Essa pesquisa teve como proposta realizar um estudo acerca da angústia na obra do escritor Haruki Murakami (1949-), tendo como ponto de apoio secundário a teoria de Sigmund Freud (1858-1939) da angústia. Visamos, com esse estudo, lançar luz sobre a literatura como modelo de leitura da vida humana, em nosso caso, uma leitura das angústias humanas a partir da literatura. Para isso, iremos abordar o próprio gênero literário em que a obra de Murakami está circunscrita, os principais conceitos que (...) dão suporte a esse caráter angustiante, presentes no texto murakamiano, e a influência de concepções e ideias filosóficos em sua obra. Como por exemplo, a teoria da Vontade de Arthur Schopenhauer (1788-1860) e a ideia do lugar do pensamento, postulado por Hannah Arendt (1906-1975) no quarto capítulo da obra “A vida do espírito". (shrink)

In this article, we offer a new conceptualization of intellectuals as carriers of cultural trauma through a case study of the Aum Affair, a series of crimes and terrorist attacks committed by the Japanese new religious movement Aum Shinrikyō. In understanding the performative roles intellectuals play in trauma construction, we offer a new dichotomy between “authoritative intellectuals,” who draw on their privileged parcours and status to impose a distinct trauma narrative, and “dialogical intellectuals,” who engage with local actors dialogically to (...) produce polyphonic and open-ended trauma narratives. We identify three dimensions of dialogical intellectual action: firstly, the intellectuals may be involved in dialogue with local participants; secondly, the intellectual products themselves may be dialogical in content; and thirdly, there might be a concerted effort on the part of the intellectuals to record and to disseminate dialogue between local participants. In the context of the Aum Affair, we analyze the works of Murakami Haruki and Mori Tatsuya as dialogical intellectuals while they sought, with the help of local actors’ experiences, to challenge and to alter the orthodox trauma narrative of Aum Shinrikyō as exclusively a social evil external to Japanese society and an enemy to be excluded from it. Towards the end of the article, we discuss the broader significance of this case study and suggest that in light of recent societal and technological developments, the role and scope of dialogical intellectuals as carriers of trauma are changing and possibly expanding. (shrink)

En este trabajo exploro el vínculo entre literatura y filosofía en la obra El fin del Mundo y un Despiadado País de las Maravillas del escritor japonés Haruki Murakami. Concretamente, me concentro en reconstruir la naturaleza de la conciencia y el concepto de identidad que es posible encontrar en su obra. A continuación, reconstruyo cuáles son las implicancias conceptuales principales para la filosofía de la mente y la filosofía moral contemporáneas.

El artículo aborda - principalmente a partir de los cuentos y de tres novelas - la génesis de algunos referentes de la cosmovisión narrativa de Murakami, así como el planteamiento de autor al que parece obedecer su obra. Ambos aspectos resultan cardinales para elucidar el soporte ficcional reconocible como rasgo de autor, entendido todo como ideario narrativo: coordenadas temáticas, constelación de personajes, tramas y escenarios, perspectiva narrativa elegida, recursos expresivos… Asimismo, se busca identificar la entidad de la entrada de elementos (...) fantásticos, componente de factura murakamiana; desde la rúbrica de realismo fantástico a que se asigna al autor, este trabajo se acerca al cúmulo de figuras, referentes y mecanismos fantásticos que jalonan las historias para comprobar qué fuentes socioculturales nutren este imaginario. Por lo referenciado, este bagaje fabulador correspondería al acervo oriental, la tradición mítica y legendaria de cuño japonés. A ello se une la catarsis que experimentan los personajes, relacionada con el concepto de Murakami sobre su creación. (shrink)

ベストセラー『7日間で突然頭がよくなる本』の著者による、はじめてのニッポン論。古代の神話や仏教、儒学、武士道から国学、さらには福澤諭吉らによる啓蒙書さえも「日本哲学である」と定義する。1500年にもお よぶ日本思想の遺伝子的深層を新視点から読み解く最新の入門書。.

