You can appreciate the qualia unique to a work of art only when facing the real thing.

I once had an opportunity to admire at leisure the "Girl with a pearl earring" painting in its home of the Mauritshuis in The Hague, Netherlands. There is always a huge crowd eager to see this masterpiece (sometimes called "the Mona Lisa of the North") when it is on tour away from its home museum. When this painting travelled to Japan, there was a record number of people qeueing to take a glimpse of it. There was no question of establishing an intimate relation with the girl in the canvas.

It was thus refreshingly rewarding to come face to face at last with the beautiful girl of immortality wearing the famous pearl earring and a blue headpiece.

It is a practically interesting and theoretically intriguing fact that you can appreciate the qualia unique to a work of art only when facing the real thing. Once you have taken in the actual qualia, it becomes possible to "reproduce" them in your memory, aided or unaided by reproductins such as an imitation or a photograph. Unless you have seen the real thing, however, it is impossible to imagine what it is like to be in front of that piece of art, no matter how accurate the reproduction or how appropriate the description.


The mouth. From "Girl with a pearl earring" by Johannes Vermeer.

Qualia and appreciation

In many cases, qualia provide the effective frame or rather guidance for evaluation in which one judges the value of a particular artifact.

It is certainly true that solid factual and contextual information about an artifact helps one in doing justice to it in the evaluation process. The knowledge about the historical backgrounds, cultural contexts, materials and techniques used, and what various people have said about the artifact certainly helps one in understanding the work of art. These are in fact the main ingredients of any scholastic work.

However, the full scope of subjective feelings that arise in one's mind cannot be effectively captured by the academic descriptions. Indeed, an adherence to the factual and contextual information often hinder, rather than enhance, the "true-to-life" appreciation of a work of art.

For example, when one stands before the painting "Girl with a pearl earring" by Johannes Vermeer, one has a certain set of emotions and feelings in a spectrum extending from the unconscious to the conscious. The various qualia in one's phenomenological perception, from colors to sheens and textures, characterize the phenomenology that is the "Girl with a pearl earring".


Girl with a pearl earring by Johannes Vermeer.

The "breast" of a butterfly

When I was a kid, I used to chase butterflies in the fields and woods.

Hermann Hesse, Morio Kita, Takeshi Yoro. Many people profess to have fond recollections of the boyhood when they sought for the insects in the wild. It seems that such boyhood days remain to be an epitome of happiness, well into the mature age.

For me, the intense feeling accompanying the passage of time waiting for a butterfly among the greens, in the vibrant ambience of a hot summer forest, is connected with the most intimate and happy memories of my life.

However, from a certain period of time I stopped chasing the butterflies with the aim of collecting them. I grew wary of "pushing" the "breast" of butterflies. (I used to call the part between the head and abdomen as "breast" when I was a child. The proper anatomical name for it is actually "thorax".) I became shy of pressing that part of butterflies to their premature deaths. It was a reflection of the newly found self-awareness of what I was doing, in that subtle stage of growing up.

I started my "professional" chasing of butterflies when I was five. One of the first things that I learned was to push the breast, so that the precious wings would not be hurt. "You thus suffocate the butterfly, and put it to sleep", said Mr. Aoki in an as-a-matter-of-fact manner. Otherwise, the wings will be destroyed. Mr. Aoki was studying entomology at a University in Tokyo at the time. Mr. Aoki became my mentor in collecting and studying butterflies in a scientific way. It was my mother who originally "introduced" me to Mr. Aoki when I was about five years old.

When I was 10, my father took me to the "Gensei Kaen" flower fields in the suburb of Abashiri city, Hokkaido. It was a trip of my fantasy, a journey I dreamed of for a long time. There, I pushed the breasts of Kabairoshijimi, or Glaucopsyche lycormas, a small and elegant butterfly species. The bluish white creatures of elegance had been enjoying their airborne lives and visiting various flowers round the unmanned station of a local railway. They were unfortunate enough to be captured in my net. These butterflies would not have anticipated their destiny.

And the small butterflies passed away, pressed between my fingers, on that beautiful summer day.

The nervous system of a butterfly is not highly developed. When their breasts were pressed, the butterflies would not have felt anything by human standards. The summer flower fields are full of naturally caused deaths, with or without my presence. The lives of butterflies are short. They wings get the beak marks from the attacks of birds. Their vitalities wither rather rapidly, until the field is piled with their dead bodies here and there, unseen and uncared.

However, from a certain period of my life, I started to feel ill at ease at my own fingers bringing premature deaths to the small arthropods.

