" life does not seem to be so sure and prosperous.
Arimasa Mori (By the Streams of Babylon)
In a story, there is a protagonist who reveals what seems to be true feelings. This is what makes a story simple to understand, and is often the case in Manga. But when it comes to art, to the pursuit of an idea, it is possible to write about people and leave the audience behind. If there is a time limit to the number of pages in a work, or to the duration of a film, then a life is artificially speeded up within that limit. Perhaps it is Roy Andersson’s “Om det oändliga” that falls short. There is no narrative technique here. It seems to me that human life is a series of inorganic things, and that there is an existence in motion that others cannot see. It is not a horror, it is a comical story.
For me, the scene in which a human imitation of Jesus walks down Golgotha Hill was comical. The modern costumes, cut down to the expense of a modern opera, the farce of a narcissistic director by his side, were truly an expression of the irony of the modern artist. Or perhaps this is a fashion show for a high brand that makes you think meaningfully. It was irony at its best in this day and age, when critics will praise anything to get a sale, even a bad one, because they want a job. The dream is of a pastor who has lost his faith.
And the pastor, who drinks a glass of wine before the service, was very funny.
People’ expectations of a story begin with their perception of it in their conscious world. It requires imagination to find commonalities and differences between one’s own conscious world and the conscious world of the work, and to fill them. Next, we move on to our own ideals. It is at this point that the work is sometimes evaluated as deviating from its essence. Some people are disciplined enough to read the intentions of the work, while others judge it on the basis of whether it conforms to their own desires.
Descartes found consciousness and innate ideas, but he could not find the real mind.
Science has returned to Descartes again and again, but the real mind is still unclear, even in neuroscience. For anyone who has been able to sort out consciousness from Husserl’s establishment of intersubjectivity to Heidegger’s immanence，
If you are able to organize your consciousness from Husserl’s inter-subjectivity to Heidegger’s immanence, you may find that this film is close to what Heidegger calls “Das Man”.
There is no wise man in this world who lives in his true nature. The film portrays a man who is always buried in a world of cloudy skies and non-essentials. We expect the existence of a person who has stepped out of the world like a person who lives his true nature. One of them is the presence of a role model in the character’s ” truthfulness “.
One of them is the presence of a model student.
I think that the truthfulness is more difficult to find than love. True feelings and love are related to each other, but But they work in different ways.
For example, I have a cat, Adam, who sometimes wakes me up suddenly in the morning. I am sleepy and have a hard time, but I don’t mean to, I don’t feel obliged to, and I always get up, even if I am a little late.
I never complain, I feel that I feel that I really love him.
Love is thus unplanned. If the camera had followed the description of Adam’s embrace and the treatment of him, we would have seen love there. But if the film stops only at my drowsy inability to wake up quickly, my true feelings seem to be exhausted. My true feelings are unreliable and uninteresting to judge in a short time.
“Om det oändliga” lacks that kind of description that we expect.
People probably assume that there is something “truthfulness” in the work, but the truthfulness is cut out.
However, they can see their own expectations in it. If we wanted to see an unbelieving pastor turn. It would be I can forgive him for drinking wine twice before the service.
That’s how much I value the Holy Family, and how little I know about my own consciousness.
It’s the opposite of what the PR people want, but it’s a place where what you want has been cut out. However, I thought it was a kaleidoscope in which I could see what I wanted in what was cut out.
I think I will continue to delve into the real heart, good and evil, and love.
A lighter version of this is on twitter, but the interpretation is subject to change.
I see it as a new kind of realism. It might be an irony for people who, in more recent years, have lost sight of the authority of the individual voice, and who are no longer able to do more than make a fuss on social media about just that. It is now only celebrities and cartoons that pretend to be conscience or good. But is it possible to enjoy a fictional world that is not so different from the real one? This world exists like a painting, a fictional world itself.
And it is realistic. People don’t think about the rest of the story that was not shown. We look at the outside world with a narrow perception, unaware that it represents so much of who we are. We don’t realism that we are living in a world that has forgotten to enrich the inner world. I don’t understand the meaning of this film because I’m not aware of it.
Catholicism had yet to be philosophically organized.
Simone weil
There are many genres of fiction today, One of the things I love about literature is that it makes use of what is really only a record. A simple lost love can be embellished by a single word, a forgotten dead can have a meaning. The loneliness that people tell us to forget, the happiness that seems so ordinary, all depend on our own sensibility, and we can decide whether our life is just a record with oblivion or a shining life.
It is left to the sensibility of the writer to verbalize and leave behind the succession of moments that disappear from the world that no one picks up. Perhaps those who have such a point of view are those who are terrified of the moment disappearing as it is. Some people are happier to forget, others to talk about their misfortunes, so that their loneliness becomes cathartic through monologue.
For these people, the ability to speak their own language is important.
As for me, I create in the fictional world the heat that I did not live in the real world. There may be many emotions that I have killed for social reasons, but the emotions that I could not delete and the place where my faith lives is the fictional world. It is an introversion, but an extroversion that challenges the world. I’ve never been pessimistic about it.
Artists are left with only two choices: mere madness or genius. Van Gogh and Caravaggio are good examples. And Emilie Bronte, whose inner world was immeasurably darker than the one she wrote about in “Wuthering Heights”. A true artist does not look for “genius” to win the admiration of others. The poetic sentiment and the way of looking at things that he could not abandon is a God-given gift, and that is what he is in Christianity. The sensibility that almost killed me many times when I was urged to be social was never socially disadvantageous to me in life. What’s next is to find out if this really was a gift from God.
I want to know the answer to the question of whether it really was. Vladimir Nabokov’s “The Gift” is such a story, and it is also the story of Nabokov’s alter ego in exile in Russia.
One term I have coined is “Soar point”. It has taken me many years to get this theory down to an understanding.
I’m going to write about it in an irregular series.
In the fictional world, there is no standard height of land. It is a world of language.
I try to write about light, temperature, color and space. The writing is plain, sober, rhyming, It is pregnant with poetic sentiment，
The words are like music, even the spaces between the letters are meaningful, and the protagonist walks through the world I have created, manipulating them.
