Sacred and Secular phenomenology.

Why is it beautiful?
While I keep on chasing it,
My heart knows better than I do. Where to go for it.

A Sacred and B Secular. Chris Kyogetu
  1. 1Artwork with a phenomenological gaze.
  2. 2The Death of the Author
  3. 3Sacred and Secular Phenomenology
  4. Last ständig vorangent

1Artwork with a phenomenological gaze.

Have you ever thought about sketching a building on a street you pass every day, just once? It is a building you should see every day. You may be able to describe the features of the building, but you cannot spontaneously say how many windows it has. If you were to draw it, you would start by counting them.

It is difficult to find a place for sensitivity to live. Sensitivity cannot be used as a simple form of communication: living in the 20th-21st century, we are exposed to works of ‘expressionism’ and ‘artistic supremacy’, we are taught that we have ‘freedom’ (freedom by breaking away from religion) in our hands. We will see famous works of art as if they had been chosen by the freedom and good will of man.

But on the contrary, many questions will arise in front of the painting as to why a single painting is so expensive. Few people can explain why this one painting is worth so much, and its magical survival strategy as a business strategy. Apart from the fact that the Church commissioned the painting, there are many lies about how the demand for it was created. We accept the world vaguely, without subdividing it, like a building that does not know how many windows it has, but always exists.

A building has a role to play. But when I, as an outsider, try to sketch it, when I try to mix the external time of the building with the mental image of the building, when I start to count the windows, I have an inner world of my own.

When religions chose paintings, the criteria were simple. All that had to be painted was a saint, even if there was no understanding on the part of the church. Once people were painted, the subjects became endless. It is not known how many people have synaesthesia, so why are they chosen? How can one person’s ‘dream’ cost hundreds of millions of dollars? Some people can choose one or the other: manifestation through recognition by others, or manifestation of a value that only they know. Some people cannot choose. I am one who could not choose. The reason is that it is not as simple as the dichotomy between the sacred and the secular.

That is why we can no longer distinguish between them and the ‘sacred’. That is why the first thing to be baptised, as a sublimation from sensitivity to sensibility, is to learn ‘interdit’ in the body. 

A misunderstanding of Bataille’s ‘transgression’ by many irreligious people is that they assume that transgression into prohibition is the abolition or removal of the ‘sacred’, thereby confusing it with evolution – freedom. (Erotisme coll 10/18, p. 68,69) 

The eroticism of Bataille and Baudelaire, the fetishism of Roland Barthes, are not new discoveries. They were philosophies of the original state of nature that broke taboos. They understood Catholic sanctity and were oppressed by it, but did not seek to abolish it. We must not think of them only and by the authority of religion.

Interdit is the French word for Catholic prohibition…Because Bataille is French.

The Death of the Author

There are differences between the production processes of spherical-joint dolls and statues of the Virgin Mary. The statue of the Virgin Mary is dug out of a regular rectangle and does not show her nakedness (the skeleton and the flesh are conscious at the sculpting stage), but the spherically articulated doll is made out of material and is conscious of its nakedness.By associating the exposed genitals with the naked body and the mutilated corpse, it is even more related to the sexuality and death of the Battle philosophy.What is the entity confronting the spherically articulated doll? The answer is saints. Remember that St Bernadette is beautifully preserved as a mummy. She became not only a corpse, but a transcendent being, but does the doll qualify?

  At the intersection of the sacred and the profane in an A∩ B relationship lies the sacred part of art-humanity. Art in the Christian world is often like this. In literature, even in ‘Undine’, a Catholic priest creates the necessary conditions for the water nymph to become human.

But she dies because of human folly. What was the most beautiful thing in this story? It was the ‘love’ of the water nymph, who tried to approach the ‘human image’ defined by priests and Christian values. The tragedy of Undine having to kill the man who broke the contract is more love. Again, we can speak of a Bataillean transgression and interdit.

St Bernadette
Friedrich de la Motte Fouqué:Undine 
by Arthur Rackham

Hans Bellmeer’s doll is said to have left traces of secrets. It has a spherical belly, an artificial daughter, and it does not tell the story of its life. Dolls were toys, but this doll plays with the human psyche. Abstract works are often not judged by visual information alone and require a thesis from the painter, as in the case of Malevich. Nevertheless, what is always required is a work of sensitivity towards the reader or viewer. Whatever the author’s background, he or she emerges as a signifier. This is exactly what can be said of Roland Barthes’s ‘The Death of the Author’: the work and the author are two different ‘Ones’, and the work is not a manifestation of the author. However, an intuitive (synaesthetic) viewer may find fragments of the author. It is impossible to say when the effect of the symbols will be felt after a long period of time, but the role of symbolisation is to give form to ‘pain’ which is often overlooked in the world of war, racial oppression, ideas and writing.

One of the things that has left a painful legacy is the cross-holes left in the Auschwitz camps, but it is impossible for us to experience the same pain. So is a place like Auschwitz enough to document the ‘tragedy’? War cannot be documented in many other ways. In times of catastrophe, we revisit the catastrophic past. But puppets can be applied to war and other contemporary tragedies. Artworks are prepared to be applied to many different positions.

In a sketch, the external value of existence is like counting the number of windows. You don’t need to know the number to have everyday problems. But when you start counting, it shows your humanity.

…… For example, you are a teacher. When you ask your students to draw, they all draw different pictures.

Is this pure work the same as an unjust or immoral mind? Unfortunately, as human functions, they are the same. If we were to assign superiority or inferiority to them, it would depend on the moral ethics of the time. As proof of this, we remember that Gauguin’s paintings were treated as pornography in modern times.

3Sacred and Secular Phenomenology

What should be Epoché (phenomenological suspension) regarding the sacred and the profane is ‘happiness’. Today, happiness is divided into happiness that can be communicated to others and happiness as the value of one’s own existence. People always live in search of happiness and do not want their happiness to be violated. If they are uncomfortable with religious talk, it is because their own sense of the value of happiness is shaken. Therefore, you must suspend the urge to be happy. Phenomena are not driven solely by happiness. We must recognise that reality. Are you under the impression that works of art make you happy? Well, that is a mistake to begin with. One’s own sense of happiness interferes with the perception of the sacred. This is also true for religious people, whose awareness of true happiness can become a word unto itself and lead to unaccountable injustice.

It is not to denigrate faith that phenomenology is concerned with phenomena. Religion has also become an obstacle for those who associate philosophy with happiness, but that is exactly what must be done to Epoché. It is tantamount to not even understanding actual existence. For they have stopped thinking about where in the world they have been dropped by the values of happiness: ‘I could be happy with philosophy without religion.’ Today, just as the poet Baudelaire defined God and the secular not as a dualism but as a vertically equal position from the human point of view, I see the relationship between the sacred and the secular not as a dualism but as a set theory, like A∩B. As a world event, the sacred does not ‘attachment’ but ‘includes’.

Oscar Wilde’s Salome example will be the last. John the Baptist, who was executed, was located at A-B. Oscar Wilde was an adaptation of the Bible but understood it well. Had he not attempted to convert to Catholicism, he would not have turned his attention to this ‘Interdit’.(prohibition)

Oscar Wilde’s Salome is not a simple indulgence. If he had chosen to tell an unregulated story, using only his imagination, he could have come up with an ending in which Jokanaan was not executed and Salome was not killed. He was well versed in freedom and law (Interdit) as to why Salome had to be killed. The evidence for this is that Oscar Wilde converted to Catholicism in his later years.

Jesus Christ crossed over to the people with his own feet, but Joan the Baptist (Jokanaan) obstinately refused to forgive King Herod’s unfaithfulness. In the Bible, Salome’s original book, John appeared to testify to the light (Gospel according to John, chapter 1) and to say that Jesus was the Son of God. John the Baptist was so righteous that he even advised against religious leaders. (Matthew 3:7-12)

I don’t know why Wilde understood this, however, it was biblically correct for him not to answer Salome’s love. Jesus can move from justice to love. It also makes sense to explain the Holy Spirit’s involvement in the events of this world that the Trinity has its own persona and that the Holy Spirit comes and goes.

Oscar Wilde: ‘Salome’.
Painting by Aubrey Beardsley.

The creator of a work of art dies, but we make a mistake if we see this death as just ‘death’. We must not forget that this ‘death’ is typical of Jesus. John the Baptist did not come back to life, Lazarus was a reanimation. Nor did Jesus’ resurrection give him another life, as in reincarnation. Even Mary, weeping at the tomb, did not recognise Jesus after the resurrection. Hans Bellmeer and other writers have also not been analysed and resurrected. They have only assumed their Creator, whom we have analysed from their writings and works.

It is banal for the transformation of the artist to be an observation only in the museum (and books). If it is to be a phenomenological reduction, it is to try to make the transformation everyday. Phenomenology is the philosophy of the everyday.

Last ständig vorangent

Jesus Christ, the number corresponding to the Hebrew letters, adds up to (Jesus 888 + Christ 1480 = 2368) These three together are a golden ratio of 3:5:8, but the Hans Bellmer doll is not St Bernadette, but the woman who modelled it lived while hiding the fact that she was a Jew There was a woman.

The golden section is already calculated and present before we recognise it. What you do for others, you will do for yourself, is the golden ratio in modern biblical interpretation (Matthew: 7, Luke: 6). What you do for others will come back to you, so much so that it’s even been written about in business books, and we don’t need the noun Christian to hold this idea in our hands. It is an undeniable fact that events are not driven by happiness alone, but if you are looking for happiness yourself, it is a wonder that you are attracted to ‘work’, even if you do not know the Golden Rule. People pray to the miracle of the saint, to the presence of Bernadette, but not to this doll that represents pain. What it imitates is the love of the artist. Because of love, there was anger in the world. And it represented the liberation of the soul. That is the meaning of free creation.

If you begin to look at the mystery of being, why you ‘exist’, rather than the glory of being recognised in life, you will experience communion with the sacred and the profane. Jesus Christ found the pain and sickness of the people. For this age, these were things that the world had rejected. Is there a difference between this act and the reflections and mere observations of philosophy?

Like Jesus, who was aware of his poor existence. It’s banal that a life ends just before someone’s authority is spread throughout the world. During the war, when it was common to see corpses lying around, there were artists who made dolls of the women they loved. Waiting for the war to end is the time of the mundane. The passage of time makes cities without the scars of war. It is a sacred time to look at the reality that hides the pain so that there is no pain, and to look at what is hidden.

In the original title of this article, ‘Sacred and Secular’, M. Eliade says that sacred time is time that can be repeated many times. The two types of time experienced by religious people and the phenomenological time scale are very similar. Chronos (outer time) or Kairos (inner time). Inner time has its own time axis. When the sacred and the religious (sacramental) come close together, it is a different story because it requires ‘faith’. Consciousness is at the door of faith. When we are in front of it this time, we are happy. Belief and faith are two different things, I will not go any further.

Faith and susceptibility are closely connected. It has euphoria and tragedy, as if it were a soul. To be a creator and to want to ‘manifest’, whether this is a mere performance of the brain or a gift from God, becomes from here an inseparable belief in philosophy, but I wish to be given new ‘eyes’ on the ‘happiness’ that I have kept hidden until now.

This article is a series of articles. It and a recounting of Salome and Undine, which I dealt with in my book Iconograph.
The Phenomenology of the Bird’s Nest, which is also my theme.
I drew inspiration from Simone Weil’s philosophy lectures, On Between Instinct and Function.

Birds form nests out of parts of their lives.
Is it the Word of God, as in Matthew 13, or inorganic parts?



Aを聖、Bを俗とする Chris Kyogetu

  1. 1 芸術と聖なるもの
  2. 2 芸術作品と作者の死
  3. 3 聖と俗の現象学
  4.  4 ständig vorangent(絶えず先立っていること)

1 芸術と聖なるもの





だからこそ区別できなくなったのが「神聖」である。「神聖」への一歩として感受性から感性への昇華としてまず洗礼を受けるべきこと、それが「禁止」を身体で覚えることである。バタイユの「禁止」について、多くの無宗教者が誤解をするのは、禁止への侵犯のことを「神聖」の廃止や取り除くことだと思い込み、それによって進化‐自由だと勘違いしていることである。(Erostisme coll P68,69)


2 芸術作品と作者の死


ウンディーネ 画アーサー・ラッカム







3 聖と俗の現象学








 4 ständig vorangent(絶えず先立っていること)










文学と私刑 飛翔点(2)


Clergy Misconduct and Loss of Status‐amissio status clericalis

In fact, when one considers the nature of these offences, apart from the penalty imposed as a result of objective unfitness for the performance of his pastoral duties has arisen."
--Article 1335 of the Church Code The conditions for finding 'good cause' are extinguished.

Clergy Misconduct and Loss of Status.

  1. 1 Justice and Faith
  2. 2Clergy Misconduct and Loss of Status
  3. 3 Love and Justice
  4. 4Last

1 Justice and Faith

Hannah Arendt was famous for saying the following. The greatest evil in the world is the evil done by the most ordinary people. And it is the masses who have stopped thinking about it.

She was speaking about the ‘banality of evil’ when she made this remark on the radio shortly before her death about ‘justice and faith’. On faith, she told a rabbi who had looked after her as a child that she had “lost faith”. Hannah Arendt’s parents were not religious. Nevertheless, Hannah had a childhood in which she attended synagogue and Christian Sunday school. Her interest in religion was complex. When the rabbi heard her confession, he was reasonable and did not accuse Hannah. Instead, he asked. “But who asks you to believe? The rest of the story is unfortunately not recorded.

Twentieth-century philosophy held that justice and faith could not be reconciled. The philosopher Lévinas, celebrated by Pope John Paul II, also argued that ‘deeds are more important than faith’ and was more wary of the ‘pursuit of happiness’ than of seeking justice for all. In practice, philosophy has failed to develop from an abstract concept of ‘justice’, which is necessary material for considering the nature of law as a philosophy of law. It is undeniable that ‘religion’ has become an outdated burden in the eyes of philosophy in the present day.

But if philosophy and literature are to survive, religion is inevitable. As long as there is history in science, such as world history, it is up to the individual to decide how much to know and whether to believe in it.

Also, modern psychology has made analytical psychology, such as the ‘unconscious’, obsolete, and has emphasised cognitive psychology. This has led to a neglect of the ‘soul’, which is a challenge; religion and the soul are also items to be considered in other countries when considering quality of life, but there is still a gap between the two.

Why is it that when we are in a difficult situation, the only recourse we have is self-serving violence, such as ‘mob justice’? As I said last time, Mob Justice is the desire for recognition of the oppressed and erased soul.(link) Such a choice is left to the past, where history has remained in the pursuit of happiness, the ‘greatest happiness of the greatest number’. I am suggesting that utilitarianism has become too dominant. As can be seen when we list the shortcomings of utilitarianism, “sometimes an answer that goes against human intuition and common sense is the right one”. I believe this is the case, for example, with the inequality suffered by the victims of religion.

Here’s the main part: Few Japanese know Canon Law. (The same goes for me.) In Japan, it is considered best to join a religion and leave if dissatisfied. Medical institutions also have few psychologists who are familiar with religion, and religion is not considered very important in the formation of the mind. The difficulties faced by Japanese religious believers are immense. We do not know what to do when we encounter absurdities. This is noticed when the Protective Presence does not work.

2Clergy Misconduct and Loss of Status

And ordination is not a privileged or honorary position, but a service to the people, and if you cannot adapt and live as a clergyman, you should get out of this position and at least try to live a decent life as a believer, which is good for the Church and sufficient for the salvation of the individual.

Fr.Noboru Tanaka  ” Clergy Misconduct and Loss of Status.”

This article is written by Father Noboru Tanaka.

Commentary on Church Law. It is titled ” Clergy Misconduct and Loss of Status.”

(amissio status clericalis)(Japanese)


Non-functional entitiesーーThe reality that one of them is a ‘priest’ and a ‘clergyman’ is a book that anyone who wants to know should pick up. Fr Noboru Tanaka was ordained in 2010, received his bachelor’s degree in theology from the Pontifical Urban University in 2011, and currently teaches ecclesiastical law as a deputy attorney general at the Tokyo District Church Court. I decided to include this book in my pages because it is not as well known as it might be on the left and because I was told by Father himself that the book was not welcomed by the Church Constitution.

