments that Japan (or East Asia) is different from the West have dangers (and rejects them), but also believes they have some value for helping us critique possible problems of Western views such as using human bodies like machine parts.

Something like that? So...everyone, what is your reaction to Morioka's views? The article is not as focused on the main question and organized as an argument as I would prefer, and has too many unexplained ideas that are just thrown in without integration, but is obviously very valuable. It provides very useful insights into the process of how Japanese society and EACH OF YOU as Japanese individuals will make bioethical decisions in the future!

Thanks Dr. Morioka (Just in case you see this online)

Related links:

2008 government survey results
http://www.jotnw.or.jp/studying/29.html



http://www.iza.ne.jp/news/newsarticle/entertainment/celebrity/431503/
 だが、厚生労働省研究班が平成19年に全国約1500の病院に行った調査によると、がん患者への病名告知率は65.7%。100%近い告知がされているという米国などに比べると差は大きい。

Good Typing Game

When should I teach my son to start typing....maybe after he has good enough handwriting?

He'll love this game.

http://www.freetypinggame.net/play14.asp

Mark

七五三Photo of my kids

I haven't posted any kids pictures for a while, so here's a formal one we took this month for Mei's 3 year old rite of passage celebration called Shichi-Go-San (seven five three) in Japan.

For the record, because kids grow up before you know it...

Michael is seven now, a first grader at Mitaka 2nd Primary School. He loves soccer, baseball, all types of games, and anything he can "win" in. He plays soccer for a local team called the Kickers and watches videos of his own games over and over. He's quick with math and a good reader and writer in both English and Japanese. In English, he's currently reading The Kid Who Only Hit Homers and book No.22 of The Magic Treehouse Series at a rate of about a chapter per day. He's also into kanji (Chinese characters) and loves to write difficult kanji. He gets excited by seeing kanji like these.

Mei, three, currently goes to BKI, an English language pre-school near Musashi-Sakai. Very nice school. She loves princesses, animals and dancing and being silly with her brother. They get in noisy fights, but they mostly take care of each other very well. This March, I was getting a little worried about her English ability, but after she started going to BKI, she's become very talkative in both languages. She's a very social, outgoing caring type and is always trying to take care of me like a mother or doctor or something, bringing me food, drink, medicine, clothes etc. It can get annoying when she carries it too far, but is adorable. She's doing well with her phonics and is getting ready to start simple books. She's a good singer and dancer, so we hope to get her enrolled in something musical soon.

More than anything, I'm very happy they are both healthy. It's challenging but fun to be helping them grow up and learn to think about things and be considerate to others. For example, we had a little episode the other day. Michael got mad with me during a game and expressed his anger physically by kicking me, which was a shock to me because it had not happened for a long time since he was very little. So...we had to go through a process of helping him learn to solve problems and express feelings with words, not violence...he had to forfeit his TV and computer game privileges for a while and write "I will talk about my problems and not hurt people." 50 times in his notebook. He apologized and he has been on very good behavior for the week since then.

For Christmas, he wants Wii. Not sure if Santa is going to deliver that.
Mei wants a big pink teddy bear. Probably no problem.

2010年12月15日水曜日

Morioka Article, Parts 1-2 Reading Reactions

Here is the online version of this article and an interesting reaction by another scholar.
http://www.eubios.info/EJ54/EJ54E.htm
http://www.eubios.info/EJ55/EJ55D.htm

Also, here is a biography of Dr. Morioka.
http://www.lifestudies.org/profile.html










Main Points:

Morioka's main purpose for writing this 1995 paper is defined as to "illustrate how the Japanese have responded to newly imported bioethical ideas by examining their discourse on brain death and patient's rights. Basically, he seems to be using organ transplants from brain dead patients as a case study to show how bioethics concepts such as patients' rights that came from the West have been accepted or rejected by Japanese doctors, philosophers and citizens.

In part 1, he mainly gives a history of brain death and transplants and shows that there are many factors such as distrust of doctors that led to reluctance to accept transplants from brain dead persons.

In part 2, he shows how "bioethics" is defined in Japan as a human rights movement, and how the brain death transplantation Wada case was symbolic of patients' distrust of paternalistic doctors who practiced "closed door medicine" with very little informed consent and self-determination.

It looks like the patients' rights movement was just beginning in the 1990s when wrote this article.

Reactions

1. One main reaction I had was that this information is quite old. I wanted to know what the situation is now in 2010. For example, do doctors in Japan practice "open medicine"? Can people learn about their terminal cancer? Do people accept brain death as death?

2. Another reaction I had was that his content needs a little more objectivity and organization. He does not give a preview of what he is going to argue as Japan's respond to bioethics. We need to wait and see what he says later, I guess. Also, several points such as "one of the STRONGEST factors preventing transplantation was DISTRUST of doctors." seem to need more support.