The first work, ‘Pangaea Doll’, is based on a real patient in a laboratory in England. She was a patient who was strange, but who did not know where she had gone in the real world. The intersection of dream and reality was a psychological and scientifically possible delusion. But the name of the disease was something I made up. It was my first fictional world.
In the second work, “Iconograph”, there is no prominent fictional object, but the clock tower of a mechanical clock becomes imaginary. The phenomenology of the “bird’s nest” is based on the 13th chapter of Matthew’s Gospel.
Jesus was at sea, on a boat where no plants could grow. So he compared the Word of God to a seed. Some seeds can be sown in one place, but the birds will come and eat them. Other seeds fell on stony ground, where the soil was not deep enough and they sprouted quickly, but when the sun came up, they were burnt and withered away because they had no roots. It is difficult for the plant, the Word of God, to grow. ”Listen if you have ears.“The boy who hears these words and The protagonist, Kawamura Koune, goes on a journey of thought to hear God’s blessing. In Japan, Christianity is frowned upon if you don’t like it, and the characters cross over from longing for faith to oblivion, to disgust, and back to blessing. If this were the only explanation, people would mistakenly believe that there is no romance in this novel. That’s the trouble. There is love and death in this story too.
But the first reason I don’t say this is because I believe that waiting for the assessment of a mediocre love affair or death is just an emotional assessment. It is a sad fact that the real world is the same way. Death is equal, but there are special graves for special deaths, and classes for the deaths of the unconscious and the body. But the soul is equal, and the literary world can save even the most unlikely of beings. Literature must have the fervor to express what the masses have ceased to say. Love and death cannot be conveyed by begging only for sympathy, even if it is true. The soul may live without emotional sympathy if it is metaphorically told how the world works and how God works in it. The external world is rarely captured. But the enrichment of the inner world can make even an empty life seem like a footnote.
Many times I have been opposed to adding philosophy or religion to literature, but I have never given in. Perhaps it is because I know how cruel it is to assess the feelings of others. It follows that one’s own words do not grow, and that the same is true of God.
If the Word of God is a plant, it is the bird that spins it into a nest that grows beautifully. The bird’s nest is not only a bird’s nest, but also a part of the human world that it picks up and builds.
My fictional world is such a phenomenology. It represents the formation of orientation, the world created by orientation, while waiting for the analysis of existence. My literature is thus an amalgamation of spins, and there is no such thing as a complete lie. The heat that did not live in this world becomes a fiction.
Just as a bird’s nest still does not know exactly how to nest with precision, so I weave my experiences, my fantasies. From the fictional “land” of the precise nest, uncertain of how it is completed, my story takes Soar. And the seeds dropped by these birds of fancy can grow or disappear. The reader’s understanding constructs a third world as a plant that grows. That image is both sad and hopeful.
Johan Liebert is the titular character in “Monster“but Not drawn by the author. It’s a homage. Author unknown. Additions are required.
At that moment, that monster appeared in front of me.
Was Mom trying to help me? Was she confusing me with my sister? Which one?
Mom！ don't let go!
Monster Naoki Urasawa
Sometimes I believe that being a victim is like being in a prison camp. Once you have tasted it, you can’t communicate it to others, even in your own language.
Since birth, I have found myself in the camps many times. The first one I remember was when I was seven years old. It was a female teacher. If my ego, my present experience, was broken, it was because of this teacher. Still, no one helped me. In the midst of hatred and sorrow, I found the light. That was the first liberation. I don’t know who was teaching me at that time. But my monologue grew as I acquired a phenomenological vision. The sky in my memory was always blue, but the words were always gloomy. This was affirmed by psychology. It said that man is a coexistence of the definite and the anti-definite.
In phenomenology, the “moment”, the present rather than the future or the past, becomes prominent. In it, the childhood mind imagined the light of the future in the “moment”. That was my sustenance. As he entered the camp again and again, he noticed that the light was becoming weaker and weaker. When the light gets weaker, I notice that I have compatriots. I can see better in the dark, I guess that’s a sign that I’ve grown up.
I’ve seen all kinds of victims, and I’ve seen people who choose to go to jail. The highest penalty for perpetrators is the death penalty and victims also go to jail.
I’ve seen it happen to some people, they think they’re going to die.
I find myself saying to myself.
“Forget it”
Then the signal for release rings and I am let out. My wounds had healed and I had no right to speak. My words became a barrier between us and the rest of the camp.
On love and justice, I have written repeatedly since the opening of this blog that love and justice can be contradictory, but this time I would like to talk about John Paul II. Mehmet Ali Ağca , a Turk, shot John Paul II on May 13, 1981, but saved his life. Mehmet Ali Ağca was sentenced to life in prison, but was pardoned by the Pope who shot him.
John Paul II was later the victim of another assassination attempt, and in his later years he suffered from Parkinson’s disease and the after-effects of the assassination attempt.
Mehmet Ali Ağca was saddened by the Pope’s death and was only allowed to offer flowers; I only know that he hopes to be a Catholic priest in 2016, but I am not certain.
I don’t know what was truly in John Paul II’s heart, but his writings are full of light.
I do not know the true heart of John Paul II, but his writings are full of light, and they are also full of darkness. It is beside the light.
It is not a warning to blind sinners, but a guide to the lost sheep.
In the chapter “The Rejection of the World” of ” Opens the Door to Hope” he says: “When the true teaching is unpopular. When the true teaching is unpopular, it is unacceptable to seek easy popularity”.
The camps in which the victims were held were also filled with rivalries. Invariably, people with revolutionary fantasies would begin to attack others.
They start attacking people. Then there is a thinly-veiled gathering of those who have been “deceived by simple words”.The victims suffer not only temporary damage, but also secondary and tertiary damage, the rejection of the world.
Jesus Christ says in Matthew 7:13,14 that the road to eternal salvation is neither wide nor comfortable, but rather narrow and difficult. The Saviour Christ, whom the masses misunderstand, does not teach a comfortable way.