The ancient Chinese philosopher Zhuangzi once dreamed of being a butterfly. When Zhuangzi awoke, he no longer knew whether a human being was dreaming of being a butterfly, or a butterfly was dreaming of being a human being.

The butterflies seem to tell us the vulnerability of life, and the enigma of the passage of time.

It is not clear to me, at this moment, whether I will start chasing the butterflies again in any time of my life. I don't know if I could ever press the breasts of the butterflies caught in my eager net, in an innocent manner as in my childhood.

One thing is certain. I still carry in my heart the memories of the vibrant touch of the humble lives of butterflies, caught between my fingers in the passage away from this world.

Translated from the original Japanese essay in Ken Mogi, "Ikite Shinu Watashi" ("I live, I die") published from Tokuma Shoten, Tokyo, 1998. Translation by the author.


The cover of "Ikite Shinu Watashi"

A few seconds attention span.

As I need to do many different kinds of things during the course of day, I seem to have developed an attitude of acting based on "a few seconds attention span". I receive a mail, and I am reminded of a manuscript that I was supposed to send in the day before. Unless I start to work on it straight away, the agenda is likely to be "swept away", to be retrieved into my attentional system only after a prolonged delay.

I suspect that the growing need both psychologically and practically to "act on the spot" is an increasingly acutely felt reality of contemporary life for many people.

I seem to be waking up to and dealing with the needs of prompt and flexible actions with the help of a soccer metaphor. In that sport, you need to make judgments and act appropriately on the spot. Otherwise it is difficult to do good in the match. The contemporary life is starting to look more and more like the soccer match. You keep running to-and-fro and zigzag in the pitch of life, and try to excel in the instant judgments and actions. Since the competition and cooperation is increasingly becoming global in character, each one of us will be playing in the World Cup of life long after the final whistle is blown in South Africa.

The sun has set, and the rain has started to fall from the sky.

Petrusa has sent me some nice photos showing how people are getting enthusiastic about what is happening right now in various stadiums in South Africa. It is a once-in-a-life-time festivity, especially as a hosting nation for the FIFA world cup. I congratulate and thank the people of South Africa for their marvelous spirit of hospitality and playfulness.

Yesterday, the sun has set for Japan, after competing against Paraguay and losing in the final PK. It is rare to see grown up men weeping like that in the close scrutiny of television cameras, but they did deserve every drop of the tears.

The world cup is the supreme stage for soccer lovers. The players have been training all their lives for this. Starting as a kid following and stumbling on the ball, climbing the ladder through the most rigorous selection processes, until finally making it to the national team.

If you imagine what must have been at stake and what rivers of deep emotions have been flowing in their bosoms, the tears last night would appear to represent the purest and the most serene of what humans are capable of bringing about to this world, through hard work and high goals.

The sun has set, and the rain has started to fall from the sky. After the soothing darkness, the sun would rise again. Life thrives in its cycles.


Photo from Asah.com

Only Time will tell: On the nature of free will.

I am in Vancouver, Canada now. I am here for a transit on the way back to Tokyo.

The ASSC 2010 conference in Toronto was very interesting. Here's my abstract. I could have many helpful discussions with my colleagues.

Only Time will tell: On the nature of free will.

Key words time, consciousness, free will

Ken Mogi

The contingency between sensory inputs and motor outputs is one of the crucial aspects of the neural mechanism underlying the phenomenology of consciousness. For example, the nature of subjective time is known to be affected by the contingency between voluntary action and sensory feedback (Haggard et al. 2002). The perception of self body is affected by the contingency between actions and sensory feedbacks, as demonstrated in the mirror box treatment of phantom limbs (Ramachandran et al. 1995). Various empirical evidences suggest that sensori-motor contingency affects the construction of the phenomenal self in its temporal and embodied dimensions.

One important and arguably ultimate question regarding human consciousness is that of free will. The question concerning the nature of free will is an essential one not only from theoretical point of view but also from the social implications involved (e.g. from the point of view of neuroethics, Gazzaniga 2005). In that free will concerns itself with the movement of the body in time, it is necessary to consider its nature in the context of sensori-motor contingency. From the phenomenological point of view, neural processes involved in action can be regarded as a subset of those involved in intentional processes in general.

Here I argue that the nature of free will can be properly treated only by taking subjective time into consideration. Only a consideration of the nature of subjective time will tell us the origin of the feeling of free will, when it is taken to be compatible with determinism (Dennet 2003). I present a model of subjective time based on the interaction between sensory and intentional processes in the brain, in which two kinds of simultaneity ("sensory simultaneity" and "intentional simultaneity") are defined.

