This text is the latest chapter in a novel (written between 1992 and 1995) concerning the history of the Western separation of the Earth and the monotheistic God, whose two previous texts outline.
An archipelago late imported technology that improves
No definition, no absolute
Community
liberty will avoid it Westernization?
1. What Western intellectual has he not dream to understand the strangeness, the mystery of that country culture so different from ours, explicit closed for almost three centuries to reopen a leap it is little more a century (1), modernize rapidly and overtake us even at the level of the technology that we borrowed, while keeping the strange aura of another civilization, a rich tradition we are all completely excluded, although they seem to excel at understanding our own? And then there is only one of the great civilizations Asia, China and India, Persia or Iran and Turkey, the only one who managed early, as if what is an obstacle to modernity and resistance in others was not in Japan while the remaining for our understanding of us. If in our modern, technology has replaced our old customs and traditions changed from top to bottom, is that the same did not happen at home, could not believe the rivera does not soon? Do they tend to become like us, and individualist anarchists, or will they be collective, as groups of Japanese tourists who land here suggest? For years this type of questions harassing my curiosity, now the time comes to try to find some possible answers (what an immense bibliography should we not read?), I have the luck of the Portuguese translation of a recent book quite remarkable Sakaiya Taichi (2). I open it, I read it, I'm upset. Truth is stranger than fiction. Japan is a society that defies Western conception of society, the one I presented here are included. It can therefore play a role in verifying my proposal for the Western Monotheism. Since it is a non-monotheistic.
An archipelago late imported technology that improves
2. I begin with a quote within the inadequacy of the laws of the Western economy to this company Eastern. "The experience of modern Japan, especially after the war, is full of exceptions to what in the world, is considered a set of economic laws. For example, Japan has achieved a rapid economic growth along the dif-ferential yields decreased significantly. Businesses have grown and their employees become more loyal to them. The salary range and reduces the system of lifetime employment did not decrease competition for promotion in companies. Despite the differences between returns and positions based on higher academic degrees, which are lower than in any other country, the competition in tests and examinations is intense. When performance levels increase, the workers do not slow the pace of work. The increasing urbanization is followed by reduced rates of criminal-ity. A transition to the service sector in economic activi-ty does not increase the underground economy "(3). Sakaiya is an economist who returns to the geography, climate and history of his country to understand economy, given by the Earth and the ancestors of an archipelago of four islands on the east coast of Asia, "Japan of the late twentieth century has been shaped in such a society [industrial monoculture] by climate and terrain of the islands, by history and by the long traditions of the culture that the environment has provided him "(p. 73).
3. Similar to England (4), in part: protected by the sea, Japan has never been militarily occupied, the only attempt at invasion of the Mongols in the thirteenth century, having failed by sea storms, but is quite close to the Continent reports have followed. Different how-ever, on the other hand, as it has always been lagging behind China, the flagship Asian civilizations. And this is one of Japanese characteristics: it is a predominantly importing a genius to imitate and improve the imported technology. Sakaiya gives several examples, from the rice imported from China in the century I AD. With a curious rhythm: First they copy exactly 40 years later, it succeeded better. They were built in the eighth century copper statue (by the method of deposition) the largest in the world, 40 years after learning this technique. Both rifles brought by the Portuguese in 1543, were preceded by 40 years after the Japanese who in 1600 had already more than all of Europe. Similarly for silk (between 1868 and 1901) and the cotton industry (1885 to 1925), after the reform to the modern Meiji. And what we know Aujour-d'hui, cars and electronics. It can hold two other features, complementary to that reported them to imitate inimitable art, which are being a very homogeneous society, where the collective premium much on the individual, on the one hand, the high accuracy and quality of painstaking work and in detail, on the other. Where they come from these qualities, wonders Sakaiya?
4. In a fertile soil and a warm and humid climate, rice farming was his first major imports (China was cultivated for nearly a millennium); very intensive heat, water and labor, is a typical grain of Asian monsoons and its, its large population densities, the hardness of the work is compensated by great regularity yields. It requires a collective form of holding, the entire village will be enslaved because of exclusion of rice and water is to be condemned to hunger. On the other hand, Sakaiya said the lack of tradition in Japan of large livestock (horses, cattle, sheep), which require great physical strength to subdue him, and would be a condition of slavery elsewhere (as the author, and it is very clever, these traditions have allowed people of shepherds garlic-find morally correct their domination of power over other peoples). Facilitating its geography and com-munications markets, Japan has won the homogeneity and collective (and non-militarized) he still has today. It thus seems likely that Japan will not have been a private house so clearly distinguished and opposed to neighbors, such as the Mediterranean and Near East, with their other crops and livestock. Unable to find information on the organization of the pa-rent, we can assume that village communities inte-grated kind houses. On the other hand, today there is almost no foreign residents in Japan, few Japanese migrate (6), there is no ethnic or linguistic differences, it is a society Very strong endogamy, marking clearly the differences compared to foreigners, becoming easily xenophobic (7). That is to say that one would expect a collectivism of the worst genuine, but Sakaiya gives many examples showing that it is anything else. And this is where it gets really interesting.
No definition, no absolute
5. Let's start with Shinto, the traditional religion of their ancestors, in which Buddhism came to meddle in the sixth century. "How many Buddhists are there in Japan? 120 million. And shintouistes? 120 million. What is the population of Japan? 120 million" (p. 115). Indeed, the rule is that marriage is shintouiste and Buddhist funerals. It has no sacred books, no precepts or commandments, no listing for either "things bad "to avoid. [The kami, sacred entities, literally" superiors "- sun, moon, typhoons, mountains, rivers, seas, wildlife, etc.. - are innumerable little identified with certainty (an epithet), hiding, ambiguous, potentially dangerous or violent, to be reconciled by rituals to avoid tsumi (dirt), to avoid "in short, the transgression of certain limits, not always formally banned or refined, but loaded with potential formidable magic ...". This is to be purified (by cleaning rituals) or make abstinence] (8). There is no system absolute values or beliefs, said Sakaiya, Shinto can coexist with other values. He then explained the relationship between the 'two' religions at different periods of Japanese history, how the Prince Shotoku (early seventh century) was able to reconcile them in a sustainable manner, while providing "the first in Japan 'religious freedom' in the world "(p. 124), the secret has been not to address them as proprietary systems (9). What seemed predisposed by the Japanese Shinto, by the lack of precise boundaries, either in relation to the kami, or good and evil.