He does not teach a comfortable path. In fact, many people mistake God for the Saviour and criticise him.
Sometimes the Saviour is really an “idol” created for the world or by popular desire.
Victims are the “idols” to whom we must pay attention. If you know what this means, you know what it was like to be a victim in a prison camp. When they go out, they will not forget what it was like there. Those who don’t know what it means are hypocrites who don’t know that they are the mass media and that they are hurting people. He is a delusional revolutionary who never doubts his own “goodness”.
People who don’t know the threat of the sword are hurting many people with their pens.
They are no longer heading for the camps of the victims.
It is heading for the real prison, where criminals go.
In the book of Revelation, the beast is a number and has no name. Revelation 13 speaks of a beast with ten horns and seven heads, “Who can stand against this beast? Who can fight against this beast? The answer was a demand for wisdom. (Verse 18)
The wise man should consider what the number of the beast means.
The number represents man.
The beast is man. Those who know this are humble.
The hypocrite only wants others to bear arms. The Saviour lets them know that he heals.
The hypocrite is quick to invite sympathy with weakness. The Saviour bears his wounds in silence. For he knows that the hypocrite will come soon.
I couldn’t say “forget it” to one of the victims who was more pitiful than me.
I will never forget the darkness, because it is still on my mind. I wonder where he was taken.
I wonder where he was taken. I wonder if he ever saw the light.
It is the hypocrites of today who have cut off the network of communication.
What is easy to understand tells us about darkness. What is hard to understand is that we all have it.
We all have it. We all have a beast in our hearts.
I could go on for a long time with this parable.
If you are a victim facing the death penalty, all I can say is this.
This death sentence can be retried. Demand it.
There have been many invitations to die, but I hope you live to shame.
Naoki Urasawa’s Monster stirred a young mind in me. It was rare to find a manga that taught me the difference between a saviour and a god when everyone else was so chaotic and “I don’t believe in god”. It was popular in the UK and I read it in the UK. The main character, Tenma, knows Johan’s real name, but it is not revealed until the end. He was a beast, but he was also a man. He was the victim of an East German conspiracy, but he was also a sinner.
That is why they did not give the saint the same name as his real name. He was wonderfully faithful to Revelation 13, which he used as a quote.
Revelation is about a man named John, but the author is unknown.
Explanation: Eternity involves time, while time is finite, eternity represents immutability. However, we cannot perceive eternity. Time is part of eternity and therefore a substitute for eternity.
Night after night, morning after morning, the little mermaid went to the beach to see if she could find her prince.
Andersen's The Little Mermaid
This article will be updated as a critique during the winter of 2024
Andersen’s The Little Mermaid has made me think many times. I will not comment on Disney’s version of The Little Mermaid, as I do not care for the story, but many commentaries on the original story end with the mermaid ending up in a bubble and dying, but in fact there is a continuation.
The mermaid who did not get a human soul does not go to heaven, but becomes a genie. It is explained to the mermaid that it is not a bad holy spirit and that after 300 years she can go to heaven. If she touches a good child, that day will come a day earlier, but if she meets a bad child, she will be a day later. Andersen’s message to the children is.
The Little Mermaid was to be a good child so that she could go to heaven as soon as possible.
The Little Mermaid is made up of three main elements.
(i) Existentialism
(ii) Love
(iii) Christian ideology.
The Little Mermaid is said to have been influenced by Fouquet’s Undine. For the Christian world, the Holy Spirit of Water lives apart from the Grace of God. Perhaps it is based on the biblical interpretation that water originally existed at the beginning of Genesis. Such confrontational beings try to become human, thereby forcing the reader to imagine what it means to be human. The mermaid-like beings were set up to not have a short life span like humans. And above all, they are afraid of death: mermaids can live for 300 years, but after death they turn into bubbles. In the mermaid world, the old people have no doubt that they are happy to live 300 years longer and drift away in bubbles, and only the youngest mermaid princess yearns for human death and souls. At the same time, she begins to dream of the eternity of love.
For her, it was one ‘love’ that gave her that opportunity. The mermaid world can ascend to the human world at the age of 15. For these girls, it was their one and only chance to see the world created by God. Each of the sisters has seen many different human worlds. From the bottom of the water to the top of the water, what they see there is different. In Jungian psychology, water is the unconscious, through which girls go through the rituals of adulthood. This different landscape that they witness is also the same for human believers. Just as believers read the same Bible but have different personalities, so the landscape is different for each faith. Just as Kierkegaard said that we must quit chasing ‘truth’ and challenge philosophy by separating philosophy from theology (later refuted by Husserl), the immanent world of the mermaid is existentialist, divorced from the external world. These women live in another time, coexisting with the Christian world. Only the youngest of them, the mermaid, has acquired a ‘love’. First of all, love is the feeling of wanting to connect with the other person, but she has acquired the occult mysticism of a witch and has become human.
However, she loses her voice and her legs hurt. To get rid of this, she had to be discovered by the prince.
The Little Mermaid is also a symbol of the ‘poor’ for Andersen (note 1) It seems to have been an irony that people who had almost no human rights were coolly thinking about how they could gain them, and that it was a financial thing. Language is considered important in the biblical world. That is why in the first chapter of John’s Gospel, the Logos hymn, With God was the Word, which is also considered human, but she is deprived of her ‘language’. What was left of her as a human being was her body, and the pain in her feet, her heart. She had a heart that knew love and hurt.