Using the model, I analyze the differential nature of neural circuits involved in sensory and motor processes, based on the anatomical data on human brain (e.g., Van Essen 2004). Finally, I give an account of the neural correlates of free will in terms of the "open-ended" structures of intentional simultaneity in subjective time, in the context of the topology of connectivity in the cortical neural network.

Philosophy of the food court.

The first foreign country that I visited was Canada, in the summer when I was 15 years old. Probably because of that, whenever I set my feet on a Canadian soil my heart starts throbbing. Canada is my old sweetheart country.

One thing that I love from Canada, or indeed north America in general, is the food court. During the conference in Toronto, I have been taking lunch in the food court down in the Sears store. The no-nonsense, casual manner in which you can order your food from a bewildering variety, the easiness of taking the seat and just have it and go is quite to my liking.

There is a philosophy behind every practical thing. There is a philosophy to the food court. I ponder about it while I take my chicken curry from a Thai food stand.


Food court in Sears, downtown Toronto, Canada.

Peace and.

Right now I am visiting Toronto for a scientific conference. Yesterday evening, I was strolling the streets with my best friend Yoshi Tamori and several students. It was a nice evening, and we were looking for a place to eat.

All of a sudden, we saw a human wall made by police officers. Of course we immediately understood. The G20 summit was being held in Toronto. There was this greatest concentration of the world's most powerful men, (whether they would reach a critical mass for any significant chemistry this time or not), and it was only natural to make necessary precautions.

As I strolled on, the atmosphere was quite peaceful. There were people taking snapshots with the police officers, who stood on patiently. I and Yoshi got the idea, and took a memory photo, too.

There were signs of good will and spontaneity. "Peace" was drawn on the road. A number of people were dancing to relaxing music in front of the barricade. We could not see the faces of the police people, but my guess was that they were smiling, too.

Having experienced the Toronto evening this way, it was quite a shock to return to my hotel room after dinner and to know what has been happening in the city through the news channels.

We observed peace, and then something else apparently happened. I do not regard that particular process worthy of all the efforts. Discussing is good and interesting, but I see no point in clashing in physical forces. Reaching a critical mass for the chemistry of mind is meaningful, forging new ideas, bringing about attitude changes. Going over the threshold towards violence is just plain wrong.

Here's the golden rule. Look, but don't touch.


I and Yoshi Tamori with the G20 police officers.


"Peace" drawn on the Tronto road.


People dancing to peaceful music in front of the barricade.

When I saw the light, I knew that I had come all the way to experience those qualia.

It was my second visit to the Niagara Falls. Last time, I did not go on the boat ("Maid of the Mist") to see the Great Fall from nearby. This time, I did.

I went there with my students and my best friend Yoshi Tamori.

Yoshi has been on the boat trip before, so he apparently knew well what to expect. I did not know what to expect, but could guess the nature of the coming experience fairly well, looking at how Yoshi prepared himself for the big event.

As the boat progressed towards the Horseshoe Falls, the atmosphere changed. Thunderous sounds, the air filled with mist, and the rainbow constantly in sight.

And then we came--as close as one could get safely, presumably, to the fall. Weathering the incessant attack of water drops falling from above, I looked up at the constantly moving great wall.

Then I saw it. Just where the Niagara River's flow on the flatland ends and the massive chunks of water start falling, there, at the spot of a poignant shift in curvature formed by gravity, I saw a shimmering light. It was as if the water was reflecting on the last moment of its calm and eventless existence.

How beautiul the reflections. And how awesome.

When I saw the light, I knew that I had come all the way to experience those qualia.


Maid of the Mist, the Horseshoe Falls, and the rainbow.


Maid of the Mist.


Yoshi Tamori well prepared for the event.


The great water fall.


The Niagara Qualia

In soccer, you have the freedom to feel sympathy for the losing opponent.

In Toronto, where I am currently staying, I see many cars carrying national flags on the streets. Needless to say, they are not for the G20 summit meeting. The drivers are more sensible, showing support for the respective national teams competing in the World Cup South Africa 2010. Some of the countries represented by the flags do not make it to the G20, but they do make it to the World Cup. Both G20 and World Cup are exclusive "clubs". Which club membership is based on a fairer competition, one wonders.

At night, after supper, we were having a drink in an Irish pub. There was a replay of the Denmark vs. Japan match, which Japan won by 3-1.

