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Practical dialectic - PART 3: A book written for nobody

CONTINUED FROM PART 2 OF MY LECTURE ON PRACTICAL DIALECTIC

To exist is to change, to change is to mature, to mature is to go on creating oneself endlessly.
- Henri Bergson


Believe it or not, nobody studies economics, business administration, accounting, computer science, neuroscience, philosophy, literature, psychiatry, and politics for sixty years just in order to become able to crack a witty joke or two, or sharpen his caustic tongue. To emphasize my point here, let me summarize below the basic rules and manners for dialectical interchange.

1. Take serious arguments seriously.
2. Drop all that contempt and cynicism for anything beyond your comprehension, and pay due respect for those who know what you don’t, or who do what you can’t.
3. Always subject yourself to “the pain of study” to catch up with or overtake people ahead of you.
4. Otherwise, go to hell.

There’s nothing particularly lofty or esoteric in this code of conduct. Basically it's a matter of commonsense. Even kindergarten kids at Robert J. Sternberg's psychology class of Yale University will have no difficulty understanding it.

Actually this is the single most important lesson I have learned from Jean-Paul Sartre.

I encountered Sartre 58 years ago. On February 14 three years later, when I was a junior at the school of economics of Keio University, a female student studying English literature on the same campus gave a couple of gifts to her live-in boyfriend, that I was. One of them was a 45-RPM record in which trumpeter Chet Baker and baritone saxophonist Gerry Mulligan played My Funny Valentine. The other item was Sartre's play titled Nekrassov. It's funny, but although I wasn't particularly impressed by the Molieresque farce satirizing the right-leaning newspapers such as Figaro, and French communists at the same time, I think it's this lighthearted play that got me irreversibly hooked on the French philosopher.

Today not a few Japanese still celebrate on July 14 their Pari-sai, Paris Festival, in one way or the other. But in those days, a greater number of people filled bars and restaurants on the Ginza streets, downtown Tokyo, to commemorate the day which the French call La Fête Nationale. These Japanese drunk champagne and sang Shanson, chansons, without knowing courageous Parisians stormed the Bastille on that day in 1789 and that the death toll of the French Revolution reached 16,000-40,000, if you forget about other one million lives lost in the subsequent Napoleonic wars.

Small wonder it was considered especially trendy in the late 1950s through the first half of the '60s to talk about French literature, cinema and philosophy among "educated" Japanese. This lasted until the days Japan started overtaking one West European country after another, GDP-wise. Needless to say, Sartre couldn't escape this bastardization. Against this social background, not a few students of my generation became hooked on the French thinker regardless of their majors. It's no accident that most of them stopped talking about him, at least on weekdays, as soon as they graduated from school. It is true still today we see here and there a small number of Sartrean remnants from the days the Japanese were fantasizing about the French culture. I call them
WEEKEND SARTREANS because that's exactly what they are.

For my part, Sartrean ideas kept haunting me throughout my adulthood. One day, decades after I became a corporate warrior, I realized the short (5 ft 025 in,) cross-eyed, nicotine addicted Monsieur Sartre was still there on my mind. I think the reason I have drifted far away from weekend Sartreans and we have never crossed each other again is because I have a peculiar trait to constantly test my thoughts against reality of life, and vice versa. Although I didn't have a particularly good comprehension of Sartre's ideas as compared to these guys, I learned something more important from his attitude toward life. I call it integrity, but he called it constant pursuit of liberation from mauvaise foi (self-deception.) Throughout his lifetime (1905-80) he strictly adhered to his existentialist principle, while at the same time keeping himself open to the constant challenge from changing reality.

In 1943 he published Being and Nothingness: An Essay on Phenomenological Ontology. They say it was meant to be an antithesis to Martin Heidegger's Being and Time (1927.) I don't know if that was the case because I am not very familiar with the works of the German philosopher. But either way, I suspect Sartre should have attempted to transcend Henri Bergson's metaphysics before anything else. He first became attracted to philosophy, as a teenager, when he read Bergson's essay Time and Free Will.

Sartre's ontology focused almost solely on human consciousness, which he called lêtre-pour-soi (being-for-itself) as against the material world which he termed lêtre-en-soi (being-in-itself.) From this lay philosopher's point of view, his approach was not really flawless. For one thing, since being-in-itself is essentially self-contained, and thus motionless, his ontology leaves you wondering how to explain moving objects. If I remember it correctly, he said a being-in-itself in motion, such as the wind or the sea wave is nothing but a "disease of being." This wasn't convincing enough.

More importantly, he talked practically nothing about animals as if to get around these questions: "Do some of them have consciousness? And if they do, how does it affect the evolution. or extinction, of nonhuman species?". If Sartre hadn't ignored animals, he might have written something that went beyond Bergson's Creative Evolution. However, I don't think it's his fault. The author of the classic of existentialism was too preoccupied with human affairs because he wrote it in the midst of the occupation of Paris by Nazi Germany.

Then in the late-1950s, amid the bloody Algerian Independence War, Sartre found a tough challenge to his existentialist thesis arising from the Third World. Against this backdrop, he published in 1960 Critique of Dialectical Reason, Volume 1, to synthesize his thoughts with dialectical materialism of Karl Marx.

There's no such thing as a synthesis that is immune from negation forever. Marx wrote Das Kapital at the height of the First Industrial Revolution. Sartre intended to bring it up to date so as to address issues particular to the second phase of Industrial Revolution, although some of his terminology (proletariat, bourgeoisie, etc.) were almost outdated by that time. By the same token, Critique of Dialectical Reason was soon to be sublated because we were to see the arrival of the Internet Era in a matter of a quarter century. So it's a pity that he died in 1980 without updating Critique of Dialectical Reason one step further himself, or being challenged from that angle by someone else. Judging from the feedback I've received thus far in response to my post titled The Death of the What?, nobody seems to need a philosophy for the 21st century. The yawning gap between technology and its users is further widening at an accelerated pace. This is an unmistakable sign that we have already chosen the path to ruin.

The situation in that respect is even more disastrous in this country. One case in point is a typical Japanese "philosopher" by the name of Yoshiro Takeuchi. He is the very person who first introduced Critique of Dialectical Reason to the Japanese audience some fifty years ago. But it hasn't crossed his mind for a split second that it's his duty to his audience as well as the French author to update it to something that meets the real challenge of the Internet era. This, alone, indicates that he doesn't understand what dialectic is all about.

In the last half century, Takeuchi has made his living by peddling around ideas borrowed from the French philosopher. There's nothing particularly wrong with making money from someone else's ideas. Actually I thought I owed him something. On the eve of Anpo Toso (the nationwide protests against the Japan-U.S. security treaty of 1960,) I contacted the up-and-coming professor of philosophy, that he was, to deepen my understanding of existentialism. He helped me neatly digest Sartre's ideas when we met in person and exchanged letters. But in those days either of us knew nothing about the real world. In the subsequent half century, I've had to change myself, while he has remained unchanged all along because of his physical and intellectual laziness. Now the self-proclaimed Sartre expert is totally out of touch with the reality of the 21st century. Small wonder he still remains a computer-illiterate and is writing letters and manuscripts with a ballpoint pen in his wrinkled hand.

These are why I'm inclined to call him a retired
WEEKDAY SARTREAN. We all know what it's like when a weekday person faces a post-retirement life where everyday is a Sunday. But you can't imagine how a retired weekday philosopher can adapt himself to the reality of life for the first time in his lifetime.

In 2009, I found out on the web that Takeuchi was (and still remains) around living in a luxurious retirement home on the outskirts of the capital. The 80-something-year-old is now presiding over a small "study" group. By now he has exhausted his pet subjects - wars and revolutions overseas, and the class struggle at home, which is an imaginary thing in this classless society. That's why Takeuchi and his half-a-dozen disciples are now focusing primarily on this weird cultural climate characterized by the Tennoist cult. There's nothing wrong with "confronting" it, as they word it. But obviously it's not a task the retired weekday Sartrean and the remnants of weekend Sartreans could possibly handle. The most important thing is that the link between Sartre's ontology or dialectic and their battle against the Tennoist cult is fatally missing. Quite naturally, now Takeuchi looks more like a guru than what he actually is: yet another retiree suffering senile dementia. And his disciples look more like cultists than ordinary citizens suffering juvenile dementia who actually work at the office on weekdays and have fun discussing Sartre on weekends.

I was invited to attend their secret meeting to "size each other up." Sickened by the sheepish attendees at the pointless meeting (there were only three or four of them at that time,) I challenged the guru's lukewarm views of the new administration of the Democratic Party of Japan and Obama's, which indicated he had no sense of urgency. Then the old fart solemnly proclaimed: "You should remember Jesus Christ started with 12 apostles to change the world." The megalomaniac seemed to imply I was Judas Iscariot. I decided it was a total waste of time to mix with these bastards whose wavelength is miles apart from mine. Since then I haven't talked to them again.

I'm too tired to repeat my argument about the terminally-ill nation named Japan. To make a long story short, you can trace back the incurable disease at least to the mid-19th century. The Japanese have since suffered the pathological fixation to the idea of Wakon Yosai (learning from the West while keeping the Japanese spirit intact.) They have adamantly refused to accept tangible and intangible imports from the West as antitheses to the Japanese spirit, though with excruciatingly ambivalent feelings toward them. Another mantra of Fukoku Kyohei (building a strong nation with military might,) which was the real purpose of the Wakon Yosai exercise, had already been in place as an inviolable synthesis.

When the idea of dialectic was imported from Germany, it was standing on its head from the beginning. Douglas MacArthur didn't have the guts to turn all this around. Without straightening out the inversion, he ordered us to replace the military might with the economic might.

Even today in Japan, a synthesis always comes first and remains there until the end of time. At times the same synthesis has to be reconfirmed against possible antitheses. But that doesn't constitute a major problem because the Japanese have unparalleled skills with which to neutralize or sanitize heterogeneous elements. Every time that happens, they conduct the ritual called Dibeto (debate.) As I always say, an issue is debatable here only when the correct answer is given beforehand.

In this country, a man who does thinking is completely out of place like a fish that does walking. · read more (54 words)
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Practical dialectic - PART 2: To save one is always better than to save none

CONTINUED FROM PART 1 OF MY LECTURE ON PRACTICAL DIALECTIC

Creativity refers to the potential to produce novel ideas that are task-appropriate and high in quality. Creativity in a societal context is best understood in terms of a dialectical relation to intelligence and wisdom. In particular, intelligence forms the thesis of such a dialectic. Intelligence largely is used to advance existing societal agendas. Creativity forms the antithesis of the dialectic, questioning and often opposing societal agendas, as well as proposing new ones. Wisdom forms the synthesis of the dialectic, balancing the old with the new. Wise people recognize the need to balance intelligence with creativity to achieve both stability and change within a societal context.
- From What is the Common Thread of Creativity - Its Dialectical Relation to Intelligence and Wisdom by Robert J. Sternberg, Yale University (April 2001, American Psychologist)


Where do we find ourselves now?

I may look to have shifted my focus from evolution to dialectic. But believe me, I'm still on evolution and will stay there until the day I finally write myself off. It's hard to explain why I feel that way, but I think it will make a big difference to my last glimpse of the world whether its residents are heading for an advanced stage of evolution or quickly reversing the process of evolution in the last 70 million years as if in the fast-motion trick. Now I'm not concerned about anything else. What good would it do to go find another foe when I'm already bogged down in the endless battle against small-time thieves in the municipal office?

Rest assured, however, nobody begs you to remain a human being if you don't feel like it. I just want to find it out.

Some of you will say, "Don't worry, we will never be tailed animals once again." Maybe you are right about tails. Yet there's no denying some of us look very close to the tailless monkeys, i.e. apes.

It's also useless to resort to our ability to recognize ourselves in the mirror as if it were a distinctive feature of mankind. Apes and many other animals have the same sense of self. Actually the only thing that separates humans from apes is dialectical sense of self.

In his Being and Nothingness, Jean-Paul Sartre gave man two attributes, lêtre-pour-soi (being-for-itself) and lêtre-pour-autrui (being-for-others.) The real implication of his ontology is that among many other "social animals," human beings are the only species that can interact dialectically with others, and their own selves at the same time.

In order to find out how people are actually communicating among one another, I have collected a variety of specimens on the web and in the streets in the last nine years since I started blogging. By now I have concluded from my observation that I'm not fretting over nothing. 99.9% of participants in online and offline discourse are just shuffling second-hand information purely on an ear-to-mouth basis even without noticing that's what they are doing.

You may say, "But, in fact, we are the only species which is able to do cross-border communication through the network of personal computers, for instance." If you are stupid enough to believe in the same old myth about information revolution, I recommend you read my essay titled The Death of the What?. Unless something vestigial is growing too fast in your brain, you will understand these technologies are all misused, or underused at best, simply because dialectical interactions between the developers and users of new technologies are missing there. Essentially that's what Karl Marx noticed at the height of the First Industrial Revolution one and a half centuries ago.

You will still insist: "What about our ability for trans-cultural communication? Can a chimp effectively communicate with an orangutan?" Let's face it: YES, they can do what we are doing between two peoples with different cultural backgrounds. As I told you here, the "machine translation" available on the web is nothing but a disaster. Now it looks as though Google Japan gives a dictionary to a chimp to have him translate an English text into Japanese, or vice versa. Just for example, the Google chimp totally destroyed my recent post titled Embroideries on a big canvas like this. In theory, even translation between a low-context language and a high-context one should not be an impossible task. But in reality, it is.

Almost for the last six decades, nation's "top-notch" computer scientists and linguists have made strenuous effort to develop translation software. And now Google Japan has decided the technology is mature enough to help English-illiterate Japanese understand English texts. But as any really bilingual person can tell, that is not the case - far from it.

In the last several years Toyota has been working on a series of its proprietary "Partner Robots." The second-last robot was the one who plays the violin. No one can tell what good it would do to ask him to play "music" for you. Most recently nation's flagship car manufacturer unveiled yet another friendly cyborg which is able to converse with people. Toyota proudly says now he is able to answer any question you may ask. It's a shame that robotics engineers in Japan still don't understand a robot can't be any smarter than his creators. The only thing the electronic parrot can do is to mirror these engineers in all their stupidity. It's just that the new robot can field any question because in this country, and the rest of the world to a lesser degree, questions an interviewer asks of the interviewee are 100% predictable and the answers to such silly questions are also planted beforehand. Example:

You: "What are some of your concerns about the situation here?"
PR: "Problem No. 1 is how to achieve the growth target without further widening the budget deficit. Problem No. 2 ...."
You: "Hold on, Mr. Cyborg. How would you fix your Problem No. 1?"
PR: "Hmm ... First of all we should think about further stepping up measures for QE. Then the Japanese currency will weaken against the greenback which will in turn reduce our trade deficit. As a result, the government can expect the tax revenue to grow significantly. Easier said than done, though. But I believe we should try hard to narrow the deficit this way. There's no panacea, you know."

How smart.

These guys are fully conditioned to selectively respond to stimulus words strictly in predetermined ways. And this is what they call COMMUNICATION. It's as though they are taking a multiple-choice exam everyday.