The Little Mermaid was actually cherished by the prince, as a detailed reading of the original story shows. The commentary often overlooks the fact that the mermaid princess is searched for after she falls and disappears, which is also an important part of the story. The prince and princess are grieving the loss of the mermaid princess and gazing at the sea foam. The irony (sadness) is also expressed in the fact that the poorer people are, the less they are able to achieve substantial happiness and are forced to depend on God’s love, the love of adoration for God and the agape, the love that surrounds them. Andersen held until the end that the Little Mermaid had to obtain something substantial in order to exist as a human being. She had to belong to a prince-like existence in order to obtain human rights, and the marriage ceremony is the most mysterious thing in the Christian world, and is a sign of full-fledged existence, so much so that it is especially important for Catholics. Does the fact that it is unobtainable make a person’s existence worthless? Andersen put the important teachings of Jesus Christ, which are not confined to ritual as a fairy tale, into the ascending soul of the Little Mermaid. Christian existentialism, as I have named it, is also a religion that stands between the relativity of organisation and the absolute. Even if we go through the same Bible and rituals, there are personalities that are drowned out by injustice and relativity. In this context, just as the Little Mermaid chooses love over their determined and structured world, and seeks the existence of being loved by God as a person, so too the Christian has an existentialist philosophy, a ‘justice’ and ‘love’ that cannot be seen without the primacy of real existence over essence existence.
‘I fell in love with a prince’, which at first glance seems like an optimistic dream.
Compared to, for example, Charles Perrault’s read-aloud fairy tale of a nobleman’s daughter, Andersen’s cruelty draws a line in the sand. He portrayed God’s love in The Little Mermaid, where marriage and love were not connected.
He wanted the children to genuinely love the poor little mermaid.
And he wanted them to be good children so that they could go to heaven for a day.
This is not a sad story. It is a look at what we do.
(Note 1: I heard this in a psychology class in the UK, so I don’t know the source, so I can’t be certain)
The story takes place in Germany, where Michael, then 15, becomes jaundiced on his way to school and is found and nursed by Hanna, 36, who is a year older than him. They eventually become romantics, but for some reason Hanna invites the protagonist to read some books to her. One of the books, Odysseus, is estimated to have taken place in the 1200s BC, during the time of the Trojan War and the Mycenaean civilization. In the eighth century BCE, Homerosu put together a collection of stories based on the 400 years of Trojan warfare that had been handed down by “oral tradition”. (The Iliad and Odysseas )
The protagonist, born after the Second World War, reads this lore and facts for Hannah.
Hanna has many secrets and suddenly disappears from his sight. The protagonist cannot accept her loss but forgets about it. The year is 1960 and the world is in the throes of a student movement.
He is now a university student. While attending a seminar on the trial of Nazi war criminals, he finds himself standing in front of
Hanna, whom he had once loved.
She was a prison guard in a concentration camp.
As the trial progressed, the hero remembered that Hanna had asked him to read a book. As he watched her trial, the protagonist realised that Hanna was illiterate. She couldn’t read and had moved from one job to another before it became known that she couldn’t read.
Perhaps it had something to do with the fact that she was a Roma from Romania. In front of the print that she could not read, she opened the door to the world only with his voice. She immersed herself in the warmth of his skin and the world that his voice took her to, knowing that one day she would meet her fate. The trial is a life sentence against her, without her realising that she is illiterate.
In the trial of the concentration camp officials, the key question was whether they had intended to kill her or not, but it was recorded that Hannah had read books to the prisoners. At that point, it was false.
Michaela was unable to love another woman, even though she had long since forgotten Hanna.
He has been in contact with his father, a professor of philosophy, about Hannah. Finally, Hanna is pardoned, but thanks to the help of the protagonist, she is able to write, and after.
＊＊＊＊＊
When “The Reader” became popular, many felt disgusted by the romance between a 15-year-old and a 36-year-old.
Judging them only by their age and their bodies, they called the love of another person, even if it was fiction, freaky.
People are equal in soul if you take off their skin, but they don’t care about that. But they don’t understand what it means to be separated by age. Could they have expressed the intertwining of the protagonist, who had never heard of this war, and the woman whose job was to be judged by the world? At a time when people assumed that people who were like war criminals were evil, there was nothing but love between two people who did not know each other’s position. I don’t dwell too much on the “Nazis”. It is a story of love.
The fictional world, which incorporates reality, allows us to write about love, slipping past the arguments that cannot be conceded in the real world.
Only in stories can the possibility of love be described in the midst of all the hatred.
An American writer once told me that writers can hear the voices of their characters in their heads. The written world is unique, without sound, time or color. It is up to the writer to decide what kind of loneliness and emotion he or she feels within it, but for the writer, publication is just a voice.
In the hands of the reader, he or she constructs a third world out of the world of the novel, and begins to understand his or her own novel. And they wonder. And they wonder. I want a reader. (Perhaps a film adaptation would be the most desirable these days.
I hadn’t looked very carefully, but when I found a reader, the world opened up to me.
Her beloved Michaela had a future to live up to in the famous words of the Odyssey. Hannah is not given such a thing. The author’s choice of this classic has many implications.
Every human being has a monologue. Her life was one in which she was never allowed to have hope again. The reading from him, temporarily young, was a new world, his own monologue. He must have been a spokesman for her.
The author’s choice of the classic “The Odyssey” has many implications: it shows that even among those who must be judged, there is love. Only a novel can do this. There is no other reality in which you can write about unforgivable love in a fictional world and say publicly that even war criminals had love.
＊＊＊＊
The film title, oddly enough, was Japanese: ” 愛を読む人”.
The love formed by a voice disappears the fastest. The love formed by the voice fades away the fastest. Of the five senses, it is the voice that we lose first in memory. Next comes sight, touch, taste and smell.
Michael sent a tape he had recorded again for Hanna. With “The Odyssey”.
But he didn’t sound the same as he did then. She did not recognise his love.
She didn’t recognize it as his love, but as a voice that was trying to rehabilitate her.
I thought it was Hannah’s impulse to commit suicide.
Perhaps. The voice of the young man she loved had disappeared.
.
Who was the reader of the Holocaust?
The new reader for her was not the man she loved.
If there had been no war, we would have been souls of the same age and background. And yet it was a sad story of division. But judgement cannot divide us from love. Even if we are torn apart, the past, in which his voice lived, lives on, even if it disappears from our memories.
Love” remained as a residue.
＊about Obysseus quote: This is a sentence from Odysseus and is not mentioned in the novel.*
If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea. Woe to the world because of the things that cause people to stumble. Such things must come, but woe to the person through whom they come.