In sports, we are having a situation where there is can be a symmetry in and sharing of national prides. Although we do support Japan, we also have imaginations for the Danish pride, and how they might feel bad going back to Copenhagen, now out of the competition. The capacity for sympathy has been nurtured, because we are accustomed to losing in a soccer match. Ever since our school days, we have been losing matches after matches. Losing is a part of our common experience. Losing is within the "job description" as a growing up child.

It is quite unlike war, which should be banned in a civilized world anyway. If you lose a war, it is difficult to take it in a good spirit. It becomes a question of life or death. Your life would often mean the opponent's death. What a terrible and silly business.

In soccer, you have the freedom to feel sympathy for the losing opponent. For me, that is definitely the beauty of the sport.

The ordinary processions of everyday life, unsung, unnoticed, and yet so glorious and beautiful.

I am in Toronto now.

Due to the G20 summit to be held in Toronto, the security at the airport was tight.

There was a heavy traffic jam on the way to the city, as police blocked some part of the freeway in preparation for the motorcades.

Once in the city, it was business as usual. I left the baggage at the hotel, and strolled around.

It was evening time, and the sunshine was embracing the city in a vivid and tranquil light. A flower basket welcomed me.

During the next few days, the media might cover what is going on in the great corridors of world power. In my view, the really poignant news is perhaps in the ordinary processions of everyday life, unsung, unnoticed, and yet so glorious and beautiful if you put your heart into it.


I somehow associate Canada with flower baskets.


Just a street in Toronto.

Philosophy and Fashion show.

There are many fashion shows held every year in cities such as Paris, London, Milan, New York, and Tokyo. Some people might have a cynical and "nothing to do with me" attitude towards the cutting edge styles carried by the models, which display instances of clothing quite impossible to be worn in everyday life. Some even point out that the fashion trends are nothing but a cleverly crafted marketing device to make people buy clothes that they really do not need, a convention quite doubtful in today's carbon footprint conscious Zeitgeist. From this viewpoint. it would appear that the truly valuable style is to be found in those unchanging standard outfits. Impressions from my own experience is that such an anti-fashion sentiment is quite strong, for example, among the hard working, no-nonsense businessmen.

However, the idea that fashions are useless appear to be politically and ethically correct on the surface but is ultimately wrong. It is important to recognize that the standard "ensemble" of clothes that a "normal" men from the street wear had to be invented somewhere, somehow, sometime. When the convention of wearing the jacket and the tie was invented in, say, London, there might not have been a well-organized fashion shows like the ones we know. It is probably safe to say that, when these now "normal" manner of clothing was introduced, they were very novel. The very idea of a respectable grown-up man "hanging" a long piece of colorful cloth from the neck! The very idea!

It is not just the jacket and tie. Every fashion had to somehow justify itself and make it into the mainstream of society at the time of invention and reception. Every cultural cliche in the way we dress ourselves used to be one of the "latest" fashions at one time of human history. Those man, who say "I don't care anything more than wearing just a normal clothing" are actually benefiting from innovations in the past.

In this sense, I think that philosophy is something like a fashion show. To claim that philosophy is a "luxury" for people who idle away their time, departed from the realities of society, is quite alluring and on the surface sober. But this is ultimately a very wrong idea. To take philosophy as something alien to the daily living of people is also wrong. The often intractable and enigmatic problems at the frontiers of philosophy would lead to certain sets of concepts and world views after many years of hard work by the leading thinkers. These ideas, in turn, would later be assimilated into the society at large, and become the "common senses" and "cliches" for the general public. These things that become taken for granted in the hearts of people then serve as necessary wisdoms of living for people on the street, in the procession of their daily lives.

For example. the thesis that "I" am here because "I" think and feel various things is something that is taken for granted even by an elementary school pupil today. However, when Rene Descartes arrived at the thesis of "Cogito Ergo Sum", it was far from being self-evident.

Among the intellectuals, the belief in a God with human-like personalities might now be an minority. However, when Friedrich Nietzsche cried out that "God was dead!", he had to fight the phantom of a personified God, who would punish and reward the humans according to their conducts, with a "free transportation" to the heaven or the hell offered as the ultimate verdict.

Today, the idea that the trading of words is essential in the cultivation and maintenance of human culture is wide-spread, something that even a high school student can write an essay on. However, it was Wittgenstein's creative genius which gave birth to the idea of a "language game".

The frontiers of intellect, which haven been opened by the endeavors by leading philosophers over many years, would be appreciated by the people at large only after some period of reception. Conversely, the modes of thoughts that are so familiar to the ordinary people in today's world were once problems at the frontiers of philosophy. Philosophers at the edges of thought sometimes even risking insanity. And then they become commonplace knowledge looked upon disdainfully by the ordinary people as something belonging to a yawning cliche.