6. Japan experienced in the late 12th century surposition the two systems of authority, through a network of officials - influenced by the shadow bakufu (10) Yoritomo, who had taken the military and who sat in Kamakura, but Kyoto while leaving the emperor, his court and its officials, continue to make the ceremonies of the man who pretended to hold power, one also being fooled by what was happening: the emperor system empty, if you can tell how Barthes, continued through two other bakufu (starting from 1338 and 1603) until today. Of the officials re-collect taxes from peasants villages, the law stipulates 60% of the harvest, but here they can get up to 30% margin is thus left for subterfuge or negotiations between them and others, the condescension of the granting of official power on other areas of influence not contemplated in law. Laws and contracts should not be very precise, not to interpret the letter either, because every time we initiate strategies in different contexts and change. Unthinkable in the companies resulting from migration or conquest, where there is a lot of mixtures, uniformity allows such Japanese functioning, since the presuppositions are common to all, everyone knows what to expect, from toddlers learn to practice them, according to the same ethics that leaves close to governments and rulers, nobles and peasants. At the same time, we can change their mind over time, the criterion being that the values of the majority opinion in the social group to which one belongs.
7. In an interview with Tezuka, professor of German literature at Tokyo, Heidegger seeks to capture the differences between Japanese and European aesthetics. The dia-logue is happening in 1953-54, Japan is still the giant of the global economy, without which no doubt other issues would come. The caller complained of a lack of concepts, "because since the encounter with European thought, an inability of our language came to light. [...] It lacks the power to define through which objects can be shown against each other in a clear order, that is to say in the mutual relations of hierarchy and subordination. " One can imagine the disappointment of Heidegger: "do you seriously believe that this failure is a defect that impoverish your language?" (11). For this 'default' is indeed the description of the Ontotheology - "Japanese do not believe in the existence of a God absolute, "says Sakaiya its side - that Heidegger has repeatedly questioned in Western thought, it occurred to him as' metaphysical 'ending in modern technology and it is this' disability' and this' fault 'Heidegger rightly seek to recover by questioning the Japanese aesthetic. In other words, Japanese society that one is trying to evoke is a society without separation of definitions, God, soul and heart, ethics in relation to the right, without representation, without subject / object, without any conceptual system that we have followed settlements Hebrew Greek and European in focus there is a society without Ontotheology , not monotheistic. How is it possible that a country that does not define, is not the objects clearly, do not prioritize, how can he be at the forefront of progress? It would be a kind of philosophical subject - one would not dare say a lab - available to our reading, a "verification" of reality possible, by inverting, for negative, how can I say?, Quasi-experimental verification of the proposed philosophical journey here. It was in any case the feeling, unique home at the philosophical level, that reading Sakaiya me provided. Far East, Japan would Far-Other-de-l'Occident . And that is how my dear old master R. Barthes discovered amazed "by all countries that the author could know, Japan is where he met with the work of the sign nearest to his convictions and his fantasies, or, if preferred , the farthest of disgust, irritation and refusal aroused in him sémiocratie West "(12).
Community and freedom
8. The concept of community body proposed by the philosopher J. anthropologist Gil (13) may suggest how a strongly collective society can be traversed by singularities (not individual in the modern sense of the term Western), it allows to design a broad range of historical forms of companies, including that of Japan that should be followed throughout its history . Sakaiya multiplies the examples in the past as today, which shows itself in this approach is how the collective nature of Japanese household area fluidity, lack of definition of boundaries - like the Shinto already - which leaves room for all decisions down to the requested intervention of the officer, but also to conflict, strategic technologies, without the need for leaders to decide (14). It is therefore an area of real freedom for everyone and efficiency in the long run, in business, for example, this implies a margin greater slow in decisions, each having at its point of view make, but when the process is finished, this is a solid decision. But in this area of freedom, what every Japanese is more than anything is the recognition of others of his community - his village or his department business - most of his peers and the general public (15 ); popularity for artists and politicians, unleashed the envy of family and should be avoided to the maximum: that is why there is no known Japanese faces, why they do not have 'leaders' (16), the difficulty of making a decision before the emergence being one of the weaknesses of the system. Also their performance in the detail work and achievement is to obtain recognition of the group, it is proof of his ethics and competence. Signature also its freedom in the collective. We can not say that the Japanese social system is a collectivist, group without any doubt, it is inherently democratic, not totalitarian, because sparing the area of freedom of each. Many paradoxes - the western point of view - to illuminate this point of view. But on the other hand, Sakaiya said that the collective membership, the community, as it implies a parochial, with a lot of rivalries between neighboring villages, between companies, between departments of the same company or department, between departments too. This raises problems of government coordination: even during the war, "Army, Navy, Police and bureaucrats of the economy struggled constantly for power among themselves" (p. 18). There is no national plan or national targets, which shows that Japanese success was not possible only through constant negotiations, influence, proximity between firms, banks, bureaucrats and ministries. by "administrative guidance" established in 1941 (§ 12).
9. Here is a possible hypothesis. Japanese civilization was ignorant of the logocentric register of truth as adequacy of the speech and said 'reality', 'reality-in-itself', it would have no belief in the power of speech and discourse, the logos : power of divine revelation to the Hebrews, to the definition for the unveiling, the discovery of reality, the Greeks, power expression of the subject, his true privacy, through confession, spontaneity, among Europeans. Sakaiya talks about how Japanese do not speak up, not to speak directly, but by ellipses, with the "atmosphere" by "indirect speech" addressed to the wise (17), the intentions are not communicating by words, but by the attitudes and techniques of "conveying breast to breast." We must therefore learn to know each other if, for example, we will begin business with or work together, we must give time, spend hours chatting and playing for it, to know their partners and achieve making group, to community: "... spiritually free, without an anchor [absolute, as in the West] to cling to anything, especially the Japanese seek interaction with other humans," said Sakaiya. This interaction with others is my hypothesis, then, would be built in the style of lace: network gestures, well coded labels of politeness, meticulous, perfectionist in detail, as we say (to them it will no detail, because everything in their craft is). Rather than 'communication' or 'recognition', should then talk about work, work up to both the community and each of its participants, and why would loyalty to it is so stable: rigor attached to the work of the hands, the words of understanding non-expressive, dishes, table tags life, and so Subsequently, a work which insider is changing as communities themselves, the times, this would be the very stability of the community. But then this is also why this work is done: as much or more than 'production', it would also essentially game. Work because qu'inscrivant in matter, as they say, transforming it, including humans, because the game its 'purpose' is immanent as 'community life' itself. By requiring an introduction, here as elsewhere, those who are admitted and included separate necessarily others, excluding them out. The absence of boundaries, limits precise inside communities, but also what is a border for foreigners (18).
