Dear Readers

I am flying to Mexico and might not update new posts for a while, but I will try do my best to share my new adventure with you!

Life begins anew, all over again. Each day is a fresh new day to live and enjoy. While being on my part time job yesterday, I felt and completely re-realized that I am nothing to do with my own country and countrymen. The simple fact that I am cut off from Japan and wish I will never return. I have never wanted to return to Japan. I am completely identified with Mexico and start considering I should become Mexican citizen. Japan is like a foreign world to me. I have already become thoroughly imbued with the Mexican Spirit and way of living, don’t you know, that my own country seems very bizarre to me. I see it with Mexican eyes, and it looks awful, very terrible to me.

I am happy to fly to Mexico tonight and happy to see my Mexican friends again.

To the Teachers of Selfishness

Nietzsche 1I do not agree with society systems and education systems because they make us to be like everyone else and destroy our unique being. They do not teach us how to cultivate one’s individuality; on the contrary, they teach us how to be a cog of society and the part of utility. What is wrong with being true oneself ultimately? I cannot find any negativity; but I can only see ultimate possibility. Unfortunately, so many people are unhappy nowadays, since they have been taught to eliminate their individuality; they have been trained to have identical opinions. I think that it is time for us to think about the importance of individualism seriously and also time for us to start cultivating own uniqueness earnestly in order to be happy. Nietzsche explained the importance of selfishness:   

A man’s virtues are called good depending on their probable consequences not for him, but for us and society: the praise of virtues has always been far from “selfless,” far from “unegoistic.”  Otherwise one would have had notice that virtues (like industriousness, obedience, chastity, filial piety, and justice) are usually harmful for those who possess them, being instincts that dominate them too violently and covetously and resist the efforts of reason to keep them in balance with their other instincts. When you have a virtue, a real, whole virtue (and not merely a mini-instinct for some virtue), you are its victim. But, your neighbor praises your virtue precisely on that account. One praises the industrious even though they harm their eyesight or the spontaneity and freshness of their sprit. One honors and feels sorry for the youth who has worked himself into the ground because one thinks: “For society as a whole, the loss of even the best individual is merely a small sacrifice. Too bad that such sacrifices are needed! But, it would be far worse if the individual would think otherwise and considered his preservation and development more important than his work in the service of society.” Thus, one feels sorry for the youth not for his own sake, but because a devoted instrument, ruthless against itself – a so-called “good man” – has been lost to society by his death.

Perhaps one gives some thought to the question whether it would have been more useful for society if he had been less ruthless against himself and had preserved himself longer. One admits that there would have been some advantage in that, but one considers the other advantage – that a sacrifice has been made and that the attitude of the sacrificial animal has once again been confirmed for all to see – grater and of more lasting significance.

Thus, what is rally praised when virtues are praised is, first, their instrument nature and, secondly, the instinct in every virtue that refuse to be held in check by the over-all advantage for the individual himself – in sum, the unreason in virtue that leads the individual to allow himself to be transformed into a mere function of the whole. The praise of virtue is the praise of something that is privately harmful – the praise of instincts that deprive a human being of his noblest selfishness and the strength for the highest autonomy.”

To be sure, for educational purpose and to lead men to incorporate virtuous habits one emphasizes effects of virtue that make it appear as if virtue and private advantage were sisters; and some such relationship actually exists. Blindly raging industriousness, for example – this typical virtue of an instrument – is represented as the way to wealth and honor and as the poison that best cures boredom and the passions, but one keeps silent about its dangers, its extreme dangerousness. That is how education always proceeds: one tries to condition an individual by various attractions and advantages to adopt a way of thinking and behaving that, once it has become a habit, instinct, and passion, will dominate him to his own ultimate disadvantage, but “for the general good.”

How often I see that blindly raging industriousness does create wealth and reap honors while at the same time depriving the organs of their subtlety, which alone would make possible the enjoyment of wealth and honors; also that this chief antidote to boredom and the passions at the same time blunts the senses and leads the spirit to resist new attractions,. (The most industrious of all ages – ours – does not know how to make anything of all its industriousness and money, except always still more genius to spend than to acquire. – Well, we shall have our “grandchildren”!)

If this education succeeds, then every virtue of an individual is public utility and a private disadvantage, measured against the supreme private goal – probably some impoverishment of the spirit and the sense or even a premature decline. Consider from this point of view, one by one, the virtues of obedience, chastity, filial piety, and justice.

The praise of selfless, the self-sacrificial, the virtuous – that is, of those who do not apply that whole strength and reason to their own preservation, development, elevation, promotion, and the expansion of their power, but rather live, in relation to themselves, modestly and thoughtlessly, perhaps even with indifference or irony – this praise certainly was not born from the spirit of selflessness. The “neighbor” praises selflessness because it brings him advantages. If the neighbor himself were “selfless” in his thinking, he would repudiate this diminution of strength, this mutilation for his benefit; he would work against the development of such inclinations, and above all he would manifest his selflessness by not calling it good!

This indicates the fundamental contradiction in the morality that is very prestigious nowadays: the motives of this morality stand opposed to its principal. What this morality considers its proof is refuted by its criterion of what is moral. In order not to contravene its own morality, the demand “You shall renounce yourself and sacrifice yourself” could be laid down only those who thus renounced their own advantage and perhaps brought about their own distraction through the demanded sacrifice of individuals. But, as soon as the neighbor (or society) recommends altruism for the sake of its utility, it applies the contradictory principal. “You shall seek your advantage even at the expense of everything else” – and thus one preaches, in the same breath, a “Thou shall” and “Thou shall not.”