Today, many people would think that there is no afterlife. People like Dr. Richard Dawkins have been campaigning for many years for the merits of scientific ways of thinking. Thanks to those efforts, and the trends in the world in general, men from the streets are starting to think that there is no life after death, and all that concerns us happen "here and now" while we are alive on this earth. All our earthly efforts are consequently focused on improving the conditions of our earthly lives.

There are less and less people, who make a point of enduring things while living so that they can make encounter better things in the afterlife, or the "next life" after the "reincarnation".

This modern "mindset" of trying to make better the daily life on this earth would surely have the danger of leading to an overdriven materialism. On the other hand, setting oneself free from the religious modes of thinking which stress the importance of the afterlife was a necessary condition to build a civilization as we know it today. If people are too concerned about the afterlife, practical senses directed towards the development of technologies which make the earthly lives better would simply not be nurtured. In a sense, the establishment of the system of philosophy in which one believes that the earthly life is everything functioned as a part of "infrastructure" towards the development of civilization, just as the invention of steam engine and batteries.

Needless to say, it is not that everything is "cool" from the point of view of aesthetics. There are modes of quite normal clothing for which we need not use the word "fashion" ostensibly. Likewise, philosophers have their shares of "trivial" ways of thinking, not venturing far off from what have been already accepted. Such philosophers, to use the term familiar in the world of fashion, are not "cool". Thinkers who endeavor to open a new intellectual frontier would be "cool" and "sexy".

Once, I read in a U.K. men's magazine an article on how to be popular with girls. One of the advise that the editors gave away for the love hopefuls was "how to pretend that you know Jacques Derrida". The basic assumption is that the philosophy of Jacques Derrida, just like the latest modes of fashion, can be considered as "cool" and "sexy". To encounter and don the ways of thinking and modes of sensitivities which might "descend" to the daily lives of ordinary people in the years to come is tantamount to looking into the future. And nothing is as cool as the future.

"Philosophy equals a fashion show."

However strange this equation might look, therein lies the key significance of thinking creatively about life and death, and arriving at a conceptual solution.

Translated from the original Japanese essay in Ken Mogi, "Ikite Shinu Watashi" ("I live, I die") published from Tokuma Shoten, Tokyo, 1998. Translation by the author.


The cover of "Ikite Shinu Watashi"

The Oze photos.

I have been dreaming of going to the Oze National Park, ever since my graduate school days. Dr. Tokunagawa, who was an associate professor of the laboratory, used to say "Let's go to Oze with many people". (If you have a sufficient knowledge of the Japanese language, you would notice that this particular sentence would work as a pun.) The lab trip never became a reality, and my dream had to wait for some 20 years to materialize.

Well, life is like that.

The Oze district, characterized by marshes and unique vegetations surrounded by mountains, is an idealized image of the tranquility and harmony of nature.

I heartily recommend a visit to Oze for anyone who needs a break from the busy life in civilization.

Even from this short entry I hope you can feel how refreshed I am.

I have been to the beautiful mountain region of Oze overnight. I stayed at the TEPCO mountain lodge.

What a change from my every day. Without an internet connection, off the internet, even without my ubiquitously present laptop. While in Oze, I saw many beautiful wild flowers, a child bear, heard bird songs, and listened to my inner voice.

Have to rush back to Tokyo. Even from this short entry I hope you can feel how refreshed I am.

Become friends and embrace each other, people of the world! This marvelous world cup in Petrusa's country is a very good opportunity.

My long time pen friend (since the teens!) Petrusa lives in South Africa.

And as you may well be aware, things have been getting a bit wild in South Africa recently!

Last night, I was having a drink with my best friend Shinya Shirasu in the Ginza district of central Tokyo. At exactly half past eight Tokyo time, I disappeared into the bathroom and reappeared with a different kind of T-shirt. It was a replica for team Japan at the world cup. It was the kick-off time for the big game.

With much preparation and anticipation we followed the game closely. I love the whole atmosphere of the matches in this particular world cup. The never-ending sound of the vuvuzelas are music to my ears. It somehow reminds me of the beautiful landscape that Petrusa has been telling me. Things resonate. making connections.

Sadly, Japan lost to the Netherlands by 0 to 1, but we had fun. We shouted abuses and obscenities from time to time. What are the world cup matches for without some manifestations of the wild spirit?

As the party went on, the situation became more chaotic and haphazard and culminated in something like this, a photo taken from one of our earlier parties.