Basically the same thing is happening across the Pacific. Take a look at overly schematized way Robert J. Sternberg "analyzes" the mechanism in which man's intelligence develops. The unintelligent way of defining intelligence, uncreative way of defining creativity and unwise way of defining wisdom of a professor at the prestigious university are an unmistakable sign that America's intellectual decline is no longer reversible. In another paragraph of the same article, he shows the guts to mention Hegel. But it's obvious he hasn't read a single page of the German philosopher. I felt inclined to quote the intellectual rubbish, nonetheless, simply because the empty-headed professor is absolutely right when he says dialectic plays a pivotal role in intellectual development.

Apparently something unprecedented is happening in the "developed" countries presumably because of premature aging of human brains. I don't think it's the right thing to do to give a "quick-and-dirty" answer to the question of this magnitude. If I had time, I would certainly relearn from neuroscientists such as Arnold B. Scheibel about the aging patterns of the human brain, which were revealed only by their longitudinal studies. But in the interim I've tentatively concluded the following are how the overall intellectual degeneration was caused, and accelerated in the last quarter century.

While the context-dependency of a language is, more often than not, inversely related to what Betty Friedan interchangeably calls the ability of contextual thinking or "crystallized" intelligence, a downward spiral was touched off when the East Asians, perhaps excluding the Chinese, started using their high-context languages as if their context dependency were as low as that of Indo-European languages. The Japanese, for instance, invented a funny language often referred to as Japlish or Janglish. Then, the new language spoken in one of the most high-context cultures started to spread westward like an epidemic along with their industrial products. Now flooded with Japlish, English-speaking people are using their mother tongue as if it were a high-context language. A typical example is Twitter. It has a striking resemblance to Haiku, Japanese poems composed in the 17-syllable format. This makes me suspect Netizens are now using technologies of the 21st century to do what the Japanese people were doing 400 years ago. Presumably the gap is even wider. Today we hear everywhere on the web something very similar to chimp's super high-context screech.

I think it's against this backdrop that the collective intelligence of the human race is growing old, prematurely and in the wrong way - the way in which the cells in dendrites are hindered from branching like "dendritic fireworks" as a neuroscientist once described it. This underlies perpetual communication failure taking place everywhere in the twilight years of the American century. The Internet has just accelerated the process.

In the last one and a half centuries East Asian countries have been looking more and more like a vast graveyard of the Western civilization. But now Western nations are quickly turning into a huge junkyard for this cultural wasteland named Japan, and some other Asian countries. That is evident from the insatiable appetite the Westerners are showing to Oriental rubbish such as Japan's manga, anime and AKB48. Now they can't tell art from crap. I know it's the ultimate taboo to mention our intellectual degeneration. But let's face it: there is no evolution where there is no dialectical interchange at work among community members.

Now let me come back to dialectic. The textbook of logic defines the last step of the dialectical interchange as Aufhebung. The German word is sometimes translated as "sublation" but to be more precise it means "transcendence" of both the initial thesis and the antithesis to come up with a new thesis, which is now called a synthesis. This word also needs some explanation because it's somewhat tricky and misleading. As I said in Part 1 of my lecture on practical dialectic, a synthesis will never be reached just by meeting halfway.

Here's a quiz: What is the only thing the ape in the White House could change since he took office in 2009?

It's the hardest part of the entire exercise because in order to transcend the two contradictory propositions at a time, we've got to change ourselves mutually, instead of just converging the two. And you can't change yourself just by changing your terminology and rhetoric. You've got to find some catalyst in order to synthesize the different ideas. Sternberg calls it "wisdom," but it's actually a spontaneous commitment to a creative action.

Answer to the quiz: The definition of the word "change."

In this context, it's no accident that it's almost always with those who define themselves primarily as doers when we come up with a synthesis. Quite naturally, they shy away from our online debates because they are too preoccupied with what they are doing in the real world. Instead of giving a feedback by words, they often react to my theses, or just act on their own as if to call for antitheses from me. That's why I classify them into the third category of the visitors to my website.

My big bosses in the Zurich headquarters used to call doers "Indians." Maybe it was meant to be a pejorative. But I talk about doers with the utmost reverence because I define them as professionals. How it sickens me every time I hear an amateurish activist say that he is working hard to enhance public awareness of injustice or wake up ignorant people to reality. Professionals don't care a bit about other people's ignorance.

There is a trap, however, for these doers: the going concern assumption. As Jean-Paul Sartre warned Albert Camus, author of L'Homme Revolte (The Rebel) amid the bloody Algerian Independence War, whatever is his cause, a rebel is prone to developing a mental dependency on his foes over time. That's why these down-to-earth grassroots activists tend to be too conservative. I think this is where my blog can play the role of catalyst for real change.

But this is not to say an NPO needs no professionalism. Real doers should always seek the best or a better tradeoff between their principle and its practicability. I know by experience that you can't optimize the tradeoff just by compromise. A good tradeoff can be achieved only by dialectical interactions. This is the only thing I learned through my 50-year career as a doer. A self-proclaimed man of deeds without professionalism is nothing but a man of words disguised as a doer - i.e. a liar.


Shihoko Fujiwara (center) at
Foreign Correspondents' Club
of Japan

Lara, Chen Tien-shi at her
new office of Waseda
University

In 2006 I met Ms. Shihoko Fujiwara for the first time when she contacted me seeking advice from this blogger. She had just set up the Japanese branch of a Washington-based anti-TIP (trafficking in persons) NGO named Polaris Project.

My advice all came down to this:

"Japan is a country where TIP, prostitution in particular, is subtly legitimized and highly institutionalized. In the face of this deep-rooted 'chain of oppression,' it's not only useless but also potentially harmful to single out 'illegal' prostitution. Our situation is so unique that it's far beyond the comprehension of your headquarters in Washington, let alone the U.S. State Department, the major sponsor of your worldwide activities. TVPA (Trafficking Victims Protection Act) and other U.S. laws mean absolutely nothing here. Neither should you be concerned a bit about fxxking tier placements by Condoleezza Rice (then Secretary of State.)"

Not that I expected Ms. Fujiwara to heed my advice. She was jotting down my words. And that was enough because she was, and still remains, a woman of deeds. I already knew she is a professional activist who knows what has to be done, what can be done, and what can't be done. She didn't look to be one of those daydreamers who refuse to understand you can't do anything without accepting a certain part of the given restraints. It would have meant absolutely nothing to her if I'd said, "Don't single out part of injustice." It goes without saying that to save one is far better than to save none.

Recently I learned from someone at the head office of the organization that PPJ isn't financially affiliated with Washington anymore. Judging from the frequent TV appearances of Fujiwara in recent years, her organization seems to have established itself solidly and is still growing - for better or for worse - which may or may not indicate her approach was wrong. But this leaves me wondering how she's managing the possible shortfall in cash with the subsidies from Washington totally cut off.

I wrote her a mail to suggest some countermeasures.

"They say there is no charitable tradition in Japan. There may be a certain truth in this notion. People who are committed to a cause of philanthropy with Mencius' spontaneity inherent to humanity are rarities in the nation of fake Buddhism. But remember it's not that an ism or a religion drives you to do charity -- it's always the other way around. I think there is a more important factor. If I were rich enough to be a benefactor, I would rather donate to someone who discloses duly audited and fully footnoted financial statements to the public than throw my money in the hat a beggar in the street puts before him. My question in this connection is: Do you have a plan to disclose to the public fullfledged balance sheet and income statement like your sister organization is doing? As you already know, when the Japanese government authorizes your activity as an NPO, it just passes a hot potato to you in exchange for a token grant. But when you have collected a larger amount of donations from wealthy individuals and corporations, you can also expect a larger amount of grants from the government because of the pump-priming effect it has."

It's very uncharacteristic of her, but Ms. Fujiwara hasn't responded thus far. Maybe she is sending me a signal that she no longer needs advice from this blogger, or she is just too busy - I don't know.

I used to attend seminars and conferences she organized, but not anymore. These days it's getting more and more frequent that I receive an invitation. But now it looks more like a fundraiser-type party where donors have fun chitchatting over "modern-day slavery." She may have forgotten that the size of the crowd is not her KPI. Yet I still believe my antithesis to her admirable cause has amounted to something a little more than doing nothing in the last seven years.

Another case in point is Lara, Chen Tien-shi. I became acquainted with her when I wrote a review piece of her book titled Stateless. I signed up for the membership in Stateless Network soon after Lara launched it, because, rather than although, I thought the principle of 1961 UN Convention on Statelessness, on which she'd set her goal, was rubbish, to say the least.

Several weeks ago, the secretariat of Stateless Network sent me a gentle reminder to warn me my annual membership fee was long overdue. In response I sent a mail to Lara, in which I wrote: "I know the Articles of Incorporation say anyone whose due goes delinquent for a certain period is subject to being expelled. At this moment I can't squeeze enough money to meet my obligation. Moreover, I don't want anyone to pay it for me, because that wouldn't solve the real problem. Therefore, please don't hesitate to oust me."

Soon I received her reply mail. She said: "I know we can expect invaluable contributions to our cause from you because you have a lot of experience and knowledge behind you. So let's forget about the money issue for now."

I have made it a rule to refrain, to the extent possible, from being critical about her way of organizing the group's activity. She already knows what I want to say. So It's not her fault that most other members even can't imagine there's something to be added to, or deducted from, the indisputable mantra from the United Nations High Commissioner for Refugees. They are just sitting around there to implement what they have been supposed to implement. That's why I don't want to deliver my heretical lecture to these guys - unless invited very explicitly. But just in case, the syllabus is being readied in my head. It goes like this:

"As we all know from the undisclosed income statement of our organization, we have only two income sources: the token grants from the government and the membership fees we are paying. Unfortunately donations remain just peanuts. Just to simplify our financial situation, let's assume our annual income is 1 million yen and that our experience tells we need 500K yen every year to effectively help one stateless person. Then we can't help any more than 2 people. That should mean we should never attempt to save, say, 10 stateless people, because, then, not a single person could be saved with our money which would now shrink to 100K yen per head. Spreading the limited financial resource this thin would be next to suicidal.

"So the real problem facing us is how to select 2 persons from among many other candidates who keep knocking at the door. Now we know we've got to have a set of criteria to avoid selecting these two purely on an arbitrary basis.

"I would say the single most important criterion is whether or not they have the spirit of self-help. The more a candidate recipient is willing to help himself, the more he deserves to be selected. After all you can't help someone who isn't self-reliant enough. If we chose someone just because he looked to best meet the UNHCR's description of a stateless person, it would be something like pouring water into a bucket with a big hole at its bottom."

In the last four years since we first met, Lara has taken me as seriously as I have taken her because of, rather than despite, the fact that our thoughts are miles apart. There's nothing left to be desired anymore.

My friendship with "DK" also started through my blogging activity. But the opposite is also true of our unusual relationship. When I was planning to launch this website back in 2004, I called a small software company in my neighborhood for some technical assistance. This company assigned the job to DK. He helped me find a decent blogging software and a reliable application hosting service provider from among many other alternatives. After the selection was done, he did the necessary configuration of the system for me.

When I financially went under in 2009, DK offered to shoulder an annual 50K yen I had been paying to the blog hosting company. His assistance didn't stop there. When the City Hall of Yokohama started robbing me of a good part of my pension for my consumption of oxygen, he donated me a monthly 70-100K yen over a 10-month period. It's funny, but this person sometimes reminds me that apes never do charity.

Aside from supporting me, DK does what he thinks he should do as an IT professional and the father of his 6-year-old son named Kai. As I wrote in the above-linked post, he recently found Kai a piano teacher after interviewing several candidates. According to him, one of his selection criteria was the ability to arouse Kai's interest in Baroque music not because he wants his son to become a musician, but because he wants to nurture respect for humanity in his son. Obviously DK has learned his lessons from my miserable failure that it's the surest way to conformism and mediocrity to instill, or let someone instill, contempt for civilization in a human being in his developmental stage.

I shouldn't forget to mention other Type 3 users of my blog, especially Dr. Hiroshi Shiono and the dentist. (The dentist's name is withheld because he is breaking the paramount rules of Japan's medical cartel by treating me all for free.) The two men have been doing extraordinary things to me just because my allegation against the cartel has resonated with them.

In the third and last installment of this dialectic series, I'll talk about Jean-Paul Sartre, the author of Critique of Dialectical Reason (1960.) In earlier paragraphs of this post, I said it's unlikely we will reach a synthesis on this website because we are not doers here. But it's a different story when it comes to a philosopher or anyone who is in a writing/speaking occupation. To him words are deeds, and deeds are words.

You may ask: "What about a blogger?" My answer: "Don't ask me." · read more (26 words)
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Indefinite Detention Of Americans Survives House Vote

A longtime regular of this website, known by his handle Diogenes of Arkansas, gave me permission to upload an interesting mail he'd sent me over the weekend. I'm responsible for the editing of the original text into the HTML format.


Hi Yu,

THIS, of course, is treason, but it goes leagues beyond treason. This is simply a small clue to something that is unprecedented in all of recorded history, but for the most part, hidden in plain sight. Not that there weren't dictators and monsters in charge of large masses of human beings and real estate in the past, capable of gigantic waves of genocide or enslavement or both, but the global scale of this program is what has never happened in all of history. What I'm about to describe is happening in ALL modern societies, and most people seem oblivious to it.

This occurred last month, but it is still relevant to what I posted to you the other day, which was only the uppermost tip of a very cold and gigantic iceberg. You and I won't live to feel the full effects of the big plan, which is openly spelled out in the U.N. program known as Agenda 21. In it, ALL life, and especially human life, is to be totally and completely controlled. This invisible (Because no media organ, Left, Right, Mainstream, or nearly all "Alternatives" is reporting this) program of enslavement--agreed to by nearly every country in the U.N.--is going full speed ahead. We have to recognize that this program is extremely long-term, generational, and hidden by gradualism, the goal of which is the total enslavement of the entire planet. There will be those few at the top, and the many at the bottom of the pyramid. All historical dictators and emperors--from Emperor Chin to Napoleon or Mussolini--dreamed of this final goal, but failed...until now.

Murder of Kissinger's "useless eaters" will be the order of the day. (This is being implemented right now with GMO food, vaccines, prescription drugs, chemtrails, and invisible to the eye technologies that poison human beings under the cover of cancer, heart attacks, and other conventionally known illnesses. It's a work in progress as it gets refined and/or implemented against the state's enemies--most other living breathing humans. In this country, we (the enemies of the state) can expect to be turned into dust with the DEW that Dr. Wood proved in her research. ALL American addresses are now GPS tagged, which is a military targeting technology. As my old man used to say as he was croaking: Here today, gone tomorrow!" Poof! This program was fully described in Leonard C. Lewin's '70s, fictional book "Triage.")

The big plan requires that ALL humans MUST be herded off the land, and moved into 21st century ideal cities, where everything is controlled--no cars, limited movement within this open prison, and all in the name of the new goddess called GAIA--the new earth religion, coined by that insane Brit. James Lovelock, who, in one of his books that I read, openly stated that (and I paraphrase here) "Radio-active waste is so safe that I would welcome having a brick of it underneath my bed to keep me warm during the cold days of winter. This was said in his argument that fossil fuels were more dangerous to the planet than atomic power. Whose to say which mental institution is suitable for such a madman, yet, he has the full Leftist/Green crowd totally in his control. Dr. Judy Wood's research shows that the control of the weather is total, hence, we see the emergence of Hurricane Erin--a storm that was created and as large and dangerous as the one that leveled New Orleans (also likely created and steered to its final location), but the totally controlled media in all forms ignored it. Thus, we have the fake monster of global warming/climate change to frighten people into submission. "Control of the weather by the U.S. Air Force? Are you insane?" But search the net with the terms "Owning the Weather by 2025" and see what pops up from 1996. Most people don't read, so they can't know what, in this case, Lovelock really says in print. I read. I know. I read all of them, but no one will listen to me. Reading is pointless, an exercise in futility. Yet, we, for example, in the U.S., are in the midst of a an ongoing series of unprecedented weather events that are more than likely being used to convince people of the fake Al Gore BIG LIE, that WE are the cause of these military created events--whose to say that China and Russia aren't in on this? Who can we trust? Even uttering such ideas makes one sound like an escapee from a high security mental institution! THIS...is what I feel like.