10. It is not easy to understand, of course, the reading of Barthes, a kind of philosophical aesthetics, both accurate and valuable, which is in contrast with ourselves. It's inevitable: the strangeness of this world leads us to another understanding of ours. For example, my trip could not say how Greco-Christian soul had played for the constitution of the modern individual. Fiction both religious and intellectual (19), it is attested, gaining social visibility, for example in Christian Roman ladies that appear to control their husbands or public authority of Rome by confession Christ as their Lord (20), as in the gesture of the saints, pious and charitable, in sacramental confession, and so on. But what she did with the modern individual? Here is what Japan shows us: a modern society, individuals therefore (employment outside the family wage and thus freedom respective market to buy what you want, discipline and knowledge learned in school and professional specialization, able to move, to be informed, etc..), but without the European tradition of the soul 'bases' (21) and 'cut', separating each other by an interiority full 'and' secret '(22). It is perhaps here is one reason the dialogue of the deaf between Westerners and Japanese: some would like others say clearly what they think and want, what they have in mind in heart, they conceal more than the others did not at all convinced that they are trying to hide anything, they invite to play with courtesy golf, talking for hours on, they do their work well - game, make the connection, it would suffice to understand this work - the game that proves to the wise.
will avoid it Westernization?
11. I have tried to interpret, considering my proposal concerning the history of the West, remarkable reading of the history of Japan Sakaiya. But there is one aspect that seems to trouble: their availability almost total import seems to negate that with them the company is first the legacy of their ancestors. In fact, I proposed that the ratio fell to the ancestors, the Hebrews, the sake of repetition uses inherited as survivable society from generation to generation, in companies that do not change much, or very little, and must defend themselves from envious neighbors. Now it happens that they do not threaten point in Japan's islands, on the contrary it provide opportunities to better survive, such as growing rice, other technologies later. The same criterion that the Hebrews encouraged to protect themselves from changing usages, urged the Japanese to change them where some were afraid to die, others saw the way forward. But on the other hand, they have no abandoned their ancestors, as a gesture to import more advanced than the inventions, and improve them later, also became their legacy: they have indeed kept their ancestors of the sorting criteria in relation to the imported. Sakaiya often insists, giving as an explanation that they "do not think cultures as systems", they select, receive only what they think is compatible with their inherited culture (23). It happened with Buddhism, which is also returned with some technologies. But it happened dramatically with Christianity in the sixteenth century, that has developed very fast conversions from well underway (again with the technology). And now the movement is stopped brutal form, religion banned and the country closed for more than two centuries (but developing the technology acquired to live in frugality). No doubt other factors have played, but it is very tempting to think that Japan (as Sakaiya) quickly realized that the dogmatic and exclusive monotheism Catholic ("universal" absorption and excommunication of the heretic) would be his death sentence (24), was fundamentally inconsistent with the collective nature of society: it might have become a collectivist Japan, like the one we know of Christian Russia. For it may well be that there is collectivism that where collective social forms are associated with the representation Ontotheology (25).
12. The West, rough once, back in the nineteenth century, now adorned with a maritime military technology has provoked fear and then and the desire and the avoidance of a possible defeat. The Japanese then resumed the habit ancestral to import technology without regard to cultural forms. Precisely, the technology is now 'de-substantialized', so to say, both universal and history, it is ready to import. But, discreet at first, capital is one, that is to say, the market and competition, the enrichment of some and the impoverishment of others, individualism. Sakaiya think that's what instigated the heightened political tensions in Japan of the early century and precipitated the victory of the nationalists, who have become allies of the Nazis during the war, with a patriarchal ideology around the emperor, who is disappeared after the defeat. But towards the end of the book, he adds a crucial factor occurred in 1941, right in the war effort, which he not only has not disappeared but remains secret the enormous prosperity of contemporary Japan (but also concerns for the future Sakaiya). He calls this "administrative guidance", with three characteristics: standardization of any product for incitement of industrial mass production, a national education system should perhaps be called collectivist , the evocation Sakaiya in fact, all the way to eradicate the faults that the individuality of each (which makes sense only for mass production) and the centralization of government and bureaucracy, government corporations, institutions, mass media, cultural activities and significant all centralized in Tokyo, the regions being assigned the work manual. This would be what has enabled Japan to become a giant economy, no doubt, but a monoculture industrial, specialized in the production of standard masses, incapable of new ideas for further guidance. But in the global web that implants currently sell ideas would be the secret to success (26).
13. Without doubt, the risk exists, I am not an economist. And yet. Hence do we assess this risk? It seems that the Western economic discourse, which had highlighted the inadequacy Sakaiya partial in Japan, quote with which I began this text. If Reich himself is very concerned that the global web left to the sole logic does not precipitate the secession of American society, creating a kind of neo apartheid, it is obvious that this risk would be even worse in Japan. Sakaiya often insists that the Japanese are only capable of making cars and electronics mass, unable to sell or distribute and any type of distribution, the information contained there, unable to picture what is called the 'services'. Unable, that is to say they do it well, very well, but very slowly. Known, for example, they excel in making packages for smaller objects, and it is not profitable. Maybe it's because the game But if it happens that we finally brings electronics free time to play more as far as working hard, is it not a very good tradition the Japanese have already, that of mixing work and play in their own way even as a community, to make themselves as community members? If I am right in this equation Work = play = community is perhaps the chance of Japan, not to imitate the Western productivism, we suffer very strong, but to continue with its areas of flood-aunts Indefinition, margin of freedom in the heart of the community, to know how to play with patience over time to keep this wisdom to stay out of adjustment compared to what the West calls the laws of economics. But successful future Japanese, having passed the test at school, which depresses their representation in the head and grows to a maximum of unusual violence, will they manage to preserve this freedom that the community has kept up in the end ' here? Japan will he resist - his strength, and strong bimillenary original contention virtually self-sufficient - to the anti-community spread of technology?