The Church deals with criminal and civil cases under Church law. There is a different route for the Church to take, with priests as lay people and the congregation going to the police or lawyers for advice, and the Church also has canon law and church courts. And the information that needs to be given to the public perception is that Catholic clergy are inherently subject to separation from office for breaking their ordination vows. Father Tanaka’s book didn’t contain any defence of his fellow clergy.

First of all, we need to recognise ‘justice’, which is overlooked by the fact that the first law is ‘love’. (John13) In particular, what I didn’t know until I read this book was Clergy Misconduct and Loss of Status, starting with the fact that when I translated that title into English, I wasn’t sure how to translate it into English, but my previous perception was that I was looking for a word that corresponded to ‘clergy dismissal’ to see if I could make it a little more conciliatory. I found on page 134 a reference to the loss of clerical status. (Articles 290-293 of the Canons) Originally called ‘reduction to lay status’ in the old Canons, it is rephrased in the new Canons as ‘loss of status’.

Sacred ranks are manifestations of a sacramental state of an ontological nature. The clergy, who are given the capacity to work in the rank of Christ (art. 1008 of the Code of Canon Law), imprint on the soul an ineradicable sign in the same way as baptism and the profession of faith. Once validly conferred, the sacrament of Holy Orders cannot be extinguished or revoked, but it can be forfeited. The defrocking of a cleric who has committed a serious offence or an unlawful act is a penalty of life imprisonment, as provided for in article 1336 of the Code of Canon Law. There are other laws for the defrocking of clerics who are subject to separation in this way.

3 Love and Justice

In Grace of God, a film about a French Catholic sex abuse trial, the accused priests also asked for ‘tolerance’ and ‘forgiveness’. For the group, over a long period of time, the many “prejudices of normality” have blunted their judgement and corrupted them into an “emotional country”. 〈⇔constitutional country〉

Indeed, Catholicism is a large institution, and for the faithful, who often know more about the priest’s humanity than the victims, the damage is hard to believe because ‘that priest was a good man’. Even more so if he was charismatic, as the accused priest in this film was. Only those who have fallen into the ditch of the world know the silent cry. It is a blind spot that makes people unhappy.

Father Tanaka gave me a new turning point. Originally, love and justice were abstract concepts, but some of their qualities are opposite. Love does not seek arguments, but justice seeks arguments to judge the authorities.

Jesus is ‘love’, but did he really have nothing to say about justice? It may be necessary to re-read the Bible with fresh eyes. Why is ‘justice’ difficult because it is a ‘social practice’? One person cannot do anything alone, that is ‘justice’. The true motivation is ‘love’. What distorts love as a conclusion is self-deception.

According to canon law, it is possible to punish and even defrock priests who break their ordination vows, by decree of the Pope. However, the reality of the current situation is that the abuse and concealment of ‘forgiveness’ is rampant. Forgiveness of the sins of the soul for things like sexual offences is not the same as absolution for crimes.

When people weigh ‘justice’ and ‘love’, they take total happiness as ‘good’, reject arguments for justice and flee to love. Without apology, consolation is itself a lie, and it is a deception even in the language of daily prayer. This is true not only in the Church, but also in contemporary thought. Whether it is the responsibility of the individual or the functioning of society, the answer to this question is that it has not been put into social practice. This has led to consequentialism and has had to promote violence. We need to rethink the social practice of justice today (after the assassination of former Prime Minister Abe), which has become a dichotomy between love (empathy) and violence, rather than love and justice. The clergy must also remember that the world will not be convinced by the cleanliness that has escaped the particular judgement.

Fr. Tanaka says this at the end of the book, quoting from the Gospel of John 8:32 (only the truth will set you free). It is a gift of the Holy Spirit, given to us by the Lord so that we can always walk towards Him. Therefore, let us not despise these gifts by not listening to the voice of the Lord and acting according to our own will, but let us be awake to hear God speak to us, even to the great apostles and saints of old. Let us try to learn from the turns

  The gift is the parable of the talents, which begins in Matthew 25:14. A talant is a currency, and it is said that one talant lasts a lifetime. Many Japanese are offended by this story when they think of it as a mere coin. They get angry that the only condition for a person to go to the Kingdom of Heaven is to earn money. For example, in Takehiko Fukunaga’s Flower of Grass, there is a story in which the church is said to be a money-maker. In addition, Jesus uses violent language to take away the cowards who fail to multiply in the end. This story requires God-given spontaneity, not external value. Just as in Nabokov’s novel, The Gift, he considers his poetic talent to be a gift, so the Christian means to increase the same given talent as ‘riches in heaven’.

I like to use this story, but for a long time there was one thing I could not understand. Why did Jesus say “gnashing of teeth” to a man who was only a coward, and who could see through the nature of his opponent? The same could be said of a clergyman who is in breach and yet has temporary stability. Outwardly humble, but inwardly very ugly.

For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.

And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.

Matthew 25:29‐30

Those who are registered in the ministry by self-deception, without admitting their sins and voluntarily retiring, cannot go to the Kingdom of Heaven.

Charity thus demands that the Church’s pastors resort to the penal system whenever it is required, keeping in mind the three aims that make it necessary in the ecclesial community: the restoration of the demands of justice, the correction of the guilty party and the repair of scandals.



“Tend the flock of God that is your charge, not by constraint but willingly, as God would have you” (cf. 1 Pet 5:2). 

A baptised person is considered to have an ‘apostolate of the faithful’. Spreading the Gospel in society is a ‘vocation’ in the broadest sense, but in the case of modern Catholicism the laity are less active missionaries. Therefore, we too live the Gospel and our souls are in it. That is why we must not be suppressed.

There are many people who say that although Catholics are not classified as a cult under the Japanese penal code, in non-religious countries Catholics are the same as ‘cults’ because they do not dismiss criminal priests. In their opinion, the faithful cannot say otherwise. Because justice is not lived. A clergyman who can only live by exploiting the goodwill of others and deceiving the love of God is sick. For the sake of self-preservation, the priest sometimes becomes Satan. And he attacks the weakest congregations the hardest.

For example, I was told.

You bitch who cannot forgive others.

Why are they attacking my vital points?

These words robbed me of my faith and my self-esteem. My weakness was my ‘faith’.

It is the believers who are criticised for being crazy about faith, where faith becomes a weakness. To exchange a good argument for a bad one is sophistry.

We do not want to see any more of this kind of damage. We are grateful for the meeting and dialogue with Father Tanaka, who does not turn away from the present situation and who seeks justice.





  1. 1 正義と信仰
  2. 2 聖職者の違法行為と身分の喪失
  3. 3愛と正義
  4. 4 最後に

1 正義と信仰






2 聖職者の違法行為と身分の喪失










田中神父様は私に新しい転機を与えてくれた。元より愛と正義は抽象概念だが性質が正反対を向いているものがある。愛は論拠を求めないが、正義は局所を裁くために論拠を求める。イエスは「愛」であるが、正義について本当に何も語らなかったのか? 再度与えられた目で聖書を読み直す必要もあるだろう。何故、「正義」は困難なのか、それは「社会的実践」だからである。一人では何もできないのが「正義」である。そのための動機は「愛」であることが、真であると思う。愛を結論としようと歪めるものは自己欺瞞である。








タラントンとは通貨のことで、1タラントンで一生分生活できる金額だと言われている。 これを貧しい硬貨1枚で考えると、この話を怒る日本人が多い。天の国に行ける人は能力があって稼いだ人間だけだと、福永武彦の「草の花」でも教会がお金儲けのことしか考えていないと言い出す話がある。更に、イエスは最後に増やせなかった臆病者から乱暴な言葉で奪い取る。この話は、外的な価値ではなく神が与えた自発性を要するものである。ナボコフの小説「賜物」は自分の詩の才能を賜物と信じるというように、キリスト教では「天に富みを積む」ように与えられた才能を増やせという意味である。






罪を認めて自主的に退職せずに、自己欺瞞で聖職に座っている人は天の国に行けない。 私はそう確信する。


教皇フランシスコ パシーテ・グレジェム・デイ

4 最後に















田中昇神父様連載のnote 「ミサを味わう」

愛と正義 ポールリクール(参照)




Le vierge, le vivace et le bel aujourd’hui
Va-t-il nous déchirer avec un coup d’aile ivre
Ce lac dur oublié que hante sous le givre
Le transparent glacier des vols qui n’ont pas fui !

Un cygne d’autrefois se souvient que c’est lui
Magnifique mais qui sans espoir se délivre
Pour n’avoir pas chanté la région où vivre
Quand du stérile hiver a resplendi l’ennui.

Tout son col secouera cette blanche agonie
Par l’espace infligée à l’oiseau qui le nie,
Mais non l’horreur du sol où le plumage est pris.

Fantôme qu’à ce lieu son pur éclat assigne,
Il s’immobilise au songe froid de mépris
Que vêt parmi l’exil inutile le Cygne.

Stéphane Mallarmé Le cygne



My grandfather told me that he had seen Osamu Dazai at a literary gathering before his death. My grandfather and Dazai were at the same university. However, my grandfather was poor, so his method of admission was different from that of Dazai and his friends. My grandfather was a brilliant man at the time, so much so that the state paid for him. Such was my grandfather’s desire to become a poet.

He seemed particularly fond of Mallarmé and was confident that he was Mallarmé’s successor because he was glittery. In this context, he seems to have once attended a meeting where Osamu Dazai was present. From his point of view, Dazai at that time looked like an idiot. Nevertheless, those around Dazai listened to him happily. When such Dazai discussed Mallarmé, my grandfather’s heart could not contain his anger. The writer he likes is told in a distorted way by someone he dislikes, but that person is better able to publish a book. My grandfather told me about this reality.If anything, feelings have left more of an impression on me than my grandfather’s words. This is because he, who spoke calmly about everything, was unusually excited and spoke of the scene as if it were right in front of him. I thought I could see a little of the scene of those days, the elated gathering of unknown writers and revolutionaries in a small, cramped room. My grandfather disgraced the gathering as a wayward affair, but he told me. ‘He talks about the boring things in the world in a funny way. People find it fun to be together with that. That sounds like you. Why don’t you become a writer? Because I never had that talent.”

At the time, I was in primary school and didn’t know much about Mallarmé or Dazai. In his study, Mallarmé and Valéry were on a bookshelf with a glass door like a sanctuary, and it was forbidden to open it. “If you want them, I’ll give you money for them,” he used to say. But I had a hunch about what kind of literature he liked.When I then went straight into law and psychology, which I did not do immediately, my grandfather said. ‘Don’t forget. Poetry is the greatest. But I didn’t listen. Inwardly, I instinctively wanted to surpass my grandfather’s bright glittering.


When I was a student, psychology’s ‘unconscious’ was already oriented towards denial. The unconscious does not exist’ and the epistemology of the unconscious in phenomenology, in the midst of Jaspers’ scathing critique of Freud, worked to expand own horizons as much as possible.

I also wrote a dissertation on the collective unconscious as a student, it was like looking verge of death ‘fact’. After finishing one novel that drew on this experience, I moved my thoughts to the phenomenology of philosophy. Jung’s psychotherapy was confession, clarification, education and transformation, but it is probably self-evident how psychotherapy was formulated, since today we are mostly not told about such things. I won’t say much on this point, which touches on medical practice too much, But I don’t know whether the domain of the subconscious can be totally denied. In this article, I will talk a little about the chaos that is the influence behind the human phenomenon.

This time, A friend asked me to chat with him about the death of a family member. It was just that, but it made me remember my grandfather. It did not always have my grandfather in my consciousness. Neither Dazai nor Mallarmé had been touched by anything in the vicinity before or after that. Yet I remembered. I looked again at what my grandfather had told me, that Dazai had talked about Mallarmé, and I found a mention of Mallarmé in a story entitled Das gemeine.

Das Gemeine (The Commonplace) was German, so I was late to realise that it was related to Mallarmé, a French writer. Besides, Osamu Dazai is more prominent in other novels. Nevertheless, Dazai was certainly unusual in Das Gemeine in appearing himself as ‘Osamu Dazai’. It is uncertain whether his grandfather heard about the draft at the time. My recollections were consistent, although there was no evidence. I had a good time while searching for Mallarmé and Dazai Osamu. Tracing the attachments of the deceased, whose generations and values were far apart, was like following the traces of their souls.

 Remembering the deceased may not be all that can be immediately recalled. Takehiko Fukunaga’s chapter on love in his book ‘An Attempt at Love’ was an illustration regarding ‘blind spots’. Blind spots in life are not something that can be explained in academic terms. Thus, they are always in places where we are not conscious of them due to human subtleties.

As a child, my grandfather was from a family so poor that they did not even have electricity. In this situation, he went almost exclusively on scholarship to places where he was invited to attend meetings of Dazai and revolutionaries. The gatherings there was a silly affair for the rich and trivial for busy students like my grandfather. He said that those gatherings were all dreaming, fruitless, and a joke. But did my grandfather really think it was trivial, or was there something else besides consciousness? Otherwise, would he have said to me, “Why don’t you become a writer?”


Jung and Freud emphasized ‘confession’ in psychotherapy. This is because people who are highly conscious speak reasonably well in their ‘explanations’ but do not ‘confess’. Confession is very difficult. There are not many such occasions. Too much unconscious bias can also lead to assumptions.

But questioning the unconscious, like metaphor, is going out of date. My grandfather’s statement did not show any purpose, it was simply a coincidence. I am sure of it, but I was a little girl when I said I would ‘take it back’ from Das gemeine – the commonplace – and if you look at me now, it is as if I had just lived for it. This story is a ‘confession’ that consciousness did not suppress.

For why, I was never able to ask my grandfather the truth about whether he liked Mallarmé and poetry or not. No one in the family knew. Surely they would not have understood it even if it had been told to them. And yet, the story of Mallarmé and my grandfather’s upbringing, and why Dazai didn’t like him just by talking about Mallarmé, is the only story that comes to light. Mallarmé tried to live by poetry, even without God.

Mallarmé was discouraged from committing suicide thanks to his poetry, but his views and beliefs on life and death were the exact opposite of Dazai’s. First, Mallarmé is difficult to understand and is considered difficult to visualize unless one has a good understanding of French. The Japanese translation of Mallarmé’s poems is difficult to imagine. The French book of Mallarmé seemed to have been given to my grandfather by the church. He also seemed to have read the Bible that was given to him with it, but my grandfather was not a Christian. 

He then said – what I find myself thinking there is no God does not coincide with the world. On the contrary, thinking that there is a God is also not in agreement with the world. He said that it is ” fault ” only to talk about the world in terms of what you absolutely think. He taught that one should always be aware of contradictions, even if they are religious or non-religious. Only poetry and literature can speak of ‘the world’. 

We live in constant contradiction.

There is no way of knowing exactly what my grandfather was thinking, but Mallarmé’s ‘swan sonnets’ reflected his soul: that the human world is empty, an existence that returns to nothing, and that even if it is godless and empty, there is ‘a beauty that exists without fail’. Whether it was hope or certainty, my grandfather seemed to believe in an existence that emerged from the concepts of absence and nothingness. It is not confined to images or language, but makes our hearts beat faster. 

Given the historical background of my grandfather’s time, I think it was a mystery that he saw while living in poverty and wartime: The reality, which could not easily believe in God or miracles. 

When the once shining swan fades away, being sadly aware why in the poem it was perceived as if it had broken the ice powerfully, the strength to be kept alive by the emotional image of the swan.

  How does it make sense for an absent object to flap its wings.


Recently I was considering the Tale of the Heike. The world in sound, narrated by the biwa priest, does not make the meaning of language clear. In the world conveyed by sound, the characters forget that the dead are dead and the world of ‘sight’ expands. The Tale of the Heike is also a requiem to heal the souls of the dead, and one’s own soul, by listening to others’ stories. In today’s age of only directness, there are very few people who can get this story. People who do not know that their perceptions are limited are weak. Those who may believe in the possibility that even if they do not understand now, they will be capable of understanding later are strong. Mallarmé’s poem ‘The Swan sonnet’ would collapse as a poem if translated directly into Japanese, so I have drawn on my own interpretation. 