Matthew 18:6～７
Sin can be ” Pardoned ” by love, but evil continues to be amplified. When one evil intention disappears, a new one is born. That is human nature, and those who deny it are the equivalent of a false wall. Goodness requires education and environment, but malice is born naturally. I am a denier of the theory of good nature. This is the basis for the theory of the state, and also for Jesus, who refers to evil as a “Skandalon” that cannot be removed by human power. There is no such thing as goodness, and I believe this to be true.
There is atonement for sins, but evil does not disappear. Yet the concept of what evil really is continues to be debated today. According to the Old Testament view, a person can be either good or evil, and therefore has to make a choice. God does not intervene in the choice, but sends dream signs, apostles and prophets to make man aware. It is the history of Christianity, since the New Testament, that has made Adam and Eve the original sin. For many years the question of why we let evil people go unchecked was repeated by “apologetics” so that God would be good, and psychology tried to treat academically the evil, the darkness of human nature, which apologetics could not compensate for. As a result, it may be G. Freud who succeeded in separating the therapy from God. Jung did not separate the cure from the person who had been brought up in the image of their own religion or oral tradition. To Freud’s “unconscious” Jung delved into the “collective unconscious”. Freud did not deny this theory, but considered it dangerous. Both theories remain inconclusive to this day.
Evil continues to be amplified, but there are some things that are severely punished by time. One such thing is “theatre”.
St .Augustine likened theatre to Plato’s theory, distancing it from the teachings of Jesus and making it an “evil” to dull the pain. In modern times, restrictions have been loosened, but there are still objections to adultery, age restrictions and the illusion of a fictional world. The “self-proclaimed good guys” are afraid of influencing crime and pleasure, and are threatened by all but the most peaceful works.
It seemed to me that the Joker in the film “The Joker” (2019) stood out in a world of mediocrity. Once I saw it, as a script, I thought it was just an imitation of real-life serial killers Henry Lee Lucas and Edmund Kemper, but as Shakespeare created Hamlet and King Macbeth, there has never been a more established “evil” in the fictional world these days.
It’s hard to say whether he was the best “pure evil”, but his greatest appeal was that he created so many copycats. What Jesus defined as the most severe sin was the sin of leading the masses: “to be drowned in the sea with a great millstone round your neck”. The Joker was originally Arthur Flex, an ordinary man who lived with his mother. This man had a dream. He dreamed of becoming a comedian. He was poor, and people and the world were hard on a man who had a dream of becoming a comedian.
He fantasises about getting ahead, but in reality he works as a street performer. He is violently attacked by a juvenile delinquent, and his boss treats him “badly”. Further undermining the impotent man was a disease that made him laugh. It is essential to pay for this treatment. Presumably because this is a form of PTSD, there is no obvious drug treatment. Psychiatric drugs are more expensive when there is no clear cure. Doctors’ guesswork, inadequate counselling and inappropriate medication means that more of his meagre wages are spent on drugs. He was always at the mercy of the malice that existed behind the goodness of the world. The only thing that kept him alive, no matter how crushing the malice, was his mother’s words, “to smile and put on a happy face”. He loved his mother. He loved his mother because she believed in her words that your smile makes people happy.
He is forced by a colleague to give him a gun for protection, but he drops it while dressed as a clown in a children’s ward. The colleague who gave him the gun also lied to him, so he is forced to dismiss him, and then, as fate or bad luck would have it, he develops a condition in which he “to smile and put on a happy face” at a woman who is in trouble with a man, even though he has no strength to do so under the circumstances. Like the protagonist of Albert Camus “L’Étranger” Arthur has pulled the trigger.
It’s 1981 in Gotham City, a city in the middle of an unsafe neighborhood, where shootings are not unheard of. But because the murderer was an elite member of the stockbroking world, the poor begin to admire the clown killer. Arthur’s stage success as a comedian and his memories of the woman he had a crush on were his fantasies. The fact that his loving mother had taken advantage of his “smile at all times” disease, a kind of “faith” that she believed your smile could make people happy, was broken.
It became impossible to keep track of who had wronged him, who had hurt him. He succeeds in killing his mother, the one who gave birth to him, in what is known as the serial killer’s ritual. It is a rite of passage for a serial killer.
Wanting the success of his stage in the fictional world, he succeeds in attracting an audience in reality. His performance, with its chants of love and happiness, influenced the audience to descend into reality with happiness, but his performance ironically succeeded in a sense as a realization of reality. As a popular desire, he became a “villain”. The streets are filled with his imitators, but they do not love him. It’s just a shallow perception, the public’s desire for self-realisation, the sense of unity and happiness that comes from supporting him.
It was interesting that the film ended with the idea that there is more than one Joker.
Even in the setting, the Joker was set up as a cruel serial killer, but in a time when the public wanted a “bad man”, there was no clear setting for a humor character or even helping the bad man (to finish him off himself). This 2019 version of the “Joker” is a possibility for further transformation if we are to consider a sequel, but evil also coexists with this lack of concreteness. Jesus punishes those who lead the masses the most, because the “false prophet” is a loss of love. This is in line with Moses’ prohibition against idolatry. (The word “Skandalon” is also the origin of the word “scandal”, which Jesus said could not be removed by human power.)
Although it is the “dictator” who defines evil in our time, it is the evil that seems to have disappeared that is most threatening today. While we don’t know the Joker’s true identity, his copycats set him on fire.It is also interesting to see the masks worn by the copycats. There is a sense of cowardice, as if they could escape at any moment. Wearing a mask, the mother does not know where she will go after her mother has disappeared. That is the evil of the collective, the violence that we as human beings are familiar with. If this feels like déjà vu, we already know the evil of the ordinary.
This dipping of the roots of evil beneath the surface seems to be the evil of the 21st century.
＊＊＊＊
The tragedy of the clown reminds me of Verdi’s “Rigoletto” (based on Victor Hugo’s novel). Like the Joker, he was a laughing stock for princes and nobles .Like the Joker, he works as a laughing stock for princes and noblemen, but when he discovers that the only girl he has ever loved has been played by a nobleman, he seeks revenge, but without success, and is forced to hold her corpse. Tragedy and comedy go hand in hand, and the stage is no fun without darkness. But a clown is always doomed to disappointment in the dark.