An archipelago late imported technology that improves
No definition, no absolute
Community
liberty will avoid it Westernization?
1. What Western intellectual has he not dream to understand the strangeness, the mystery of that country culture so different from ours, explicit closed for almost three centuries to reopen a leap it is little more a century (1), modernize rapidly and overtake us even at the level of the technology that we borrowed, while keeping the strange aura of another civilization, a rich tradition we are all completely excluded, although they seem to excel at understanding our own? And then there is only one of the great civilizations Asia, China and India, Persia or Iran and Turkey, the only one who managed early, as if what is an obstacle to modernity and resistance in others was not in Japan while the remaining for our understanding of us. If in our modern, technology has replaced our old customs and traditions changed from top to bottom, is that the same did not happen at home, could not believe the rivera does not soon? Do they tend to become like us, and individualist anarchists, or will they be collective, as groups of Japanese tourists who land here suggest? For years this type of questions harassing my curiosity, now the time comes to try to find some possible answers (what an immense bibliography should we not read?), I have the luck of the Portuguese translation of a recent book quite remarkable Sakaiya Taichi (2). I open it, I read it, I'm upset. Truth is stranger than fiction. Japan is a society that defies Western conception of society, the one I presented here are included. It can therefore play a role in verifying my proposal for the Western Monotheism. Since it is a non-monotheistic.
An archipelago late imported technology that improves
2. I begin with a quote within the inadequacy of the laws of the Western economy to this company Eastern. "The experience of modern Japan, especially after the war, is full of exceptions to what in the world, is considered a set of economic laws. For example, Japan has achieved a rapid economic growth along the dif-ferential yields decreased significantly. Businesses have grown and their employees become more loyal to them. The salary range and reduces the system of lifetime employment did not decrease competition for promotion in companies. Despite the differences between returns and positions based on higher academic degrees, which are lower than in any other country, the competition in tests and examinations is intense. When performance levels increase, the workers do not slow the pace of work. The increasing urbanization is followed by reduced rates of criminal-ity. A transition to the service sector in economic activi-ty does not increase the underground economy "(3). Sakaiya is an economist who returns to the geography, climate and history of his country to understand economy, given by the Earth and the ancestors of an archipelago of four islands on the east coast of Asia, "Japan of the late twentieth century has been shaped in such a society [industrial monoculture] by climate and terrain of the islands, by history and by the long traditions of the culture that the environment has provided him "(p. 73).
3. Similar to England (4), in part: protected by the sea, Japan has never been militarily occupied, the only attempt at invasion of the Mongols in the thirteenth century, having failed by sea storms, but is quite close to the Continent reports have followed. Different how-ever, on the other hand, as it has always been lagging behind China, the flagship Asian civilizations. And this is one of Japanese characteristics: it is a predominantly importing a genius to imitate and improve the imported technology. Sakaiya gives several examples, from the rice imported from China in the century I AD. With a curious rhythm: First they copy exactly 40 years later, it succeeded better. They were built in the eighth century copper statue (by the method of deposition) the largest in the world, 40 years after learning this technique. Both rifles brought by the Portuguese in 1543, were preceded by 40 years after the Japanese who in 1600 had already more than all of Europe. Similarly for silk (between 1868 and 1901) and the cotton industry (1885 to 1925), after the reform to the modern Meiji. And what we know Aujour-d'hui, cars and electronics. It can hold two other features, complementary to that reported them to imitate inimitable art, which are being a very homogeneous society, where the collective premium much on the individual, on the one hand, the high accuracy and quality of painstaking work and in detail, on the other. Where they come from these qualities, wonders Sakaiya?
4. In a fertile soil and a warm and humid climate, rice farming was his first major imports (China was cultivated for nearly a millennium); very intensive heat, water and labor, is a typical grain of Asian monsoons and its, its large population densities, the hardness of the work is compensated by great regularity yields. It requires a collective form of holding, the entire village will be enslaved because of exclusion of rice and water is to be condemned to hunger. On the other hand, Sakaiya said the lack of tradition in Japan of large livestock (horses, cattle, sheep), which require great physical strength to subdue him, and would be a condition of slavery elsewhere (as the author, and it is very clever, these traditions have allowed people of shepherds garlic-find morally correct their domination of power over other peoples). Facilitating its geography and com-munications markets, Japan has won the homogeneity and collective (and non-militarized) he still has today. It thus seems likely that Japan will not have been a private house so clearly distinguished and opposed to neighbors, such as the Mediterranean and Near East, with their other crops and livestock. Unable to find information on the organization of the pa-rent, we can assume that village communities inte-grated kind houses. On the other hand, today there is almost no foreign residents in Japan, few Japanese migrate (6), there is no ethnic or linguistic differences, it is a society Very strong endogamy, marking clearly the differences compared to foreigners, becoming easily xenophobic (7). That is to say that one would expect a collectivism of the worst genuine, but Sakaiya gives many examples showing that it is anything else. And this is where it gets really interesting.
No definition, no absolute
5. Let's start with Shinto, the traditional religion of their ancestors, in which Buddhism came to meddle in the sixth century. "How many Buddhists are there in Japan? 120 million. And shintouistes? 120 million. What is the population of Japan? 120 million" (p. 115). Indeed, the rule is that marriage is shintouiste and Buddhist funerals. It has no sacred books, no precepts or commandments, no listing for either "things bad "to avoid. [The kami, sacred entities, literally" superiors "- sun, moon, typhoons, mountains, rivers, seas, wildlife, etc.. - are innumerable little identified with certainty (an epithet), hiding, ambiguous, potentially dangerous or violent, to be reconciled by rituals to avoid tsumi (dirt), to avoid "in short, the transgression of certain limits, not always formally banned or refined, but loaded with potential formidable magic ...". This is to be purified (by cleaning rituals) or make abstinence] (8). There is no system absolute values or beliefs, said Sakaiya, Shinto can coexist with other values. He then explained the relationship between the 'two' religions at different periods of Japanese history, how the Prince Shotoku (early seventh century) was able to reconcile them in a sustainable manner, while providing "the first in Japan 'religious freedom' in the world "(p. 124), the secret has been not to address them as proprietary systems (9). What seemed predisposed by the Japanese Shinto, by the lack of precise boundaries, either in relation to the kami, or good and evil.