3. What are "Asian ethics"? Can such as regional generalization be made?

There are many interesting points in this article, so I will look forward to reading the remaining parts in more detail.

Discussion Questions:

1. Do you distrust doctors in Japan? Do you feel you can ask them questions about your own or your family members' illness or reasons for their decision of treatment?

2. Should ethics in Japan and ethics in other Asian or European countries be the same? Or is it OK for different cultures to have different ethics? Should patients rights be universal or local??

What do you think? Feel free to leave me a comment.

2010年12月11日土曜日

2010 PISA Results - A need for promoting the joy of reading

My feeling about the recenty released PISA results for Japan was reflected in a Japan Times editorial today.

http://search.japantimes.co.jp/mail/ed20101211a1.html

"Japanese students are poor at finding subjects of interest and studying them. PISA found that 44.2 percent of them do not have the habit of reading books for enjoyment, considerably higher than the OECD's average of 37.4 percent.

Japan's new study courses are designed to cram knowledge into students. The education ministry should rethink its approach and lessen the burden of individual teachers so they can help students develop interests and learn the joy of thinking and studying."


At ICU, I think most of my students have no problem with motivation to read and think about issues they are interested in, but a few do have that difficulty. However, ICU attracts a very small number (600 per year) of some of the most motivated and talented learners in Japan. On a national scale in Japan, I can see that the education system is not promoting an enjoyment of reading, especially in the college entrance exam oriented curriculums of junior and senior high school. My students confirm this when they tell me about their secondary education.

It is a tragedy that is must be rectified.

2010年12月6日月曜日

Bioethics News Article / Issue: Human Cloning

Hi everyone,

This is the news article that I found.

http://www.cbsnews.com/stories/2009/04/22/earlyshow/main4961152.shtml

Right now, the technology for making a human clone safely does not seem to exist (at least officially), but in the future, it will probably emerge. Cows and sheep are already cloned successfully, so doing it with human embryos is a matter of time.

So, if this technology becomes advanced enough to be safe, should it be allowed??
This would be a good essay topic.

Mark

2010年12月5日日曜日

ARW: What is my "theory or approach to ethics?"

If I have to make an ethical choice of what is right or wrong, how will I decide?

Thomas A. Shannon's Introduction to Bioethics describes four approaches to ethical decision making, and here are their definitions and major benefits and problems. Examples can be very useful, too.

1. Consequentialism: "Outcomes"
Definition: An approach where we think: What will bring the greatest positive result/outcome to the greatest number of people?
Benefit: Flexible and sensitive. Looks at the impact of the decision and asks how people will be affected by it
Problem: No standard to measure one outcome against another.
Example: If I am starving in the desert, and I happen to find a dead human body, will I eat it? If I eat it, the outcome will be that I live and become a "cannibal". Which outcome is worse?

My Opinion: This seems quite reasonable to me. I think it might be most reasonable to decide things case by case by the greatest foreseeable benefit.

2. Deontologism: "Duties"
Definition: An approach where we think: What is my duty? and base our idea of duty on some principal such as Kant's "Categorical Imperative" Moses' 10 Commandments.
Benefit: Simple and clear. Just follow the rules.
Problem: Who made the rules? And what if they are unreasonable?
Example: If I have an ethical duty (as the 10 commandments say) to never kill anyone, what will I do when a maniac is trying to kill my son or daughter and I have no way to stop him except to kill him?

My Opinion: Deontologism seems a little bit too dogmatic for me. In my university Philosophy course, many years ago, I remember feeling impressed by the Categorical Imperative "Act only according to that maxim whereby you can, at the same time, will that it should become a universal law." I felt that we should try to aim for something universal in what we do, not situational or relative. However, now that I am older, I feel that it may be more realistic to allow flexibility.

3. Rights Ethics: "Rights"
Definition: An approach where we think: "What are the rights of the individual persons (or animals) involved?" What is the hierarchy of rights? Example: Abortion
Benefit: Highlights the importance of the individual person (over society or some higher institution such as a religion or political body).
Problem: What happens when two persons' rights come into conflict?
Example: In abortion, the rights of the unborn child are in conflict with the right of the mother to choose to abort.

My Opinion: Rights ethics...where do "rights" come from? I think it was Kant who argued that all humans have a right to be treated with respect and dignity because they have the ability to "reason". Personally, I think we like to respect human rights simply because we hope that our own personal rights will be respected in reciprocation. The Golden Rule.

4. Intuitionalism
Definition: An approach where we think: "What feels right?"
Benefit: Feels right.
Problem: It may feel right for you, but not for others. In that case, reaching social agreement by convincing others may be difficult.
Example: I may feel that making a human clone of myself (a mini-Mark) is completely reasonable, but society may not agree. Laws for cloning may not be passed because I do not have any way to articulate my reasons for why cloning is beneficial or at least not harmful to society.