The clown is a confirmation of the structure that prevents happiness.
In Plato’s “Apology of Socrates” he said that “he who really wants to fight for what is right should work as a private person and not as a public person, even if he wants to live his life for a short time”, but I don’t think there is anything that returns to this origin. If we study history seriously, we often despair of humanity. It is when the economy is good that we can rejoice in progress, and when it is bad that we fall back on structuralism. However, although human beings are foolish, they can bear coincidence and inevitability, and can produce love. Can human beings love if they do not know malice? From birth, it is human beings who influence us, for better or worse. If we lose our love for these inseparable beings, we will become “the living dead”. Evil intentions exist in me too. But I respect love in the face of evil.
I believe that love is the power of the soul.
I have chosen Corinthians 13 as my favorite Bible quote because I believe that human malice cannot be wiped out, but love defines the direction of the soul.
I don’t know who influences my good intentions or my bad intentions, my potential or my manipulation, I manipulate who I am and I don’t know who I am. For example, on noblesse oblige. Is the responsibility of those with social status really ‘private punishment’? The highest punishment for being unrewarded is ‘private punishment’. Or can it be done peacefully? Maybe one day the world will wake up to this cruelty.
Nevertheless, I want to keep only the concept of soul.
The body may get sick and the mind may get hurt, but the soul will not be hurt.
I believe in that.
This song and the Joker’s song seem to be unrelated, but they fit very well and I saw them many times. It seemed to me that human beings suffer from a malice that is tainted by the love (agape) they are raised with and the evil that comes towards them. This is only a Christian’s opinion. What I got from this song was “not to laugh”. I don’t force myself to laugh.
What is Gotham City? Why are we drawn to it? The protagonist, the Joker, and Gotham City are both fictional worlds. But we call it “reality”.
As an aside, I have sympathy for Arthur himself, but criminals are evil, and perhaps they will be judged by God, or perhaps they will receive God’s love, it’s not entirely clear. As Camus says in “L’Étranger”, it is not impossible that he has chosen to be a villain. The rejection of God’s grace is also a free human choice. There are some psychological studies that try to change this absolutely as a treatment of circumstances or mental illness, but I am not so sure. When I was a student, I thought about rehabilitating criminals, but now I still want them to be destroyed when they become victims. But I honestly wish there had been help for Arthur. Most victims bear the negative side of the perpetrators, the oppression, but for those who have been deprived of their right to live, it is nothing but cruelty. In my view it was a good film. After all, there are few people who can reach out to Arthur.
＊
It may be similar to the Zodiac case. The name of the leading suspect was Arthur.
Love is patient,love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking,it is not easily angered,it keeps no record of wrongs.Love does not delight in evil. but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.Love never fails.
Outline of this post.
In 2018, during my recuperation period after a suicide attempt, I read Yukio Mishima" The Sun and Steel." In it, he wrote about feelings that were neither fiction nor criticism.
He wrote about "confession" at night, "criticism" by day, and a time when he was neither.
I will taste this neither time until 2021.
The book, which was also the subject of a controversial debate at the University of Tokyo (1969), seems not to have been appreciated in Japan at the time. I have been on the road from leaving Catholicism to conversion.
I was struggling to talk about this mortal disease in my story. Would it be non-fiction, or should I force it to be fiction? Whether I choose the sun or the night.
There was also the question of Catholicism and the political uncertainty of the future in Japan. For many years, I had forgotten the poetry of Mishima response to the sun.
In 2021, I have decided to move on to the night (literature).
This involves a lot of interpretation on my part. In Sartre's terms, it is "the other with the subject".
Apologies that this is not a thorough explanation of the sun and Steel.
The” Sun and Steel” was one of Yukio Mishima lesser-known works at the time. After a long time.I read this in 2018 and found much to sympathies with. I read this in 2018 and found much to sympathies with. In the process of writing, some things are difficult to express even as a novel. I too fell into that groove around 2017. Probably every artist. I feel like it comes to every artist. Sometimes we can’t establish ourselves because we are confused by current trends or common perceptions. Mishima described it as an intermediate form between confession and criticism, “a kind of hidden criticism”.
Mishima is perhaps the only person who has focused on the area of twilight that exists between night as confession and day as criticism.
Sartre’s raison d’etre about existence and essence is that existence precedes essence, but this kind of wayward speculation, a combination of fiction and criticism, is a wandering interior that does not know the outer skin of existence, and is itself an embryo that does not know the outer world (essence).
It is the equivalent of inference, prediction and prophecy. When the result is not yet known, even if we think we have grasped the essence, we cannot be sure. A novel does not have enough material to be written, and a criticism is only an assumption made a few years in the future. But there are times when the feeling is strong.
At such times, I think back to Van Gogh’s Madness paintings.
His paintings were first of all existentially unsuccessful. Later, his brother Theo’s wife succeeded in selling Van Gogh’s paintings and made him into the genius that he is today. Over time, they created the essence of Van Gogh’s paintings. Over time, they created the essence of Van Gogh’s paintings, or the world discovered them.
The Starry Night This is one of my favorite Van Gogh paintings. I don’t know of any other painting that depicts the stirring darkness so clearly.
I think Mishima is right when he declares in this book that he is not a poet. Poets, like Van Gogh’s paintings, are not afraid of consequences, and they do not fall between confession and criticism. Hermann Hesse is a genius as a poet and Rubaiyat dances without fear of criticism from Christians.
It seems to me that Iran is famous for its poets. Perhaps they are not afraid of death (or the oppression of others). That free enthusiasm, which neither the cooperation of the Japanese nor the argumentative nature of the West can match, is something to be admired and, as a result of more social experience, I think we will never have it again. We all dream of it and run with it, but the tragedy and happiness that we have created with our speculations, from pacifisms, through physical pain, gradually becomes a reality.