I am not familiar with Mallarmé due to the circumstances, but I took the opportunity to translate the poems in a hurry. I think I was able to do it this time because of the poets surrounding Mallarmé, the literary and philosophical paths, and the various experiences. The people I wanted to show the translation to will never see it, but it will be a requiem for the dead, left to those who are still alive. With an icy confession, that even in a place that is only an end, like a place of exile, life becomes a strong wish and a requiem, as the Cygnus shines. And in our hearts.



 My friend’s father died. So I was asked to chat about it, but it didn’t immediately spring to mind. But then I remembered my dead grandfather, if this is what you call unconsciousness. It was about my grandfather meeting the writer Osamu Dazai. In Japan, there is a story called The Tale of the Heike. That story is a great long story, a mixture of actual history and fantasy. The story is told by a blind monk. By doing so, he requiems the souls that are dead and the souls that are listening. Looking at oneself from a completely unrelated story is like Mallarmé’s poem ‘The Swan’. 

Poems about absence made my heart leap.


The tale of the Heike



まだ知ることなく 留まることのない 美しい今日を





私の祖父が生前に文学の集まりで太宰治を見たことがあると言っていた。祖父と太宰は同じ大学だった。しかし祖父は貧困の家の出なので入学の仕方が太宰達とは違った。祖父は当時、県や国がお金を払うほどの努力の人だった。そんな祖父は詩人になりたかった。マラルメを特に好んでいたようで、彼は優秀だったので自分こそがマラルメを引き継げると自負があった。そんな中で彼は太宰治がいるところに一回だけ参加したことがあった。 彼から見たら、当時の太宰は阿保にしか見えなかった。けれども太宰の周りは楽しそうに彼の話を聞く。そんな太宰がマラルメを語ったときに、祖父の心はかき乱された。自分が好きな作家が嫌いな人に歪曲され、その人のほうが本を出せる。その現実を、祖父は語ってくれた。どちらかといえば、祖父の言葉よりも感情のほうが印象に残っている。冷静になんでも答えるその人が、その光景が見えているかのように語るからだ。私はその当時の光景を狭くて小さな部屋で無名作家や革命家が集まる意気揚々とした様子が少し見えたような気がした。祖父はその集まりを道楽だと貶したが、私に言った。太宰は……「世の中のつまんない事も面白おかしく話す。みんなそれで一緒にいて楽しいと思う。それはお前に似ているな。お前は作家になったらどうか? おじいちゃんにはその才能がなかったからな」


私が学生時代のころは既に心理学の「無意識」は否定の方向*へと向かっていた。 現代は特に忌み嫌われている。「無意識は存在しない」現象学においての無意識へのエポケー(括弧)は、ヤスパースの痛烈なフロイト批判の最中、自分の視野を出来るだけ拡大することに務める。主観と客観と世界、それらの布置を適格に把握しようとする動きによって進んでいた。私も、学生時代に集合的無意識の論文を書いたが、それはまるで瀕死の事実を看取るような気分だった。その経験を生かした小説を一本仕上げた後は哲学の現象学に移動した。ユングの心理療法は告白、解明、教育、変容(transformation)であったが、現代がそんな事を聞かされない事が大半なので、どのように心理療法が定まったのか自明だろう。あまり医療行為にも触れるこの点は多くは語らないが、無意識という領域は完全否定出来るものなのか分からない。今回は少し、人間現象の背後に影響がある混沌について語ろうと思う。


ダスゲマイネというのは「Das Gemeine(通俗的)」とドイツ語だったので、マラルメというフランス作家に結びつくのが遅れた。それに太宰治といえば他の小説のほうが目立っている。それでも確かにダスゲマイネに太宰は自身を「太宰治」として登場させている珍しい作品だった。その当時の草案を祖父は聞いたのか、それは定かではない。私の想起は、証拠こそないが辻褄が合っていた。探している間、楽しいひと時を過ごした。世代も価値観も、懸け離れていた家族が好きだったものを辿ることは、魂の痕跡を辿っているようだったのだ。故人の記憶というものは、すぐに思い返せるものが全てではないのかもしれない。福永武彦が「愛の試み」で綴った愛の章で、「盲点」に関しては挿話だった。人生の中の盲点とは学術用語で説明できるものではない。このように、人間の機微によって必ず意識されないところに在る。


 ユングとフロイトは心理療法で「告白」を重視していた。それは意識が強い人は「説明」は理路整然と話すが「告白」をしないからである。告白というものは中々難しい。そのような場はあまり存在しないからだ。無意識に偏りすぎると思い込みというのが発生する。 無意識への問いかけは、隠喩のように必要とされなくなっている。祖父の発言は何か目的を見せることもなく、単なる偶然によるものだった。それは確かではあるが、ダスゲマイネ――通俗的 というものから、取ってあげると言った幼い私は、今の私を見たら恰もそのために生きていたかのようになった。今回の話は時代と共に廃れた意識によって抑圧なき「告白」である。






私は最近「平家物語」を見直していた。 琵琶法師が語り部である音での世界は、言語の意味は明確にしない。音で伝える世界は死者が死んだことを忘れて登場人物達は「視覚」の世界が広がっている。直截ばかりの今の時代で、この話が通じる人は少ないと思う。平家物語もまた、人の話を通して死者の魂と、自分の魂を癒す鎮魂である。自分の認識が限界であることを知らない人は弱い。今は分からなくても、後から分かるようになるという可能性を信じられる人は強い。マラルメの詩の「白鳥のソネ」は日本語にそのまま翻訳すると難解だったので、私自身の解釈に寄せている。マラルメは事情があって私は不案内でしたが、この機に急遽、翻訳した。マラルメを囲っている詩人や文学、哲学の道、様々な経験が生かされて今回は出来たのだと思う。翻訳した姿を見せたかった人が見ることはないが、それが生きている人に残された、死者の鎮魂になることを信じて。氷解するような告白と共に、流刑の地のように終でしかない居場所でも、白鳥座のように生が強く願い鎮魂となるということを。そして心のうちに


* マラルメ論 著:サルトル


Man’s Search for Meaning (English)

All of us in the camps knew and told each other that there was no happiness on earth that could compensate us for our troubles.

…trotzdem Ja zum Leben sagen:Ein Psychologe erlebt das Konzentrationslager
Viktor Emil Frankl

  1. First
  2. Second
  3. Third
  4. Fourth
  5. Fifth
  6. Last


Room 18 in the basement of the Auschwitz camp was the prison where Father Kolbe was held. Why is there a small window there? What did the sunshine mean? It was such a space, a mediocre room that a painter could paint rest in a poor hut, if analogy could be made. It smelled like dust and rust on my nose, and I don’t remember what the temperature was that day. Painful seems to rob me of a sense of the four seasons. I continue to listen to the color of my skin floating in the dark space and the description not in my native language, and I only pay attention to the words of my phase. Cruel places where many people have died, in fact, are neither special nor exist in Japan. For example, the station where the sarin gas attack on the underground took place. I passed there many times when I was a student. Sometimes it is hard to describe the weight of the souls that were cruelly taken away from us.

Not only that, but the Auschwitz camp was also a place where God and Jesus Christ did not come to save. Evidence of this can be seen everywhere in the other prisons, where crosses were dug into the ground with nails. They would have begged and pleaded, but salvation never came. It signals the despair of the invisible soul.


In the concentration camps prepared by Nazi-Deutschland, it was not only people who died in gas chambers or from poison. Others died of suicide, starvation and disease. Deaths in the facilities, all of which are lumped together in the death toll of the camps, make concentration camps the root of evil. There were other dictatorships in other countries, but it seems to be a chosen place that has been so clearly narrated and left behind. We cannot easily ask locals about dictatorships in other countries. Comparatively speaking, the camps in Poland, which can be visited like Auschwitz, are an asset.

Why would something that was a democracy produce such a tragedy, I will not go into the details of German history this time. However, the birth of Nazi Germany was also a democracy for its time. In the case of Japan, the first thing that comes to mind is national review. How effective the national review is (Article 79 of the Constitution of Japan) is not clear to most people, although we know how it works, because none of the judges have yet been dismissed from the national review.

Realizations always spring up ‘after the fact’. There is a delusion about ‘democracy’ and democratic politics, but if there is cruelty, it is now hidden in the micro rather than the macro. Emotions from personal experience are not a problem, but the emotions of incidents happening on the other side of the world are just ‘excitement’ when you get right down to it. For example, If a celebrity commits suicide, you have feelings about it as if it were your own family. but Today, that would be a nuisance to the bereaved family.

Even if the bereaved family cries for understanding in a TV broadcast, if viewers sympathies with them and post it on social media, they are sued for defamation. For the victims, they make a fuss about being told by others without their knowledge. Only equivalent celebrities have the right to sympathy for the people on the other side of the television. That has become the modern age. More and more we are being meta and not exposed to the phenomenon.

Thus, in contemporary discourse, the view that it is not the fault of a single building, such as a camp, becomes natural. medical malpractice, or the problems in the schools, about what happened in that one space. It was suicide, so it was self-inflicted – it was starvation, so it had nothing to do with it – the cause of death was illness. ‘They didn’t all die the same way in the same space. So there is no scientific basis for it’ That is the modern world.

The ‘counter-existence’ is formed by what is given by the ‘counter-other’. One, if it is called ‘death without evidence’, its existence is determined. How do we accept the gaze that determines it? Do we take on that gaze honestly, or do we have a subjective self as a ‘counter-self’ in the Sartre sense? The difference between the objective gaze and the subjective self is ‘freedom’. V. E. Frankl in Man’s Search for Meaning also held on to ‘hope’ in Auschwitz, against the positioned decision. This is not a particularly unusual story, as it has been a guiding principle since the time of the Epictetus regarding servitude and freedom.


I was shown the Gulf War on television when I was in primary school. Classes were interrupted and we kept watching the bulletins, which showed people lying under the rubble. Night vision technology was a hot topic at the time, and we were shown how easy it was to hit the target, even in an operation to set fire to an oil field on the Iraqi side to spread smoke. After saying that they would have been killed, the comment was made that it was probably a mother and son. Whether it was a US soldier, my memory is not clear. It was so disheartening that I wondered if people had really died at this moment. The homeroom teacher at the time explained that if there is a war now, it will not be like Grave of the Fireflies, and that weapons have evolved like night vision devices.

Grave of the Fireflies

As well as not doubting that all human beings are equal, we vaguely believed (as a certainty) that we had peace with Article 9 of the Constitution. Nevertheless, having children write about their thoughts on peace was as if to say that they can only write about it when they are children. Why do adults make children write, and why do adults stop saying it? Why do parents and homeroom teachers end up ‘teaching’ children? Why are people who talk about peace guests? Teachers and people close to them do not talk about what they know. People whose personal lives are not affected go home talking about their war experiences.

Eventually, as they grow up, some of their friends wake up and realis that what they have received was a left-wing education. Why is Article 9 supposedly admired around the world, but the world does not emulate it? Other countries have armies as normal. When ‘we’ raise questions about it, the world accuses us of leaning to the right. Yet the world calls that awakening ‘evil’. But that is only a fragment of the world. We don’t know the essence of the world. Article 9 of the Constitution is only a corner of it. The country of Japan is not as ‘known’ as it should be. But this is just another world I have walked through. The world is a wide place. The right answer is probably just as complex and wide.

It is not certain that even the Gulf War images seen at that time were real. The only reliable fact that can be traced back is “Stock price”. Stock price records seem to be the universal language. Analysis is subject to interpretation, but the figures do not lie: after Iraq invaded Kuwait on 2 August 1990, stock prices fell vertically. This is followed by a slump in October and November, but a slight rebound in December.17 January 1991, the Gulf War begins with the bombing of Iraq by Multinational Force Iraq.

Afterwards, it recovers to the same level as before the invasion of Kuwait. What was the tragedy we saw in the classroom then, and did the parents and children really die then? As an adult, I look at stock prices and other prices as if to overcome my childhood fears. When the contingency of war is also a certainty, the market raises expectations. Stocks recover as if the feeling of fear is ignorance.


I had a strong sense of existentialism when I went back to my memory. Probably the generation that saw the Gulf War as children tended towards existential philosophy. (Strictly, with the ideal that existentialism could change the frustration that builds up) And those who educated us were inclined towards structuralism. Even John Paul II praised the structuralist Lévi-Strauss as a good philosopher.

Sartre and Husserl phenomenology were overshadowed, but the more they were hidden, the more I followed my ‘uncertain certainties’, because there was no being close at hand to answer the experiences I felt. Is what you see reflected in my mind something that is connected to the world? Yet it exists, even outside of consciousness. Even while we are asleep, the real world is stirring outside our consciousness. News of war is only part of reality. Of course, it is difficult to make a clear distinction between structure or existence as to why I felt the way I did about what is handed to me by the world. In all of them there is something to sympathies with and feel. 

Our generation was educated by those who did not benefit from the bursting of the Economic bubble, so the world was seen as ironic. At the same time, we were given a lot of dreams that never existed, such as ‘people are equal’. And even after a crisis like 911 in 2001, the economy always recovered: a 10% fall followed by a quick rebound. In fact, it was the Enron collapse in December 2001 and the WorldCom accounting fraud in June 2001 that caused the big drop. War would end the world, and it was only natural that this perception would fade.


What do you think of Auschwitz? When asked that question, existence itself is a wall away for those of us who don’t think of everyday life in terms of war. What mattered was the world of peacetime. Man’s Search for Meaning were reinterpreted for 911 in a new translation in 2003. While the brutal images from the camps in the old translation have been erased, we have seen only the fireworks of peace slogans in the reality of the Iraq war. We bemoan the youth who don’t know human pain, but when we were children, we compensated for it with our imagination. But it didn’t mean anything when we understood it. The metadata personality of ‘not knowing human pain’ was formed that way even after the war. That would be an undeniable fact. 

Hannah Arendt warned that people imprisoned at Auschwitz would be forgotten over time. She referred to the tortured deaths of those held at Auschwitz, and the deaths forgotten with the passage of time, as a double death. This would be the Auschwitz camp I visited. The records as historical are not imbued with the space. In Room 18, where Father Kolbe was, there was just an empty space inside. He lived his life without thinking in terms of contingencies, and that is a testimony. What would this place look like if you came here with no prior information and an English translation for tourists? Events do not speak beyond information. Existence precedes essence “We mean that man first of all exists” It is an endlessly silent, somehow felt suppression. The meaning of the building’s existence continues to be expressed by human beings. The marks of the cross engraved with nails do not name the scribe. The proof that God did not come is still only despair. They say that it was futile to pray, or that Sartre was an atheist, but Frankl, who was imprisoned in Auschwitz, as a psychologist, left ‘hope’ behind.

In Auschwitz, a place where there is no creative freedom, he remained strong that only his inner life would not be taken away from him. There would naturally be a hidden escape. Those who believed they would be liberated by Christmas committed suicide on Christmas Day with the current of the iron bars. That is why Frankl feared easy hope. In the camps, some people gave alms to others even though they were suffering, while others became mad demons. In the absence of any soul-operating experience, he said that only the value of attitude would not be taken away, even in a place where it was not known whether God would come or not. It includes ‘prayer’.

When Man’s Search for Meaning was published(new translation)in 2003, it was introduced that those of us who had not experienced anything as bad as Auschwitz should naturally have ‘hope’. I thought at the time that was a little different. I thought about the meaning of why Frankl wrote about ‘hope’, which he portrayed in the midst of cruelty, rather than the ‘cruelty’ of Auschwitz.

The historical fact of Auschwitz comes in different forms. That is because human misery is inevitable. I think, even in retrospect, that I was a Sartre ‘condemned to be free’. We have always been forced to feel happy because we are at peace. But in fact, this is not the case. Only those who have known misery can realis this. Even if there is no war, everyone has misfortune, like Hisako Nakamura, who lost both arms. Hisako, who lost both arms due to illness, was brought up strictly by her mother. Like her, everyone falls into a situation where the ‘home’ itself is like a prison camp. Hisako, who was missing both arms, was given a sewing kit by her mother. Without arms, sewing means using the mouth. Naturally, saliva would get on it, but her mother did not allow it. When Hisako learned to sew, she showed the audience how she sewed as the ‘Daruma Maiden’ at a freak show, still holding a grudge against her mother.