The take home message: Become friends and embrace each other, people of the world! This marvelous world cup in Petrusa's country is a very good opportunity.


Demonstrators of the get-together spirit. (From left) Masanobu Ikeda, Shinya Shirasu, and myself.

Life is made of worldly materials.

Things that ever happened in my life, if successfully registered, remains as the connection pattern between neurons in my brain.

On the first day of my elementary school, I recall that the sunbeam was reflected in a white impression on the long and straight road that lead to the school premises. On the very first class room meeting, I was at my desk with my newly found classmates, with my cheek on my hand, looking at nothing, absent-minded. Ms Arai, teacher of our class, took notice and remarked "are you now bored, my little one?"

Parents were requested to remain at school after the entrance ceremony on that day. My mother was at the back of the classroom, too, and laughed with the other parents. I brushed in shame.

There was a large sweet acorn tree near the front gate of the school. When I was in the second year, there was a "boom" of acorn eating among us. As we left the school in the after hours, we would compete to find good the ones, and would eat them on the way, with the school satchels cozily on our backs. At break times, we would play "hand baseball", in which we used our hand as the hitting bat. I remember quite well that the balls were green.

Each remembrance constitutes a "page" in my life, a part of the richness of my humble personal history. All those memories are encoded as patterns of connectivity between neurons. There would be memories long forgotten, but secretly stored in the cortical network pattern. I might happen to remember them sometime, or might never recall them. In any case, when the physical presence of my brain disintegrates, the rich storage of memory of my life would be lost forever.

Memories are integral constituents of my existence. The "self" critically depends on these memories. The removal of them would leave a "self" as a transparent "core", vibrating poignantly in the great nothingness of the universe.

In "In my life", the Beatles sing thus.

There are places I'll remember
All my life though some have changed
Some forever not for better
Some have gone and some remain
All these places have their moments
With lovers and friends I still can recall
Some are dead and some are living
In my life I've loved them all

These words are simple. It is as if a middle aged man is reflecting on his own life late at night, with a glass of whisky in his hand. Freed from the admittedly difficult assessment of what life means, he would recall past events in his life ; that was then, then was that.

The lyrics of "In my life" are elementary in its world view. It reflects the significant fact that an ordinary human being would reflect on his own mortal existence on this earth in such a manner. In the past, such ideas as god, heaven, hell, afterlife, and reincarnations have been regular features of the genre when one would ponder one's own life. These concepts would not find their places in the mannerisms of modern times. That the sentimental musings of an ordinary human being on his own life have become secular is one of the most important features of human spirituality today. For the modern human, how he or she actually lives in "this world" is all that there is, with nothing to be added or subtracted.

The novelist Takeshi Kaiko writes thus in his essay collection "The Last Supper": "Detective and spy novels are without doubt the secreted products of the modern times. To the extent that I came to know, such joys of the human intellect were not produced in countries where modernization has not visited."

A song like "In my life" by Beatles would be cherished only in a world where the "superstitions" about the afterlife, heaven and hell, and God with personality are long gone. A priest in the medieval times is unlikely to enjoy singing a song like "In my Life". An ordinary enough pop song. Behind it, however, are the fruits of efforts by philosophers, writers, scientists, and artists who have been trying to deepen the human understanding of life and death, and the universe that we inhabit. The commonplace view on life has become possible only though the hard-won perceptions of the world we inhabit.

In the universe, there are mysteries about ourselves and the world still out of reach for humans. We would be ill advised, however, to revive the "superstitions" so that we go from the world of "In my life" back to an ancient world in which we chant:

Oh, God, I don't ask much for this earthly life. Just let me have a wondrous life in the afterlife. Please make me reborn as somebody with a higher social status, in the next cycle of reincarnation.

To go back to such a system of superstition would be tantamount to make nothing of the efforts of the human race as a whole over centuries.

Life is made of worldly materials. Whatever we might set out to think about the world we inhabit, we need to confirm this point first and foremost.

Translated from the original Japanese essay in Ken Mogi, "Ikite Shinu Watashi" ("I live, I die") published from Tokuma Shoten, Tokyo, 1998. Translation by the author.


The cover of "Ikite Shinu Watashi"

How would you feel in the autumn of life?

After finishing the job for the day, we went to an onsen (hot spring) place in Fukui prefecture. If you are "vetted" by the Japanese culture, you know what to expect in an onsen ryokan. If you are not, well, you don't.

The meal was superb. We had fun chatting and laughing, and the idea naturally sprung up to go to a Karaoke place.