Agenda 21, of which Japan is signatory, requires that human beings will be herded from the country into "managed cities," where they will be under absolute totalitarian control. The words treason, evil, and other adjectives can't capture the pernicious sentiment of this insanity. While you and I may know of this global evil, your sons, neighbors, and most fools in Japan and on the planet are ignorant of it. And worse, even if you presented this to them in a lecture, presented with proof and evidence, most people wouldn't see it as being relevant to themselves. In other words, the dumbing down of the global public, a program that has been going on for over 100 years, has been a total success.

Imagine being in your little cubicle and turning on a 100 watt light. In seconds, the phone rings. It's your power company bleating that they have discovered that you are using an illegal light bulb (It should be a poisonous and toxic and/or ineffective light producing bulb instead.), and demand that you turn off your illegal product, or they will cut off your power--all of which can be done remotely with the introduction of smart meters. Yes, the surveillance society is so large that even your power usage is being monitored, unless you move to the country and have candles and/or solar panels for your light source. The power company will know when you are home, what devices you use and when, and will be creating a profile of which Big Brother will have total access to your privately/corporate-generated files. It's already happened here. A power company gave the police--without a legally required warrant--all the power usage of some fools that were connected to smart meters and were growing dope. The key note here is NO WARRANT. This is a total violation of the American constitution, but let's be realistic, we are ALL living in a totally lawless society (ies). Who's going to stop them? Who are these politicians? Are they aliens from outer space? If they have children, they must hate them with a vengeance? What human being would submit their children to such evil? Only psychopaths or space aliens--beings or inter-species predators that are incapable of guilt or shame or are without a conscience.

I could go on, but it would be more manure to pile on an already over fertilized pile of dung.

This is the emerging world in which not you nor I will fully witness. Like a bad fart, we are only getting some of the nasty fumes for now, but it's from a known source. It is with the greatest of luck that we are both very old and will soon die, so that we can't know and feel the experience of total helplessness, like flies caught in a spider's web, waiting for the fatal bite that may or may not come today.

Uruguayan writer Eduardo Galeano describes the fate of those who have already lived this miracle in Latin America.

The Nobodies

Fleas dream of buying themselves a dog, and nobodies dream
of escaping poverty: that one magical day good luck will
suddenly rain down on them - will rain down in buckets. But
good luck doesn't even fall in a fine drizzle, no matter
how hard the nobodies summon it, even if their left hand is
tickling, or if they begin the new day with their right foot, or
start the new year with a change of brooms.
The nobodies: nobody's children, owners of nothing. The
nobodies: the no ones, the nobodied, running like rabbits,
dying through life, screwed every which way.
Who don't speak languages, but dialects.
Who don't have religions, but superstitions.
Who don't create art, but handicrafts.
Who don't have culture, but folklore.
Who are not human beings, but human resources.
Who do not have names, but numbers.
Who do not appear in the history of the world, but in the
police blotter of the local paper.
The nobodies, who are not worth the bullet that kills them

RT


[POSTSCRIPT]

For those who have the motivation to confirm or deny the evidence I'm quoting, let me add a list of sites that I've collected for a while that are actively implementing this right now, or are exposing this evil plan. This is hardly an exhaustive list, of course. · read more (1,279 words)
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Practical dialectic - PART 1: An audience that isn't there

That myth [about the innate ability of early jazz musicians] is being perpetuated to this day by those who profess an openness to everything - an openness that in effect just shows contempt for the basic values of the music and our society. If everything is good, why should anyone subject himself to the pain of study?
- Wynton Marsalis, trumpeter, jazz critic and educator


An illustration of how dialectic works

I classify the visitors to my website, by their behavioral patterns, into the following categories:

(Type 1) Those who give me their feedback mainly online.
(Type 2) Those who give me their feedback rather offline.
(Type 3) Those who tend to give me their feedback by reaction rather than by words, or initiate their own action which provokes feedback from my side, either online or offline.
(Type 4) Those who just come and go.

Every month I have an estimated 53,000 visitors, including not a negligibly small number of Internet bots. But it seems Type 4 visitors who accidentally hit my website or opt to remain lurkers all the time account for approximately 96% of the incoming traffic. That translates into a little more than a monthly 2,000 visitors who bother to read my posts and your comments on them.

Since I don't intend to make this website a closed community, I bring forward my argument to all visitors regardless of their types, whenever I open a thread. There's no other way to deal with an unspecified number of people.

But at the same time, I could no longer afford to waste too much time exchanging noncommittal opinions as if we were yet another social networking community. I think that is the surest way to get around the real issues. Rest assured, however, I have picked up the skills to economize the time to deal with those people who are too used to "communicating" on the social media. These sociable people take it for granted intolerance of differences will inevitably lead to exchanges of rant. As always, they are wrong. There should be something in between, or to be more precise, something far beyond the comprehension of these kindergarten kids. Like my fellow countrymen who are obsessed with the myth of homogeneity, these kindergarten kids among my audience think a subject is debatable only when Otoshi-dokoro (a predetermined answer) is given beforehand. All I have to do when the ritual is going on is just to keep dancing with them.

On the contrary, communication among mature people always goes through the process which is called dialectical interchange..

A variety of dialectical methods have been advocated by thinkers ranging from Socrates, to Georg Wilhelm Friedrich Hegel, to Karl Marx, to Jean-Paul Sartre. But the basic concepts underlying them don't differ that much. They all involve the following three steps:

1. THESIS
2. ANTITHESIS
3. SYNTHESIS

Unlike with most other websites, I present a thesis only after identifying a real issue from a myriad of false ones. The basic criterion I use to weed out nonissues is whether or not I can really internalize the subject at hand, so we won't waste our time discussing someone else's problems which can never be actionable for us. As I have reiterated more than a hundred times in this blog, asking a valid question, not giving a correct answer to it, is what my thesis, or any other dialectical thesis, is all about.

One of the typical ways to create a false issue is to politicize or ideologize what should not be politicized or ideologized. For one thing, people keep talking about workable solutions to the questions with energy sources. Some say "we" should stay with the fossil fuel. Some others say they prefer the nuclear energy, or they think "we" should go for recyclable energies. But I think very few of them are the operators of conventional power plants, experts in nuclear power generation, or scientists actually working on the development of alternative sources. They should know the idea that these nonprofessional or unprofessional people can make a difference just by chitchatting over their pet subject, while casting their ballots every second year, is nothing but an illusion.

How is it possible for those who can't even take care of themselves to take care of others? In that respect, the Chinese people are much smarter than the Americans or the yellow Yankees. For one thing, 大学, the Four Books on Great Learning, that recapitulate the Confucian principles put it like this: 修身斉家治国平天下. Most Northeast Asians, except the Japanese, think it's crucially important always to keep the life-size view of their own lives.

In Step 2 of the dialectical process, this demanding blogger expects you to reciprocate by raising a different question on the same issue I have identified, or redefine the same question I have posed from a different perspective. Since any question already includes an answer in it, you should always keep in mind that the answer is inseparable from the question. If you can really relate yourself to the issue at hand, you can't discuss the correctness of my answer without scrutinizing the validness of my question. It amounts to a fraud to insist you have a different answer to the same question.

This way my thesis hopefully leads to another thesis from your side, which is now called an antithesis.

Most recently I uploaded an essay in a multiple-book review format under the title of Embroideries on a big canvas. I thought the two books, Henri Bergson's Creative Evolusion and Rupert Sheldrake's The Presence of the Past, were debate-worthy when a massive cultural degeneration is under way in the U.S., Japan, and the rest of the world, to varying degrees. By now, one Type 1 and three Type 2 people have given me their comments. They have invariably said to the effect that my accusation against the 2003 UNESCO convention was baseless because preservation of intangible cultural heritage will always bring about innovation. It's as though they are unaware that old traditions preserved just for preservation's sake are as useless as fossils, mummies, or stuffed specimens exhibited in the museum.

To my dismay, they had totally ignored, either carelessly or deliberately, other paragraphs in which I depicted my firsthand experience as a lifetime educator and Wynton Marsalis' observation to support mine. My experience tells that where there is no dialectical interaction between an educator and his students, there will be no transmission of the understanding that professionalism coupled with innate spontaneity and creativity is the only enabler of a creative evolution. When I reminded them of these reasons behind my take on the de facto conspiracy by UNESCO, they all fell silent as if they hadn't said a word about my essay.

At first, I almost felt insulted by their kick-the-can tactic. But when the blood in my ragged cerebral arteries was about to reach the boiling point, I had second thoughts. I said to myself, "It's not their fault that they have been conditioned to selectively respond, strictly in predetermined ways, to their favorite stimulus words cherry-picked out of the total context. Mr. Obama is the one who should take the blame for the manipulation - so I heard. More importantly, they have the right to remain uncommitted to my cause and the basic rules and manners it calls for."

Now it looks as though we are exchanging non sequiturs between us. You may have learned about the Latin words in the English class. But just in case, I'll tell you what the Canadian schoolmaster taught us 40 years ago at the in-house language laboratory of IBM. He said: "When I first started teaching English here, I was really upset at the communication gap between the two peoples. For instance, I asked a Japanese student which he liked more, rice or bread. He answered, 'I prefer rice.' I asked why. He said, 'Because I am Japanese.' This is a good example of non sequitur."

If someone from among my audience had taken my serious thesis about creative revolution seriously, he would have raised valid questions, instead of looking for a logical flaw to nitpick in my thesis. For instance, he would have said something like this: "Essentially, creation and evolution are two incompatible ideas. Bergson's notion about individual 'embroideries' on a shared 'canvas' is nothing but an analogy for nothingness which is 'eternally prior', and not convincing enough to make the two foreign ideas concomitant."

Certainly this would have put my thesis into a different perspective, and made me expand the scope of my self-imposed reading assignment to Herbert Spencer's Social Darwinism and other breeds of determinism such as teleology and mechanism. And most importantly, I would have felt an urge to revisit Jean-Paul Sartre, my lifetime philosophy teacher, so I could possibly convince my audience that man's evolution, or devolution for that matter, is not a predetermined and automatic process.

Another person who also took me seriously might have challenged me with respect to my take on Sheldrake's hypothesis. He would have said:

"As you wrote, the English biochemist fails to unravel the 'profound mystery' about man's creativity and spontaneity. But actually his dilemma is twofold. He also fails to clarify whether everything that appeared in the past is present or only part of it remains there today. There's more to it. You should have added another dimension to your argument if you wanted to zero in on the issue of creative evolution. As you've always told us, Japan is a nation where the East has met the West in the most unfortunate way. That should also mean the past met the present, and the present will meet the future, in the weirdest way in your country."

Certainly I would have really appreciated such an antithesis although what is at issue now is too complex to address in an essay or two.

Actually I have mixed feelings toward the past: its presence and its absence, and my part of the past and the rest of it. Yet, I'm reasonably sure when you lose someone or something you have once become committed to, you don't lose it to anyone else. It's gone forever, unless you find a sophisticated way to reestablish the bond.


The secular cemetery on the mountaintop where the
ashes of my parents are buried now

Some six years ago, I launched Yamamoto Family Websites, the first of its kind in Japan. At the beginning, my family websites consisted of three parts: "Cyber Museum," "Family Reunion Site" and "Memorial Service Site." If you had signed up with its two private parts, you would have seen the images of the secular burial site being sent real-time from the webcam installed there, while hearing musical pieces by Samuel Barber, Johannes Brahms and the like being streamed all the time.

But this setting didn't last more than two years because it didn't take me long to realize it had turned out to be my one-man show.

For one thing, I wanted to mend the protracted family feud by starting the Family Reunion Site. I thought this would help restore the family tradition by passing it down to the younger generations in our genealogy. But contrary to my intention, my mentally neotenized biological son made use of the site to refuel the same old infighting by dredging up his long-held grudges against his paternal grandmother and my siblings, as if to represent his mother, my ex-wife.

As I always tell you, my eldest son is a typical people person. You never know what it is like to have such a child if you don't have one, or you are a people person yourself. His pathology is such that he swallows everything without asserting himself. As a result, it's not that infrequent that he erupts in the face of a situation which a mature person can easily tolerate. Most of the time he directs his anger inward. More often than not, it's an implosion. But that is not to say he never explodes. He doesn't explode simply because he thinks he can't take it anymore. He does so only when he is very sure he isn't challenging the supposedly homogeneous society where harmony prevails. In that sense, his close kin, such as his biological father, or an uncle or aunt as his proxy, is the ideal target. This is the reverse side of his likable personality, which, in fact, mirrors the pathology of his home country.

Another reason I closed down the private sites was because not a single family member but the now-deceased brother-in-law, former Nissan executive, appreciated the Memorial Service Site either in the way I had expected.

As is the case with every Japanese family, we had a family tomb in a "Buddhist" temple where the ashes of all deceased family members were buried. But shortly before I launched the websites, I got involved in a dispute with the temple over 戒名., Kaimyo which means fancy Buddhist titles all of the dead should be given posthumously. At first, I said, "I don't need any Kaimyo for my parents." Their reply: "It's kind of a must for the deceased to have one." Then I asked, "How much would it cost me?" "That depends. But the minimum rate for the lowest rank would be in the neighborhood of 500K yen per body." That's why I had my parents' ashes dug up and moved to a secular burial place on a mountaintop, although I was well aware it would be a costlier solution.

Initially I thought my kids, siblings and in-laws, especially my younger brother who has settled down in Chicago since he was a Vice President at Bridgestone Firestone North America, would appreciate the setting which allowed them to visit his father's grave whenever they felt like it. But actually they let me down by sabotaging what I'd intended with the Memorial Service Site. According to Google Analytics, my surveillance tool, my younger brother, let alone his wife and sons, never visited it either physically or virtually. It looks as though he has forgotten he had a successful career in the auto industry only on the coattails of his father.

This is why in 2009 I wrote off my investment of 4-million yen, a fortune for a humble pensioner. Also this is how I wiped out a substantial part of my past. Now it's all gone like a web-dust.

However, it's not that everything has just disappeared. Now at the crossroads of the past and the future, I can still re-call the finest moments of my life I shared with these adorable faces in unforgettable places in the last seventy-seven years. Now I have realized that lasting creations from the past, such as good music, always help me re-create what has once been lost in the past, or make appear what has somehow failed to appear before. To me, creation, be it an artistic creation or a technological invention, is nothing but re-creation of the past. Plato's epistemology was not as superstitious as it looked when he said learning is nothing but recollection.

This is, however, not to say that creation is an easy task. It's possible only when an old tradition finds a spirit of innovation, or vice versa, either by serendipity or just by accident. That's basically why we can't expect something really new from those noble savages.