6. Japan experienced in the late 12th century surposition the two systems of authority, through a network of officials - influenced by the shadow bakufu (10) Yoritomo, who had taken the military and who sat in Kamakura, but Kyoto while leaving the emperor, his court and its officials, continue to make the ceremonies of the man who pretended to hold power, one also being fooled by what was happening: the emperor system empty, if you can tell how Barthes, continued through two other bakufu (starting from 1338 and 1603) until today. Of the officials re-collect taxes from peasants villages, the law stipulates 60% of the harvest, but here they can get up to 30% margin is thus left for subterfuge or negotiations between them and others, the condescension of the granting of official power on other areas of influence not contemplated in law. Laws and contracts should not be very precise, not to interpret the letter either, because every time we initiate strategies in different contexts and change. Unthinkable in the companies resulting from migration or conquest, where there is a lot of mixtures, uniformity allows such Japanese functioning, since the presuppositions are common to all, everyone knows what to expect, from toddlers learn to practice them, according to the same ethics that leaves close to governments and rulers, nobles and peasants. At the same time, we can change their mind over time, the criterion being that the values of the majority opinion in the social group to which one belongs.
7. In an interview with Tezuka, professor of German literature at Tokyo, Heidegger seeks to capture the differences between Japanese and European aesthetics. The dia-logue is happening in 1953-54, Japan is still the giant of the global economy, without which no doubt other issues would come. The caller complained of a lack of concepts, "because since the encounter with European thought, an inability of our language came to light. [...] It lacks the power to define through which objects can be shown against each other in a clear order, that is to say in the mutual relations of hierarchy and subordination. " One can imagine the disappointment of Heidegger: "do you seriously believe that this failure is a defect that impoverish your language?" (11). For this 'default' is indeed the description of the Ontotheology - "Japanese do not believe in the existence of a God absolute, "says Sakaiya its side - that Heidegger has repeatedly questioned in Western thought, it occurred to him as' metaphysical 'ending in modern technology and it is this' disability' and this' fault 'Heidegger rightly seek to recover by questioning the Japanese aesthetic. In other words, Japanese society that one is trying to evoke is a society without separation of definitions, God, soul and heart, ethics in relation to the right, without representation, without subject / object, without any conceptual system that we have followed settlements Hebrew Greek and European in focus there is a society without Ontotheology , not monotheistic. How is it possible that a country that does not define, is not the objects clearly, do not prioritize, how can he be at the forefront of progress? It would be a kind of philosophical subject - one would not dare say a lab - available to our reading, a "verification" of reality possible, by inverting, for negative, how can I say?, Quasi-experimental verification of the proposed philosophical journey here. It was in any case the feeling, unique home at the philosophical level, that reading Sakaiya me provided. Far East, Japan would Far-Other-de-l'Occident . And that is how my dear old master R. Barthes discovered amazed "by all countries that the author could know, Japan is where he met with the work of the sign nearest to his convictions and his fantasies, or, if preferred , the farthest of disgust, irritation and refusal aroused in him sémiocratie West "(12).
Community and freedom
8. The concept of community body proposed by the philosopher J. anthropologist Gil (13) may suggest how a strongly collective society can be traversed by singularities (not individual in the modern sense of the term Western), it allows to design a broad range of historical forms of companies, including that of Japan that should be followed throughout its history . Sakaiya multiplies the examples in the past as today, which shows itself in this approach is how the collective nature of Japanese household area fluidity, lack of definition of boundaries - like the Shinto already - which leaves room for all decisions down to the requested intervention of the officer, but also to conflict, strategic technologies, without the need for leaders to decide (14). It is therefore an area of real freedom for everyone and efficiency in the long run, in business, for example, this implies a margin greater slow in decisions, each having at its point of view make, but when the process is finished, this is a solid decision. But in this area of freedom, what every Japanese is more than anything is the recognition of others of his community - his village or his department business - most of his peers and the general public (15 ); popularity for artists and politicians, unleashed the envy of family and should be avoided to the maximum: that is why there is no known Japanese faces, why they do not have 'leaders' (16), the difficulty of making a decision before the emergence being one of the weaknesses of the system. Also their performance in the detail work and achievement is to obtain recognition of the group, it is proof of his ethics and competence. Signature also its freedom in the collective. We can not say that the Japanese social system is a collectivist, group without any doubt, it is inherently democratic, not totalitarian, because sparing the area of freedom of each. Many paradoxes - the western point of view - to illuminate this point of view. But on the other hand, Sakaiya said that the collective membership, the community, as it implies a parochial, with a lot of rivalries between neighboring villages, between companies, between departments of the same company or department, between departments too. This raises problems of government coordination: even during the war, "Army, Navy, Police and bureaucrats of the economy struggled constantly for power among themselves" (p. 18). There is no national plan or national targets, which shows that Japanese success was not possible only through constant negotiations, influence, proximity between firms, banks, bureaucrats and ministries. by "administrative guidance" established in 1941 (§ 12).
9. Here is a possible hypothesis. Japanese civilization was ignorant of the logocentric register of truth as adequacy of the speech and said 'reality', 'reality-in-itself', it would have no belief in the power of speech and discourse, the logos : power of divine revelation to the Hebrews, to the definition for the unveiling, the discovery of reality, the Greeks, power expression of the subject, his true privacy, through confession, spontaneity, among Europeans. Sakaiya talks about how Japanese do not speak up, not to speak directly, but by ellipses, with the "atmosphere" by "indirect speech" addressed to the wise (17), the intentions are not communicating by words, but by the attitudes and techniques of "conveying breast to breast." We must therefore learn to know each other if, for example, we will begin business with or work together, we must give time, spend hours chatting and playing for it, to know their partners and achieve making group, to community: "... spiritually free, without an anchor [absolute, as in the West] to cling to anything, especially the Japanese seek interaction with other humans," said Sakaiya. This interaction with others is my hypothesis, then, would be built in the style of lace: network gestures, well coded labels of politeness, meticulous, perfectionist in detail, as we say (to them it will no detail, because everything in their craft is). Rather than 'communication' or 'recognition', should then talk about work, work up to both the community and each of its participants, and why would loyalty to it is so stable: rigor attached to the work of the hands, the words of understanding non-expressive, dishes, table tags life, and so Subsequently, a work which insider is changing as communities themselves, the times, this would be the very stability of the community. But then this is also why this work is done: as much or more than 'production', it would also essentially game. Work because qu'inscrivant in matter, as they say, transforming it, including humans, because the game its 'purpose' is immanent as 'community life' itself. By requiring an introduction, here as elsewhere, those who are admitted and included separate necessarily others, excluding them out. The absence of boundaries, limits precise inside communities, but also what is a border for foreigners (18).