Hisako Nakamura

Nevertheless, Hisako forgave her mother and was grateful. While this was based on her Jodo Shinshu teachings, she did not take what she was taught for granted. She realized that it was because of her mother’s strictness that she was able to become independent. But even today in Japan, although this idea is a beautiful story, the mother’s position is that of ‘abuse’. Society must provide ‘comprehensive’ support through welfare and other means to prevent this from happening. Frankl quoted Nietzsche on the most painful human suffering. ‘Suffering itself is not the problem. It is the lack of an answer to the cry ‘what is the cause of suffering’ that is the problem.”

This idea is a ‘freedom’ held by subjectivity, objecting to a given ‘being’. Frankl was also given the ‘fate’ of a dying Jew. But he held out hope. It is freedom but suffering. How freedom is a responsibility, and how heavy it is. Hisako is no different. From her position of being without both arms, she achieved a feat that was almost impossible. It is suffering, and it is ‘freedom’ that tried to overcome her position. All they are integrated into life as untold history. Auschwitz has become a metonymized entity: in Room 18, Father Kolbe took over the dying fate of other Jews. The world does not speak of them. It is ‘man’ who records them to the world. And yet, how many years can one leave behind? Why is it that the faces of anguish in paintings from centuries ago are still recognizable today? For example, Will Shakespeare still be around a hundred years from now? Why is it that what Father Kolbe did is still great today? It is man who makes sure that records are kept, but who creates the destiny that allows them to be kept?


Sartre, who was a genius, missed his prediction before the Second World War when he said that Germany would not go to war. How did a dictatorship arise in Germany, which was supposed to be a democracy? The question can still be asked today. However, there is inevitably no end to speech and violence. This is because there is a ‘will’ in people. The will cannot be unified: the Covid19 epidemic has not subsided, the war between Russia and Ukraine, and in Japan the controversy continues after the assassination of former Prime Minister Shinzo Abe on 8 July 2022. I cannot recall a word from my childhood when I could so easily reject these conflicts. Children today may be cleverer, but a child’s words are not allowed to cross the world. Maybe that is why it is children who can go to the Kingdom of Heaven. (Matthew 19:13-15) 

Our pursuit of human goodness is not always beautiful. We move away from heaven little by little as we defile our souls, as we defile ourselves, as we struggle. We cannot abandon it because we must live with ‘will’. Even if we put an end to today’s challenges, is it something that will dissolve into history and be forgotten, or is it something that will be imprinted on individual souls?

Keeping silent, like the adults of the past, certainly seems like a bad thing. But what if we cannot protect our precious beings if we do not answer the demands of fate? If adults fight, children lose their place in the world. If teachers have made deviant statements, children feel insecure. Maybe that’s why they kept quiet back then. Was it adult self-deception? Or was  ‘consideration’? It is not possible in heaven to know the complexity of human beings. Is that not the will to struggle to live? If the dead sleep-in peace, the living must awaken. It will come, even in silence. 

We must have experienced hardships and cruelty in each of our growing up years. We should not compare our misfortunes with others. Invariably, there is some trivial love left in people. The driving force behind Frankl’s books can be said to be Agape. Faith in human goodness would be to remember that. Even if, in any future situation.

Weeds were beautiful in Auschwitz.

――Like Mary at the feet of Jesus.




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2003年の「夜と霧」(新訳)の出版の際は、アウシュビッツほど酷い経験をしていない私達は、 当然ながら「希望」を持たなければならないと紹介されていた。私は、当時にそれは少し違うと思っていた。フランクルが何故、アウシュビッツの「残酷」さよりも、残酷の中でも抱いた「希望」を書いたのか意味を考えた。アウシュビッツという歴史的事実は、形を変えて訪れる。それは人間は不幸が避けられないからだ。私がサルトル的な「自由の刑」だったと振り返っても思う。私達は平和なのだから幸福に感じろと常に強いられてきた。けれども実際、そうではない。それは不幸を知っている人だけが気づけることだ。戦争という有事が無くても、両腕がなかった「中村久子」のように不幸は誰にもある。病気で両腕を失った久子は、母親に厳しく育てられた。彼女のように、「家庭」そのものが収容所のように誰しもが陥る。両腕がなかった久子は、母親に裁縫道具を渡された。腕が無ければ、縫うということは口を使う。当然、唾液がつくが、母親はそれを許さなかった。久子は、縫えるようになって、母親を恨んだまま見世物小屋で「だるま娘」として裁縫しているところを観客に見せた。


それでも、久子は母親を最後は許したうえに感謝した。それは彼女の浄土真宗の教えに基づいているが、教えられた事を鵜呑みにしたわけではなかった。彼女が自立出来たことは、母親の厳しさがあったからだと彼女は悟った。現代において日本でもこの考えは美談ではあるが、母親の位置づけは「虐待」となる。このようにならないように、社会は福祉等で「包括的」に支援しなければならない。人間の最も辛い苦悩をフランクルはニーチェの引用をした。「苦悩そのものが問題なのではない。『何のために苦悩するのか』という叫びに対する 答えのないことが問題なのである」

この考えは、与えられた「存在」に対して異議を唱え、主観が抱いた「自由」である。フランクルも死にゆくユダヤ人という「運命」を与えられた。しかし、彼は希望を抱いた。それは自由であるが苦悩である。自由が如何に責任を問われ、そして重たいのか。久子も同じである。両腕が無いという位置づけから、不可能に近い偉業を成し遂げた。それは苦悩であり、「自由」である。全て、それらは語らない歴史として、生活に溶け込んでいる。アウシュビッツはメタ化された存在になった。18牢にいたコルベ神父は、他のユダヤ人の死にゆく運命を代わった。それらを世界が語ることはない。残すのは「人間」である。それにしても、人が残せるものは何年なのだろうか。何世紀も前の絵画の苦悩の顔が、現代でも通じるのは何故なのだろうか。シェークスピアはあと100年後も残っているのだろうか? 何故、コルベ神父がしたことが現代でも凄いことなのか。残すようにしているのは人間だが、残せるような運命を創っているのは、誰なのだろうか。

天才だったサルトルは、第二次世界大戦前に、「ドイツは戦争しない」と予想を外した。民主主義だったはずのドイツに、どうして独裁政権が生まれたのか。その問いは、現代でも通じることがある。言論や暴力はどうしても尽きることがない。そこには、人に「意思」があるからである。意思を統一することは出来ない。Covid19の流行は収まらず、ロシアとウクライナの戦争、日本では2022年7月8日の安倍晋三元首相の暗殺後も論争が絶えない。私は、このような争いを簡単に拒めた子供時代の言葉を思い出すことは出来ない。今の子供はもっと賢いのかもしれないが、子供の言葉というものは、世の中を渡ってはいけない。だからこそ、天の国に行けるのは子供なのかもしれない。(マタイによる福音書 19章13節~15節)人間の善意の追求が必ずしも美しいわけではない。魂を薄汚しながら、穢れながら、争いながら、少しずつ天国から遠ざかっていく。それを放棄することが出来ないのは、「意思」を持って生きなければならないからである。今日の課題に終止符を打ったとしても歴史に溶けて忘れ去れるものなのか、個々の魂に刻み込まれるものなのか。

嘗ての大人たちのように沈黙することは確かに、悪のように思える。しかし、運命の要求に答えなければ、大切な存在を守れないとすればどうだろうか。大人が争うということは子供の居場所を失うことに繋がる。教師が逸脱した発言をしたとなれば、子供達は不安になる。だから、彼等はあの当時は黙っていたのかもしれない。それは大人の自己欺瞞か? それとも、「配慮」だったのか。人間の複雑さを知れるのは、天の国では叶わない。それが生きる闘争への意志ではないのだろうか。死者が安らかに眠るのなら、生きているものは目覚めなければならない。それは、黙っていても必ず訪れる。




Mein Söhnlein, ich wünsche dir – ich wünsche dir –Ich wünsche dir, daß alle Menschen dich liebhaben müssen.“

I wish for you — I wish for you —“ “I wish for you that everyone will love you.”

Hermann Hesse. Augustus .


Mysterious neighbors lived in a house with beautiful music. When the little music box was playing, the mother prayed for her pre-baptized baby to be loved by everyone. It was the arrangement of that elderly neighbor. As soon as the music box stopped playing, the mother feared that she had made a mistake in her wish.

Why did the mother become so anxious and unable to stand after reciting her wish? Was it that she regretted the mistake of ‘witchcraft’, which is heresy, or that her mother knew the nature of social evil? Or is the mother under the spell too?  Consequently, the mother told her son, that anyone who loves you, I love you the most. Soon, the mother’s fears were spot on and her son became a beloved and ruthless person.


The author Hermann Hesse’s work sometimes seems to have his own ‘record’ deep within the words. Here is a brief account of Hesse’s upbringing: first, he retires from the rigors of his pastor’s seminary and escapes. Then his parents ask for an exorcism, which is unsuccessful, He was followed by a suicide attempt. After a stay in a psychiatric ward, he enters the Gymnasium but is frustrated and escapes. His apprenticeship as a watchmaker is also a setback, and perhaps as a reflection of the introspection and self-discipline of the time, he once retired the booksellers,but is satisfied with his job as a clerk at the Heckenhauer bookshop. His ‘Unterm Rad‘ is a striking reflection of his upbringing in seminary, but ‘Demian‘, ‘Das Nachtpfauenauge‘ and others also seem to reveal a record of Hesse’s mind.

I sometimes think of the text as Hesse’s own voice speaking in transference to the characters. This may be due to his characteristic Buddhist look at destruction and creation, the broken, the passing of time and death. At the time, he himself was often asked by people whether he was a Buddhist, although he had travelled to India but had not studied Buddhism professionally. Augustus was written in 1913, before the First World War, and it remains as applicable to any period or life, not destroyed by war.


Augustus is one of the works in ‘Märchen’, which I had read a little of as a child, and the story that made an impression on me was ‘Merkwurdige nachricht von einem andern stern‘, in which all the flowers to mourn were lost in a disaster. With only ten years of experience and imagination since birth, Augustus had difficulties. It was difficult because I had no special experience of being loved by anyone. At the time, I did not even really understand what love was, and I cannot remember ever having received love from anyone other than my parents.

I was taught that in the Christen nation, love is something that relates to you and nurtures you, but I never understood it. Sometimes I didn’t know whether even the word ‘gratitude’ was something I really felt, or whether it was something I felt for social reasons. In Buddhist school, I concentrated on listening to a talk about ‘death’, which began with the idea that from the moment we are born, we are on our way to death.

I did not dislike religious events, and I was an attendant, a kind of a Acolyte in Christianity. My classmates from schools without religious education told me they felt sorry for me having religious events. Even then, I probably didn’t think about who loved me. I was always looking for a place where I could love and be loved.  Sometimes the question of being alive made me hope for a successful me, and sometimes I wondered if there was any point in living as I would never become anything anyway. Nevertheless, I thought we all had a little bit of that, so I didn’t pay attention to it. I went to university, which had nothing to do with religion. There I translated Hesse in German.


At the time, Augustus was not yet able to make an analysis. I probably learnt about this story, which embodies Matthew 5: ‘Blessed are the poor in spirit’, at university or in a commentary. For those young days when life was like walking on a balance beam, financial poverty was one thing, but poverty of heart was hard to accept. No matter how careful I was, I would fall, and for me, who kept myself alive in that way, poverty seemed to throw me off balance. Why did Augustus’ mother use witchcraft to raise her child, her fault was alien to me. She lost her husband, her father, soon after, and it seems to me that she was so poor that in the future her children would have to become university professors or kings to survive.

The neighbor, Binswanger and her friend Madam could each give her mother one silver coin, two in all, but he said he couldn’t do any more. He took pity on her and offered to grant her a wish. His mother’s wish that he should be loved by everyone was granted and Augustus manipulated people at will. Everyone loved him, no one doubted him, and everyone gave alms to him. This turned into a convenient position for his mother. Whether the mother’s love was due to witchcraft or essential motherhood, only the mother spoiled her son, but she was outraged by his excessive rudeness and coldness towards others. The mother subsequently dies of illness.

Leaving behind, Augustus fell in love with a widow, but soon grew tired of her. Next, he fell in love with a lady who had a husband and tried to take her away from him, although the lady said strangely, ‘ I can’t stop loving you, but I prefer to stay with my husband.’. It was as if she really cared for her husband but her love for him had been distorted by magic. Eventually he asked his neighbor to extinguish his power to be loved. After that, the public’s view of Augustus changed. All the resentments he had never felt and all the sins he had committed fell on him and he was put in jail. and When he came out of prison, he roamed the world through his illness, seeking a place where his love could live. Yet this time people loved him no one. They bullied him and shook his hand away. In the midst of it all, he loved and served people.

He died in the end with a richness of heart from all kinds of poverty. That story was not something I wanted to think about when I was young. If one was poor, one could not live, that is what I had to think. Poverty is not always financial, and there was something I did not want to acknowledge, even poverty about the heart. Certainly, as a fairy tale, poorness is a beautiful thing. But in Grimm’s fairy tales and others, such as “Die Sterntaler” alms were given to the poor, and hope for the common people was grace. However, religions sometimes teach that it is happiness to have nothing in return for grace.

It is not only Christianity, but Buddhism has similar teachings. However, I thought that idea would defeat the spirit and I don’t think it was a mistake. I was aware of how important it was, but it didn’t make an impression on me. Many years later, I never picked up the story or remembered it. In my professional life, I may talk about Hesse, but I pick up stories other than this one. Originally, I did not even pick up Matthew 5, even though I understood its meaning. This story was a so-called ‘blind spot’.


In the Buddhist chapter on the Eight Verses, it is said that saints do not undergo sorting and are not caught up in delusional sorting. Delusional discernment – to be caught up in what one understands, which is Avidyā. (ignorance)This was in line with the ‘Blessed are the poor’ of Matthew*. In this passage, the saint is the Buddha, who taught his disciples the precept of peacefulness, not to separate oneself from the superior or the inferior. In another section, it is mentioned as one of the preparations before death not to be conceited in keeping the precepts.

Blessed be the Lord in the book of Matthew is one of Jesus’ Sermon on the Mount. The Ten Commandments of Moses in the Old Testament were sacred precepts. However, many people mistakenly believed that as long as they kept the law, they would be happy. So they oppressed and persecuted those who could not keep it. The poor people heard of Jesus’ ministry and followed him to the mountaintop. Luke’s Gospel, written from a different perspective, says ‘Blessed are the poor’ and refers only to financial poverty in Greek, whereas Matthew’s Gospel clearly means ‘the poor in spirit’ and internal, spiritual things as well. Jesus has continued to liberate the world’s marginalized people, the oppressed and sinners with love.

It was not the absolute power that people expected, and some were not sober. Jesus spoke of the ‘poor in heart’, the ‘sorrowful’, the ‘meek’, those who ‘hunger and thirst for righteousness’, as those for whom the kingdom of heaven is yours, blessed are you. When Jesus was asked by his disciples what was most important in the Law, he quoted from the Old Testament books such as Deuteronomy, saying that ‘love’ was the most important part of the Law. Love was not something that could be clearly defined as good or evil. That is why Jesus’ parables, and his light also generated a lot of emotion and misunderstanding. Nonetheless, this ‘Blessed are the poor in spirit’ has been handed down as the core of a long history. Even if you abhor this verse, you will eventually understand it if we continue in the life of faith.


Was Augustus’ gift regarding ‘love’ a gift or a curse? This may be an indication of Hermann Hesse’s value of the gift. Hesse said, “I want to be a poet, otherwise I want to be nothing”, but as a man who attempted suicide, he would have known that a gift was also a handicap. A gift is a talent given by God, but we don’t know how to increase it. I am a recipient of grace, and we understand that, but we can’ t get any comfort from it. The human heart does not move according to the physical laws. Whether it’s physical hopelessness or blindness, it’s always hard to figure out how to live and where to find yourself.

This Märchen likened the two-sidedness that society possesses to ‘love’. If we say that the Providence of God us, hardship and grace are mundanely mixed and not easily identifiable. Augustus continued to receive love for the world. Others loved him and kept giving him things that were of no value to him. His growing ruthlessness signaled an allegory for a man who no longer felt God’s love. It seemed to be a projection of Hesse himself, who chose to commit suicide. He may have thought that way when he looked back on what it was like to choose death. Happiness does not come immediately after coming back to life, as manifested in his escapist habits and style. Nevertheless, Augustus knew that the world was wonderful and lovable. He thought he should travel the world in order to help people one way or the other and find places where he could show his love.