When the time comes, I will write myself off without leaving a trace of my physical existence, or at least minimizing it. But until then, I'll carry it on to re-create things that make my life worth living.

I know most of you think I'm lunatic because I constantly mix up my part of the past with the rest of it, and the presence of the past and the future with their absence. Some two years ago, an American visitor to my website gave me an offline comment on my way of thinking. In essence, he said I looked like a schizophrenic. The unlicensed shrink was absolutely right. These days I've been even more haunted by a surreal sense of watching a phantom parade going on before me. But I know I'm not alone.

Shortly before the May 23 crash in Tokyo Stock Exchange, Noriko Hama, professor at the Business School of Doshisha University, wrote an interesting essay for The Japan Times. In this article, she predicted Ahonomics (NOTE 1) is doomed to failure because it's yet another "automatic resort to Rip van Winkle economics (NOTE 2)." She wrote: "A rather terrifying passage from a poem by William Hughes Mearns comes to mind: 'Yesterday, upon the stair, I met a man who wasn’t there. He wasn’t there again today. I wish, I wish he’d go away.'"

NOTE 1: "Aho" means an idiot.
NOTE 2: Professor Hama called the Japanese system Rip van Winkle economics because she wanted to refer to "the lost two decades." But actually she should have called it Urashima Taro economics.

Obviously the Doshisha professor thought the Prime Minister is just the ghost of his grandfather who was an undercover CIA agent. But at the same time she might have meant to say all other characters appearing in the farce aren't there on the stair. For one thing, Abe keeps saying it all hinges on ordinary people in the private sector whether or not his revival plan, especially the now-famous "third arrow," will succeed. But in fact, we level-headed people know there is no private sector in this country. Now the phantom is expecting his fellow phantoms to resuscitate the dead society.

If some of you had shown the willingness to really participate in the dialectic interaction on the issue, we would have been able to deepen our debate over the presence of the past and the future, or the absence of them, and thus clarify the driving force of creative evolution, or the dynamics involved in devolution of mankind.

Fortunately, though, there still are a small number of Type 1 and Type 2 visitors to this website who opt to share my serious concerns seriously. Last November, for instance, I uploaded an essay under the title of In search of a brand new sociopolitical model. I'd thought it was the single most relevant issue in the wake of the failure of "the American Revolution." At that time one of the regulars from Arkansas, who calls himself Diogenes sent me a 2,469-word-long antithesis. Although the word-count does not really matter, it's unimaginable that you can present your counterargument in the "succinct" format prevalent in Twitter or Facebook. I was glad that Diogenes of Arkansas obviously took my thesis too seriously to brush it aside as a pipe dream. His opposition constituted a real challenge to me. Thus far we have failed to meet halfway, but that doesn't really matter either because meeting in the middle is not the purpose of our exercise.

In PART 2 of my lecture, I'll talk about Synthesis, the last step of our dialectical interaction, which, in turn, makes the first step for the next round of our debate. In that piece I will focus on some Type 3 users of my website with whom I've had fruitful interactions in the last nine years. I'll also touch on Jean-Paul Sartre's version of dialectical method which has always guided me as a full-time blogger in one way or the other. · read more (12 words)
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Embroideries on a big canvas

In the animal and in the vegetable world between the generator and the generated, on the canvas which the ancestor passes on, and which his descendants possess in common, each puts his own original embroidery.
- From Creative Evolution by Henri Bergson


Several weeks ago, I imposed a lot of reading assignments on myself, which included Henri Bergson's Time and Free Will and Creative Evolution, and Rupert Sheldrake's The Presence of the Past, along with some auxiliary materials such as the websites of Dave McGowan and UNESCO.

To me, reading books involves an excruciatingly painful work both physically and mentally. On the one hand my eyesight still keeps deteriorating, and on the other, I've been blogging for so long that now I can only think a little better than an ape. I don't know exactly why, then, I resumed reading. Maybe that's because I don't want to outlive my alertness as my father did in the last years of his life. And perhaps more importantly, I felt I still have something to learn about life before wrapping mine up.

Also, it would have constituted too much financial burden because these days I couldn't afford to buy a single book. Two men helped me in that respect. The Japanese man I mentioned in my post about the difference between art and crap had sent me 2,000 yen-worth gift certificates in return for what I did to him as a self-styled shrink. That enabled me to buy the Japanese version of Bergson's books one of which I read some 60 years ago. Only after I used the gift certificates, I found websites that give the full English texts of the two books all for free. But it helped me in understanding Bergsonian terminology to crosscheck the Japanese translation and English translation of French words against each other.

As to The Presence of the Past, I could locate the dogeared copy buried deep in my bookcase. Some two years ago, one of my American friends strongly recommended I read it. At first, I told him I wasn't really interested in knowing whether there is the presence of the past, and that I couldn't afford to buy a copy of the book which would cost me more than $30 including shipping charge. Then my friend was kind enough to send me his copy secondhand. This is how I found out that the hypothesis about "formative causation" and "morphic resonance" is not yet another cheap determinism.

On this occasion, I'd like to express my gratitude once again to the two gentlemen.

I knew it would be unrealistically ambitious for a retired businessman in senility to challenge Bergson's interpretation of Darwinism and other forms of transformism, or Sheldrake's take on it. But that's not the purpose of my exercise.

Man is an unmanipulatable creature

According to Dave McGowan, sometime around 1964, hippies were summoned by conspirators to Laurel Canyon to "give the anti-war movement a face that would be completely unacceptable to mainstream America." I don't know if he is telling the truth. Neither do I want to know if that was the case because either way it has nothing to do with the intellectual decline of the American people. The basic premise on which he bases his allegation is that human beings are more or less manipulatable. But almost by definition, man can't be conditioned the way the ape or the dog is. If ever the conspirators look to have succeeded, that should simply mean they conducted the experiment on apes, not humans. Although it doesn't look to have crossed his mind for a split second, McGowan, himself, is an ape totally mind-controlled by the conspirators. Worse yet, I even suspect the guy is actually playing a pivotal role as an accomplice in the conspiracy. In all likelihood, he is on the payroll of the cabal of the conspirators. That is why he untiringly keeps inventing entertaining stories such as what allegedly happened in Laurel Canyon a half century ago, in Nazareth 2 millenniums ago, or in New York 12 years ago, so "mainstream America" fails to see the wood for the trees.

As Voltaire is often quoted as saying, what makes you a human being is your ability to identify what is really at issue for humanity, not your ability to answer it. But there's more to it. Although what Sheldrake conjectures about formative causation and morphic resonance remains a hypothesis, the notion about the presence of the past is an axiom. If you are determined only to believe what you see first-hand with your own eyes, every question you ask takes the past perfect subjunctive mood, such as what if what didn't happen had happened before, or what if what happened hadn't happened before. So even if you still remain a conspiracy theorist, it makes your life much easier because you won't have to try so hard to substantiate what may or may not have happened in the past, by giving us one piece of evidence after another as if it weren't a piece of cake to fabricate them with today's state-of-the-art image-processing technologies.

If I were a conspiracy theorist myself, I wouldn't do it on the web, in the first place, when I disseminate my theories because I know the Internet is at the core of all these conspiracies. One of the few questions I would ask without depending too much on the Internet is what if the communications protocol called TCP/IP hadn't enabled the World Wide Web in the late 1980s. Only then, I would come up with a valid proposition to effectively counter the Internet conspiracy because now I know exactly how the minds of these Netizens have actually been controlled in the last quarter century.

UNESCO Conspiracy

Another large-scale conspiracy I would attempt to reveal as a conspiracy theorist is the malicious plot launched ten years ago by the United Nations Educational, Scientific and Cultural Organization. The 2003 Convention for the Safeguarding of the Intangible Cultural Heritage sponsored by UNESCO defines its mission like this:

"Intangible Cultural Heritage means the practices, representations, expressions, knowledge, skills – as well as the instruments, objects, artifacts and cultural spaces associated therewith – that communities, groups and, in some cases, individuals recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history, and provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity."

This is a motherhood statement. No one dares to say he finds it objectionable. But actually there's something fishy in the advocacy of preservation of traditions just for preservation's sake. I suspect someone behind the scenes has intended to manipulate the hearts and minds of billions of people living on Planet Earth so they all take it for granted the status quo under Pax Americana is a permanent state of things. Needless to say, entries from Japan by far outnumber those from other countries except China. It's as though they think exotic art pieces from Japan should be treasured more dearly than, say, Baroque music and Bach's counterpoint methods or equal temperament scales.

Evidently, it's a conspiracy to contain man's spontaneity and creativity, which are exactly what separate us from apes. By doing so, UNESCO intends, on behalf of the U.S. government, to perpetuate the Asiatic backwardness and all the sufferings inflicted on African and Arab countries, along with the entire post-WWII regime represented by the United Nations.

Handing down the legacy via education

According to Sheldrake, what you can pass down to posterity via your genes is quite limited. The biochemist basically subscribes to the idea of Jean Baptiste Lamarck that acquired characteristics are also transmitted from a generation to the next. So he does talk a little about education, though in the narrow context of his proprietary hypothesis about formative causation and morphic resonance. He writes:

"On the present hypothesis, skills such as reading, writing, and arithmetical calculation depend on the ordering and patterning activity of morphic fields, just as physical skills and the speaking and understanding of languages do. The learning of reading, writing and arithmetic should be facilitated by morphic resonance from those who have practiced them before us."

Quite naturally, though, Sheldrake falls short of talking about whether, and how, spontaneity and creativity can be transmitted to our descendants.

My father was a born educator, for better or for worse. He applied an abnormally intransigent method to educate his elder son, that I was. As a university professor and fellow researcher in aeronautics, he also used the same method. As a result, he was hated or even feared by his students and assistants. I don't think, though, any one of them hated him more than I did. Not that he was a perfectionist. Actually, he was an ordinary person who was as far from perfection as one can be in his private life. I don't know whether his contempt toward mediocrity and conformism was passed down to me via morphic resonance. But as a matter of fact, I have also been a demanding teacher throughout my adulthood.

As I wrote in this post, parental education of my biological sons is where I miserably failed. Despite my effort to help them grow into mature men, they ended up as typical Japanese who are mentally neotenized. For one thing, my elder son, who plays the baritone sax in an amateur band he has organized himself, does what he thinks is jazz in order to bring band members together, rather than the other way around. And now it's too late for me to make him realize that this inversion of the end and the means has taken a fatal toll on the quality of music they do. He is just following the norm which is deep-rooted in this cultural wasteland. He thinks it's not him, but his dad, who deviates from the norm. Time and again, I have told him to weed out all these impurities from his music, sometimes even referring to Wynton Marsalis. Quite predictably he seems to have hit the wall lately. Most recently I sent him the links to some of the videos of The Hot Club of Cowtown as good examples of impurity-free music. But he wouldn't listen. He just said, "I have inherited this stubbornness from you."

Likewise, my effort to educate young people in the workplace has seldom paid off. Sometimes it was appreciated when I gave them knowledge and skills they couldn't live without, such as how to use the newly implemented computer system. But that's not what I wanted to pass down. The last thing they would understand was that there is no professionalism where there is no spontaneity and creativity, especially in an uncertain world like this one. For several years after retirement, I taught a dozen young ladies how to use the personal computer and how to read and write English. But that didn't last long, because I did it all for free, and more importantly, my students wanted to learn how to use the PC or the language while I wanted to teach them what to use them for.

In the last one and a half years, I gave a lot of free lectures, mostly ad hoc but sometimes prepared, to the people at the Tax-Collecting department of the Yokohama City Hall. Early on I tried to make it understood that the reciprocity principle is what the Constitution is all about. To that end, I told them, over and over again, that I have no reason to pay the income-unrelated Citizen Taxes when my constitutional rights are in jeopardy. When I realized it was like "urinating on the face of a frog," I switched the subject to Pacioli's double-entry accounting method which is expected to be introduced in government entities in the not-too-distant future.

A couple of months ago, my last class took place in a tiny cubicle which wasn't equipped with any audio-visual device on which to show PowerPoint slides. I asked them to bring in the General Affairs manager who is concurrently in charge of Konpuraiansu (legal compliance) and risk management. When I delivered my punch line which went, "You can't have a negative amount of money in your pocket," the manager of the Tax-Collecting department grinned at me. Obviously, he took it as a witty joke. When I was heading for the elevator hall after the class, he chased after me to say, "Do you have an extra copy of the material you used to explain to us the situation in the U.S. and the U.K.?" I handed him my own copy, saying, "Keep this." He said: "It's very nice of you. I'll study it closely." He may have studied it, but that didn't stop him from continuing the robbery of the "delinquent" taxes from my pension. Once again my effort to educate these zombies failed. But what else could I have done?

Only at times, I felt rewarded for my effort like when I took care of the young intern from France, mainly on the job, and when I taught foreign students at an MBA class of International University of Japan. My interpretation of the fact that I have only succeeded when it came to the education of young people from the West is that some, if not all, of them were not as mentally inert as their Japanese counterparts were.

Sheldrake's dilemma

In the last chapter titled "Creativity within a Living World," the author of The Presence of the Past writes:

"Creativity is a profound mystery precisely because it involves the appearance of patterns that have never existed before. Our usual way of explaining things is in terms of pre-existing causes: the cause somehow contains the effect; the effect follows from the cause. If we apply this way of thinking to the creation of a new form of life, a new work of art, or a new scientific theory, we are led to the conclusion that in some sense the new pattern of organization was already present: it was a latent possibility."

These self-contradictory words fail to unravel the mystery about man's creativity and spontaneity.

As Sheldrake admits in the book which was published in 1988, his thoughts about formative causation and morphic resonance are nothing but a hypothesis. I suspect it will most probably remain so until a more provable hypothesis comes up to supersede it. In the interim, however, he shouldn't have tried to defend his hypothesis by adding hypothesis on hypothesis. But that's exactly what he did in the final chapter.

To that end, he selectively turns to Bergson. For one thing, the English biochemist quotes the French philosopher as saying, "The possible would have been there from all time, a phantom awaiting its hour; it would therefore become reality by the addition of something, by some transfusion of blood or life." Sheldrake goes as far as to say that Bergson admitted that this dilemma is "inherent in the traditional European philosophies."

It's no accident that the biochemist opts not to touch on Bergson's observation of nothingness. The author of Creative Evolution writes:

"Existence appears to me like a conquest over nought. I say to myself that there might be, that indeed there ought to be, nothing, and I then wonder that there is something. Or I represent all reality extended on nothing as on a carpet: at first was nothing, and being has come by superaddition to it. Or, yet again, if something has always existed, nothing must always have served as its substratum or receptacle, and is therefore eternally prior. A glass may have always been full, but the liquid it contains nevertheless fills a void. In the same way, being may have always been there, but the nought which is filled, and, as it were, stopped up by it, pre-exists for it nonetheless, if not in fact at least in right."

Another example of Sheldrake's tactic is his tricky words "creative adaptability." But in his Creative Evolution, Bergson observes:

"If I pour into the same glass, by turns, water and wine, the two liquids will take the same form, and the sameness in form will be due to the sameness in adaptation of content to container. Adaptation, here, really means mechanical adjustment. The reason is that the form to which the matter has adapted itself was there, ready-made, and has forced its own shape on the matter. But, in the adaptation of an organism to the circumstances it has to live in, where is the pre-existing form awaiting its matter? The circumstances are not a mold into which life is inserted and whose form life adopts: this is indeed to be fooled by a metaphor. There is no form yet, and the life must create a form for itself, suited to the circumstances which are made for it."