Matsuoka went around and reserved a table at a Karaoke bar. When we arrived, several senior gentlemen were already having a good time. The bar ladies sang along with them, and danced with them when the tunes came along. One girl, who was rather stoutly build, attracted my attention. I wondered how she would have been at the age of five. The bar ladies danced and flirted with the senior customers with the beauty and mastery of people who knew how to handle drunken men.

Somehow Matsuoka got the idea of dancing all by himself. He held his own shoulders tightly, as if to simulate two people in a passionate embrace, and slowly ventured onto the floor. His mimicry with perhaps a bit of mockery did not attract the attention of the old men, as they were in the blissful amnesia of intoxication.

A job description of singing along and dancing with customers at random every night might not have been a part of the girl's dream at the age of five. However, in a very strange way, the sight of Matsuoka trying to mimic and light-heartedly ridicule the whole situation might have been a transformation of a little girl's idea of a prince on a white horse in the pipedream.
On the morning after, I was in the great onsen bath. In Japan, the idea is always to share a single gigantic bath with miscellaneous people (it is usually NOT co-ed. Don't start getting ideas!). While enjoying the comfort of the volcanic water, I noticed that some gentlemen from the Karaoke bar last night was there.

I noticed also that their hairs were very gray. Their flesh fragile, their movements slow. Once in the bath, they apparently went into an meditative mode. Maybe they are reflecting on the past days. Maybe they are thinking how many more dances they would be getting.

This is the autumn of their lives.

Dance, dance, dance, every living creature.

How would you feel in the autumn of life?

As I start to reflect on what happened the night before in a more mellow and favorite light, the rich enigma of life would slowly unfold in my mind. Everybody has his or her time, and there is after all beauty in miscommunication.

The fair assessment of my performance as an agitator would have to be "an utter failure".

Yesterday, during a lecture I gave at my old university, I tried to make some noise. But I utterly failed.

Observing the flow of students on University of Tokyo Komaba campus, I asked the simple question: Why are there only Japanese people on this campus? Then I went on to argue that Japanese Universities, or Japanese society in general, are failing in the era of globalization. Why don't we have more people from different linguistic and cultural backgrounds mixing and fusing and resonating with each other on this campus, or in this country?

That started an agitated discussion, and the scientific materials (social construction of the self, moral judgment) had to be postponed for other opportunities. After having a discourse for 90 minutes, the fair assessment of my performance as an agitator would have to be "an utter failure".

This is a pity. To the best conscience of my rationality, I am still convinced that I had a point. But it simply did not ignite. Maybe my argumental style was wrong. Maybe I lacked the personality. This "volcano", as a result, might become dormant for a while after this.

Last word: The dynamo is still here in my bosom.

I was busy even before the internet.

Yesterday I was talking with a couple of book editors and writers in the heart of Tokyo. One of them, a writer who helped me author several books, casually mentioned how the advance of the new technologies has made us all busier.

"You know, we get all these e-mails, we search for more information on the web, and we are constantly getting busy. Do you think the advance of technology is a good thing?"

Well, I am certainly have heard it said many times, but my genuine puzzlement is whether the internet and other technologies have really made us "busier".

For sure, the quality and sheer volume of things that you can do within, say, 10 minutes have dramatically improved by the advent of internet. Nowadays, when in a conference, I can simultaneously talk and make notes and search for information and read papers and send and read e-mails and tweet and even ustream on my laptop. Yesterdays, I used to just listen and perhaps draw some doodles on my notebook. That's a fact. However, I wonder if we can say that we have become categorically busier nowadays.

When I was a kid, computers and internet were not here with us. And yet, I was quite occupied, from morning till night. I chased butterflies in the field. I read books, sometimes several in an afternoon. I "invented" various games which I played alone, like the "pachinko ball and pencil" baseball games which I hugely enjoyed playing. I painted in oil, I swam, I played baseball (the real thing), I talked with my friends, with my parents, with passers-by. I dreamed, I sighed, I reached, I stumbled.
I think I was busy even before the internet.

"Never say busy!" I said to the writer. "The internet is not the villain!"

She just smiled enigmatically. Because I did not explain in detail my childhood days, I suspect that she thought I was just being diplomatic there.

Towards a more open-ended English education.

Towards a more open-ended English education.