During this journey, Augustus fulfils his oppressed and distorted heart with happiness. Christianity teaches that those who had hoped for earthly things find their hope in God. But what does it mean for God, a higher being, to give us happiness? Sometimes it is difficult to understand this even when it is explained to us in words. God is far away, one wall away, if not everyday. The philosopher Simone Weil tries to put God in brackets for once (Epoché), but even Augustus fulfilled his heart on a journey where there is no such thing as happiness in the eyes of others, where he was marginalized and unloved. Buddhist ‘senselessness’ is close to this.

Er wunderte sich täglich, wieviel Elend es auf der Welt gäbe und wie vergnügt doch die Menschen sein können,

He was amazed each day at how much misery there was in the world and how content people could be nevertheless,

Das Menschenleben schien ihm vorzüglich eingerichtet.

To him, human life seemed marvelously well arranged.

so daß ihm schien, er habe die Welt niemals anders gesehen als heute; aber er war zufrieden und fand die Welt durchaus herrlich und liebenswert.

Gradually his memory too grew clouded so that it seemed to him as though he had never seen the world other than it was on that day. But he was content with it and found it altogether splendid and deserving of love.

He learned to love the world, although he was not loved or given expensive gifts as before. Besides, he dared to willingly choose hunger and suffering. So far, it ends up being Buddhist, but if I were to explain the difference, it would be that the Mächen has arrived at the point where ‘for theirs is the kingdom of heaven’. Augustus had reached his Godfather, the only kind man who had given him gifts and disabilities. The house was a house where music often played, and in his last days he felt as if he could hear his late mother’s voice, and he ascended to heaven.

Is this defeat and pessimism in life? I remember once thinking so. But it is different. Märchen’s death is different from death in the real world. He actually died, but it becomes an allegory and enters people’s hearts. What it means to be happy even if you are poor-hearted, as Jesus said in his parable, is something that cannot be explained by the laws of physics.

Yet everyone realizes that if you put yourself in a world of mystery and compare yourself with the allegory, you will find that the story is not particularly exotic either. We cannot explain how it can move our hearts. But when we connect God and Jesus, we call it the Holy Spirit. This may be the most difficult Holy Spirit to explain.


We sometimes close our hearts only to what we can see and feel. Who will let us know that next to the death knell, there is life coming into being, the joy of the unseen? Thus hope must transcend what separates. Just as the ego awakens again and again in childhood, just as the familiar work of art seems to be buried in a dead corner and then reappears. People are always waiting for something to resonate in their souls, whether it is a day of joy or a day when they want to disappear in sorrow. As if one learns the name of the being in front of one’s eyes, one is moved by a familiar sight.

Augustus was poor himself but could see the poverty of others. He had become unloved and knew that his kindness and love could not be conveyed to others. By ‘poor-hearted ones’ he was addressing not only himself, but the world. He knew that the poverty he most wanted to convey could not deliver hope, that even though it was impossible to manipulate the Holy Spirit at will, who could move people’s hearts, he still knew what it meant to love, something that the world could still say was beautiful.

Beautiful music was the voice of a loved one. For him, it was his mother. The most beautiful music that has been flowing since before his death becomes the voice of his loved one. Overlapping the heavenly messenger with the voice of a loved one is both a desire and a happiness. I think I finally know why this passage is described as embodying the Gospel of Matthew, the poverty of heart that is universal no matter how much times change, and why this passage is taught as the core of being a Christian.

The mind dwells on the allegories given and the unknowable, and the places where we should be self-disciplined emerge and the poverty of our hearts. When the soul’s gaze by love looks out over the world, probably it raises the joy of being born into this world.

Rejoice and be glad.

Matthew 5:12


 Hermann Hesse’s Augustus is famous for embodying the ‘Blessed are the poor in spirit’ of Matthew 5.

This story is famous as the embodiment of the story. When I was a student, I was so desperate to be somebody that this story seemed like a defeat in life. I did not want to understand this poverty. Even now, I can’t say that understanding this poverty is right. But I do know that the words and love of Jesus, like the Holy Spirit of the Trinity, if this is something that needs to be understood with the heart, then the poverty of this story should be looked at with the gaze of the soul. If this is to be communicated to others, it is to know the suffering that cannot be communicated by force. Hesse’s suicide attempt and My experience overlapped with him. I had sympathy for Augustus. Even though the world loved me, I did not see it as love, I had become ruthless. I found myself becoming like Augustus. The fairy tales I couldn’t read as a child because I didn’t understand love, then the stories I ignored because poverty was so alien to me, became the stories I came closest to. Hesse.

wrote this in his work. “so familiar to him from childhood that it awoke echoes of the past in his soul.” About the love that Jesus wanted to convey not only to those who were wise or in authority.

Rest for the modern age that constantly tells us that this is the way it should be. Perhaps that is the hope.

My Buddhist boyfriend reads scripture in a familiar voice,
and ‘Rejoice and be glad‘ he recited from the Bible. It was so beautiful that it reminded me of Augustus by happenstance.

Continued in Matthew 13, Simone Weil


Mein Söhnlein, ich wünsche dir – ich wünsche dir –Ich wünsche dir, daß alle Menschen dich liebhaben müssen.

















Er wunderte sich täglich, wieviel Elend es auf der Welt gäbe und wie vergnügt doch die Menschen sein können,


Das Menschenleben schien ihm vorzüglich eingerichtet.


so daß ihm schien, er habe die Welt niemals anders gesehen als heute; aber er war zufrieden und fand die Welt durchaus herrlich und liebenswert.



これは人生の敗北であり厭世的なのだろうか? 嘗ての私はそう思っていた。しかし違うのである。メルヒェンの死は本当の死とは違う。実際に彼は死んだが、寓意となって人々の心に入り込んでいく。イエスがたとえ話をしたように、心貧しくなったとしても幸福だと思えることがどういうことか、それは物理法則では説明が出来ないことである。けれども、誰しもがこの寓意溢れる世界に身を置いて自分に照らし合わせたら、そんなに異国の話でもないことに気づく。どのように心を動かせるのか説明は出来ない。しかし神とイエスをつなぐとき、それを私達は「聖霊」という。これは最も説明がつかない聖霊なのかもしれない。





喜びなさい 大いに喜びなさい 





常にこうあるべきだと言い続ける現代に、休息を。それこそ希望なのかもしれない。お経を読みなれた仏教徒の彼の聖書朗読の「喜びなさい 大いに喜びなさい」があまりにも美しかったので、アウグストゥスを偶然思い出した。


Simone Weil-For laborer English

Simone Weil in Marseilles, early 1940s
・People who are considered 'invisible' need beauty and poetry.

・Laborers need beauty and poetry more than bread.

・Poets create beauty by giving attention to the real. Love acts the same way.

・It is only by chance that the most precious things in the world start to be called progress, or 'the genius that makes a statement through the ages'. It is unbearable to imagine that even the most precious things in this world are left to chance.

・Unbearably absent God. In this sense the world is God itself.

Simone Weil.


Simone Weil went to Germany in 1932-1933, a year before she entered the factory, to understand the foundations of fascism. She reported that the Nazis were not only taking advantage of the petty bourgeoisie, but also many unemployed and other vulnerable groups.

Weil wrote a letter to Father Perrin during her stay of a little more than two months. The contents of the letter were: She wrote to Father Perrin without hiding her own over-influence on collectivity, “If everyone sings Nazis songs, then I’ll sing them too, which is my weakness, but this is the way I exist.” and it did not hide the fact that it could be influenced by the negative impacts of negative influence. She was saving German exiles and raising her own questions about labor, unemployment and collectivity. At the end of 1934, Simone Weil left her teaching job to work in a factory as a pressman and decided to face the ‘monde réel’(Real)Before she joined the factory, she was obsessed with writing to ‘masterpieces’ and ‘posthumous works’. However, the idea was feel some delicacy about the real world. ‘I began to think that the interchangeable parts were laborer. Parts have more civil rights than people’, she said as she walked through the gate, showing her ID card with the number on her chest,

Simone Weil wrote a core called ‘Beauty and Poetry for laborer’.

I have long remained unsure of this vital nucleus. She quoted a poem by Homerosu at the beginning of her ‘Factory Diary’ (Reflections on Labor and Life). She had many reflections on classical literature, but at the same time she knew that poetry was meaningless to the laborer. She had experienced first-hand the mental and physical exhaustion of hard laborer and was thus troubled by the pointlessness of trying to be philosophical through the Bible. This is reflected in her own record of almost jumping into the Seine in disgust with factory life.

Her writings are characterized by a large number of disconnected chapters, as they were not formally prepared for publication in book form. It seems to be an inclusion structure, a structure in which statements implying contradictions make sense inclusively and mutually, as in the words of Qohelet(Ecclesiastes) in the Old Testament. For example, she knew that art meant nothing in labor. At the same time, she talks about clocks and artists. She held that a made clock can work without love, but created art cannot work without love. Why did she define such a thing as ‘what the laborer needs more than bread is beauty and poetry’?  Even if we were to write out an outgrowth of this as a logic as a definition, it would be difficult to delve into the labor of the time and write it out. One commentary on ‘labor’ explained it in Hayao Miyazaki’s ‘Spirited Away’, but if that is to be used as an analogy, it fails to convey the suffering and weight of labor. Indeed, even if the protagonist who lost his name in that worldview, the dragon god having lost his memory, and the otherworldly beings who follow him obediently represent the structure of labor, nevertheless, labor is completely meaningless in allegory and structural understanding. You cannot catch up with Weil’s philosophy unless you are actually exhausted by labor and conscious of death by labor. The cartoon analogy is a poor outgrowth for the students who are the target of this lecture because they cannot understand the suffering of labor, so they have little outgrowth to formulate logic. As a result, students try to end up with a ‘mind set‘ about labor. Most believe that happiness as a laborer is poetry and beauty, depending on how you ‘mind set’. As a result, It is just an empty theory on the table and something else entirely. To know Weil is to know that hard labor means that poetry, beauty or even faith becomes utterly meaningless. One must strike this reality into one’s heart and suffer that one is wasting one’s time. In modern times, these still seem to make sense through ‘peace of mind’. That would be the explanation of this animation. The students are satisfied with the idea that labor makes sense if they change the way they look at the outside world and the other world and use philosophical terms to describe them. If you can live well enough to go to university in modern Japan, it is unlikely that you will experience the labor Weil describes. As barriers to understanding Simone Weil, one is the suffering of labor, the second is suffering with limitations, and the third is suffering through faith, is important. Without knowing these three things, one may perceive something in Weil’s poetic sentiment and follow it later with logic. I was one of them, and that may be what she calls an overlap of coincidences. That is why, by the time I was over the age of Weil’s death, I left for a time because it even seemed to me that these philosophies were only heading towards death, just as she was heading towards guest death.


Even if one decides that “it is beautiful”, poetry and beauty ask for emotion and heart, and it is difficult to express them and to appeal to them with logic. The same applies to pain and unhappiness. Unhappiness is a great mystery in life. One cannot accept the idea of this misfortune, of abandoning the imagination that you are at the center of the world, of acknowledging that the real center is outside the world, that we are a ‘point’. Descartes’ ‘I think, therefore I am’ should not be left behind in everyday life. Sartre refuted it, but it is still incomplete. So much so that the I and consciousness must not be separated. Clerics such as Father Perrin, with whom she interacted, make sense of such misfortunes. Because that is their job, They seldom look back on whether or not Jesus really felt unhappy. Jesus was the Son of God, but as a man he studied the Old Testament. Before his execution, the Son of God cried out “My God, my God, why have you forsaken me?”, Psalm 22. If Jesus was God, he would not have originally suffered. Jesus suffered as a human being. Suffering and misery are enigmatic for people, just as Jesus’ suffering is a beautiful story. Even today, people’s unhappiness is swelling day by day, although the world is full of measures and words that could solve their misery.

Many people still think today that Weil is not a philosopher, but for those who understand theology and faith, it was philosophical. Why is that, because she phenomenologically Epoché what people of faith cannot always erase or stop, ‘pray thinking there is no God‘ She did not flirt with religious people in the Caillet.

Religious people admonish Jesus to bear the suffering of labor, but Weil did not. Keeping philosophical questions and answers to religious understandings impoverishes the human mind to the extreme. From a religious perspective, there is even a saying, “Be a fisherman rather than a philosopher”. Wisdom is a condition for becoming poor. 【Proverbs28:11】If the saint’s condition is to perform miracles, the philosopher expects miracles but excludes them himself. That is the purification of knowledge. That purification may be the only way to realize one’s true nature. However, we do not know if that essence is something that can cross over into the world. In fact, she died because she refused treatment. Although contemporary ethics cannot touch on it, Weil’s focus on the ‘labor’ can be said to be neighborly love. She was in the same position as the poor, as was Jesus. She did not ridicule the poor laborer.

In 1937, Simone Weil, who had also become a poet enough to have Paul Valéry write a review of her books, also wrote about art. She loved Jesus so much that she was never unaware that he had descended into Hades. She descended as in ‘Gravity and Grace’.

Simone Weil used the example of Andromaque to show that tragedy is what people will not listen to unless it is represented by a creation, but she did leave a written record of her labor. If she had not died at the young age of 34, I don’t know if this fact would have been created, but that ‘Coincidence’ record of her labor is something that has to be experienced to be understood, just as there are deaths from overwork and suicides even today. Few students or professors are aware of the cruelty of her record. I was one of them. We can only be vaguely aware of the toil. I immediately play it on the basis of my own faith and experience. Not so much that it is a ‘sin’, but while I am unaware of labor, even that seems like beautiful poetry. For the sick, there were nightingales, but for the laborer, every artist makes a beautiful story. That is just raising people who can read books, but only such people try to be the voice of people’s labor.

Yet, she was still waiting for a miracle for the weak. As a seeker, she would read the Bible into her mind.She wrote like a philosophical thinker, organizing the mysteries in philosophical reflections and thinkers. about it I often asked myself what she kept doing it for.  She also became ill and poor again in her later years. Despairing too, she understood her gifts. She was estranged from her destiny and was constantly fighting against it. Maybe she waited for a miracle to figure out what she could write. For example, as manifested in her interpretation of Prometheus and Grimm’s fairy tales, she did not touch the deus ex machina – the mechanical god. That is not the same as Aristotle, who was in denial. She was choosing a god or destiny to reach out to suffering. She was informing despair so that miracles would happen to the laborer and so that the artist would invoke the god of mechanical contraptions. Despair is the stripping away of all hope. Despair is not something that comes. Sometimes others feel differently from you. Hopelessness is the stripping away of expectations in order to fall into despair yourself. St Cassilda was carrying food for the Christians, who were heretics at the time, when she was stopped by her vassals and the king and told to show them the food she had hidden. If the food was found, the death penalty awaited her, but God turned the food into roses. Simone Weil’s miracle for the laborer in waiting, in my opinion, is this. She epokayed(epokhế) God as a philosophy, but she assumed the world was God.

Like Casilda’s stripped cloak, after all hopes and expectations were stripped away, the prayer was indeed pure.


Jesus was the closest to the Father, and misfortune came to him. Those who understand know that to be close to the Mystery is most unfortunate. Whether it is just inorganic unhappiness or unhappiness due to the Mystery. When I was a seeker, I believed that the unhappiness at the time was due to the mystery. Not by hope. My faith began with misfortune. I had a desire to believe and a doubt whether souls are really equal. Unspeakable and difficult-to-surface thoughts were stirring me. The objections of the world were constant: the feeble believe in mysteries.

Light enters the eye with a single blink of an eye. Nevertheless, there are days when it does not illuminate the heart. Those who write with words begin by struggling with words they cannot communicate to express the light that transcends wisdom. Just as a musician cannot separate himself from sound, what he expresses in words cannot separate himself from words. Just as music is said to be incomprehensible, words cannot be understood, they need to be understood in the heart. How to call upon the heart is always a struggle as well. From such despair we must write down real miracles, so that light may shine on the mysteries of misery.

I think she has managed to turn it into a teaching guide so that we can get there.