If I were Sheldrake, I might simply say: "We call it a creation when what might have appeared but actually failed to appear in the past is appearing now." It would be just glossing over the dilemma inherent to his way of thinking. But after all, this is his hypothesis, not mine.

The big canvas of cultural traditions

Actually, I think my teaching and learning experience has given me a clue to possibly solving the problem facing Sheldrake. Whenever I succeeded to instill in young people from the West the awareness that nothing is more important than creativity and spontaneity, I noticed that I could learn from my students as much as they could learn from me. If I'm not mistaken, we can get a creative idea only through dialectical interaction, which is essentially the same thing as Jean-Paul Sartre's "totalizing activity" of dialectical reason. It never emerges just out of nowhere, let alone from the mystery zone that Sheldrake calls "creative morphic fields."

It is widely known that the starting point of Bergson's philosophy was his denial of the rationalism of Immanuel Kant. He always based his epistemology on his intuition. That is why his theses and philosophical essays were filled with exquisite analogies. Especially I like his metaphor of the individual embroidery put on the shared canvas. It best explains his idea about creation.

I am of the opinion that when you talk about creation, it is crucially important to have the ability to analogize, in a very creative and imaginative way, abstract ideas such as "Élan vital" (vital impetus,) the words which Bergson seems to have substituted for "nothingness." Think about this: do you believe someone who isn't good at artistic expression himself can tell where to find the source of man's creativity? On the other hand, Sheldrake's expertise lies in biochemistry. Small wonder the only words he came up with to describe the driving force of evolution are "morphic fields" which don't help us visualize what he claims to be seeing.

The Japanese don't have a canvas woven for shared use. All they have, instead, is a dirty rag which is moth-eaten all over. On the contrary, if you look closely at the videos embedded below, you will see a big canvas unfolded between Elana James, the younger fiddler, and Johnny Gimble, the older one. This is exactly what differentiates them from these noble savages that have swarmed since the 1960s. For your reference, James was born almost a decade after the "Laurel Canyon conspiracy," and Gimble, one of her idols, more than 35 years before it. To all these musicians, traditions are not for preservation in nursing homes or museums, let alone by UNESCO conspirators.


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Can we still expect a Renaissance?

- CONTINUED FROM THE PREVIOUS POST

The moon descended
And I found with the break of dawn
You and the song had gone
But the melody lingers on

-
From the lyrics of the 1927 song by Irving Berlin


AKB48 - Japan's most popular group of supposedly
cute girls

Members of The Hot Club of Cowtown - From left:
Whit Smith, Elana James and Jake Irwin
I owe him my life. As I told my audience in the fall of 2011, DK offered me a donation of 700,000 yen over a ten-month period, when I was about to have to hang myself. Then, two months ago, he lent me 140,000 yen when I was on the verge of going homeless because of the absurd Japanese custom that requires the lessee of an apartment to pay a "renewal fee" to the real estate agent every second year.

Now I am repaying the debt in two or three installments because I know DK is not deep-pocketed enough to save two lives for two years in a row. He is an IT engineer who is 6, 7 years younger than my biological sons.

We are in the middle of the holiday-studded Golden Week. Yesterday morning, he called me up to invite me to lunch. He had just returned from Seoul where he spent his well-deserved vacation with his wife and 6-year-old son. The moment DK saw me at the restaurant, he grinned and said, "Now your beard is so bushy that you can pass as Marx." He knows I respect Karl Marx as a non-Marxist. I said, "Thanks, but I think I look more like Johannes Brahms." He had brought me a lot of souvenirs from South Korea - packs of cigarettes, a dozen paper bags containing "corn tea," etc. The last item he took out of the bottom of the grocery bag was a big nail-clipper shaped like a pair of pliers. He explained: "This is from Tokyo, not Seoul." He knows how hard I have to struggle when trimming my toenails because of the rigidity of the body particular to a sufferer of Parkinsonism. He had done the work for me a couple of times before.

For the first 30 minutes or so, he told me how his family had enjoyed the vacation. Then we switched the subject to our favorite topic: music. For the subsequent two hours, we discussed how William Byrd, Jan Pieterszoon Sweelinck, Johann Jacob Froberger, Christopher Gibbons, Johann Pachelbel, Jean-Philippe Rameau, Johann Krieger, Henry Purcell, et al. possibly influenced Johann Sebastian Bach, and how Bach, in turn, influenced the likes of Paul Hindemith and Dmitri Shostakovich. DK didn't receive any formal education in a higher-learning institute, either in music or any other discipline, because of his unfortunate upbringing. It's all the more remarkable that he is so conversant with the history of classical music. He added that his son is currently learning a canon by Bach from his piano teacher while his dad is practicing Pachelbel's fugue all by himself.

Then we moved over to the nearby Yokohama Park, where a ballpark named Yokohama Stadium is located. As soon as we sat down at the edge of a flowerbed, DK produced a smartphone manufactured by Samsung under an OEM agreement with NTT Docomo. He wanted to let me hear some of the musical pieces he had mentioned at the restaurant. Every YouTube video he showed me was very interesting, but especially it was a pleasant surprise when I heard an unmistakable seed of bebop improvisation in Sweelinck's Fantasia played by Glenn Gould. The Dutch composer wrote the piece almost 400 years ago, I guess.

As I wrote in my previous post under the title of What art is - and isn't, music made my life really worth living and is now making the last days of my life more tolerable than without it. Now I've grown too old to play, dance or sing. And yet, listening to good music always brings me back the memories of the finest moments of my life. But when it comes to exchanging views with someone, DK is practically the only male friend who can tell music or any other form of art from its excrement. Immanuel Kant said art is something that is purposive in itself. But the Japanese have always dealt with art as something that serves other purposes in the last one and a half century. Now everything Japanese "musicians" do is Gebrauchsmusik. You can't remove impurities from Japanese art because there's nothing else in it. This inversion of the end and the means has turned this country into a cultural wasteland with its music scenes looking more and more like a junkyard.

Take AKB48, for example. It's amazing that people talk about the group like they talk about musicians, while it has absolutely nothing to do with music or any other art form. Each member of the group belongs to one of those Geino Purodakushon (talent agencies) affiliated, overtly or covertly, and in one way or the other, with yakuza syndicates. She is a cash cow for her Purodakushon not because she has an irreplaceable talent but because she is capable of arousing sexual desire in Rorikon (pedophilic) audience. As you may already know, most Japanese men have a strong bent for sexual perversion, such as lingerie theft, voyeurism and sexual abuse of children.

The Anti-prostitution Act of 1956 has made subtly legitimized and highly institutionalized prostitution the most lucrative business for yakuza. And that is why they are focusing more and more on exploitation of these poor kids with the help of NHK and other media organizations. Unlike in South Korea's show business, these girls may not be selling sex in the open, but they are substitutes for prostitutes, at best, if you can see what I mean. As a French journalist once observed, "they are prostitutes who don't think they are prostitutes."

Unfortunately, more or less the same thing is happening in the U.S. I think it all started around the time the Civil Rights Act of 1964 was enacted. At least we can trace the decline of music as an art form to the Woodstock concert of 1969. A conspiracy theorist named Dave McGowan theorizes that music started to serve other purposes in Laurel Canyon several years before Woodstock. McGowam says: "Hippies came out of nowhere and sort of co-opted it. I think it was quite deliberate...they wanted to give the anti-war movement a face that would be completely unacceptable to mainstream America." But I don't think chronological or geographical accuracy is that important. Those who politicize everything like him always insist things such as Alice Cooper said this and Frank Zappa did that make a lot of difference. But I don't think so. It's not these apes, but ordinary people that have destroyed the American culture.

McGowan should have seen Carol Reed's The Third Man if he had enough time to waste delving into the Laurel Canyon conspiracy. In the 1949 film, Orson Welles acting as Harry Lime ridicules the Swiss people at large in the famous cuckoo clock speech that goes: "You know what the fellow said - in Italy, for thirty years under the Borgias, they had warfare, terror, murder and bloodshed, but they produced Michelangelo, Leonardo da Vinci and the Renaissance. In Switzerland, they had brotherly love, they had five hundred years of democracy and peace - and what did that produce? The cuckoo clock." The lesson to be learned here is that the cultural climate of a politically corrupt nation is not that sterile, although the opposite can never be true. In a cultural wasteland, the dead-end situation facing the political regime is inevitably perpetuated.

I'd thought the decline of the American culture was unstoppable and irreversible until I came across the Hot Club of Cowtown, a Western swing band based in Austin, Texas. (See videos embedded below.) As I wrote, I'm inclined to call it a "zero-impurity" music because genuine spontaneity is what their music is all about. But don't take me wrong. I'm not talking about the undisciplined, raw "spontaneity" these noble savages have been demonstrating since the '60s. In an interview, Elana James, the fiddler and singer, names some of the artists who have influenced her, that include Anne-Sophie Mutter, Bob Wills, Johnny Gimble, Billie Holiday, Lester Young and Stephane Grappelli. This tells that she had to study very hard the techniques and the idioms of every genre of traditional music before acquiring her breathtakingly thrilling virtuosity and inventiveness. That's what I mean by the words genuine spontaneity.

Time and again I have quoted the 1988 NYT article written by Wynton Marsalis, who is known as a "purist." But it should be noted that the purist has never underplayed the significance of the traditions of other cultural spheres such as Latin America. In another paragraph of the article, he wrote: "It's like a great French chef lending his name, not his skills, to a a fast-food restaurant because he knows it's a popular place to eat. His concern is for quantity, not quality. Those who are duped say 'This greasy hamburger sure is good; I know it's good, because Pierre says it's good, and people named Pierre know what the deal is.' Pierre then becomes known as a man of the people, when he actually is exploiting the people." All in all, Marsalis wanted to say the ''they all can sing, they all have rhythm'' syndrome and the "why should I subject myself to the pain of study?" kind of attitude widespread in America's music scenes are what's going to devour jazz. The same applies to every genre of art.

Against this backdrop, it looks like a miracle that the Hot Club of Cowtown still shows both spontaneity and discipline. None of their videos, except those of country classics presented in the traditional format, have been viewed more than 10 thousand times. But it should come as no surprise if we see the Renaissance of the American music started in Austin. I'm not sure, though, if this will come true. How can I know when even Elana James, et al. can't tell what comes out of their own music? To begin with, you won't notice it right away when a Great Cultural Revolution breaks out.

If you carefully listen to good music like theirs, you can visualize how the civilization of apes branched out into man's civilization, like when you carefully look at the paintings in the Altamira Cave. A sea change is only caused by man's innate spontaneity, which is what French philosopher Henri Bergson called Free Will. It's ridiculous to believe someone deliberately changed America as McGowan insists, because almost by definition, man is an un-manipulatable creature. I suspect that the conspiracy theorist is talking about his fellow apes. · read more (1 words)
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A purist point of view: What art is - and isn't

[A tradition], which was born early and stubbornly refuses to die, despite all the evidence to the contrary, regards jazz merely as a product of noble savages - music produced by untutored, unbuttoned semiliterates for whom jazz history does not exist. This myth was invented by early jazz writers who, in attempting to escape their American prejudices, turned out a whole world of new cliches based on the myth of the innate ability of early jazz musicians. Because of these writers' lack of understanding of the mechanics of music, they thought there weren't any mechanics. It was the ''they all can sing, they all have rhythm'' syndrome.
- from July 1988 New York Times article written by Wynton Marsalis, trumpeter, jazz critic and educator, under the title of What jazz is - and isn't.


The Upper Paleolithic painting in the Cave of
Altamira

Toilet graffiti in an unknown U.S. city

When I launched this website nine years ago, I was still hopeful that I would make a bit of difference to the political discourse in and between the United States and Japan. But now that the implosion of America, to be followed by or to follow, the inevitable collapse of the American Empire looks to be a matter of time, anything we say or do will make little difference. I think it's about time to have disengaged myself from politics.

When it comes to the quantitative measurement of my web traffic, I've had to rely on Google Analytics because the built-in statistical functions of my blog tool (Geeklog) are quite limited. But as any GA user may agree, the brains of system designers at Google are all empty, or worse yet, filled with spaghetti. As a result, all I can tell is that my Key Performance Indicators are not that bad. The number of hits has topped 5.4 million in the last 104 months while the number of page-views is roughly estimated at 300,000 in the same period. But now I know that doesn't mean my efforts have been paying off.

At the beginning, I wanted to make my blog a venue for "interactive" discussions on political issues because I thought I would be able to attain my goal only by touching off dialectical debates. I had no intention to play the role of a catalyst, which by definition acts unilaterally as a change agent. A debate in the Platonic or Hegelian sense should be fought "without gloves" so a thesis is directly met with an antithesis and led to a synthesis through "sublation." It, therefore, takes both sides readiness to change along with some intellectual prowess that very few among my audience have. They are too used to the slapstick-type of talks such as ones they saw when the last leap-year farce was going on in the U.S. Now it looks all the more true that exchanging non sequiturs over this and that issues makes little sense.

Maybe I'll upload a small piece or two to follow up my last post on the Pacioli Revolution if and when time permits. But afterward I will focus more on nonpolitical issues such as culture. In fact, though, I am not very sure at this moment if we can discuss culture without using the dialectical method. For one thing, appreciation of art is quite different from consumption of goods. You buy a piece of goods, use it until you use it up, and throw it away. On the contrary, when you appreciate a piece of music, for instance, it should involve a dialectical interaction among all the parties involved: the composer, the musicians, and the audience, although you treat the medium, be it a CD or DVD, the same way you treat a commodity.

Four months ago, a Japanese man in his 50s contacted me from the northernmost island of the archipelago. He said he wanted to remote-interview me on what he thought was a big issue of our common concern. At the beginning I was reluctant to accept his offer because I know I have nothing to share with Japanese men. But since he was very serious about seeking an answer to his problem, I temporarily accepted the offer on certain conditions. I suggested that we make it a two-way interview in which nothing should be presumed a real issue, let alone the conclusion, before we talk it out.

Soon after he agreed to my counter-proposal, he sent me a copy of his privately-published autobiography which depicts an extraordinary story about an ordeal he had to go through in his childhood and adolescence. I thought I could expect from this guy something I couldn't expect from an ordinary Japanese. Perhaps I was wrong; he turned out to be yet another Japanese man.

We started off our mutual interview by defining the keywords to his problem. It seemed he had borrowed all these words, arbitrarily or opportunistically, from someone else's contexts. We had to redefine them so they fit into the particular context behind his personal tragedy. I thought that only by doing so, we could identify the real issue. When translating his super-high-context language into low-context one, I realized we had to discuss, first and foremost, various ways of communication before addressing the issue he had wanted to talk about. Quite naturally, that brought us to the very intriguing question: What art is - and isn't.