10. It is not easy to understand, of course, the reading of Barthes, a kind of philosophical aesthetics, both accurate and valuable, which is in contrast with ourselves. It's inevitable: the strangeness of this world leads us to another understanding of ours. For example, my trip could not say how Greco-Christian soul had played for the constitution of the modern individual. Fiction both religious and intellectual (19), it is attested, gaining social visibility, for example in Christian Roman ladies that appear to control their husbands or public authority of Rome by confession Christ as their Lord (20), as in the gesture of the saints, pious and charitable, in sacramental confession, and so on. But what she did with the modern individual? Here is what Japan shows us: a modern society, individuals therefore (employment outside the family wage and thus freedom respective market to buy what you want, discipline and knowledge learned in school and professional specialization, able to move, to be informed, etc..), but without the European tradition of the soul 'bases' (21) and 'cut', separating each other by an interiority full 'and' secret '(22). It is perhaps here is one reason the dialogue of the deaf between Westerners and Japanese: some would like others say clearly what they think and want, what they have in mind in heart, they conceal more than the others did not at all convinced that they are trying to hide anything, they invite to play with courtesy golf, talking for hours on, they do their work well - game, make the connection, it would suffice to understand this work - the game that proves to the wise.
will avoid it Westernization?
11. I have tried to interpret, considering my proposal concerning the history of the West, remarkable reading of the history of Japan Sakaiya. But there is one aspect that seems to trouble: their availability almost total import seems to negate that with them the company is first the legacy of their ancestors. In fact, I proposed that the ratio fell to the ancestors, the Hebrews, the sake of repetition uses inherited as survivable society from generation to generation, in companies that do not change much, or very little, and must defend themselves from envious neighbors. Now it happens that they do not threaten point in Japan's islands, on the contrary it provide opportunities to better survive, such as growing rice, other technologies later. The same criterion that the Hebrews encouraged to protect themselves from changing usages, urged the Japanese to change them where some were afraid to die, others saw the way forward. But on the other hand, they have no abandoned their ancestors, as a gesture to import more advanced than the inventions, and improve them later, also became their legacy: they have indeed kept their ancestors of the sorting criteria in relation to the imported. Sakaiya often insists, giving as an explanation that they "do not think cultures as systems", they select, receive only what they think is compatible with their inherited culture (23). It happened with Buddhism, which is also returned with some technologies. But it happened dramatically with Christianity in the sixteenth century, that has developed very fast conversions from well underway (again with the technology). And now the movement is stopped brutal form, religion banned and the country closed for more than two centuries (but developing the technology acquired to live in frugality). No doubt other factors have played, but it is very tempting to think that Japan (as Sakaiya) quickly realized that the dogmatic and exclusive monotheism Catholic ("universal" absorption and excommunication of the heretic) would be his death sentence (24), was fundamentally inconsistent with the collective nature of society: it might have become a collectivist Japan, like the one we know of Christian Russia. For it may well be that there is collectivism that where collective social forms are associated with the representation Ontotheology (25).
12. The West, rough once, back in the nineteenth century, now adorned with a maritime military technology has provoked fear and then and the desire and the avoidance of a possible defeat. The Japanese then resumed the habit ancestral to import technology without regard to cultural forms. Precisely, the technology is now 'de-substantialized', so to say, both universal and history, it is ready to import. But, discreet at first, capital is one, that is to say, the market and competition, the enrichment of some and the impoverishment of others, individualism. Sakaiya think that's what instigated the heightened political tensions in Japan of the early century and precipitated the victory of the nationalists, who have become allies of the Nazis during the war, with a patriarchal ideology around the emperor, who is disappeared after the defeat. But towards the end of the book, he adds a crucial factor occurred in 1941, right in the war effort, which he not only has not disappeared but remains secret the enormous prosperity of contemporary Japan (but also concerns for the future Sakaiya). He calls this "administrative guidance", with three characteristics: standardization of any product for incitement of industrial mass production, a national education system should perhaps be called collectivist , the evocation Sakaiya in fact, all the way to eradicate the faults that the individuality of each (which makes sense only for mass production) and the centralization of government and bureaucracy, government corporations, institutions, mass media, cultural activities and significant all centralized in Tokyo, the regions being assigned the work manual. This would be what has enabled Japan to become a giant economy, no doubt, but a monoculture industrial, specialized in the production of standard masses, incapable of new ideas for further guidance. But in the global web that implants currently sell ideas would be the secret to success (26).
13. Without doubt, the risk exists, I am not an economist. And yet. Hence do we assess this risk? It seems that the Western economic discourse, which had highlighted the inadequacy Sakaiya partial in Japan, quote with which I began this text. If Reich himself is very concerned that the global web left to the sole logic does not precipitate the secession of American society, creating a kind of neo apartheid, it is obvious that this risk would be even worse in Japan. Sakaiya often insists that the Japanese are only capable of making cars and electronics mass, unable to sell or distribute and any type of distribution, the information contained there, unable to picture what is called the 'services'. Unable, that is to say they do it well, very well, but very slowly. Known, for example, they excel in making packages for smaller objects, and it is not profitable. Maybe it's because the game But if it happens that we finally brings electronics free time to play more as far as working hard, is it not a very good tradition the Japanese have already, that of mixing work and play in their own way even as a community, to make themselves as community members? If I am right in this equation Work = play = community is perhaps the chance of Japan, not to imitate the Western productivism, we suffer very strong, but to continue with its areas of flood-aunts Indefinition, margin of freedom in the heart of the community, to know how to play with patience over time to keep this wisdom to stay out of adjustment compared to what the West calls the laws of economics. But successful future Japanese, having passed the test at school, which depresses their representation in the head and grows to a maximum of unusual violence, will they manage to preserve this freedom that the community has kept up in the end ' here? Japan will he resist - his strength, and strong bimillenary original contention virtually self-sufficient - to the anti-community spread of technology?