Kojin Karatani wrote the essays in _History and Repetition_ during a time of radical historical change, triggered by the collapse of the Cold War and the death of the Showa emperor in 1989. Reading Karl Marx in an original way, Karatani developed a theory of history based on the repetitive cycle of crises attending the expansion and transformation of capital. His work led to a rigorous analysis of political, economic, and literary forms of representation that recast historical events as a (...) series of repeated forms forged in the transitional moments of global capitalism. _History and Repetition_ cemented Karatani's reputation as one of Japan's premier thinkers, capable of traversing the fields of philosophy, political economy, history, and literature in his work. The first complete translation of _History and Repetition_ into English, undertaken with the cooperation of Karatani himself, this volume opens with his innovative reading of _The Eighteenth Brumaire of Louis Bonaparte_, tracing Marx's early theoretical formulation of the state. Karatani follows with a study of violent crises as they recur after major transitions of power, developing his theory of historical repetition and introducing a groundbreaking interpretation of fascism (in both Europe and Japan) as the spectral return of the absolutist monarch in the midst of a crisis of representative democracy. For Karatani, fascism represents the most violent materialization of the repetitive mechanism of history. Yet he also seeks out singularities that operate outside the brutal inevitability of historical repetition, whether represented in literature or, more precisely, in the process of literature's demise. Closely reading the works of Oe Kenzaburo, Mishima Yukio, Nakagami Kenji, and Murakami Haruki, Karatani compares the recurrent and universal with the singular and unrepeatable, while advancing a compelling theory of the decline of modern literature. Merging theoretical arguments with a concrete analysis of cultural and intellectual history, Karatani's essays encapsulate a brilliant, multidisciplinary perspective on world history. (shrink)

The essay considers synthetically the passages of Hesiod’s Theogony concerning Khaos, Gaia, Uranòs, and Tàrtaros as describing the cosmic structure at its very beginning and at its present state. The final result of the cosmogenetic process consists of three solid parallel disks of equal size separated from one another by the space of Khaos/Aèr. The whole structure is conceived of as an ideal cylinder, whose superior base is Uranòs, the inferior one is Tàrtaros and the median section is Gaia, dividing (...) the whole cylinder into two high semicylinders full of Khaos/Aèr. From this Khaos/Aèr, the primal Four Elements derive, as plants do from their roots, from which all other substances of the universe originate in turn. Thus, Khaos is arkhè not only in the chronological-historical sense, but also in the sense of an eternal generative substance of all things. We may conclude that the Hesiodic word khaos is a lexical ancestor of the later physical and philosophical term hyle because it conveys the primeval notion of ‘matter’. (shrink)

Neste trabalho, é apresentada uma investigação do que poderia ser chamado de formalização lógica do processo de mudança de teorias devido a anomalias. Por anomalia entende-se um fato observado que faz parte do escopo explanatório de uma teoria, mas que vai de encontro à previsão da mesma. Uma abordagem clássica para restaurar o poder explicativo de uma teoria ameaçada por uma anomalia é a postulação de hipóteses novas e provisórias que, em conjunto com as demais hipóteses auxiliares originais, sejam capazes (...) de resolver a anomalia. Após chegar à algumas conclusões sobre a estrutura de tal processo, propomos um framework lógico multimodal e não-monotônico capaz de representar alguns aspectos-chave dessa faceta importante da dinâmica de teorias científicas. Devido à necessidade de acomodar hipóteses provisórias incompatíveis, esse framework incorpora uma forma fraca de paraconsistência. Como um estudo de caso, analisamos o comportamento anômalo do planeta Urano que ameaçou a mecânica celeste Newtoniana por mais de meio século e ensejou a descoberta do planeta Netuno. -/- In this work, an investigation of what could be called the logical formalization of the theory change process due to anomalies is presented. An anomaly is understood as an observed fact that is part of the explanatory scope of a theory, but that goes against its prediction. A classic approach to restoring the explanatory power of a theory threatened by an anomaly is to postulate new and provisional hypotheses that, together with the other original auxiliary hypotheses, are capable of resolving the anomaly. After reaching some conclusions about the structure of such a process, we propose a multimodal and non-monotonic logical framework capable of representing some key aspects of this important facet of the dynamics of scientific theories. Due to the need to accommodate incompatible provisional hypotheses, this framework incorporates a weak form of paraconsistency. As a case study, we analyze the anomalous behavior of the planet Uranus that threatened Newtonian celestial mechanics for more than half a century and prompted the discovery of the planet Neptune. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} The study attempts to complete the conclusions of social-religious research undertaken up till now, and therefore analyzes the new religious phenomenon” ( Shin-shinshūkyō/ New New Religions ), especially the Aum Shinrikyō cult of the contemporary Japanese society, from an interdisciplinary perspective. Focusing upon the terrorist attack with sarin gas caused (...) by the Aum Shinrikyō cult, our analysis uses the method of Chinese boxes (the small box is in a bigger box which, in its turn, is placed in an even bigger box and so on), to deal with the complex issues beyond the criminal dimension. The study presents in this sense the victims’ confessions ( higaisha ) as well as the aggressors’ confessions ( kagaisha ) as published by the famous contemporary writer Haruki Murakami in the journalistic novel Underground (1997). The Aum Shinrikyō cult and the religious terrorist attack from the Tokyo subway eventually become important “ confession-evidence” in the process of knowing the Japanese spirituality and the way in which its religious feeling, permanently in search of a way of manifestation, reflects the “ normality” of a free modern society. By its aspects of antiutopian “ religious affair”, the Aum story urges mankind on an exercice of autoreflection. (shrink)