The average Japanese man is an avid music lover whose types of music range from classical music to Enka (see NOTE below), and every thing in between, be it jazu, J-pops, K-pops, Russian folk songs, American folk songs by Bob Dylan and the like, American country music, traditional Japanese folk songs, European pops by the likes of Sara Brightman, continental tangos, canzoni, or chansons. This guy is no exception. I said: "I'm glad to know you share the same value system with everyone else. But now I'm at a loss over what makes you feel so persecuted by or excluded from the community." He showed the guts to say, "You think most Japanese are hooked on Enka. But on the contrary, we Enka lovers are a small minority. Even so, I have difficulty understanding why you feel so disgusted at Enka that it almost nauseates you. There's no point, after all, in discussing personal tastes." He was just glossing over his self-deceptive attitude toward life by saying Enka lovers are a small minority as if he had conducted a nation-wide opinion poll, and by going back and forth between values issue and the matter of tastes.

NOTE: This video shows one of the most popular Enka singers singing an Enka classic. Although the musical scale, chords, orchestration, instruments, and wardrobes are all borrowed from the West, though with a lot of Japanese twists, the whining melody and narcissistic, self-pitying lyrics are the representation of the "real Japanese soul" as they always say. The singer looks to be a man, but the words are those spoken by a geisha or bar hostess missing the guy who has run out on the disposable woman. The perverse inversion of sex is commonplace in Japanese "art" as you can see in Kabuki where male actors play the roles of women.

In my second last mail to him, I summarized how I define art as against rubbish:

"The Upper Paleolithic paintings on the walls of the Altamira Cave are an invaluable heritage of the civilization, whereas graffiti on the toilet walls are nothing but its excrement. You are absolutely right when you say there's no point in discussing personal tastes. If you have a propensity toward scatophilia, a mental disease also known as coprophilia, that's it, it can't be helped. But let's not call it a form of art."

I added: "I think you store books, from Manga to Goethe and CDs/DVDs from Beethoven to Enka in neatly compartmentalized shelves and racks. But I can't visualize the inside of your brain that has to be modularized in the same way as if you are a cyborg. For your information, I don't have such a problem because Bach, Brahms, Bartok, Schoenberg, Prokofiev, Jazz from the Big Band Era (1935-55), bebop, and even traditional pop music of America all belong in one and the same family. It's only after the Woodstock Music and Art Fair of 1969 that something that has very little to do with music started to bring 'impurities' from the contexts of the African and Hispanic traditions into American music."

In the total absence of dialectical response from the guy, I challenged myself, on his behalf, saying: "He has a good reason to deny my art theory because I have yet to clarify the fundamental difference between art and toilet graffiti so he is convinced Enka has more to do with excrement than with civilization." I don't think I can define art after so many philosophers and artists have attempted to do so. But I think any commonsense definition serves our purposes. According to the website of "The Stanford Encyclopedia of Philosophy," Immanuel Kant, for one, defines art as "a kind of representation that is purposive in itself and, though without an end, nevertheless promotes the cultivation of the mental powers for sociable communication." This is enough for our purposes except I wonder what German word SEP translated as "sociable."

To pursue something which is "purposive in itself" in this world, you've got to be very different from ordinary people. And yet, a mental aberration is not enough for artistic creation. The social climate along with its historical background is the key to the development of an innate talent.

Wynton Marsalis, who is often called a "purist," wrote in another paragraph of the NYT article quoted on the top of this post: "That myth [about the innate ability of early jazz musicians] is being perpetuated to this day by those who profess an openness to everything - an openness that in effect just shows contempt for the basic values of the music and our society. If everything is good, why should anyone subject himself to the pain of study? Their disdain for the specific knowledge that goes into jazz creation is their justification for saying everything has its place." All in all, Marsalis wanted to say that in a cultural climate where due respect to genuine artistic creation is replaced with fanatical flattering to noble savages, musical art is doomed to die down. The same applies to any other genre of art.

Take Mozart, for example. I don't want to talk about his operas, not just because The Marriage of Figaro or Don Giovanni is not to my personal liking, but because we see little trace of purification of his innate property in these operatic works. He is known for his scatophilic bent, which should be interpreted as the sign of developmental failure, shown not only in his private life but also in music. That means his talent came into full bloom when he could "sublimate" his mental aberration with the help of musicians, conductors, and most importantly audiences including his patrons from the nobility of the 18th century. If these people surrounding him had tried to suppress his socially unacceptable trait, instead of helping him sublimate it, he might have ended up as a restroom painter. I see a certain similarity to the sublimation of the mental aberration of Mozart in the process of dialectical sublation in our debates. To borrow Karl Marx's way of explaining the dialectical process of the value-creating chain, we can say, "a musical piece which no one appreciates is potentially a musical piece but actually it's nothing more than a string of notes." The only difference lies with the fact that unlike an industrial product, music is "purposive in itself."

Today, this painstaking process is all gone everywhere. If you are one of those dupes, you will say marketers of consumer goods are still willing to listen to their customers so they stay attuned to the market and can develop a new product or a new version of the old product that meets their changing demand. In theory, that should be true. But in reality, you are absolutely wrong. The fact of the matter remains that consumers' demand is artificially created by manufacturers. In the industrialized world, consumers addicted to allegedly new products always remain consumers without getting involved in the value-creating process.

This is especially true with Japan. As I have repeatedly pointed out, the propaganda about 和魂洋才 (Japanese spirit and Western learning) drove the Japanese people into the causeless and unwinnable war. But since the war defeat, the same mindset has taken another devastating toll on the Japanese culture, if it still deserves to be called one. There's no sign their enthusiasm to "learn" from the West will subside anytime soon. They keep importing art pieces from the West only to put them in practical use. There is a German word Gebrauchsmusik which means music for practical use. But to the Japanese, every musical piece falls on this category. A good example is the 4th movement of Beethoven's 9th Symphony. In the last half century, they have been substituting it for the second national anthem, especially in December, although they don't understand a word in the lyrics written by Friedrich Schiller. Nothing is "purposive in itself" in this country.

In other words, they are just consuming Western art the same way they consume commodities. There are no appreciation, no dialectical interaction, no feedback, no sublimation, no sublation. As a natural consequence, these conformists have turned their country into a cultural wasteland, which is full of shit.

If you have used public restrooms on both sides of the pacific, you are impressed to know the walls in Japanese restrooms are as clean as white snow when compared to those in U.S. cities. There are two reasons.

The first reason is the national disease, germophobia. I think all Japanese are pathologically obsessed with cleanliness because of the myth of homogeneity and their xenophobic fear that foreign visitors may notice they remain uncultivated despite their appearance like modern citizens. Besides, no other nation has a more suppressive culture than Japan. Day and night throughout the year, people are practicing the old wisdom that goes, "The nail that sticks out must be hammered down." This way, they try to nip the slightest sign of aberration in the bud. But it's an unattainable goal to purify the nation of all germs. Actually, the population of lingerie thefts and voyeurs is enormous here. And believe it or not, a good part of these perverts are well-educated people like university professors or company executives. But take it easy, every city across the nation retains a big crew of professional toilet cleaners. If you draw an obscene picture or calligraphy on the toilet wall, it will be wiped out by the end of the day.

Another reason public restrooms in Japan are relatively clean is because people don't have to vent their perverse frustration in the restrooms. This cultural climate always embraces un-sublimated mental aberration on the condition they act as noble savages who observe the basic rules of this society.

These are how I distinguish art from crap. In his last mail, the other end of our non-dialectical discussion wrote: "I assure you I'll come back as soon as I find time." I don't know if he finds time before I die. But I don't really care because if he will have realized by then art is something that "promotes the cultivation of the mental powers" and that Enka doesn't help him break his fixation to the traumatic past, that won't make any difference to the imperial shithouse we live in. I will feel contented, though, as a self-styled shrink, because what else could I have done?

I used to be a bookworm, but not anymore because my eyesight is quickly deteriorating. That only leaves me with music. That's why I'm extremely fussy about music. When I was younger (19 to 70 years of age,) I sang songs, played them on the piano, the guitar, and some other instruments, and danced to them. Now the only way I can derive enjoyment from good music is to listen. If I have a problem in that respect, it's the fact I can't afford to buy a CD or DVD, or have the broken removable-disk drive of my computer fixed.

A surprisingly large number of people say they want to die listening to Mozart, Oscar Peterson, or the like. It's laughable because love of music is love of life. Music is one of the few things that made my life worth living or will make my last days more tolerable. It has absolutely nothing to do with death. I'll stop loving music one day before I die. But until then, I'll look for good music.

Several weeks ago, I accidentally hit performances of a contemporary group of "Western swing" named "Hot Club of Cowtown" when I was doing video-mining on YouTube. (Look at the video embedded below.) I hadn't heard the name before, but it was a pleasant surprise to know that there still are a small number of people who carry on the tradition of the American music 44 years after the Woodstock disaster. Aside from the unparalleled virtuosity displayed by the fiddler, the guitarists (including Frank Vignola as a guest,) and the "slap" bassist, I was deeply impressed by their "zero-impurity" music. Each of them is enjoying the music, nothing else, while sharing the joy with other members and the audience. And the audience doesn't have to be urged to applaud. Real spontaneity we can never expect from noble savages and their followers is what their music is all about.

I think I will further talk about Hot Club of Cowtown in a separate post in comparison with "AKB48", Japan's most popular group of supposedly cute girls who sing and dance exactly as they are schooled.
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The Pacioli Revolution is long overdue everywhere but in Britain, perhaps

Law 1: Work expands so as to fill the time available for its completion.
Law 2: Expenditures rise to meet income.

-
Cyril Northcote Parkinson


Nobusuke Kishi, under-
cover CIA agent

Shinzo Abe, "new" Prime
Minister of Japan
I am not blogging to make my audience feel good. I'm sorry for that, but now I'm taking up another unpopular topic: Luca Pacioli's double-entry accounting method.

I know most of you well-educated and lofty-minded gentlemen will feel uneasy and say you are not interested in discussing such a lowly matter. I suspect the real reason you think the particular subject is irrelevant to your life is not just because you haven't been in a number-crunching occupation in the past but because throughout your lifetime, you haven't engaged yourself in a value-creating process of the real world.

You keep talking about values, but have never thought about disambiguating your definition of the word. You just take it for granted that "spiritual" values are far greater than "material" ones, or they are just incomparable.

In fact, though, values are values, tangible or not. It takes narcissistic self-deception to believe vagrant, lubricious, foggy, elusive, and opaque ideas in your brain have some values. Actually not a few accounting experts are struggling to come up with objective valuation methods for inner values such as ones to be externalized into intellectual property, by leveraging the wisdom from other areas of expertise such as knowledge science and ontological engineering.

I believe they will be coming closer to quantifying everything, slowly but steadfastly, because at least in theory, there's no such thing as a bright idea you can't make communicable or even marketable. Until you can find the way to materialize your idea, it remains a bubble soon to evaporate into thin air.

Like many of you, I was a late learner in that respect. As recently as when my book was aborted the way it was, I had to learn the hard way my well-researched arguments about the Japanese history were as worthless as a silly idea the average American tweets about in 140 letters.

Contrary to accounting experts, those money-worshiping lawyers and political racketeers know nothing about man's value-creating process but its reverse view. They still believe in the hypocritical notion inherent in Christianity and anti-Christianity alike that "people do not live by bread alone." They always make believe spiritual values don't carry price tags. Why, then, are they willing to pay for the book they may read, the music they may listen to, and the art piece they may appreciate at the museum at times?

In 1494, a groundbreaking book written by a person named Luca Pacioli was published under the title of Summa de Arithmetica, Geometria, Proportioni et Proportionalita. The author was a Franciscan friar, but he wrote the book as a mathematician rather than a mendicant. Although I haven't read it myself, I think Summa was the first sign of the modern civil society where the management of a business, or any other entity, would not always own it. A character in Johann Wolfgang von Goethe's Wilhelm Meister's Apprenticeship says, "[The double-entry accounting method] is among the finest inventions of the human mind." This indicates that Pacioli's theory had already started, by the late-18th century, to have a profound impact on the way people lived their lives.

In 1882, some government entities in Britain started to use the Pacioli method. But it still remained a partial implementation when Cyril Northcote Parkinson drew the dismal conclusions in his book published in 1958 from his extensive research in the British civil service. Margaret Thatcher (1979-90 in office) thought one of the main culprits of the British Disease was the pre-Pacioli mindset underlying the widely-used single-entry accounting method. Having shelved her right-leaning ideology, the Iron Lady took drastic reform measures including the one aimed at the full implementation of the double-entry, accrual-based system. It took Britain's local governments until 1994, the year that fell on the 500th anniversary of the publication of Summa, to complete the switchover.

Even so, the Pacioli Revolution has only just begun in the U.K. because government entities closing their books the way private companies do are only part of it.

In this respect, the U.S. is lagging far behind the U.K. Ronald Reagan's initiative for a small government did not really pay off because there were too many impediments to allow the President to go as far as his British counterpart did. Just for one thing, it's the last thing the Military-Industrial Complex would accept to make its shady business transactions a little more transparent.

There are more than 600 thousand CPAs in the U.S. today. But the population of lawyers is twice as large. As we all know, these shysters are there to prevent change from happening under the guise of guardians of laws, which are mostly unconstitutional in the country. This is basically why the American people are unaware of the ever-accelerating progress of the American Disease.

According to Isamu Fudeya, professor at Chuo University's Accounting School, GASB (Governmental Accounting Standards Board) and FASAB (Federal Accounting Standards Advisory Board) were founded under Reagan's initiative. But it's only recently that government organizations have actually started phasing in Pacioli's system both at the federal and state levels. It seems they think it's about time to have transformed their cultural wasteland into a little more civilized nation, if only for cosmetic purposes.

The switchover will, however, involve a daunting task with profound and far-reaching implications. The introduction of debits and credits, alone, is the easiest and smallest part of it. My prediction is that the Kenyan Black Monkey and many other legal experts in the country will eventually succeed to water down the impact of the Pacioli system in one way or the other. It must be a cinch for these shysters to outsmart the general public which is still daydreaming in the imaginary prison of ideologies.

The situation in Japan is even worse. Despite its political and economic ups and downs in the last one and a half centuries, the country has essentially stood still, going round in circles. Especially in the last couple of decades, which are called "the lost 20 years," the media made every possible effort to instill in their audiences the idea that the postwar regime, also known as the 1955 Sytem, was coming to an end anytime soon to usher in a new era for a viable Japan. Actually it could have come true during the 3-year-period (Sept. 2009-Dec. 2012) when the Democratic Party of Japan, an offshoot from the Liberal Democratic Party, was temporarily in power. The entire regime was almost falling apart. But once again, the change-resistant people opted to pass up the golden opportunity to deliver a final blow to the 57-year-old edifice, on the pretext that it was not the right time to do so in the wake of the "once-in-a-millennium" disaster of 3/11.

As a result of the recent general election of the House of Representatives, the LDP, now headed by Shinzo Abe, breezed back to power. The new Prime Minister is the same guy who had to step down in 2007 as the second last Prime Minister of the former LDP administration when he mentally collapsed in the face of the protracted economic doldrums and deepening political imbroglio.

Abe's maternal grandfather is Nobusuke Kishi, one of the Class-A war criminals. In 1948 Kishi was released from the Sugamo Prison by Douglas MacArthur on the condition that he would act as the main architect of the 1955 System, and subsequently would sign the U.S.-Japan security treaty of 1960 as an undercover CIA agent disguised as Japanese Prime Minster.

So Abe's phenomenal comeback is really symbolic. It's yet another confirmation that the 1955 System is undefeatable and will remain so until the end of time - unless a fundamental change happens just by accident.