My Opinion: As Shannon argues, intuition may not be enough in some cases. However, can it be said that it IS enough in many cases? For example, if we want to vote to allow medical marijuana or ban the death penalty in Japan, isn't it enough that people just follow their gut instinct?

So...I would say that I am a intuitive consequentialist. How about you?

Harrison Bergeron by Kurt Vonnegut, a short story about "equality"

http://www.scribd.com/doc/7602981/Harrison-Bergeron-by-Kurt-Vonnegut

This would be a good short story to introduce when we talk about Wagar's "Three Futures" article.

Is true equality really an ideal? How would it work?

I found this short story through one of the chapters in Sandel's book Justice.

NYT: Teacher Ratings Get New Look, Pushed by a Rich Watcher

http://www.nytimes.com/2010/12/04/education/04teacher.html?_r=1&nl=todaysheadlines&emc=a23&pagewanted=all

It sounds like Bill Gates is putting a lot of money behind an effort to determine why some teachers are more effective than others, and how all teachers can become more effective in their teaching.

The most interesting part of the research project he is funding is the use of digital video of classrooms. The project plans to take 24,000 hours of videos, or something like that, to analyze effectiveness of teaching. Experts will watch the videos and a system for evaluating teachers' effectiveness will be created.

As the article mentions, the main difficulties will be: Are video analyzes as good as a human observation of a classroom? Also, is the privacy of the teacher violated when a video is distributed to "experts"? Who will be responsible for managing these videos?

The project is promising, but needs to proceed very cautiously.

2010年12月2日木曜日

Marcel Dicke: Why not eat insects? | Video on TED.com

Marcel Dicke: Why not eat insects? | Video on TED.com



One of my students did a group presentation on a very similar concept, and brought several real food samples!
That was the first time I ate Zazamushi...a promising concept?

2010年12月1日水曜日

Top 10 Gandhi Quotes

I have been coming across the Gandhi quote:

"Be the change that you wish to see in the world."

a lot and wanted to get some resources on more Gandhi quotes.



Top 10 Gandhi Quotes
By Simran Khurana, About.com Guide

The name "Gandhi" is synonymous with peace and non-violence. His epic struggle to bring together the people of India in their search for sovereignty is unparalleled. This great man's wisdom and foresight are compelling. On this page, you will find ten of the most powerful Gandhi quotes.

1. Strength
The weak can never forgive. Forgiveness is the attribute of the strong.

2. Government
What difference does it make to the dead, the orphans, and the homeless, whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty and democracy?

3. Self-Help
The only tyrant I accept in this world is the still voice within.

4. Government
It may be long before the law of love will be recognized in international affairs. The machineries of government stand between and hide the hearts of one people from those of another.

5. God
As soon as we lose the moral basis, we cease to be religious. There is no such thing as religion over-riding morality. Man, for instance, cannot be untruthful, cruel or incontinent and claim to have God on his side.

6. Life
There is more to life than simply increasing its speed.

7. Change
We must be the change we wish to see.

8. Self-Help
The best way to find yourself is to lose yourself in the service of others.

9. Truth

The moment there is suspicion about a person's motives, everything he does becomes tainted.

10. Wisdom

Suffering cheerfully endured, ceases to be suffering and is transmuted into an ineffable joy.

TED: W. Ury on Changing No to Yes

I remember reading William Ury's bestseller "Getting to Yes" several years ago when I was preparing to teach a business English communication class which included a unit on negotiation skills.

This TED talk focuses on how conflicts such as those in the Middle East can be solved and is highly relevant to the discussions we will have in Visions of the Future in the Winter ARW course at ICU.

Very impressive speaking skills, too. Nice anecdotes such as the story of the man who left 17 camels to his three sons, half for the first son, one third for the second son, and one-ninth for the third son. They couldn't figure out how to divide them until they asked a wise woman who lent them her camel. Suddenly, it was easy. 9, 6, 2, and one camel to give back to the woman. Interesting Pygmie? example of conflict resolution, too. Conflict resolutions studies in anthropology and cross-cultural communication must be fascinating to research.

Some key points are:

1) The third side is the key. The two conflicting parties need a mediator to help them go to the balcony and see the whole picture, to not lose sight of the mutual benefits of solving the conflict.

2) The Abraham Walk concept. To solve the ME conflict, the key is to focus on the common identity of Abraham. Hospitality toward strangers is a fundamental concept that children of Abraham, Jewish, Muslim or Christian, all share. Tourism that walks the international route of Abraham can help promote exchanges and economic development and lessen hostility.