The author briefly summarises her considerations on the area of cosmoecology that she is developing. Therefore she has indicated the most important influences of the cosmic environment on the earthly life, a fact justifies by the hypothesis of Gaia-Uranos. She has also shortly discussed what features there must have characterised the cosmic environment so that in a place of the Universe life could begin and evolve. The problem of physical parameters of the cosmic environment necessary for life to come to (...) existence has been noticed for ages. It culminated in the anthropic principle. Here I mention the most general features in Aristotle’s understanding of the category of being which the cosmic environment had to possess: harmony, diversity, imbalance, and rhythm of phenomena. (shrink)

La teogonía de Derveni construye un relato complejo sobre la organización del mundo y el poder divino desde el comienzo de los tiempos. El último rey divino, el dios supremo del universo, Zeus, que también es su demiurgo, devora el falo de su padre, Urano, para poder así regresar él mismo a una generación anterior a la primera, dando inicio bajo su reinado a un nuevo ciclo cósmico. Para Plotino, la castración de Urano representa la transcendencia del Uno-Bien (...) respecto a la Inteligencia, simbolizada por Crono; y el Alma, Zeus, que escapa a la voracidad de su padre, constituye el primer dios demiurgo, cuya función es la de servir de mediador entre lo inteligible y el mundo sensible. Derveni theogony constructs a complex narrative about the organization of the world and the divine power from the beginning of time. The last divine king, the supreme god of the universe, Zeus, who is also his demiurge, devours the phallus of his father, Uranus, in order to return himself to a generation before the first, giving birth under his reign to the beginning of a new cosmic cycle. For Plotinus, the castration of Uranus represents the transcendence of the One-Good with regard to Intelligence, symbolized by Kronos; and the Soul, Zeus, who escapes from the voracity of his father, is the first demiurge god, whose function is to serve as mediator between the intelligible and the sensible world. (shrink)

In his monograph *Happiness for Humans*, Daniel C. Russell argues that someone’s happiness is constituted by her virtuous engagement in a certain special sort of activity, which he calls *embodied activity*. An embodied activity is one which depends for its identity on things which lie outside of the agent’s control. What this means is that whether or not it is possible for the activity to continue is not completely up to the agent. A motivating example is my activity of living (...) alongside my spouse. Whether or not it is possible for this activity to continue is not entirely within my control, because my spouse might die, or otherwise become unavailable to me. To defend the view that it’s embodied activities which are constitutive of happiness, Russell defends what he calls the *embodied conception* of the self. This is the view that the boundaries of the self whose happiness is at stake include all the constitutive parts of our embodied activities. In response, I provide two arguments. Firstly, I show that while Russell makes a good case for the relevance of embodied *activities* to happiness, he doesn’t establish that we must adopt the embodied conception of the *self* in order to obtain those insights. Secondly, I argue that to draw the boundaries of the self in accordance with the embodied conception involves forming beliefs in a way that is not epistemically responsible. In making this argument I rely on the claim that there is a strong, particular sense in which other people are unknowable to us, a claim which is developed in the fiction of Haruki Murakami. (shrink)

Das mythologische Handbuch Die uns uberlieferte Endfassung von Apollodors Sagensammlung stammt vermutlich aus dem 1. Jahrhundert n. Chr. Die Wurzeln dieses mythologischen Handbuchs reichen aber, wie Paul Drager nachweist, wesentlich weiter zuruck. Wir finden hier - unbeeinflusst von Pindar, Apollonios Rhodios oder den grossen Tragodiendichtern - die Urfassung der antiken Gotter- und Heldensagen: von Uranos und Gaia bis zur Heimkehr des Odysseus nach Ithaka.".