No sooner had Abe taken office than he announced "bold" plans to revive the Japanese economy. The three pillars of his stimulus package are measures for a drastic quantitative easing, artificial weakening of the Japanese yen and beefing up public works projects. Now people are enthusiastically hailing these measures as "Abenomics." It looks as though they haven't learned that artificially blowing up GDP by boosting business and consumer sentiment in the total absence of spontaneity and creativity on the part of individual citizens is the surest way to form another economic bubble. And yet the learning-disabled Japanese are hopeful that they can expect a different outcome this time around from repeating the same folly of the 1980s.

Now the entire Japan Inc. is being reorganized by the Ministry of Economy, Trade and Industry into the all-too-familiar formation which used to be dubbed MITI's Convoy System. (METI was formerly named the Ministry of International Trade and Industry.) With the same political racketeers back in place of those amateurish ones in the DPJ, pork-barreling is now on a roll across the board. The original sociopolitical model, which my former friend Benjamin Fulford once called a kleptocracy, seems to have been fully restored as if the 3 years under the DPJ administration were yet another hiccup of the system.

On the other hand, the new Prime Minister has taken over essentially the same set of nanny-state measures from his immediate predecessors because there is no other option acceptable to the 127-million people with pathological obsession with false equality. Since they are all duped into believing in the absurd myth that the nation's wealth can justly be redistributed through taxation combined with "welfare" programs, not a single person has come forward to say: "If wealth is being distributed so unjustly that its redistribution is needed on such a massive scale, something must be fundamentally wrong with this country. What good does it do to reshuffle nation's wealth, which has already been hollowed out, without overhauling the entire mechanism?"

The fact of the matter remains that wealth is constantly transferred from a wrong group of people to another. For instance, those in a feigned disablement are enjoying handsome benefits at the expense of honest people. As a result, income gap keeps widening, rather than narrowing. It's all the more amazing to see the Japanese have become even more hooked on empty promises by their government for jobs that only create fake values and many other egalitarian measures.

Now the country has been unionized from tip to toe in a way somewhat reminiscent of Nationalsozialismus, without a dictator, of course. It looks as though the people without the spirit of self-reliance and sense of self-esteem are babysitting and wet-nursing one another while on the government's payroll. In a sense, the Japanese are now cannibalizing themselves, if you can see what I mean.

Throughout prewar, wartime and postwar years, Japan's political leaders have invariably used the 123-year-old news cartel called Kisha Kurabu Shisutemu (Press Club System) as their propaganda machine. Especially under the 1955 System, media obscurantists have tried every conceivable gimmick in order to dupe people into believing in the legitimacy and viability of this fake nationhood.

To those of you who are superstitious enough to believe in the delusive idea that the world is revolving around something unquantifiable, such as ideologies, the Japanese media look to be manipulating the people's hearts and minds by casting a spell on them. But as always, you are wrong. In this "closely-knit" society, indoctrination is the role of parents, siblings, teachers, friends and neighbors. Media's job is to manipulate numbers, instead.

Actually, it's a breeze for them to dupe their innumerate audiences into believing this country is not really broke yet. It is true that there still are a small number of number-savvy people who are keenly aware that everything they do to others, or others do to them (i.e. a transaction in the accounting terminology) has two or more different implications in it as Luca Pacioli suggested more than five centuries ago. But unlike vague ideas fabricated from ideological delusions, numbers never allow them to see the total picture of multifaceted issues when they are only given mutilated or fragmented data.

In this context, I think the primary role of the Japanese media is something like giving their audiences a jigsaw puzzle in which some important pieces of cardboard are missing, or wrongly shaped. This way they can easily block people from seeing the total picture of the system which has actually gone belly up for quite a while.

Aside from the media, the U.S. government has played a pivotal role in making the shaky system look still in good shape. On February 22 in Washington, Japan's "new" Prime Minister had a meeting with his U.S. counterpart. After the talk, he proudly declared the U.S.-Japanese alliance was now back to normal. He was right. Obviously the 1955 System is one of the rare success stories about America's nation-building efforts since Woodrow Wilson. If there is another series of effort that has been paying off, it's the one exerted on America itself.

In the last 57 years since Dwight D. Eisenhower, Washington has made meticulous efforts to further tie down this country. George H. W. Bush, for one, demanded his Japanese counterpart unilaterally comply with his U.S.-Japan Structural Impediments Initiative which included tearing down non-tariff barriers for more than 200 items. In subsequent years, GHWB's son started the U.S.-Japan Regulatory Reform and Competition Policy Initiative. Once again, his Japanese counterparts swallowed practically everything including the privatization of the Japan Post whose savings arm holds huge funds that top 175 trillion yen as of today. And now Abe reaffirmed his grandfather's pledge of unconditional allegiance to the U.S. by telling the Kenyan Black Monkey he had made up his mind to join the Trans-Pacific Strategic Economic Partnership.

The single most noteworthy thing here is the fact that none of these unilateral reform initiatives have included a demand that the Pacioli System be put in use in the Japanese government, which might have eliminated all these "impediments" in one go.

According to the aforementioned accounting professor, Japan imported the double-entry accounting method as early as 1875 to use it for the government books. But 14 years later, it was replaced with a single-entry, cash-based bookkeeping method which had its origin in Prussia. Fudeya does not elaborate on the story behind the backward move, presumably because he thinks it's self-explanatory. Even today, the country uses the archaic Prussian system at all levels of the government.

Now that even the lawyers' kingdom across the Pacific is belatedly moving toward the Anglo-Italian model, though only on the surface, it's only a matter of time that its "docile satellite" in the Far East jumps on the same bandwagon.

Potentially, the switchover would have enormous implications for the country.

Just take a look at the website of Japan Pension Service (the pension administration arm of the Ministry of Health, Labor and Welfare,) for instance. If you are one of those who are exceptionally familiar with accounting and actuarial matters, the first thing you will notice is the fact that no Balance Sheets and Profit and Loss statements are provided there. True, some data for investment portfolios are available in the site, but they mean absolutely nothing when no liabilities are shown to support the asset side of the data, including the dividend income from investment, which is normally reinvested at the fund manager's discretion. In Japan, most government pension programs are contributory type. That means the government is incurring liabilities for its fiduciary responsibility for the current and future beneficiaries.

Any trained accountant can tell the implications of this pre-modern arrangement. For one thing, sovereign debt is only part of the government's indebtedness. It's understated at least by 400 trillion yen. That makes it meaningless to say the government is now indebted a little more than 200% of Japan's GDP, which already indicates the government spends far beyond its means. Another thing is that it's quite likely a good part of these pension assets have been misused or even embezzled because keeping accrued liabilities off the books is a typical way to cover up irregularities.

Now it's evident that the country is already in a negative equity situation, i.e. it's already gone bankrupt. At present, the government retains as many as 4 million single-entry-minded civil servants who strictly observe Parkinson's Laws. They are solely working on income redistribution. which, by definition, creates no values. To put it bluntly, the only option for the Japanese government is to dump most, not just many, of those on its payroll. Since the private sector also has a huge redundant manpower, I have always argued that Japan would become a viable nation only when it became ready to see its unemployment rate, which still stays below 5%, shooting up to 20% or even higher.

Even if all the government entities start to apply the double-entry accounting method to their financial statements, that, alone, will be far from enough because the credibility of their disclosures will be zero until independent auditors, not ones from the Board of Audit of Japan, thoroughly scrutinize their books. Moreover, even the audited books will still mean nothing if people remain in the dark about how to analyze financial statements.

Unfortunately, chances are remote that the full-fledged implementation of the Pacioli system, which is nothing more than an enabler of change, will help the Japanese clean house. Japan has a proven track record in artfully distorting and sanitizing imported ideas so the old system, be it the Tennoist cult or the 1955 System, would be kept intact.

One such example is the import of Mahayana Buddhism in the mid 6th century. They lifted the import ban only after deifying the Buddha. The same cherry-picking trick has been applied time and again to the "modernization" of the country in the last one and a half centuries under the slogan of
和魂洋才 (Japanese spirit and Western learning.) It's as though the "Japanese spirit" needs no modernization.

In all likelihood, the same trick will be used to devise a configuration to neutralize the effects of the double-entry bookkeeping method so the existing system still looks resuscitatable. I think most probably it takes an eternity for the Japanese to wake up from the pre-Pacioli fantasy. It's always people that should change first and foremost.

My prediction in this respect is that Shintaro Ishihara, former Tokyo Governor, will be the mastermind of this gimmick.

In 1968, Ishihara ran for a seat in the Diet on the LDP ticket on the pretext that the System could be reformed only from within. Then in 1989, he ran for the party presidency, but lost by a big margin to a mediocre contender named Toshiki Kaifu. This is the only election he has lost by now. Soon after the loss, he left the LDP to become the Tokyo Governor. Weeks before the December election, however, the 80-year-old ape quit the cushy, high-paying position at the Metropolitan government to make a comeback to the national politics. As usual he won.

On his campaign trail, and in a recent Diet session, he argued that one of the most important problems facing this country lies with the fact that the government still clings to the single-entry accounting method. He said to the effect that during his tenure as the head of the Metropolitan Government, he successfully changed its accounting method to the Pacioli System, and that the central government should follow suit. He added that then Japan's net-worth would instantly turn positive because the Household Financial Assets total 1,400 trillion whereas the government's indebtedness is just 1,000 trillion.

Once again he proved to be an idiot. His alma mater is Tokyo's Hitotsubashi University which was formerly named Tokyo Commerce of College. When he was a freshman, he took the exam for the CPA, but he failed. No wonder he doesn't understand the Bank of Japan's data means absolutely nothing if he doesn't subtract the Household Debts from the Household Financial Assets. The Net Household Financial Assets, which stand at 466 trillion yen, are what really count. More importantly, he doesn't have the slightest idea about accounting entities. The government is an accounting entity, but each household has its own. So any part of the government's debt can't be offset against the Household Financial Assets.

This is yet another hyperbole we heard from the idiot. You may wonder why, then, he has always been a shoo-in in a popular vote. The reason is simply because voters, who are in perpetual frustration over the dysfunctional system, always need to be degassed. Australian writer Ben Hills once dubbed him a Neanderthal. Ishihara should have taken it as a compliment because actually he is more like a parasite. He needs the 1955 System to withstand his attack just like it needs the self-styled rebel to keep talking big about the "reform from within."

I wrote this essay because I wanted to tell you I have been losing further ground in my constitutional battle against Yokohama municipality. Early on I insisted that I have no reason to pay the income-unrelated Citizen Taxes when my constitutional rights are in jeopardy. But it was like "urinating on the face of a frog."

At the same time, I've also had to prove I have no money to pay them, anyhow. To that end, I submitted several times the summaries of my cash book in Excel Sheet. The tax collectors refused to seriously examine my monthly receipts and disbursements on the pretext that there is a rule that says these data should be submitted using the "designated form." I refused to comply with their demand because the format I was shown was designed based on the archaic single-entry, cash-based accounting method.

Even if I had filled it out as they demanded, just the same I wouldn't have been able to convince them I was already broke. Cash balance can never be negative because you can't have a minus amount of money in your pocket. · read more (26 words)
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Let's face it: the chain of discrimination is unbreakable

The dendritic projections are like muscle tissue. They grow more the more they're used.
- Arnold Scheibel, former professor of neurobiology at UCLA, re-quoted from a New York Times article titled "New Evidence Points to Growth of the Brain Even Late in Life"


Chen Tien-shi appeared on the
Education channel of NHK
on February 26

Me discussing emergency
measures at a meeting in
Switzerland in the wake of
the burst of Japan's bubble
economy

Me awaiting the midnight junk
dinner at a shabby eatery
Lara, Chen Tien-shi wears two hats. She is known as an assistant professor and senior researcher at National Museum of Ethnology. At the same time she is a dedicated activist working for the cause of the reduction of "stateless" persons as they are vaguely defined by the United Nations High Commissioner for Refugees.

I do know she is an extraordinarily intelligent and compassionate person from her biographical book titled Stateless and our personal contact in the last three-plus years. But to tell the truth, I know very little about her academic accomplishments simply because I haven't had a chance to read her research paper. I can't tell for sure, but I suspect she's had a hard time to unequivocally define the problems facing stateless people living in Japan. Here's the reason.

The Japanese legal system, if ever there is such a thing at all, is just a jumble of many incongruous elements. The country first imported the judicial system from the European Continent, particularly from Prussia and France, while it essentially remained a feudal society. After WWII, it has single-mindedly introduced the "Anglo-American" system to blend it into the Franco-Germanic one in an extremely unprincipled way. Once again, Japan has failed to transform itself into a modern civil society.

Let's be reminded that law doesn't change people. It's always the other way around.

Japan's Nationality Law, for one, is based on the MacArthur Constitution. But the problem is that in the 66-year-old Constitution, you will find the definition of "the people" only after you read through the first nine articles devoted to the absurd definition of the Emperor and the manifestation of "renunciation of war." Article 10 says: "[By the way] the conditions necessary for being a Japanese national shall be determined by law." That means in this country, there are at least two extra-legal entities, the divine Emperor and the false pacifism, on which the obscenely incongruous U.S.-Japan alliance is based -- and certainly many more. That way, the rule of law to be reciprocally applied between the state and citizenry is hollowed out from the beginning.

This really hinders Lara's studies as an ethnologist specializing in nationality issues because in reality the subject of her studies is neither law nor ethnology, but theology or mythology, or worse yet, psychiatry.

Lara was wryly grinning when the Japanophilic moron named Donald Keene acquired Japanese citizenship despite the fact the former professor emeritus at Columbia University met none of the requirements of Japan's Nationality Law. Fortunately, though, she has been quite successful in her pursuit as a human rights activist, thanks to her admirable optimism, tenacity and down-to-earth approach toward individual cases with stateless persons who are seeking Japanese nationality only with great difficulty. She is an exceptional person in that she hasn't lost the life-size view of herself, and of others either.

The way she spoke in the TV program of February 26 somehow reminded me of Spielberg's film Schindler's List. Toward the end of the 1993 movie, the German businessman blames himself because he thinks he could have saved more than twelve hundred Jews he actually saved. In this sequence, his old accountant Itzhak Stern gives his boss a gold ring as a token of appreciation. Stern explains about the inscription in it: "It's Hebrew. It says, 'Whoever saves one life saves the world.'"

Lara launched a "Stateless Network" several years ago. Now it's been authorized by the Japanese government as an NPO. An authorized non-profit organization is a funny thing. If lawmakers or bureaucrats think something has to be done to solve a problem, it would be natural that the government, itself, takes corrective measures. Instead, however, it often helps set up an NPO and grants it a tax-exempt status and a small subsidy only to leave it struggling with the hot potato. In this tricky arrangement, what an NPO can do is quite limited.

I don't know if Lara has previous experience in managing an organization. But even if she has some know-how in running one with profit orientation, it's a totally different task to articulate goals for her NPO, and establish the KPIs (Key Performance Indicators) accordingly. So it's not her fault at all if the members of her group can't envision their missions very clearly. It's all the more important for each one of these volunteers to understand the spirit of volunteerism that calls for his/her own principle on which to determine what to do and how to do it.

Last week a couple of my friends who watched the TV program gave me their feedback. One of them is a person who heads another NPO working on TIP (trafficking in persons.) She said: "Do you think they (members of Lara's organization) are aware of the fundamental fact that all types of discrimination are deep rooted in one and the same problem: pathology of the Japanese? Just between you and me, one of my headaches is that not a few volunteers in my NPO have lost touch with this reality."