Will she be a philosopher, a thinker or a seeker? She is treated as rootless by an undefined reputation. So, We have forgotten. That she was a teacher.

She was the ‘teacher’.

I could find her as a real person, a ‘teacher’. As an‟poètes”

Jesus’ Gospel walk is full of unnamed poor people. The labor she experienced is the embodiment of these unnamed people. Jesus stands in suffering outside the church.

Jesus was a laborer.


The overview will be updated in due course.→

シモーヌ・ヴェイユ 「労働者への美と詩」

Simone Weil in Marseilles, early 1940s















































Matthew 13 English

And that [same] day Jesus went out from the house and sat down by the sea.

 And great crowds were gathered together to him, so that going on board ship himself he sat down, and the whole crowd stood on the shore.

 And he spoke to them many things in parables, saying, Behold, the sower went out to sow:

 and as he sowed, some [grains] fell along the way, and the birds came and devoured them;

 and others fell upon the rocky places where they had not much earth, and immediately they sprang up out of [the ground] because of not having [any] depth of earth,

 but when the sun rose they were burned up, and because of not having [any] root were dried up;

and others fell upon the thorns, and the thorns grew up and choked them;

and others fell upon the good ground, and produced fruit, one a hundred, one sixty, and one thirty.

He that has ears, let him hear.

Matthew 13:1~9

Western philosophy and Greek mythology had the sea as ‘Mother Sea’, but also the opposite, as something which drowns and is unsuccessful. No land seed can grow on the sea, but I thought it made sense that Jesus was talking about seeds on the boat. Seeds are the possibility of a person’s faith in Jesus, but seeds that are scattered and falling, do not choose the place, the good earth or the bad land: Birds come and eat it, it germinates where the ground is not deep, but withers, or if it falls down a thorny path, it is blocked. We don’t know where the land is where the seed will grow and It must know that it can wither along the way. This passage became the heart of my Christian transmission because it was the lecture when I attended my first church mass.

In the Old Testament, there are stories of Joseph, who receives revelations in dreams, and Daniel the interpretation of dreams, and in the Old Testament, dreams were also revelations from God. I visited the church for the first time, with Daniel the dreamer in the book of Daniel being my favorite. Then I came across this New Testament chapter 13. Since the birth of Jesus, God no longer appears in people’s dreams. Instead, Jesus is the Lord, and the ‘parables’ of the Father unfold. Usually there is no commentary in the Mass as to whether the story has been told on the sea, and this time there is no criticism.

I think the reason I can talk about the sea is that I’m an evangelist, not an ecclesiastic. Thus, as a novelist and evangelist, I took from that passage to the sea. In Genesis, the waters existed before God was created, the world was inundated by Noah’s ark, and the sea was still there when Jesus was there. And in the first verse of chapter 21, that represents the New World in the Apocalypse, ‘there will be no sea’. This new world of no sea is beyond human understanding for us. It is an illusion and we don’t know when we will see it, but now we think of it as land, the human heart is like the sea. This is metaphorical and suggestive, but we do not know the conditions under which the seed will grow. It may sprout, but it may wither and die. Unfortunately, that is also the case with my own heart, which speaks of the Bible. Clergy cannot speak of this possibility, but because I am a writer, I can speak of the reality of withering and death. I had thought that the evangelist would go to the secular world, where a clergyman, for example, a priest, cannot go down. That is exactly why evangelists go outside the Church without trying to carefully select the best land. It is like Simone Weil’s policy, which has not been baptized.

Matthew’s Gospel is said to have been written by the evangelist Matthew. Historically, in the process of the Gospel being produced, there was persecution and oppression in Rome of those who became Christians. They were carefully selected and produced in the process, but it is certain that Jesus Christ himself existed, and the Western calendar was made to Jesus’ standards. Research has led historians and religious scholars to disagree on whether the various miracles performed by Jesus were true or not. The best part of the Gospels is that there is ‘love’, equality, and forgiveness in what they tried to write down in the face of oppression.

Matthew’s Gospel reflects Jesus as (i) of David’s lineage, (ii) the new Moses, and (iii) God with us (Immanuel). Jesus is like Moses. He comes out of Egypt, is baptized in the Jordan River, spends 40 days in the wilderness and preaches the Law on the mountain. It is also stated in Matthew’s Gospel that Jesus is more than Moses. Jesus invited him to teach that even those who are strict in their religion are not necessarily competent people, the poor and weak are also included, and that rather than just being strict with authority and religion, they will stumble. Sowing seeds is thus a good land, where we cannot choose.

Putting possibilities into the hearts of sinners and various human beings, not just the wise of the world, is like throwing a land seed into the sea. It is such a challenge to uncertainty. We are not certain what the conditions are for a seed to grow. For that matter, there is no mention of the limitation ‘love’. In the Christian world, most plants have a divine symbolism, but the lilies, the clock grass, the roses, the olives, the grapes, and the poisonous wheat and the weeds probably also have a blooming meaning. We ask whether the conditions for seeds to grow are the light of dawn, the pull of the moon to attract them, the sunlight hot enough to dry the land, the cold of winter to rest the plants, the dreams of the night, or how the human heart grows in the ‘four seasons’ of life.

Living is not limited to the time we are conscious. We share time together as long as we live, even when we are unconscious in a dream. Even when a time to tear and a time to mend,

    a time to be silent and a time to speak, a time to love and a time to hate,( Ecclesiastes, chapter 3), and even when we know freedom from such suffering, suffering is born again, and even in peace, living is also ‘waiting’. We are waiting for the time to sprout, for the time to wither, for the time to come. With regard to waiting, uncertain events can move the inner world, as in Soseki’s Natsume Ten Nights of Dreams, which has nothing to do with Christian culture.  The first night of the Ten Dreaming Nights is illusion and dreaming, speculation does not even attempt to seek order. Dreaming time has no predominance of ‘arising’ or ‘disappearing’, and is perhaps not a Hegelian intuited generation. In the stage, the woman loses her breath and says to the man, ‘I’m going to be dead’. At last, the woman dies, and the man keeps waiting. The man waits, for a long time and begins to wonder if the woman has not deceived him, but a lily blooms and kisses the man. Only a dream story, but the transformation of the breathless woman into a lily is Kairos, which appears even in the randomness of a dream.

We live in the normal quantifiable time of the ‘Chronos’. We find meaning in the unmeasurable ‘Kairos’ that breaks through that Chronos. When Jesus was born, when a miracle happened, when a flower bloomed, the day a child was born, the day we thought it was beautiful – these are the breakthroughs of the Kronos that connect the inner and outer worlds. The seed of the Word germinates and grows out of Man. It is not always in good land, with excellent conditions. And why is it necessary for the Word to grow?  Have we ever thought about that?  We live in the normal quantifiable time of the ‘Chronos’. We find meaning in the unmeasurable ‘Kairos’ that breaks through that Chronos. When Jesus was born, when a miracle happened, when a flower bloomed, the day a child was born, the day we thought it was beautiful – these are the breakthroughs of the Kronos that connect the inner and outer worlds. The seed of the Word sprouts and grows out of sight of man. It is not always in good land, with excellent conditions. And why is it necessary for the Word to grow? Have we ever thought about that? People sleeping on the streets, people being abused, unforeseen accidents, people involved in incidents, disasters, life and death choices being made, the

The seeds are sown in the internal experience of your inescapable emotional ‘moment‘ or ‘eternity‘.

The recording of ‘Ten Dreaming Nights’ was about to end for a reason halfway through. I knew Matthew 13 very well and never once asked him, a Buddhist, to read the Bible. And he said he wouldn’t read it either. And I knew that for him, with his axis of Buddhism, he was like a lotus flower, blooming on the water. Not on land, I thought of him as a flower on the water. ‘A lotus grows in the mud’ I loved his holiness, I had never felt my superiority to him, who could chant long prayers and long sutras beautifully, which even Christian get exhausted.

I loved his holiness, I had never felt my superiority to him, who could chant long prayers and long sutras beautifully, which even Christian get exhausted by. Even without us, the masterpiece will be recited by someone else. Originally, they did it in a place where the land was not certain, like filling up the sea. As I was getting up in the morning after listening to the last recording of Ten Dreaming Nights, he told me that he had seen a video of the Gospel of Matthew. I could have refused, but how could I refuse to judge him in his internal experience?

We won’t get an answer to that today: Besides, this story doesn’t stop with him, but I grew up.

If the personality is not as ideal, if it cannot be reconciled, it will divide. There are many clergy and lay people who would say so simply, “Jesus is kind.” People love personalities they don’t even know, be they historical figures or celebrities. By itself, it is incomplete for the Word to be lived. We know very well that there are limits to loving only personalities. That is why we are divided by a little disappointment in the other person. And yet Jesus Christ freed various weak people and sinners. Thus, it is not limited to personality, and not confined to its narrow scope it is not personality, but ‘love’. But love requires personality. This contradiction – so much piled up metaphysics – disappears and dissolves into ‘everyday life’. I cannot deny the day when I too live ‘everyday life’ rather than the Bible. This is why it is important to live in time and wait for the right moment.  For a beautiful rose, the smell of bitter earth is essential. Whether it is the cement garden that blooms unseen or the ivy that wraps around the dwelling, I do not know how the seeds grow. Looking back, I reflect on how plants grow differently, maintaining the golden ratio and the order of the number of leaves and petals, but not in the same way. It is not certain how the quote I gave him will live on in his life.

In my writing, silent reading was the only thing that moved my imaginary world. My mother was dyslexic. I took books away from my mother because I didn’t want to do my school homework on ‘my mother’s reading’. The lies started there and my mother said she was a good reader. I found myself reading alone.

In my writing, silent reading was the only thing that moved my imaginary world. My mother was dyslexic. I took books away from my mother because I didn’t want to do my school homework on ‘my mother’s reading’. The lies started there and my mother said she was a good reader. I found myself reading alone. A Canadian exchange student taught me English. I loved the sense of language, but I never loved the sound of Japanese. Finally I came to love it through his tone voice. That is why I have been waiting for my favorite work to become a sound, to become an embodiment, and that is what I have been waiting for.

Even if you don’t understand me today; The hearts of those who live on land are as deep as the sea.

A long time ago, I was learning from a Clergyman who I wanted to become an evangelist. He was certainly not a man with a particularly distinctive set of traits. if he was there, he would say ,
“I’ m alone again”

Yet I knew that he would say, in such a situation.
‘Now you are not alone.’

A very simple word, that little thing that people are waiting for. To be able to notice that.

It has hidden potential and Praying that you will blossom on land.

Let anyone with ears “Listen”

God bless him too.


A long time ago, I was learning from a Clergyman who I wanted to become an evangelist. He was certainly not a man with a particularly distinctive set of traits. if he was there, he would say ,
“I’ m alone again”

Yet I knew that he would say, in such a situation.
‘Now you are not alone.’

A very simple word, that little thing that people are waiting for. To be able to notice that.

Matthew 13 was treated in my own iconograph. We don’t know how the seed, the Word of God, will grow. The teaching is that we cannot choose the land where we sow the seed, but people like me, who are not missionaries, focus on what I preached on the boat. The sea was originally considered both a Greek myth and ‘barren’. A critique of his talk about land on top of that.

My reader is a Buddhist, but this month he said he would read the Bible to me. I decided to let him read it, despite the many objections around him. What does it mean for the Word to grow? From a barren sea of human thought to a fruitful land. I do not encourage conversion, and the content touches on the difference between an evangelist and a missionary. However, because of privacy, he is a Buddhist and the details of the clergyman are not mentioned, which makes it easy to mix up the stories this time, but they are connected and can be read.


その日、イエスは家を出て、湖のほとりに座っておられた。 すると、大勢の群衆がそばに集まって来たので、イエスは舟に乗って腰を下ろされた。群衆は皆岸辺に立っていた。 イエスはたとえを用いて彼らに多くのことを語られた。「種を蒔く人が種蒔きに出て行った。 蒔いている間に、ある種は道端に落ち、鳥が来て食べてしまった。 ほかの種は、石だらけで土の少ない所に落ち、そこは土が浅いのですぐ芽を出した。 しかし、日が昇ると焼けて、根がないために枯れてしまった。 ほかの種は茨の間に落ち、茨が伸びてそれをふさいでしまった。 ところが、ほかの種は、良い土地に落ち、実を結んで、あるものは百倍、あるものは六十倍、あるものは三十倍にもなった。 耳のある者は聞きなさい。






 マタイの福音書はイエスを①ダビデの血筋 ②新しいモーセ ③共にいる神(インマニエル)としている。イエスはモーセと似ている。エジプトから出てきて、ヨルダン川で洗礼を受け、荒野に40日間過ごし、律法を山で説教する。イエスはモーセ以上という記載もマタイの福音書に書かれてある。イエスが招きいれたのは、宗教に厳格な人間でも有能な人間とは限らず、貧しい人、弱者も入れられ、むしろ権威や宗教に厳格なだけだとつまずいてしまう、という教えがある。種まきとは、このように良い土地というのは私達が選べないところにある。世の賢い人に限らず、罪人や様々な人間の心に可能性を込めることは、それこそ海に陸の種を投げ込むようなことである。それぐらい不確定への挑戦でもある。


生きるとは意識がある時間に限ったことではない。夢の中で意識を失った時も、生きている限り時間を共にする。争う時、和解する時、愛する時、(コレヘトの言葉3章)と言いながらも、そしてそのような苦しみからの解放を知りながらも、また苦しみが生まれ、平穏の中でも、生きるとは「待つこと」でもある。私達は芽吹く時、枯れる時、時を待っている。待つということに関して、キリスト教文化と関係無い夏目漱石の「夢十夜」のように不確かな事象が内面世界を動かしていくこともある。 夢十夜の第一夜は幻想と夢想、思惑は秩序を求めようともしていない。夢の中の時間は「発生」も「消滅」も優位性を持たず、ヘーゲル的直観された生成とも言い切れない。その中で情景の中で女が息絶え絶えとなって、男に「もう死にますから」という。やがて女は死んでしまって男が待ち続ける。男は長らく待って「女に騙されたのではないのだろうか」と、疑い始めるが百合の花が咲いて男に接吻をする。ただの夢物語だが、息絶え絶えになった女が百合の花に変わる、その変容は夢という無作為の中でも現れた時熟である。

















The Tree of Life (English) 

“Where were you when I laid the earth’s foundation?
 Tell me, if you understand/ while the morning stars sang together
    and all the angels[a] shouted for joy?
Job 38:4~7


2011 film The film begins with a quote from the Book of Job, which refers to God-given suffering. The protagonist, Jack, has grown up and had a successful life, but on the anniversary of his brother’s death in the war, he looks back to his own childhood, 1950. A strict father, a kind mother, whether to live a worldly life or leave it to God’s grace.


“When did you first touch my heart? “

I find myself saying the word world. When were we conscious of our ego and when were we conscious of God? The language of the book of the Bible attempts to take root in the nobility on a daily basis. For example, even Christians can choose their words biblically, conscious of the words of love, of the joy of birth and of the day on which they touched the world, or they can speak in modern terms, even without realizing it. Nevertheless, What has become the foundation of our sensitivity becomes Christian although we are not consciously aware of it. It is easy to match the words and values of the Bible over a long period of time, as they are latent in our daily lives. If you study the history of philosophy, including Western literature, you will know that Augustine put his object together in a philosophical way to God.( In Japan, the pursuit of bliss and spiritual freedom, which are also guaranteed in Japan, was at the origin of Christian values) We also have Christian values in our hands in this manner, without being aware of them. But we rarely get a chance to make contact with God’s Word. The film dynamically shows the world and the open air against the background of the evolution of times of a distant American family. Nature is celebrated, as in the Old Testament, but the tiny family world is irreplaceable.