[1] From 1639 until Meiji period, in 1867-68, which begins the re-forms after the Japanese team measured lags behind western countries den-rate.
[2] Sakaiya, T., 1993, What is Japan? Contradictions and cross-training (trad. port. Curado AP), Kodansha America Inc.. He is an economist who worked at the famous Ministry of International Trade and Industry (MITI, where he was responsible for two shows, Osaka 1970, Okinawa 1975), then he left for writing fiction so far as test. This essay takes the latter question, which is Japan? " (Nihon to wa NANIKA) to explain it through its history.
[3] P. 151. The recent corruption (of which he complained later) does not, he adds, the underground economy.
[4] Where the industrial revolution began, probably because of internal conditions created because it has not been attacked since the eleventh century.
[5] In the 30s, the factory jobs were not very safe, people often came to her village to the rice when the work lacked complicity 'collective' established between the village - family and the company. Japan has ignored much of slavery as city-states surrounded Rees-mu-rail them. Sakaiya the historical analysis of nationalism and militarism tourism for years 30 and 40, and also much more warlike phase of Japanese history.
[6] On the other side of the Chinese and Koreans, they fit into it very quickly, the lan-gauge is forgotten in the 3rd generation.
[7] T. Kozaki, The Japanese Are Westerners?, L'Harmattan, 1991, ana-lysis of how his compatriots see their relations with non-Japo birth, using methods of social psychology. It tries to show how-ment the presence of "White - White" in Japanese advertising could constitute a reference, a "Japanese Ideal," we want while keeping the far distance in reality.
[8] R. Sieffert, "Shinto" Enc. Universalis, 14, pp. 949-950 (emphasis added). They gar-tooth always, Sakaiya underlines the excesses, the obsession with cleanliness.
[9] Sakaiya speak of Buddhism as monotheistic, but it seems dif-ficult to take it as such in the Western sense. Prince Japanese would-particu-larly borrowed from Buddhism's 12 levels of hierarchy for the Rules State officials in a personal, non-hey réditaire (A. Mori, "Japanese Buddhism", Enc. Universalis, 3, p. 486).
[10] scheme which combines a structure of government with military sup-port of the feudal lords.
[11] "On the maintenance of the floor, between a Japanese and a request that" Way to Language, Gallimard, (1959), 1976 88 (emphasis added).
[12] The Empire of Signs , Skira-Flammarion, (1970), 1980, cape-cons.
[13] body Metamorphoses, La Difference, 1985, pp. 154-157.
[14] The game cravings can be very powerful: the community plays such a fa-Con that we must fix it. For example, in the 16th century peasant revolts were resolved through negotiations and compromises that you naient-account claims, after which the leaders of the region (Minister of the lord and judge), who have been in negotiations, are forced ritual suicide, but the heads of peasants, because at the time it was estimated that the two parties should be punished, or not at fault. The re-sult was that the riots were down, both parties having an interest in negotiations before the conflict opened.
[15] After noting that the Japanese are afraid of death more than elsewhere, Sakaiya said that the latest suicide bombers, at the end of the war, ex-plained only 90% they would not be to volunteer, but the peer pressure was such that they did not dare refuse. This suggests that the hara-kiri would be the normal action that the group has disavowed decisively (eg, chiefs of a clan that has just gone through the military defeat to another).
[16] In this they seem different from other Asian traditions. A phenomenon the most surprising for a Westerner in these traditions that are also found in some Islamic countries, is the political leadership of the widows or daughters of political leaders died, he suggests com-ing social organization retains primacy houses, how the mo-dernité has not yet begun the public perception of politics, perhaps especially when it comes to elections. However, of that there is no question in Japan, which does not mean a lot more 'modern' in its political system, it seems, it's probably because here there no leaders.
[17] It is amusing to see Heidegger, in his dialogue with Tezuka, being surprised by it right in the act of Westernness, by film buff on-growing. It's about Rashomon, famous first film in the West-ja Ponais after the war. "Maybe you've seen?" Asked Tezuka. "By Bo-nheur yes. Unfortunately once. I thought there feel what is fascinating watershed in the Japanese world, which takes you right in the decree is-[...]", c ' is the response that will deserve a rebuke to his questioner, who finds the film "too realistic", that is to say that "the Japanese world in general was cap-tured in objectification of photography, he was forced to take proper installation before it ...". Tezuka is a Japanese Heidegger, his teacher understands the lesson: "if I understand you would like to say that the world Far East and the product technically aesthetic of the film indus-try are mutually in-compatible. "" That's exactly right "(pp. 101-102).
[18] That is what which seems to happen in the streets of Tokyo, which is known to them do not have a name, address not given to the visitor, and therefore not afford to go there directly without the detour of applica-tion to in-enous, the only ones who know how to travel. At the opposite extreme of numbered avenues of New York (as well as the "Chinese City" Kyoto, according to Barthes), here are some inaccuracies that are used more efficiently than a customs border.
[19] Like any philosophical concept: I try to suggest the force of truth of these 'fictions' in our Western civilization tale.
[20] A. Rousselle, "Gestures and signs of the family in the Roman empire-hand", in A. Burguière, C. Klapisch-Zuber, M. Segalen and F. Zonabend (eds.), Family History, Vol. I, distant worlds, ancient worlds , 1986 A. Colin P. 265
[21] It is said that Japanese do not know the personal pronoun 'I'. Ko-Zakai disagrees, there are at least ten ( boku, ore, onore , etc..), But also often the subject expressed with words telling of social roles (age difference or sex, degree of familiarity, occupation, hierarchical rank, etc..), for example, a teacher talking to his students say, not 'I think ...', but' teacher thinks that ... ' (P. 176). The differences com-munity prevail over the 'person'. Another example: in the sentence Ko-domo-ga kino koko-e-ko-nakatta Desho ka- (a child he would not come here yesterday? "), the final particles are: na (i) negation ka one splice your a perfective, of (u) mark of politeness, yo conjecture tectural, ka interrogative; "surprisingly easy to use in ques-these very long and complex, but at the same time, the system allows elliptical statements, fre-quent very too little to have an efficiency com-mon "(B. Fujimori, Enc. Universalis, 9. p. 350). And Barthes, inimitable "in ja-Ponais, the proliferation of suffixes and functional complexity of the en-clitic assume that juts into the subject of enunciation through precautions, times, delays and insistence that the fi-nal volume [... ] is precisely the subject in a large empty-envelope of speech, not solid core this is supposed to lead our sentences, from the outside and high, so that what appears as an excess of subjectivity ( Japanese, they say, sets of impressions, not the findings) is well-tage Davan a way of dilution, bleeding of the subject in a language by-Celle, particle diffracted to vacuum "(p. 12, I did underline only).