I said, "I don't know exactly, but you are right about the Anti-Prostitution Law. It was enacted 57 years ago. And yet, prostitution, now subtly legitimized and highly institutionalized, is still flourishing across the nation. Likewise, Japan still remains at the bottom of the ranking in gender equality among industrialized nations 27 years after the Equal Employment Opportunity Act took effect. In short, discrimination is at the very root of this false statehood. This should mean that the Nationality Law, and rules and procedures related to it, are only part of the problems facing our Stateless Network."

Another friend, who is an American teaching English in my neighborhood, pointed out: "One of the things that drew my attention is that most stateless persons who appeared in the program seemed to have fallen into the trap of the subjunctive mood. It's always if...., if...., if..... And yet they never used the past perfect subjunctive, like 'What if I hadn't settled down in such a shitty country?' Why are they so sure that they would get a decent job only if the Immigration Office gave them nationality? I don't think their assumptions are very realistic."

He went on: "For instance, that guy, who fled his home country in Eastern Europe all by himself because he lost his parents at the height of the civil war, was saying, in what he thought was English, something like this: 'I love Japan. If the Immigration Office changed its mind and gave me the nationality, or at least a work permit, I would be able to teach English or Russian to Japanese kids.'" He added: "As you once pointed out in your blog, practically every Japanese takes it for granted that any Caucasian can teach him English. As you wrote there, this is one of the reasons English proficiency level of the average Japanese still stays at the bottom of the list despite their greatest exposure to the language here among non-English-speaking nations."

The English teacher said the same thing about another stateless job-seeker who insisted to the interviewer that only if the Immigration Office gave him the nationality, he would be given a decent job he has been applying for, to no avail thus far. The stateless person added that the human resource manager at the company said, "We can't employ you because you are not a Japanese national."

I said to the English teacher: "Who knows? We should all take a chance in an uncertain world like this one." In a sense, though, he had a good point. It doesn't seem to have crossed the mind of these stateless persons seeking the nationality and a job that Japan Inc. is already broke.

No sooner had the Liberal Democratic Party come back to power, new Prime Minister announced a "bold" stimulus package to revive the Japanese economy with a drastic quantitative easing, artificial weakening of the currency and beefing up public works projects. The learning-disabled general public once again jumped on the bandwagon of "Abenomics" as if artificially blowing up GDP by boosting business and consumer sentiment this way isn't the surest way to another bubble. You can't expect a different outcome from repeating the same thing you did in the past. Against this backdrop, I suspect the human resource manager might have used the stateless status of the applicant just as a pretext for turning down his application.

In my post titled A big what-if about the years 1853-1868, I wrote that asking a what-if type question sometimes sheds light on the future because what did not happen in the past can be more indicative than what actually happened. Although this holds true only with the fate of a nation, I think I should also be allowed to go hypothetical, at times, about myself.

In her book titled The Fountain of Age, Betty Friedan, anti-sexist bias activist-turned anti-ageist bias advocate, called man's ability of contextual thinking "crystallized intelligence." She explained:

"It seems that 'fluid' and 'crystallized' intelligence show different aging patterns. 'Crystallized' intelligence, which involves experience, meaning, knowledge, professional expertise, wisdom, increases throughout adulthood." (Emphasis mine.)

Friedan wrote this in 1993. This is even more relevant today because "fluid intelligence" is something that the computer is better at than humans.

So I write an application letter to a company in which I say: "My biological age is 77, and I suffer hypertension and some other illnesses. Admittedly I can't do muscle work. But I don't think I'm used up yet. As you can see in the attached resume, my forte lies in contextual thinking. I am sure if you hire me, you can get rid of a couple of empty-headed young employees from your payroll. Remuneration is negotiable, though. Best regards. P.S.: I prefer telecommuting to traveling in the packed train."

A week or so later I get a reply from the company. In essence, it reads: "You must be crazy. Go to hell. Best regards."

I joined a Japanese auto-parts manufacturer in 1959. Since the high-growth era had yet to come, my starting salary was a mere 12,600 yen. Subsequently, I was contributing to Japan Inc. throughout all these pre-bubble, bubble and post-bubble years, at the Japanese subsidiaries of three foreign companies. Aside from my contribution with crystallized intelligence, I paid premiums for the national pension and healthcare programs that totaled at least 100 million at present value. Now the government and the people owe me much more than I owe them.

One of the reasons for their ungratefulness is because they don't keep their books using the double-entry, accrual-based accounting system invented by Luca Pacioli more than 5 centuries ago. In Japan, all government entities at local and state levels are still using the archaic single-entry, cash-based bookkeeping method which was imported from Prussia in 1889. For one thing, they reluctantly give us the asset-side of the data for the national pension program, which is basically contributory type in this country. But they never disclose the liability-side which should represent their fiduciary responsibility to the beneficiaries. They just forgot people are their creditors.

In the last couple of weeks, I was working on an essay under the title of The Pacioli Revolution is long overdue everywhere but in Britain. But now I had an urge to discuss another issue, the chain of discrimination and reverse discrimination, before completing the Pacioli piece.

I am not writing this essay to say ageist bias is a more urgent issue than discrimination inflicted on stateless people. Some of my fellow members in the Stateless Network may think I am departing from the cause of helping the stateless living in Japan. But on the contrary, I'm now committed to it more than ever.

I just wanted them to know that when they work within human and financial resource constraints, it's crucially important to prioritize things, and in doing so, it's equally important to use criteria which reflect the reality, instead of weak hypotheses, that there is no such thing as a case of statelessness which is isolated from other types of discrimination in this country. · read more (19 words)
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Love it AND leave it - and don't cherry-pick

Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty. Here, O Sariputra, form is emptiness and the very emptiness is form ; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions, impulses, and consciousness. Here, O Sariputra, all dharmas are marked with emptiness ; they are not produced or stopped, not defiled or immaculate, not deficient or complete. Therefore, O Sariputra, in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ; No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to : No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and no non-attainment.
- From Prajñā Pāramitā: English translation by E. Conze


The Heart Sutra in Sanskrit

The Chinese translation of the same scripture
When moving on from a post to the next, I often revisit Prajñā Pāramitā Hṛdaya, better known as the Heart Sutra, in its Chinese version, and sometimes stay there for weeks. I just want to make sure I haven't been swayed too much by crybabyism and busybodyism widespread among English-speaking prisoners of ideologies.

The Sanskrit words literally mean "the heart of the perfection of transcendent wisdom." This particular one, among other tens of thousands of scriptures, is considered to best represent the original way "Mahayana" Buddhists viewed the world. It was first put in writing presumably in the second or third century. But because of too much impurities added in the subsequent centuries, there are few other undistorted Buddhist sutras today.

"Mahayana" is literally translated as "the Great Vehicle." Professional monks, and Buddhist scholars alike, say there are other groups, especially in South Asian countries, who are generically called Theravada Buddhists. But none of them are not denominations of what the Westerners call Buddhism in the sense that Roman Catholic or Protestant is to Christianity. Buddhists are Buddhists.

To begin with, Buddhism is not a religion because it knows no god. It's just a set of principles. And unlike dogmas upheld by Christianity, Judaism and Islam, Buddhist principles are something which should be constantly tested against the ever-changing reality of life. Hence there are no fixed do's and don'ts.

Instead I have my own principles as an avowed Buddha fundamentalist with which to govern myself. One of them is NOT to seek truth because I know if I do, it runs away from me. At the same time, I never run away from truth because if I do, it starts chasing after me. Another rule says I should never cherry-pick because it's an illusion to expect I'll find something that is flawless or costless in this world. Since it's a self-imposed code of conduct, there's no prize at stake in adhering to it. No punishment is imposed either.

Several months ago I bought a big kitchen knife made in Switzerland at a nearby hardware shop because I have no yakuza friend who would lend me a gun when I need one. In the light of law of the jungle that prevails in the American society, I am a person who is too sensitive to hurt other humans. That's why I haven't killed or robbed any person in the last 77 years. But that doesn't mean I will never use the Swiss-made weapon as the last resort. At any rate I don't want Moses or anyone else to tell me whether and when to use it and against whom - myself or someone else. A Buddhist can be a killer when necessity arises.

In short, the Buddhist code of conduct has nothing to do with theism, or atheism for that matter.

Needless to say, the Japanese interpretation of Buddhist principles is quite different from the way other Northeast Asians understand them. Situated at one of the world's busiest cultural crossroads, the country is where the West has met the East in the weirdest and most unfortunate way. It all started when the prehistoric Emperor Kinmei (509-571 AD) mishandled the relations with the three kingdoms in the Korean Peninsula.

In the 530s, the ruling class was divided over whether to permit the import of Buddhism from one of the Korean Kingdoms named Paekche. Shintoism, which was nothing more than the primitive Shamanism tailored to fit into the Tennoist cult, had already established itself as the de facto state religion. But the Soga clan, which is suspected to have had its roots in the Peninsula and represented the Korean interest, adamantly insisted against the import ban. Just like all his incompetent successors would do in subsequent centuries, Emperor Kinmei made every possible effort to avoid facing up to the critical issue at hand. Instead, he chose to let things drift until the problem solved itself. Finally the other clans had to settle for the idea of the Soga's that in effect went like this: "We already have
八百万の神 (eight million gods) enshrined here. What's wrong with just adding a Buddha as the 8,000,001st one to venerate?"

This is basically why the Buddha was deified from the beginning in this country.

According to the official statistics, there are at least 96 million believers in Buddhas as deity. Japan's total population stands at 127 million, including kids. But the numbers of registered members of all religions including Christianity add up to more than 300 million, almost three-times the total population. This is the most telling evidence that the Japanese sold their souls to the devil for good in the mid-6th century.

The world's oldest scripture of the Heart Sutra written in Chinese on paper made of the leaf of the "lontar" palm tree is in the possession of the Horyu-ji temple in the ancient capital of Nara since the 7th century. But even today, the Japanese don't understand, or don't care about, the meaning of these Chinese words, because at a funeral or any other memorial service, the bonze on demand is always supposed to recite the Heart Sutra or any other Buddhist scripture in On reading, i.e. Chinese in altered pronunciation. The congregation would never appreciate the worthiness of the scripture if its Japanese translation were to be chanted. Most Japanese, even well-educated people, are so superstitious that they don't appreciate anything but abracadabra.

Ben Hills, the author of Princess Masako - The Tragic True Story of Japan's Crown Princess isn't exaggerating when he observes: "Most Japanese of Masako's generation never worship, but happily embrace a trilogy of faiths. They see no contradiction in being taken to the local Shinto shrine to be recorded at birth, marrying in Christian ceremonies, and having their bones buried in Buddhist family tombs."

Across the Pacific, basically the same thing has been happening to the American people at least since the mid-1960s. Now you can see a striking resemblance between the two peoples in their unprincipled way of cherry-picking incongruous ideas from ideological rubbish. While most of them still cling to the same old delusions such as conservatism, liberalism and libertarianism, better-educated people are increasingly looking to the East as if Buddhism or any other Asian wisdom can be an alternative to Judeo-Christian ideologies. More often than not these people settle for the stereotypical exoticism and esoteric mysticism movie-makers in Hollywood are untiringly churning out.

And yet, there are a small number of people who are aware their country is now intellectually bankrupt and they are badly in need of something that is a little more than an antithesis of any idea derived from Christianity or anti-Christianity. Simply they are wrong; an antithesis can't precede the thesis in question. If you don't know it, the Buddha was born in the 5th century before Christ.

If you are one of those Americans who seek peace of mind through fasting or any other type of mortification, once again, you are wrong.

In the Christian world, there is only one God and only one Jesus Christ. Although not a few people have claimed to be a reincarnation of God or Jesus, they are all nuts. On the contrary, there supposed to be many real Buddhas in Asian countries because the name simply means anyone who is awakened to the fundamental principles Shakyamuni Buddha advocated. That's why I add a "the" when I refer to this particular Buddha.

One of the misperceptions typical of the Americans is the notion that the Buddha sought a way to detach himself from the real world in the expectation that he could attain peace of mind that way. If this were true, you could readily find in your own country tips for inner peace which is somewhat akin to Buddha's teaching.

The Serenity Prayer of Alcoholics Anonymous, for one, could be a substitute for the Heart Sutra. As far as I know, winos and junkies have found it effective in breaking their addiction to substance to chant these words everyday. There's no reason to rule out the Serenity Prayer as an effective cure for your pathological fixation to a delusive ideology or ideological delusion.

Likewise, the famous right-wing rhetoric "Love it or leave it", in a sense, resonates with Buddhists because the slogan is meant to say in a very straightforward way: "Don't cherry-pick."

Some 30 years ago, a psychiatrist named Howard M. Halpern wrote about addictive "attachment hunger" like this: "All of these [self-deceptive] people believe it would be better for them to leave the relationship, but when it comes to doing so they are paralyzed. In order to remain in relationship, knowing it is against their own best interests, they frequently try to trick themselves by distorting the situation."

All these words are convincing enough to tell you that it's none other than yourself that actually locked you in the imaginary prison, and that you can't find the way out of it simply because deep inside you don't want to free yourself. To that end you tend to mix up detachment with what psychiatrists call a "fugue state."

But something very important is missing in these statements made in U.S.A. For one thing, Halpern stopped short of telling you it's more important than just detaching or decommitting yourself from the wrong partner that you reattach or recommit yourself to the right person.

There's no denying the story about Jesus Passion is touching, but it's not really thought-provoking because it doesn't tell what if he hadn't been persecuted the way he was. On the contrary, books on the life of the Buddha is intriguing except they are also filled with absurd episodes such as the one about the white elephant.

He was 29-years-old when he started his penance. But at the end, he was awakened only to the truth that self-mortification would not lead him to a full awakening. The Buddha had learned by then that detachment from the material life would mean nothing but another delusion until renewing his attachment and commitment to it in a better way. In other words, he got the life-size view of himself in the newly acquired perspective of the infinite universe.

To a Buddhist, awakening is an open-ended process through which he breaks an addictive attachment and reattaches himself to someone or something new. If you say you have nothing or no one but your own self that makes your life worth living, I suspect you are one of those prisoners of egomaniac or narcissistic delusions. It seems quite unlikely that you can be awakened from your ignorance and arrogance.

The Buddha-to-be was born in a royal Hindu family to King Śuddhodana, the leader of the Shakya clan. So he belonged to Kshatriyas, the second-highest class within the caste system. It remains a mystery why he voluntarily left behind the affluent life in the palace, his beautiful wife and their new-born child. I hypothesize that he embarked on the long journey in search of suffering because of, rather than despite, his wealthy upbringing. As we all know, those who are stingy about earthly pleasure are also parsimonious about suffering because they have nothing to miss or no one to yearn for. To them suffering is just a word. So is delight.

The Buddha didn't embrace hedonism, Epicureanism, or materialism. But neither did he believe in asceticism or spiritualism. And the farthest thing from Buddhism is extremism or fanaticism.

Then did he go in the middle of the road, as the simple-minded Westerners often say? Not at all. Buddhism has nothing in common with centrism or moderatism either. If there is an ism that isn't really foreign to Buddhism, it's radicalism in the true sense of the word. · read more (41 words)