In 1950, during the childhood years of the protagonist Jack O’Brien, the family reflected the conservative thinking of the Cold War period. But they were not dictated to by anyone.

but, as we grow up, Jack’s America is a place of skyscrapers, modern architectural homes, to which we feel a feeling of familiarity. This is because it closely resembles the cities we are witnessing. The family image was also, as the film begins, originally chosen by two persons who loved one another and created a family. And yet, if you show a strict father, a kind mother in neat clothes and a neighborhood woman of color, they settle into the structuralism of the ‘1950s’ era. The times are created by man, and if his work is freedom or stagnation, Considering this question, Or in philosophy, is it ‘structuralism’, the idea that what we think is unconsciously selected by our social systems? it is not surprising why the opening quotation was from the Old Testament book by Job. (Jack O’Brien for short: JOB)

Christianity is also often misunderstood, especially today, but the organization of Christianity does not directly determine one’s life. (Principle) Being a serious man, God gave Job all sorts of hardships. The story is about God answering Job’s questions. The meaning of this quotation from Job, about what controls the mind and makes it free, is to make us aware of the outer limits of those human creations. The exuberant natural beauty always present in the Old Testament stands for the very Father of Jesus in the New Testament: Jesus is also studying the Old Testament. When the mother in the film pointing to the sky and saying “That’s where God live”, it is the beginning of making the child aware of God, but is it the beginning of allegiance or a compass? To whom have we pledged our allegiance?  What about our compass? 

Some days the abode of God in the sky, where his mother taught him, is beautiful, and some days it is out of sight. God can give and God can take, and the remembrance that is with Job is no longer the time he had with his brother who was alive. It is a remembrance after the death of his brother. Why was the father so strict with his eldest son, the protagonist, it begins with the story of his father’s desire to become a musician. As a devout Christian, he never became a musician, preferring to work in a factory. His father was not proud of him and was rather stern with his eldest son, Jack, not wanting him to resemble him: Jack did what his dad said and was mature. While his father is away on business trip, he finds a brief rest with his sweet mother and a sense of freedom, But the neglect of his father’s absence brings Jack to turn slowly to delinquency. When his father returned from a business trip, Jack was rebellious.

Over time, the children grew up, only to receive news of their brother’s death in the war.

Research into the Vietnam War draft suggests that until 1975, conscription was by lottery. The eldest son, in contrast to his younger brother who passed away as a result of the lottery, became a winning adult, following in his father’s footsteps. With the details of how it happened, the film comes to the sea imagined by a spirit world that seems to be self-healing.

Is the father, who gives and takes away, like the God of the Old Testament? and the kind mother like the Virgin Mary? and yet where is Jesus, the savior Jesus is absent in this film.

Christianity is also often misunderstood, especially today, but the organization of Christianity does not directly determine one’s life. (Principle) Being a serious man, God gave Job all sorts of hardships. The story is about God answering Job’s questions. The meaning of this quotation from Job, about what controls the mind and makes it free, is to make us aware of the outer limits of those human creations. The exuberant natural beauty always present in the Old Testament stands for the very Father of Jesus in the New Testament: Jesus is also studying the Old Testament. When the mother in the film pointing to the sky and saying “That’s where God live”, it is the beginning of making the child aware of God, but is it the beginning of allegiance or a compass? To whom have we pledged our allegiance?  What about our compass? 

Some days the abode of God in the sky, where his mother taught him, is beautiful, and some days it is out of sight. God can give and God can take, and the remembrance that is with Job is no longer the time he had with his brother who was alive. It is a remembrance after the death of his brother. Why was the father so strict with his eldest son, the protagonist, it begins with the story of his father’s desire to become a musician. As a devout Christian, he never became a musician, preferring to work in a factory. His father was not proud of him and was rather stern with his eldest son, Jack, not wanting him to resemble him: Jack did what his dad said and was mature. While his father is away on business trip, he finds a brief rest with his sweet mother and a sense of freedom, But the neglect of his father’s absence brings Jack to turn slowly to delinquency. When his father returned from a business trip, Jack was rebellious.

Over time, the children grew up, only to receive news of their brother’s death in the war.

Research into the Vietnam War draft suggests that until 1975, conscription was by lottery. The eldest son, in contrast to his younger brother who passed away as a result of the lottery, became a winning adult, following in his father’s footsteps. With the details of how it happened, the film comes to the sea imagined by a spirit world that seems to be self-healing.

Is the father, who gives and takes away, like the God of the Old Testament? and the kind mother like the Virgin Mary? and yet where is Jesus, the savior Jesus is absent in this film.

My interpretation as a Christian is that the film portrayed Jesus’ absence. A celebrated absence from Jesus is the three days before his resurrection after the crucifixion, but there is also a story in the Gospel of Mark, for example, of a master who goes on a journey. The film repeatedly turned our attention from the inside to the outside, and the trick was to turn our awareness towards the ‘absence’. Early in the story, Peter Rabbit’s father goes to Mr McGregor’s house, where he is later killed. Next is the father’s absence on a business trip.

Next is the father’s business trip. The final would be his brother’s conscription. The absence by crucifixion is extraordinary, but the absence of Mark’s Gospel fits into everyday life. In Mark 13:32-37, Jesus says that a person who leaves his house to go on a journey should assign the servants He assigned them tasks, gave them responsibilities and told the ‘gatekeepers’ to stay awake. To be able to open the door when the messiah returns.

The film is based on the director’s own experience, his brother committed suicide (research 2022) I did not know this at the time of the film’s release in 2011, but when I looked it up recently, I heard the real story was his brother’s suicide, which seemed to make sense. The absence of Jesus (the Messiah) is a sign of this, and for the person concerned, it is an illusion that their faith has disappeared, but they have realized that this is not the case and that the sentiment is always Jesus who has gone on a journey. Nobody thinks that hope is on a trip when they are disappointed: Usually we see it as a loss of hope.

Having changed suicide to war death, the hatred of the father appears to be a transitory adolescent thing. By making these changes it seems like forgiveness to the director’s father.

There is one scene where the father admits and confesses that his educational policy was wrong, but the son, who grew up, forgives his father not to be wrong. Where did his brother’s soul go, did it go to heaven, “Why didn’t you (the Messiah) come?”, these are questions that cannot be answered easily. In the sense of creating something that cannot be settled, it celebrates the nature of the Old Testament, which is the Messiah travelling to the end of the world beyond our visibility. The reason why the Messiah’s presence was not clearly expressed is probably because the Messiah’s return is not certain.

Probably the reason he did not clearly express the presence of the Messiah is because we are not sure if he will return. Even if the noun faith becomes a verb, it cannot reveal its existence as a ‘noun’ to those who do not believe. Unless you find its existence in the other person’s mind, the messiah is in someone else’s thought. However, we are supposed to practice love as we should. That is kindness and forgiveness.

If you had to choose how to live, which one would you choose? Which life would you choose, to call the nature you witness worldly or to call it a blessing of God? Which would fulfil the heart of the real world you witness? Or which affliction would you accept? Suffering will always come no matter which you choose. When did the question definitively come to me?

At a Bible study group meeting, I was asked why I was baptized. One man replied that it was because of the miracles of Jesus. I had nothing to say. I can remember, in the middle of one of my seminars, I saw myself opening the revolving door and walking out. Looking up, all I see are skyscrapers and I lose my sense of direction. There was a scene in the movie where my dad lost his job: My father was also laid off from his company. This major restructuring of a large company was treated in a good way, as a rebirth of the company. My mother ran away from home and I had to rush to work, abandoning my dreams at the time. What did I need to know to be able to accept them, how many times the share price had increased with the sacking of my fathers?  If it was by God that I was deprived, I thought I could have it again. If it wasn’t God, I would just be deprived. But what I knew was that now God was absent. For me, too, the Messiah was absent. After a long time, however, this event has ceased to be of any importance. The major foreign companies that tormented employees of the father’s generation back then pulled out of Japan last year. My mother has also come home. Yet, for me, Jesus is always absent. Tree of Life was not a highly regarded film, even for Catholic priests. And that’s just as well, because they can’t say anything other than ‘be present’ to them. For example, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” (Matthew 7:7), the world may also need a presence that gives hope.

I have a lovely cat in my house. He understands whether a kind word or a harsh word is spoken. My mother did not believe in God. I held this child in my arms and taught him about God’s house. I never heard my mother talk about God, but I still loved her voice. I wonder if what a mother being tells her child is about God or the beautiful sky. Even in the moments of time that pass by, I have found that I too receive love and then give it again. It was not an elaborate declaration of faith that was important. It was the words I love you.――It came from the Kingdom of Heaven.


Tree of Life, a film released in 2011.

Despite being described as a Christian film, I had never seen this film rated by the Ministry.

By quoting the Book of Job, we are deprived of many things: the death of a classmate, the loss of his father’s job, the death of his brother, but there was no scene worthy of praise from God at the end of the Book of Job. It was thought to be a self-sacrificing, paisicidal film, with love as pain, a Christian peculiarity, but when I watched it again for some reason, I recognize there was no figure similar to Jesus, followed by a father, a mother like Mary, who is a symbol of God. The master of Mark’s Gospel goes on a journey, however, to the place where the master of the Gospel is not. The master of Mark’s Gospel goes on a journey, But while waiting for a person to be the ‘keeper’, so ‘the absence of Jesus’ was noticed.

In the real story, his brother committed suicide. ‘The absence of Jesus’ has been with me for a long time. But recently, hope has been travelling about absence, about whether to live in the secular or in God’s grace.

If nature or God’s grace, then the visual beauty of that nature may be the journey of Jesus, or so it seemed to me. In the real story, his brother committed suicide. ‘The absence of Jesus’ has been with me for a long time. But recently, hope has been travelling about the absence. Whether to live in the world(Nature) or in God’s grace.

If nature – God’s grace, then the visual beauty of that nature may be the journey of Jesus, or so it seemed to me. So, “stay awake.”


そのとき、夜明けの星はこぞって喜び歌い 神の子らは皆、喜びの声をあげた。





主人公のジャック・オブ・ライエン(Jack O’Brien)の過ごした少年時代の1950年、冷戦時代の保守思考が家庭に反映されていた。しかし彼等も完全に指定された制服を着るように外界から影響を受けてなったとは言い難い。それぞれ信仰を持って、独自の選択で選び取ったものだろう。それでも、大人になったジャックのアメリカは高層ビルに、近代的な建築の家、そこに私たちは親近感を湧く。それは私たちが目の当たりにしている都会に酷似しているからである。家族像も1950年代と、2000年代という構造は、映画の開始にあるように、本来は愛しあった二人が家族を作り選び取ったものだった。それなのに厳しかった父親や、清楚な服の優しい母、近所の色気のある女性、それを映し出せば「1950年」という時代の構造主義に彼等は落ち着いてしまう。時代という器は人間が作り出したもの、そこでの営みが自由なのか閉塞なのか、哲学で言えば、人間が考えることは、人間の社会システムによって無意識に選択しているという「構造主義」なのか? その問いを考えると、何故冒頭の引用が旧約聖書のヨブ記のこの箇所だったのか頷けるだろう。(主人公のJack O’Brienを略するとJOB・ヨブ)






  聖書勉強会の集まりで、何故洗礼を受けたのかという問いがあった。ある人はイエスの奇跡があったからですと答えた。私は何も話せなかった。思い返すのは、あるセミナーの最中に回転扉を開けて出ていく自分の姿だった。見上げれば高層ビルばかりが立ち並んでいて方向感覚を失う、あの日は何処にも答えはなかった。映画にもあった父親の解雇のシーンのように、私の父親も解雇された。この大企業の大規模なリストラクチャリングは、会社の再構成と良い意味で扱われた。母は出ていき、私は研究を捨てて急いで働くことになった。父親達の解雇で株価が何倍になったのか、毎晩、煙草を眠くなるまで吸っていた後ろ姿、その毎日が何だったのか、それらを受け入れられるようになるために、私は何を知らなければならないのだろう。私の家族を癒すものは何だったのだろう。もしも、奪われたのが神によるものなら、また手に入ると思った。神でなければ、ただ奪われただけになる。痛みが、神の恵みであるのなら意味があると思った。それなら耐えられるような気がしたのだ。循環してまた与えられるのだから、私は待つことが出来ると思った。けれども、知っていることは、今、救い主は不在ということだった。私にとっても、救世主は不在だったのだ。しかしこの出来事は長い時間を経て、重要なことでもなくなった。あの当時、父親世代の社員を苦しめた大手の外資が日本から去年撤退した。あの頃の苦悩は時代とともに風化する。私にとって、イエスはいつでも不在である。映画「ツリーオブライフ」はカトリックの神父にとっても、あまり評価が高い映画ではなかった。それもそうで彼等には「在る」という以外は言えないからだ。例えば、「求めなさい。そうすれば、与えられる。」( マタイによる福音書7:7)というように、希望を持たせる存在も世に必要なのだろう。












Redemption and Atonement(English)

She knew what was required of her. Not simply a letter, but a new draft, an atonement, and she was ready to begin.

McEwan, Ian. Atonement (p.332)

*This article contains information on suicide.

 Mallarmé says the psyche is like a melody, hard to reassemble. I have often misinterpreted that as ‘it can be rebuilt’, which is exactly the opposite of what he said. For an unknown reason.

In the film Synecdoche, New York, a man who once won a big award for a stage play tried to create another New York to pour his life into his next film. When the tragedy strikes, he adds a note to the script: As a result, the theatre has not been open to the public for more than 17 years and the world continues to swell. In it, a priest actor says: “You only see a tenth of what is true. There are a million little strings attached to every choice you make. You can destroy your life every time you choose, Bat, maybe you won’t for 20years, and you may never ever trace it to its source”  Writers are responsible for themselves, but in contradiction, they can’t make their work in their own shell. The man who played his part jumped to his death and apologized to his dying daughter; he was not forgiven by her. She said his daughter would never forgive him and died. If she had lived a few minutes, would her answer have been different? He tried to write a fictional world in which he could perhaps be forgiven by her. The stage seemed to be a never-ending redemption for him. Redemption is God’s work, atonement is human work, atonement is an attempt to make up for a deficit or loss, and redemption is facing one’s sins, but when the writer confronts sin, he or she sometimes retreats into a shell of redemption. Redemption is God’s work, atonement is human work, atonement is an attempt to make up for a deficit or loss, and redemption is facing one’s sins, but when the writer confronts sin, he/she sometimes retreats into a shell of redemption. Then, while thinking and asking ‘what is Atonement’, he tries to make use of the deficient parts in his stories. For a writer to represent ‘Atonement’ seems like a challenge.

Ian McEwan’s Atonement is a striking example. The main character, Bryony, told an unpardonable lie at a very young age. Although the girl was already of age to understand what was happening, she was still very young. Bryony’s lie tears his sister and lover apart and he’s in jail for a crime he didn’t commit. Eventually, war breaks out and they die, so they never get reunited. Bryony works as a nurse and begins to write single-handedly and starts writing Atonement. Why was it ‘Atonement’ and not ‘Redemption’, because in her novel she wrote her sister and her boyfriend to be reunited. However, why is such a masterpiece so well known, when the public and readers still feel it is unexplainable? Because this leaves the author with the fact that the ‘Redemption’, which is at the heart of the performing of the atonement, never ends.

I was also unable to write for the last time when I published in 2016. The recuperation period was so long that I didn’t feel alive and I found myself dreading the time that had passed in 2022. During that time, I do not deny that I was like the main protagonist of Synecdoche, New York”. Seasons turned when I misread Mallarmé’s poems over and over again. Once published in 2019, ‘Precious and faithful disease.’ was originally a full-length story, which was cut out in the introduction as a short story as my health deteriorated. Later it was supposed to be continued and prefigured, but it became still harder to write. The idea was conceived around 2012, and the suicide of a cleric, a sacred being, is found in the Tale of the Heike, or even further back in the Kojiki. I chose it as a subject that only the Japanese could write about, but I knew that even if the subject matter was misleading, it would need to be retrievable. I could not think properly, the days passed as though I had brain fog. Aside from not knowing how long it would take to heal, I never saw the manuscript finished finally. and As I was avoiding it, I began a recovery period as I worked on other writing projects. This story began in the early stages like this. ‘My sister committed suicide. Father, it is your fault’, however, in the rest of the story, which was not published, it was a phantom vision that the priest had seen.

Selimi was in fact alive and converted. And as a writer, she had been successful in Christian evangelism and was gradually gaining credibility. Over time, one of the readers told the writer’s story at a baptismal ceremony. When a priest heard about it, he had alienated her, and killed himself because he thought his secret had been revealed. However, the novel she had actually written described only the kindness and good stories of the priest, and the subject matter was completely different and the story of her conversion. If I could have published it till the end, I would have approached the title “Faithful Disease” at the end of the book. But I was skeptical about the possibility of a modern novelist working on someone’s religious beliefs, so-called evangelization, and since I had never achieved it, I felt it was too imaginary to publish.