Japanese Ignorance

I am astonished at his tirade toward Japan and am feeling that it is my duty to give hope to my fellow sufferer, like Moses preaching multitude: “Mr. Yano, I’ve never seen such mean people around the world except in Japan. Japanese are disgustedly mean and hopelessly ignorant. They think Japan is the best country without actually seeing the world. They think Japanese culture, Japanese society system, Japanese education system, Japanese government, and Japanese way of life are better than other countries. But all of them are ignorant. They’ve never seen the world and have only Japanese friends. Thus, unfortunately, it’s impossible for them to grasp that there are other way of lives around the world and even better ways, since they’ve only known of Japanese way of life. They think about everything from the point of the Japanese way of understanding, which they simply can’t help.”

I light a cigarette and continue, “The worst part is that they refuse acknowledge that there actually exist better cultures around the world than Japanese culture. Small guys’ pride, I guess. It’s wasting time for you to argue with Japanese dolts, because as soon as you mention Mexico, Canada, Europe, they’ll start ignoring you, push you away, and bash: ‘Here is Japan. Why are you talking about other countries? We don’t care about other countries, since Japan is the best. If you despise Japan, why don’t you leave here immediately? What are you doing here, man? Here is no place for you.’ See, it’s perfectly a waste of time for you to argue with them. You just try to explain them that there are other ways of life around the world, but as soon as they hear you mention the name of other countries, they’ll get angry and make you stop talking by shaking their heads contemptuously, for they don’t want to admit their ignorance. My advice is, Mr. Yano: ignore Japanese bastards as much as you can and concentrate on what you desire in your heart to achieve in your life. Of course, you can have your own dream which nobody has a right to take away from you. For that reason, why don’t you just save money and go see the world? The wide world is waiting for you! If you really want to see the world, you can do it, because nobody can make you to stop following your own destiny if you have a strong determination and a little faith in yourself.”


A Wonderer

wWhenever I reread A Wonder Plays on Muted Strings, tremendous joy shoots through my whole being. Hamsun told us that age does not matter; the most important thing in life is experience. Age confers no maturity; age confers nothing beyond old age. We cannot have happy time all the time; we have to face the serious problems and have to overcome many obstacles, since all of these experiences called life. And every time we encounter happy moment, we feel like being rewarded our struggles. So what should we do our lives? I guess that we should appreciate for being alive and enjoy being alive each day. In all my life I have been wandering on earth and enjoying having new experiences. All in all, I have made a number of friends through my wandering! Life is fun to live!  Here are some excerpts from A Wonder Plays on Muted Strings:

A wanderer plays on muted strings when he reaches the age of two score years and ten. That is when he plays on muted strings.

Or I might put it like this:

If he comes too late in the autumn to the woods where the berries, grow, why then, he comes to them to late; and if one fine day he no longer feels up to making merry and laughing uproariously from joie de vivre, why then, it must be because he is old; don’t blame him for that! Besides, beyond question, it takes a certain degree of brainlessness to remain permanently contented with oneself and with everything. But favorable moments we all have. A condemned man sits in his thumbnail on the way to the scaffold; a nail in the seat irks him; he shifts position and feels more comfortable.

It is wrong of a captain to ask God to forgive him – as he forgives God. He is simply dramatizing. A wanderer who doesn’t each day find food and drink, clothes and shoes, house and home provided, according to his needs, feels just the right degree of privation when all these splendors are absent. If one thing doesn’t work out, another will. And if that other fails to work out also, he does not go around forgiving God but takes the responsibility himself. He puts his shoulder to the wheel of fortune – that is to say, he bows his back before it. It’s a trifle hard on flesh and blood, it grays the hair horribly; but a wanderer thanks God for life, it was fun to live!

I might put it like that.

Why, in short, all these exacting demands? What have we earned? As many boxes of candy as a sweet tooth could desire? Fair enough. But have we not looked on the world each day and heard the soughing of the forest? There is no splendor like the soughing of the forest.

There was a scent of jasmine in a grove, and a tremor of joy ran through one I know, not for the jasmine but for everything – a lit-up window, a memory, the whole of life. But when he was called away from the grove, he had already been paid in advance for this annoyance.

And there it is: the very favor of receiving life at all is handsome advance payment for all life’s miseries, each single one.

No, a man should not believe in his right to more candy than he gets. A wanderer advise against all superstition. What is life’s? Everything. And what is yours? Is fame? Pray tell us why! A man should not insist on what is “his”; to do so is ludicrous, and a wanderer laughs at anyone so ludicrous. I remember such who never escaped that “his”; his fire at high noon and finally go it to burn in the evening. Then he couldn’t bring himself to leave its warmth for bed, but sat there making the most of it, till others got up again. He was a Norwegian dramatist.

I have wandered around a good deal in my time, and am now grown dull and withered. But I do not hold that perverse graybeard’s belief that I am wiser than I was. And I hope, indeed, that I shall never grow wise; it’s a sign of decrepitude. If I thank God for life, it is not on the strength of any increased maturity that has come with age but because I have always enjoyed being alive. Age confers no maturity; age confers nothing beyond old age.