Kojin Karatani wrote the essays in _History and Repetition_ during a time of radical historical change, triggered by the collapse of the Cold War and the death of the Showa emperor in 1989. Reading Karl Marx in an original way, Karatani developed a theory of history based on the repetitive cycle of crises attending the expansion and transformation of capital. His work led to a rigorous analysis of political, economic, and literary forms of representation that recast historical events as a (...) series of repeated forms forged in the transitional moments of global capitalism. _History and Repetition_ cemented Karatani's reputation as one of Japan's premier thinkers, capable of traversing the fields of philosophy, political economy, history, and literature in his work. The first complete translation of _History and Repetition_ into English, undertaken with the cooperation of Karatani himself, this volume opens with his innovative reading of _The Eighteenth Brumaire of Louis Bonaparte_, tracing Marx's early theoretical formulation of the state. Karatani follows with a study of violent crises as they recur after major transitions of power, developing his theory of historical repetition and introducing a groundbreaking interpretation of fascism as the spectral return of the absolutist monarch in the midst of a crisis of representative democracy. For Karatani, fascism represents the most violent materialization of the repetitive mechanism of history. Yet he also seeks out singularities that operate outside the brutal inevitability of historical repetition, whether represented in literature or, more precisely, in the process of literature's demise. Closely reading the works of Oe Kenzaburo, Mishima Yukio, Nakagami Kenji, and Murakami Haruki, Karatani compares the recurrent and universal with the singular and unrepeatable, while advancing a compelling theory of the decline of modern literature. Merging theoretical arguments with a concrete analysis of cultural and intellectual history, Karatani's essays encapsulate a brilliant, multidisciplinary perspective on world history. (shrink)

This paper investigates the consequences of taking seriously the metaphysics of Object-Oriented Ontology, as defined by Graham Harman, in the field of literature. Acutely focusing on just one possible mobilisation and application of the theory, the essay deploys OOO to read two major writers of the late 20th century, Don DeLillo and Murakami Haruki, in novel configurations made possible by applying an Object-Oriented method to the genre of Magic Realism. Using this method, the essay unearths an unarticulated avenue for (...) studying the genre and these authors against established national, cultural, and canonical boundaries in literature, putting into conversation various literary traditions based on formal characteristics found in the texts through OOO’s metaphysics, and suggesting wholly untested paths for literary study in the wake of Object-Oriented philosophies. (shrink)

It can often seem as though existence is split in two: body and mind, flesh and spirit, moving and thinking. In the office or at study we are 'mind workers,' with seemingly superfluous bodies. Conversely, in the gym we stretch, run and lift, but our minds are idle. In How to Think About Exercise, author and philosopher Damon Young challenges this idea of separation, revealing how fitness can develop our bodies and minds as one. Exploring exercises and sports with the (...) help of ancient and modern philosophy, he uncovers the pleasures, virtues and big ideas of fitness. By learning how to exercise intelligently, we are contributing to our overall enjoyment of life and enhancing our full humanity. Find out how bestselling author Haruki Murakami quit smoking and took up running, and why the simple act radically changed his whole outlook on life; why Schopenhauer thought that swimming was a sublime act; how Charles Darwin came up with some of his best ideas while exercising; and much more. (shrink)

Nosso objetivo é mostrar que, para Plotino, supor um inteligível ignorante (como o Éon Sabedoria de alguns textos gnósticos) no interior do Intelecto constitui uma ameaça ao próprio estatuto do Intelecto como verdadeiro Intelecto. Da mesma forma, aceitar que a ignorância de um Éon seja a causa do universo sensível ameaça a definição do Princípio Primeiro como o princípio último de toda a realidade, pois implica na ideia de que o universo sensível não foi criado como resultado de uma processão (...) indefectível do Princípio Primeiro e da contemplação infalível de seu Princípio original, mas por causa da decadência e da queda de um Éon que desconhece seu Princípio Primeiro, que ele não contempla. Demonstramos assim que, portanto, para refutar o mito valentiniano, foi fundamental para Plotino definir o estatuto do Intelecto e do universo inteligível e a hierarquia ontológica dos níveis de realidade. A definição da relação entre os inteligíveis e o Intelecto nos capítulos 1 e 2 do Tratado 32 (V, 5) constitui o ponto central para estabelecer, no restante do tratado, o lugar e o estatuto do Uno e do criador do universo sensível, denominado por Plotino como a Alma do Mundo, Demiurgo ou Zeus, assim como sua representação hierárquica triádica dos níveis de realidade sob a forma do mito hesiódico de Urano, Cronos e Zeus. Palavras-chave: Plotino, Gnosticismo, Intelecto, Tratado 32 (V, 5). (shrink)

Richard Landes is professionally a historian but in this book under review, he is a philosopher of violence; especially genocides and the Holocaust. The reviewer has synoptically read him, Susan Neiman on the one hand and Haruki Murakami and Stephen King on the other hand. The review flows between the history of ideas, philosophy and literary studies since all three are connected to each other.