Over the past few years, two miracles have occurred, The first is Spring Snow. I took it from Yukio Mishima, although it is an unpublished part. At the time of writing, however, it was not possible to see snow falling when the cherry blossoms were in full bloom. It seems that snow had always fallen during the cherry blossom season from time to time, but it was not until 2020 that spring snow was featured significantly. In fact, it was not until 2022 that I was actually able to see it. So this piece will be presented as the next one, although there will be significant changes.

Secondly, I thought was that it would be good if it was in the hands of new baptismal candidates so that the rosary could return to the church a step ahead of them. Passion will always come for Christians. For example, like me, you may suffer among the faithful or by the clergy.

In my own self-discipline, I met a young man at the end of a fall due to human friction, myself included. We were the same vulnerable people. The young man told me. ‘I was always willing to go to church if you would take me. ‘You never complimented me on the church, and you never took me. Nonetheless, I love the stories of the Bible, not just your philosophy, and I ended up wanting to be baptized’ Thus the appearance of a new baptismal candidate through me will save not only me but also the sinful clergyman who fell under the category at the time.

Thus the appearance of a new baptismal candidate through me will save not only me but also the sinful clergyman who fell under the category at the time. It was worth hanging on to Corinthians 1 in chapter 13, that love (agape) is circular, after all. If they had not pushed me away, I would never have met the young man. Without that moment of despair I would not have been aware of my presence to the vulnerable. Something about the essence of humanity is visible even in the darkness, and that is what is being questioned. I don’t mind if you don’t apologize to me in the future, but I can only pray that one day those who were sinful at the time will be able to thank God for this new wind and circulation. At least we should be thankful for him who says he enjoys church. That was me once, who was genuine in wanting to learn. We must not allow such a young man to be crushed. So I shall write it down here. As a reminder that your existence continues in someone else’s memory, in their records, even if it is hidden in this way. To borrow from philosophy of Bergson, the past is driven by feelings. I certainly could have criticized Christianity and interfered with the aspirants for baptism.

I did not do that. That was because I was trying to understand Jesus, who said he could stand up to a lame man, not an organization. Without using any special force, Jesus told the lame man that he could ‘stand’.

 What I thought my redemption was about was evangelizing through stories, rather than stopping people in their tracks with bad publicity to get back at the other party. The biblical words that grew out of me, a being circulated in love, sinful clergy must welcome the congregation somewhere. There is no other ‘redemption’ for clergy. Even if you go to confession, your redemption is forever dark. There is no time to go back. Redemption is to be someone’s hope. Next time, it will be God’s command to save people, not to save themselves, but to save others, even if they have to vomit blood. I also feel sorry, however, that the clergy have a destiny that will affect them for the rest of their lives, more so than ordinary people. For me, I do not have that predestination. I pray for the day when I will be liberated in consideration of them.

My sins are, for example, that when I was rushed to hospital,

A friend of mine who came to pick me up began to tell me that he was afraid of the Grim Reaper and Reapers possess people. I knew nothing about it, I laughed and said that the Grim Reaper didn’t exist, but I was the one who made them think so. For me, the priests have already become unimportant. But redemption continues for those who have been wounded because of me.

This rosary has been with me for more than ten years. During that time, there have been deaths of friends and various farewells. Once I tried to dispose of the Catholic connection, but I kept the rosary. What I could not throw away at that time, and could not in theory, is that it lived on here. I gave it to a young man to remember to pray at all times. I have recently learned to run a little. My voice has also come back beautifully from the period when I could not speak. So my prayers have also become beautiful.

It was certainly not the misfortune of any one person’s fault. But … Anyway, You should pray.

Tokyo has snow after cherry blossoms are in full bloom for the first time in 51 years, since 1969.





マラルメは精神とは旋律のようなもので、組み直すことが難しいと言った。それを私は何度も「組み直すことができる」と、真逆に読み間違えることが多かった。その原因は分からない。映画の「脳内ニューヨーク」では、一度舞台脚本で大きな賞を受賞した男が、次回作で自分の人生を注ぎ込もうと、もう一つのニューヨークを作ろうとした。一つの悲劇が訪れたら彼は脚本に加えようとするものだから、十七年以上劇場は公開されず、世界が膨れ上がってくる。その中で神父役が「真実は10分の一も見えず、人生の選択には100万本の細い糸が連なっている。破滅へと続く選択をしても、その結果が現れるのは20年後、もはや発端は分からない」と言う。作家は自分自身に責任が来るものだが、自分の殻に閉じこもっては作品を出せないという矛盾を抱えている。自分の役を演じた役者が飛び降り自殺をしたこと、死んでいく娘への謝罪、彼は娘から許されなかった。娘は父親を許さないと言った後に息絶えた。もしも数分生きていたら、答えは変わったのだろうか? 彼は、おそらく彼女から許されるような虚構世界を書こうとした。そんな彼にとって舞台は尽きることのない贖罪だったようだ。贖いとは神の業、償いとは人間の業、償いは欠損や損失を補おうとすること、贖いとは自分の罪と向き合うことと言うが、作家が罪と向き合うとき、贖いという殻に閉じこもることがある。そして「贖罪とは」と考えながら、そして問いながら欠損部分を話の中で生かそうと試みる。作家が「贖罪」を表すということは、課題のように思える。イアン・マキューアンの「贖罪」は、それを顕著に表していた。主人公のブライオニーは幼いころに許されない嘘をついてしまった。少女は既に分別がつく年齢といえばそれまでだが、まだ幼かった。ブライオニーの嘘によって、姉と恋人が引き裂かれ、彼は無実の罪で刑務所に入る。やがて戦争がはじまり、二人は再会できないまま死んでしまう。ブライオニーは看護師として働きながら、片手間で執筆をし始めて贖罪を書き始める。なぜ、「贖い」ではなくて「贖罪」だったのか、彼女の小説では姉と恋人が再会するよう書いたからである。しかし、何故、名作でありながら観客や読者が釈然としないという意見が出てくるのか、これが贖罪をする際に根幹となる「贖い」は晴れることが無いということを作家が残してしまうからである。









Literature and Mob Justice(SoarⅡ)

For the wages of sin is death, Rome6:23


Some people say the Bible is a piece of literature, but I believe the words of the unknown man who said, “The Bible is not literature. When I was a young aspiring writer, I started by accepting that I didn’t exist, like an “unnamed worm”. Fiction is also a way to leave behind what you want to say, but you can’t leave it behind if you write it the way it is. This is why it was necessary to think calmly and reject ideas by revising. Embracing that cruelty, with the Bible at the top, my ego is humbled. Because everything is written in the legacy of the past, with the Bible above:There is no virgin in the imagination, and that was the beginning of my life as a writer. It was about “writing a cruelty story”, especially about “Mob Justice”. The quotation from Romans, “The wages of sin is death”, continued to move across the manuscript as it has been rewritten many times:Sometimes it was the introduction, sometimes characters who never came into the world spoke about this quotation. Actually, the words of the Bible continue. “but the gift of God is eternal life in[a] Christ Jesus our Lord.“and it will be explained that Jesus offers forgiveness to those who cannot break the flow of sin, and that the dead cannot sin.

And Then There Were None and Bergson’s philosophy

I also preferred Agatha Christie’s “And Then There Were None” during my recuperation from 2018 onwards. There are no detectives in this story. From the perspective of the third person, each corpse appears to speak, and the truth is summed up in the letter of Aposiopesis. There are ten people gathered here who have committed crimes that cannot be judged by the law. One of the murdered victims, Emily Brent, was a fanatic who had driven her pregnant servant to suicide. Ten individuals gathered here have committed crimes that cannot be tried by law. One of the victims, Emily Brent, was a fanatic who forced her pregnant maid into suicide.

Maybe she thought she would be killed afterwards, but she tried to stabilize her mind with Psalm 91, which promises God’s salvation;” You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday. But his prayers failed and he was bitten dead by a bee.

The tragedy of this isolated island is orchestrated by a plot to kill Justice Wargrave. In the relentless passage of time, it is Bergsonian that the time of consciousness and the time of the world do not always coincide, but Emily’s decisions in the inner world of faith distort the outer world. He focused on the sins of the unpunished. Pure and inner awareness does not necessarily mean pure and enduring Christian love, light and goodness: Philosophical purity refers to universality and does not limit itself to ethics.

Killing by sanction is the unwritten law of that which emerges when philosophy and theology are trapped and concealed by ethics. Our sins are condemned by our faith and remitted by God. However, that is not always the case in the society in which we were born. The judge looked at this and came up with this plan. The best part of the story, the apparent killing puppet, was based on a poem from Mother Goose.This poem is also old and was originally written by the poet Mother Goose, and is translated as “Indian doll” or “soldier doll”. This poem is also originally symbolized black people, but was later changed to Indians.

Imitate murder is performed with dolls symbolizing the occupation and persecution. Matter is memory, the dualism of mind and matter is present this murder story. The time on the island is not owned by anyone, the protagonists themselves do not exist, and they are manipulated by a fictional being, U. N. Owen who have invited ten people. Formlessness controls the destiny of this island. Matter, space and memory, the relationship between them, passes unnoticed as a philosophy by most people. Nevertheless, like dolls, they are aware as soon as the material becomes suggestive, and they are in danger of being themselves. They find significance in the poems and dolls of Mother Goose, and live in the plans of the true criminals. Elusive sounds live fluidly as aural sensations, a gramophone playing a mysterious voice that exposes the wrongs of each person. We find ourselves even frightened of the interplay of matter and spirit, a philosophy that makes us dull and sleepy.

Judge Wargrave must have been pleased with the sight. Like table manners, as if it were a rule that passes for manners, he enjoys playing the killing dinnder.【killing game】 With the sound of a gunshot, the killer Wargrave, made it look like he was dead. Rising from it, his Ghost Play accelerates further. Wargrave’s self-absorption is evident in the way he likens himself to the biblical Cain and Abel.

Cain committed the first murder in the Bible and lied about it, but God would not let Cain take his revenge. Therefore, the Judge is a clown with an aesthetic illusion of justice. Because God’s wish is that there should be no Mob Justice. However, Mob Justice and aesthetics are two sides of the same coin. The Thaumatropes, whose cage and bird are painted apart, looks like a bird in a cage.If you turn the picture, you can see the bird in the cage, as if they co-exist and are involved with one another. Literature was attracted to that. Other arts, including painting and music, do not deal with ” Mob Justice” Painting is confined to religious or “Public punishment” when it comes to judgement.

Words have various roles, from God’s word to poetry, proverbs, fiction and journalism. Painting and music are not taken seriously by everyone, while language is mastered by everyone, and everyone takes it seriously, sometimes speaking of love, sometimes speaking of lies. Words means simply disappear and disappear over time. For example, the phrase “I love you” also fades away, because words require perception, memory and experience. Love cannot live by words alone. Love is accompanied by feelings and actions. In addition, the word “love” is often associated with many human beings. Even before an incomprehensible love, we can recognize the direction. When love works, it knows that it is love by its deeds.:On the other hand, private killings and retributions do not allow us to easily understand feelings of cause and effect.  The Indian poem of Mother Goose is a cruel poem, and the last Indian hangs himself. These ten people are enough to understand the meaning of the Indian poem. Their lives are threatened so that the pure continuity of consciousness and time ceases to be a theory, and they end up in the past ≒ memory without redemption.

Souls by Mob Justice

Like the ten invited guests, we do not see memory, time and space as separate objects.

According to Plato’s three ideas, (1) is the true, (2) beauty, (3) interest towards the good. Sternberg refers to this aesthetic interest in beauty. In the Bible we find such a composition in the Old Testament story of Hagar. Abraham’s wife Sarah could not have children, so she gave birth to a slave, Hagar. She gave the child the name Ishmael. Hagar’s situation is similar to that of Emily Brent, but in the end, Hagar is saved by God.

In the biblical world, “Thou shalt not kill” (Exodus 20.13) is based on faith, on the absolute God. In the biblical world, “Thou shalt not kill” (Exodus 20.13) is based on faith, on the absolute God. But does literature write about evil, breaking its promises with mischief? “Literature and Evil”, Georges Bataille made us believe that the best of literature is to search for evil in the veins of the world. Writers sometimes sort philosophically if it is necessary to write only imagination or experience.Then imagination is no longer enough, and they seek to make everyday life more than a dramatic statement. So this story is quiet. In And Then There Were None, the characters, with the exception of the murderer, can only see the surface of humanity. There is no investigator in the movie, and evil is not the key to unlocking good. If there is any confirmation of God’s existence, it is when the “fishing boat” accidentally picks up the confession that the judge put in a bottle and was never meant to be picked up. Christianity has a profound connection with fishermen. Peter was a fisherman, and Jesus told him that he would be a fisherman who would catch men. Within the framework of a mystery novel, however, this point of view would be like wash for gold. (Gold dust) But wouldn’t the real world be insipid without such a ‘point of view’ and ‘consciousness’? The paintings are useless when they burn, as the paintings of Carel Fabritius are displayed as survivors of an explosion. How does literature affect people? Literature is of the nature that what words and concepts represent and people’s feelings do not have a fixed Buddhist substance. Therefore “And Then There Were None” shows the cruelty of the writing world.

 Painting can be explained in words, but it must exist as a picture. Literature can be placed beside the Bible, but it fails to achieve a visible space and form. In the past, when I painted, they congratulated me on my ability to draw and my sense of color. I was looking for myself in painting, with ideas and concepts. This is probably when my philosophical reflections became more impulsive. What cannot be put into words seeks no form, and then tries to rely on something to paint. It was a passion that emerged in my youth, but I wanted something more mature. I couldn’t stand the self-image that bounced back from my consciousness and my technique. It was a passion I had when I was young, but I wanted something more mature.

I couldn’t stand the picture of myself bouncing off my consciousness and technique.: Like Van Gogh with his sunflowers and his obsession with color, I could not do it, I only saw thoughts of love and existence.

In the 21st century, philosophy and psychology are moving away from the soul. That is because it requires an ethical, moral, or religious viewpoint to describe them. But literature is still allowed to write the soul. Nietzsche described vengeful feelings as Ressentiment. By morality, the weak demonize the strong. This inversion of values is weakened in Agatha Christie’s “And Then There Were None”. Murderers took pleasure in the guise of revenge by proxy. They were not killed with such vengeance or moral slavery.  It all comes down to poems and puppets by ten Indians, killed and gone. The artist’s need for approval is said to be greater in the story, which explains this killer. His hidden desires and the realization of his pleasures took place on an isolated island.  If he had wanted social honor, he would not have committed such a crime. He threw away his confession in a bottle, not knowing whether it would be picked up or not, which is another way of checking the soul. It is a “Mob Justice”. There is an impulse that can only be asserted in this way. In literature, “Mob Justice” is not an actual sanction. He throws his confession into a bottle, not knowing if we’ll pick it up or not. The only way to be sure of one’s soul is to leave it to chance at last. This is the end of the “Mob Justice”

 I did not select to paint flowers, my quest was collected as a bird’s nest and tried to form and It was a beautiful feeling, both as phenomenology and as poetical feeling. The plants and trees collected by the habits and coincidences of the birds are also the Word of God, but some herbs do not bear the image of God. It is the root rot, the weak grass, the dying grass,

 I would write such an “evil” in the next piece.

Literature and Mob Justice Overview

It took me six years to work on this theme. Writing about cruelty, like journalism, is not about separating oneself from others. Sometimes you have to reveal your own malice.

I dealt with Agatha Christie’s “And Then There Were None” and Bergson’s philosophy. An unfamiliar subject, matter and spirit, is criticized as abstract when read as philosophy, but in the face of a murderous game everyone understands its meaning.

Understood the meaning. Indian dolls represent their lives and die according to an unintelligible Mother Goose poem.

Philosophical consciousness is not a need to be confined to morality or ethics. It means that there is no necessity for religious goodness, and I have summarized these ideas in this introduction. I have tried to make my unpublished novel the main topic of this

Article. Mob Justice is the desire for recognition of the oppressed and erased soul. I do not consider myself a victim of being driven in this way. I will be back.

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