Ken Mogi
Sony Computer Science Laboratories
kenmogi@qualia-manifesto.com

It is a widely recognized fact that the Japanese people are not particularly good at expressing themselves in English. To some observers, this is a genuine puzzle, considering the many hours of study that the Japanese typically put towards the acquisition of English skills.
Here, based on the general view of the human brain being elucidated in the neurosciences, I put forward some ideas towards the improvement of English learning process of the Japanese. These concepts are not necessarily limited to the Japanese phenomenon per se, but could be applied elsewhere in the world.

(1) Open-endedness. Natural language is an essentially open-ended system of communication. Given the sheer number of possible word combinations, it is quite conceivable that an non-negligible part of phrases we use in our daily conversation are spoken and heard effectively once in a lifetime. A person with a mature linguistic ability will be able to comprehend what is being said on the first hearing. Even when an unknown word is included, the listener is often able to make a fairly good guess as to its meaning. Parents and other mature speakers rarely restrict their vocabulary when conversing among themselves in the presence of children. Thus, open-endedness seems to be an essential component of the linguistic ability and its learning process.
Considering the properties of the linguistic system above, it may appear that the current teaching guideline ("shido youryou") put forward by the Ministry of Culture, Sports, Science and Education might be too restrictive in its scope for vocabulary. It suggests that during the three years of English education at the junior high school, about 900 hundred essential English words should be acquired [1]. While it is a good idea to start from the easy pieces, too much restriction on the words to be used in the school texts would inevitably lead to an impoverishment of its contents and a suffocation of the intellect of the curious low-teens, who might be otherwise able to assimilate knowledge at a formidable speed.

(2)　Context of language acquisition. The human brain is very sensitive to the context in which it executes and develops its functions. Cognitive processes supported by the neural circuits including the orbitofrontal cortex identify the context in which the agent interacts with other agents, and coupled with the brain's reward system, reinforces the relevant circuits of functionality [2].
From this perspective, it may appear that the present system of English education in Japan is putting too much emphasis on doing well in examinations, rather than encouraging the pupils to express their views in an open and free environment, where the grammatical correctness and scoring are not necessarily the primary concerns. A change in the context of English learning would be necessary to improve the situation.

(3) Power of volume. It is no hidden secret that the dexterity of language abilities increases monotonously as exposure increases. From this perspective, it may appear that the "volume" of English language materials which an average pupil is exposed to in Japan is simply too small, which, again, is related to the vocabulary restriction problem referred to above.
The brain's memory system extracts semantic significances from the multitudes of episodic memories stored in its circuits. The flexible way in which the various words are employed in the English language simply cannot be acquired by referring to a "lookup table" in the style of a dictionary. The appropriateness of the usage of a particular word in a given context could be judged in a robust manner based on a rich accumulation of episodic memories in the brain. From this perspective, the current English education policy in Japan might be simply lacking in volumes of material. The child's brain is naturally ready to absorb more. It is too patronizing for the educators to restrict the number of texts and spoken materials in the education process.

I will finish by citing two anecdotes. People sometimes have the notion that education at an early age is necessary for the efficient acquisition of English. The life history of Joseph Conrad, who was exposed to the English language only after he was over twenty years old, and yet went on to write masterpieces in English literature such as "Heart of Darkness" is a good counterexample to this notion. Hidekazu Yoshida, a famous and respected Japanese music critic, once told me that in the education system of "Kyusei Kouko" (senior high schools in the prewar Japanese education system), the foreign language education was rather "savage". Mr. Yoshida said that when they learned German, on the first day they were taught the ABC (in German pronunciations) and rudimentary grammar, and on the second day they were made to read an essay of Friedrich Nietzsche on the philosophy of Arthur Schopenhauer!
These two anecdotes, I hope, will remind those concerned with English education in Japan of the dynamic range in the learning potentials of the human brain. Findings from the current studies in the brain sciences would also suggest the validity of a more open-ended and dynamic English education system, away from the suffocation of too much standardization and an pre-occupation with scores.
There are lots of things that a proper usage of the emergent information technologies can help towards an more open-ended English education. The availability of Michael Sandel's lectures at Harvard [3] is a good example. It is not a far-fetched idea to expose the low-teens to such lectures at some rather early stages of their English learning, in view of the open-endedness of language acquisition.


References
[1] Teaching guidelines given on The Ministry of Culture, Sports, Science and Education webpage (in Japanese) at http://www.mext.go.jp/b_menu/shuppan/sonota/990301/03122602/010.htm
[2] Rolls, E.T. The orbitofrontal cortex and reward. Cerebral Cortex 10, 284-294 (2000)
[3] Harvard University's "Justice" with Michael Sandel, provided free of charge at http://www.justiceharvard.org.

(Abstract for a conference talk by Ken Mogi at LET 50 )