Not so useful KEGG manual:
More handy perl scripts
Her analysis of democracy and free market in many developing countries explain many failures and problems after the collapse of the Berlin wall.
She also wrote a controversial book on child education. I think the book was sensationalized by the publisher. That Chinese education system is not very different from Japan’s Korea’s and Jew’s etc. Important message is to reconsider the method of child education.
What fraction of population in other nations must be smart enough to compete with Japan? (If all the other conditions are considered to have same impacts. )
If 50% of Japanese people are competitive, then
China needs only 4.7%
UK 100.2% of their population to compete with with Japan. This idea disproportionally favors populous nations. Smaller nations may be able to reach effective national policies more easily and have less people to feed. Many none competitive people surely drive their nations downward even though they may be good consumers. Interaction and collaboration between nations and many factors make the definition of national competitiveness more bluer.
This entry is just a collection of information about immigration issues in Japan found on the web to find out its possibility. Immigration models used in USA, Canada or New worlds are not likely applicable nor feasible to Japan without significant modification because of their histories are totally different. More realistic models that Japan can adapt are probably European models: British or Swedish models might work. (Most likely none of the models are suitable.) But there is no perfect solution on this in any country. Probably Canada is one of most successful countries as for immigration because it only borders with USA and the Antarctic ocean. It has vast resources and lands, but Japan does not have neither unfortunately.
But who want to come to Japan? Actually probably a lot of people like to come, including highly skilled workers as well as non-skilled. Main problem is how Japanese accept these people and accept multicultural society, instead of totally transforming them into Japanese. But many Japanese likely want to convert them into Japanese completely. I am not sure how many immigrants will put up with such assimilation pressure.
Finding Home: Immigrant Life in Japan
By Sharon Noguchi
How to immigrate to Japan
New study suggests migration does not bring happiness
August 31, 2010
The grass might not be greener on the other side of the border, a new study from the University of Leicester has found.
Dr Bartram said that the research might also serve to allay some media fears and people’s concerns about being “overrun” by immigrants: “The fact is, most people around the world do not want to move to a wealthy country like the UK: perhaps they understand that money is not the most important thing, that there would be a real price to pay in leaving one’s family and community.
“Perhaps the research could also help potential migrants, especially those who are attracted by wealthy-country income prospects, to develop a better understanding of what life as an immigrant in a wealthy country would really be like.”
Good news or bad news? Many people do not need this kind of “study” to figure this out. People who do need this information will or can not read it either. An opportunity outside of their countries provide them challenge and valuable experience. But what is happiness anyway?
But, looking at the paper, it does provide good insight.
Social Indicators Research
An International and Interdisciplinary Journal for Quality-of-Life Measurement
Economic Migration and Happiness: Comparing Immigrants’ and Natives’ Happiness Gains From Income
Research on happiness casts doubt on the notion that increases in income generally bring greater happiness. This finding can be taken to imply that economic migration might fail to result in increased happiness for the migrants: migration as a means of increasing one’s income might be no more effective in raising happiness than other means of increasing one’s income. This implication is counterintuitive: it suggests that migrants are mistaken in believing that economic migration is a path to improving one’s well-being, at least to the extent that well-being means (or includes) happiness. This paper considers a scenario in which it is less likely that migrants are simply mistaken in this regard. The finding that increased incomes do not lead to greater happiness is an average (non)effect—and migrants might be exceptional in this regard, gaining happiness from increased incomes to a greater extent than most people. The analysis here, using data from the World Values Survey, finds that the association between income and happiness is indeed stronger for immigrants in the USA than for natives—but even for immigrants that association is still relatively weak. The discussion then considers this finding in light of the fact that immigrants also report lower levels of happiness than natives after controlling for other variables.
In the end, it depends. I am not moving around primarily because of financial reasons, but because I can do more valuable work, and am also aware of the high cost of moving around — any one who lived abroad for long time knows. Uninformed would-be immigrants should read this, which I doubt they would.
Korea’s bold attempts to create a special English speaking school district in which only English is allowed may revel the intrinsic weakness of Korean society. First, they do not want to have such a district in main land — not-in-my-back-yard attitude or just simply lack of lands. Second, they like to domesticate students with English without giving away kimchi mentality. Third, some school specifically seems to exclude Japanese. Well, they want to cultivate the environment peppered with global culture with Asian face except Japanese. — That is fine and the number of Japanese American is relatively small as well and if Japanese-Americans want to go to this Korean school is questionable.
“There is an expressed desire in Korea to seek the benefits of a ‘Western’ or ‘American’ approach to pre-collegiate education,” said Ted Hill, headmaster of the Chadwick School, whose Songdo campus has been deluged with applicants to fill the 30 percent of slots reserved for Korean students. The balance of the student body will be recruited from expatriate families living in South Korea and China.”
For them it is just a business opportunity, but hey, others want it.
Western Schools Sprout in South Korea
They like to cultivate English skills without compromising Korean identity, culture and pride.
I hope they will not repeat the failures of American universities in Japan.
Osaka governor has already planed this type of project in Itami and it might be a good bet. To attempt to create a similar “virtual international district” from scratch, one must realize that “nation building” is not cheap nor easy. So the governor’s idea might be better than the Korean project since Itami is more attractive than a developing island.
One difference is that Korean started it already and Japan is just thinking about it. Or it already failed similar American university nightmare, though this phenomena was fundamentally different.
If Japan and Korea want to compete globally then they have to come up with universally acceptable values shared by all ethnic groups. They are both afraid of wider scale immigration even though they see its benefits. “Globally compete” means that excelling in hardware as well as content creation and accommodation that can be accepted by many people who can use as well as expand it as their own.
Xenophobic people like to focus on the failure of immigration in the US and France, but they totally ignoring the contribution of immigrants in these countries. Also Detail analysis of human genome indicates that ethnic puritanism is a joke. Xenophobic people idealize the past when only a pure blood-linage flourished, but such people will be disappointed to find that the population of modern human might have been down to about 600 during the last ice age. So Japanese far right wing may need to accept their neighbors as brothers and sisters.
Justice in this case is not equivalent to “正義”. If “justice” means “正義” — correct principle, then the discussion is over. “Justice” should be translated to “公平” where acceptable action is determined by people. Justice is not a universal nor God given principle that leaves no room for further discussion. He emphasizes the ambiguous aspects of “justice” and tries to construct a fair consensus among people to maximize common utility. So putting “正義” upfront seems to be odd.
It is probably easier to follow his lectures in English and more meaningful.