When I was young, I would have run without fear. In the midst of it all, joy and despair, like differential and integral calculus, were repeated, and expectation and despair may have exceeded real reality. In the midst of this repetition of the mundane routine, where sleep brings morning and daily life again, I had my moments of real despair.
In turn, disappointment and disillusionment increased, becoming part of the larger reality of the real world.
Gradually, disappointment and disillusionment increase, and the artist becomes part of the larger existential context of the real world.
That’s the end of the artist. It is only natural that he should lose his individuality.
I’m trying to be unique because of my long established taste, but my body is screaming. The days when I used to write poetry in the evening, even if it was bad, seem like a lie.
It was a mistake in the first place to see it as a defeat. The thought of being abandoned by night and day
It will always go somewhere. It is like a long, inflexible Steel. That is how I see it.
In my analysis, Mishima Steel element probably became the sun and led to his suicide.
I have decided, after a long time, to return to the Night once more. That’s when I retired as a journalist. It is proof that I am no longer outspoken about current affairs. The man who lives by night lives for the invisible presence of human sensibility. The man who lives by day lives for the market and the human condition.
There is no right or wrong, because both are necessary.
But when speech and knowledge are wasted, it is tempting to talk about real problems.
Isn’t it the starting point of a literary person to keep that ” babble ” silent until night?
I will not write directly about why I attempted suicide, or the process of my conversion. Instead, I will start to confess, as if in the night, my memories and records were a wild reflection.
In this fictional world, the person who speaks for me is a man and other women, and the story goes on. There is, in effect, a fictional character (a lie). But the essence is not a lie. Within the non-existent outer skin, there is an interior that I have experienced and gone through.
I have read a lot of Mishima during my illness. But I chose a different path from him.
In his writings he wrote
“Now I no longer believe with all my heart in the idea of classicism, about which I was so passionate at the age of twenty-six. I no longer believe in it with all my heart”
I might not have the awe-inspiring ardor of my youth, either. I sympathies with him in this confession under the sun.
But, like the protagonist of the piano tuner I am writing about, I intend to expand the literature to say that sound does not die. In the despair of the protagonist, my inner light is incorporated.
I have tried many perfumes. I have tried many fragrances, some I liked better than Chanel No. 5.The worst of them were the ones that deteriorated too quickly. The worst was the discoloration of the pigment, which made it look unattractive. Perhaps one of the charms of Chanel No. 5 is that it has survived for so long because its golden color continues to shine in its simple bottle even after it has lost its perfumed scent.
A perfume is a symbol of its time. Therefore, when the time has passed, the fragrance becomes old-fashioned. For example, a young woman would not want to wear the perfume that his mother wore, or more specifically, that his grandmother wore. The notes of the perfume change with the fashion of the clothes and the image of the woman. Chanel’s No. 5 remains a survivor in this context.
The perfumer of Chanel No. 5 was Ernest Beaux, a Russian. The perfume that was popular when he was born and grew up was a floral fragrance itself. The aldehydes, essential to Chanel No. 5, are essential to the harmony of the fragrance. Beaux never revealed the formula of the aldehyde in his life, and there is a paper claiming that the prototype of No. 5 was Rallet No. 1, which he sold to the real Rallet company in Imperial Russia. There are many doubts about this article and people’s misremembering and hearsay mislead them.
At the perfumer’s school in Grasse, France, students are given the task of reproducing Chanel No 5. There are more than 80 fragrances included in Chanel No 5. Jasmine, ylang-ylang, vanilla, rose, musk, coumarin, etc. Recreating them on your own is like playing chess with a strong grandmaster. Sensibility, experience and knowledge are the key, but so is light and luck.
Perhaps the famous perfumers who work for Vuitton and Dior have also passed this challenge because they grew up in Grasse from an early age. Jacques Cavallier , the perfumer of Vuitton, in particular, has created several fragrances that surpass those of Chanel. It may be a misnomer to say that he has surpassed Chanel, but he has created fragrances that do not flatter the ordinary people in the declining art world of the 21st century. Even he has not yet reached the beauty of post-degradation. However, I will not lower my opinion of it, because it is perfect among the artists of today, but In my opinion that it will be a difficult perfume to last for centuries. If the intention was to make it exclusively for today, it would be perfect.
There are three types of perfumes: natural, synthetic and concoctions. There are more than 200 natural fragrances, some of which are animal, and the musk in No5 is synthetic according to the Washington Convention.
Those who knew No5 in the 1980s will have noticed a change in the fragrance. And
I’m pretty sure I heard that Chanel No. 5 was reformulated a few years ago after a toxic substance was found in it.
I couldn’t find an article about it. I remembered this because I bought No. 5 again. For a while I used to love the perfumes of Vuitton and Dior, but then I came back to them. Then I felt that the scent was different from before. Can’t imagine the pretty pink roses from the outside,” Rose de Mai “is the strongest scent of roses, and Chanel No. 5 is like a collection of all the images of roses. However, the recent scent of No. 5 is more powdery and less concentrated. I am sorry if I remember wrongly, but it may be inevitable that the formula changes due to circumstances.
Fragrance is even more fragile than sound. They cannot be stored for long periods of time and, like music, there is no way to record them. It depends on the memory and the record, and even if the record is reproduced, the fragrance can be different depending on the sensibility of the perfumer. It is inevitable that fragrances change with the times. The only thing that can be recorded is the scent, which is our own memory. And it’s not something you can share as much as you might think. Many people may love it, but that doesn’t mean that their friends do.
And since perfumes change their scent depending on the human skin, it’s difficult to reconcile memories, even if your friends love to wear matching ones. Perhaps the scents of the seasons are easier to recall again and again. The charm of perfumes, however, is that they deteriorate and die very easily. In the case of a painter, it would be like the disappearance of an expensive painting, but with perfumes, the price of which, including the perfumer’s labour, is high enough for the average person to afford, we accept the fate of fading away. As Chekhov said, “Simplicity is the sister of genius”, and perfume is a way of simplifying, in a small bottle, what we all follow and what we are attached to.
A whiff of the perfume and I am instantly comfortable in my skin. It is a moment that will never return. Scent is more solitary than we think, it affects others without us knowing it. The boyfriend who looked back at me and said “I thought that was your perfume” when I arrived, the friend who said that only the scent remained when I left, the hairdresser who said that when he opened his wardrobe and was happy to note that it smelled good, it was your coat. Each of these fragrances makes our memories richer. We are all going to disappear one day, and these little moments are not recorded. We are all going to disappear one day, and these little moments are not recorded. Some of my friends who have spoken of my scent have already died, and the memory of my memory is slipping away.
It is almost a loss.
I love the fragrance because it does not lie in its transience.
Louis Vuitton
Perfumer: Jacques Cavallier
Attraplave is my favourite. Peony is not available as a perfume, so it is a creation of the perfumer. Probably Attraplave is the closest. It’s not dull, it’s mature, but it shows the lovely impression of Peony.
その記事が見当たらなかった。そのことを思い出したのは、再度、５番を購入したからである。一時期ヴィトンやディオールの香水を愛用していたが、ふとしたきっかけで戻ってきた。すると、香りが以前と変わっているような気がした。見た目からは想像できない可愛らしいピンクのバラ、「Rose de mai 」は薔薇の香りにの中で強香であり、全ての薔薇のイメージをかき集めたようにシャネル５番は演出している。しかし、最近の５番の香りはそれがよりパウダー化し、濃度が薄い気がした。記憶違いなのなら申し訳ないのだが、情勢の影響で配合が変化することは仕方がないのかもしれない。
"To Analyse It means to critique the social conditions which are responsible for the absence of love. Belief in the possibility of love, not only as an exceptional and individual phenomenon, but also as a social one, is a reasonable belief based on an insight into human nature itself.
Erich Fromm, "the art of loving
Love is both a certainty and a blind spot, an illusion. But for religions, and especially for Christians, love is something close to existence, an ideal. The distinction between true love and false love is also central to this religion. Absence of love is used to describe a state of being in which love does exist. There is a fluidity to the word “absence”, and its meaning changes depending on whether the warmth of its presence remains or whether it has disappeared without a trace.
Love’s existence is denied by the word ‘none’. But false love does not mean nothing. Love is love. It is an ideal or it is not, that is all.
Most people are confused about the meaning.
I said last time that justice and love can be in conflict, but if I had to choose between justice and love, I would probably take love. That doesn’t mean forgiving everything, but it also means being silent. These days I don’t feel that there is anything that can be redeemed by justice. Justice is weeded out by the absence of love. For example, when you are the victim of a death, and society does not understand you. Let’s say there is one person who has wronged you. Christians give love to such a person, but for the evil that leads the people, Jesus implies the extreme punishment. (Luke 17:2)From this point of view, the Christian interpretation is that forgiveness of anything is not a good thing.
In the second season of the Netflix drama “13 Reasons Why”, the victim’s family filed a lawsuit against the school after the girl committed suicide due to bullying. In the end, the school was not held responsible and the case was lost. In the end the school was not held responsible and the case was lost. This is because the mind is both fixed and counter-fixed at the same time. It would have been negligent of the mother not to notice that her daughter was planning to commit suicide. I know it sounds harsh, but this drama is about a boy who had a crush on a girl who committed suicide.
He rebukes her ghost for committing suicide.
This drama also focuses on the “victim’s lie”.
Nowadays, in Japan, there is a lot of victim business. Using the fact that they are victims as a shield, they pose as minorities and become mass media. Markus Gabriel also denied the addictive nature of social networking and the suicides at the mercy of it, but Japanese people don’t read and understand even that simple article. It’s because they don’t understand the nature of the problem. They can’t question the nature of the companies that they agree to terms and conditions with and that don’t enforce them. They don’t understand what it means to be dependent on that world.
The only thing they care about is their existence.
The world these users are trying to protect is a world that doesn’t exist with one search.
If you agree to the terms of use, the fault of the slanderer or tormentor is not 10:0. That is the world of the internet. It is important to change the law to make the ratio 7:3. The illusion that you are 0 and they are 10 does not exist.
The more victims the aim is to ” Never Again “, the wider the scope of the attack. This is because it leads to an unconscious attack on the “same victim”. They assume a perpetrator who doesn’t exist yet, and continue to attack the perpetrator who doesn’t exist by analysing the person who slanders them with popular psychology.
I won’t give you any examples, but you may be able to think of a person who does this.
There is no one person in this category.
But why prepare a quotation from Erich Fromm? It begins with the absence of love, the loss of family and dignity even for the victims.Anything that has its roots only in the criticism of the various conditions of society can only return to the absence of love. Those who do not know what justice is, who do not know the violence of words, deny the violence of words, but begin to do it to others themselves. They welcome only the “friends” they have chosen, and make enemies of all those they do not understand. Isn’t that the misplace one’s priorities?
As Markus Gabriel says, they create new victims by unilaterally shielding them from long and time-consuming problems in places unsuitable for discussion.
They don’t care that their victim business is hurting the same victims. So they do not know that they are attracting criticism from victims who agree with me. I don’t sign up for forums or social networking sites that allow injustice to go unchecked. Because in the end it is the dependence on the mass media that was at the root of the problem.
And those who saw this “13 Reasons Why”, who only felt a sense of justice, go to write to the families of the victims. Those who chose love will stop at only guiding their own lives and will not do such a cruel thing.
So the question of what to do about victims is deeply rooted. The only thing I can say is: don’t lie.
Just don’t lie and say you can save what you can’t save.
It is selfishness to think that our actions can save many.
The “other victims” who are deceived by this lie will encounter secondary damage.
―――――――――――――――――――――
For example, if I had a child and was killed.
If I were a rational person, I would focus on the absence of love. I might think about the loss of my child, who was God’s love, and whether violence is necessary to pursue that absence.
Then I would not depend on the mass media. But if I lose my love，
I might kill the murderer.
But I am a Christian.
I don’t know how God will judge me at the last moment.
This is a cruel thing to imagine. I hope I will not have that fate.
In closing, I would like to thank all those who supported me when I was a victim.
Chris Kyogetu 