[22] One of the effective core was precisely that of 'creating' the body, the body itself . Buddhism seems a good example of how one can be witty and no body, no soul because either (or God per-sonnel, all making system: the Ontotheology e- ).
[23] T. Kozaki also insists on this selection, lauding it as an "immune system".
[24] The Japanese are even more available, attracted by the Catholic absolutism.
[25] should know how things work in China, which also ignores the definition and resembles to some extent in Japan, while being very dif-te regarding power relations and so-cial hierarchy.
[26] RB Reich, The Work of Nations , 1991.
[2] Sakaiya, T., 1993, What is Japan? Contradictions and cross-training (trad. port. Curado AP), Kodansha America Inc.. He is an economist who worked at the famous Ministry of International Trade and Industry (MITI, where he was responsible for two shows, Osaka 1970, Okinawa 1975), then he left for writing fiction so far as test. This essay takes the latter question, which is Japan? " (Nihon to wa NANIKA) to explain it through its history.
[3] P. 151. The recent corruption (of which he complained later) does not, he adds, the underground economy.
[4] Where the industrial revolution began, probably because of internal conditions created because it has not been attacked since the eleventh century.
[5] In the 30s, the factory jobs were not very safe, people often came to her village to the rice when the work lacked complicity 'collective' established between the village - family and the company. Japan has ignored much of slavery as city-states surrounded Rees-mu-rail them. Sakaiya the historical analysis of nationalism and militarism tourism for years 30 and 40, and also much more warlike phase of Japanese history.
[6] On the other side of the Chinese and Koreans, they fit into it very quickly, the lan-gauge is forgotten in the 3rd generation.
[7] T. Kozaki, The Japanese Are Westerners?, L'Harmattan, 1991, ana-lysis of how his compatriots see their relations with non-Japo birth, using methods of social psychology. It tries to show how-ment the presence of "White - White" in Japanese advertising could constitute a reference, a "Japanese Ideal," we want while keeping the far distance in reality.
[8] R. Sieffert, "Shinto" Enc. Universalis, 14, pp. 949-950 (emphasis added). They gar-tooth always, Sakaiya underlines the excesses, the obsession with cleanliness.
[9] Sakaiya speak of Buddhism as monotheistic, but it seems dif-ficult to take it as such in the Western sense. Prince Japanese would-particu-larly borrowed from Buddhism's 12 levels of hierarchy for the Rules State officials in a personal, non-hey réditaire (A. Mori, "Japanese Buddhism", Enc. Universalis, 3, p. 486).
[10] scheme which combines a structure of government with military sup-port of the feudal lords.
[11] "On the maintenance of the floor, between a Japanese and a request that" Way to Language, Gallimard, (1959), 1976 88 (emphasis added).
[12] The Empire of Signs , Skira-Flammarion, (1970), 1980, cape-cons.
[13] body Metamorphoses, La Difference, 1985, pp. 154-157.
[14] The game cravings can be very powerful: the community plays such a fa-Con that we must fix it. For example, in the 16th century peasant revolts were resolved through negotiations and compromises that you naient-account claims, after which the leaders of the region (Minister of the lord and judge), who have been in negotiations, are forced ritual suicide, but the heads of peasants, because at the time it was estimated that the two parties should be punished, or not at fault. The re-sult was that the riots were down, both parties having an interest in negotiations before the conflict opened.
[15] After noting that the Japanese are afraid of death more than elsewhere, Sakaiya said that the latest suicide bombers, at the end of the war, ex-plained only 90% they would not be to volunteer, but the peer pressure was such that they did not dare refuse. This suggests that the hara-kiri would be the normal action that the group has disavowed decisively (eg, chiefs of a clan that has just gone through the military defeat to another).
[16] In this they seem different from other Asian traditions. A phenomenon the most surprising for a Westerner in these traditions that are also found in some Islamic countries, is the political leadership of the widows or daughters of political leaders died, he suggests com-ing social organization retains primacy houses, how the mo-dernité has not yet begun the public perception of politics, perhaps especially when it comes to elections. However, of that there is no question in Japan, which does not mean a lot more 'modern' in its political system, it seems, it's probably because here there no leaders.
[17] It is amusing to see Heidegger, in his dialogue with Tezuka, being surprised by it right in the act of Westernness, by film buff on-growing. It's about Rashomon, famous first film in the West-ja Ponais after the war. "Maybe you've seen?" Asked Tezuka. "By Bo-nheur yes. Unfortunately once. I thought there feel what is fascinating watershed in the Japanese world, which takes you right in the decree is-[...]", c ' is the response that will deserve a rebuke to his questioner, who finds the film "too realistic", that is to say that "the Japanese world in general was cap-tured in objectification of photography, he was forced to take proper installation before it ...". Tezuka is a Japanese Heidegger, his teacher understands the lesson: "if I understand you would like to say that the world Far East and the product technically aesthetic of the film indus-try are mutually in-compatible. "" That's exactly right "(pp. 101-102).
[18] That is what which seems to happen in the streets of Tokyo, which is known to them do not have a name, address not given to the visitor, and therefore not afford to go there directly without the detour of applica-tion to in-enous, the only ones who know how to travel. At the opposite extreme of numbered avenues of New York (as well as the "Chinese City" Kyoto, according to Barthes), here are some inaccuracies that are used more efficiently than a customs border.
[19] Like any philosophical concept: I try to suggest the force of truth of these 'fictions' in our Western civilization tale.
[20] A. Rousselle, "Gestures and signs of the family in the Roman empire-hand", in A. Burguière, C. Klapisch-Zuber, M. Segalen and F. Zonabend (eds.), Family History, Vol. I, distant worlds, ancient worlds , 1986 A. Colin P. 265
[21] It is said that Japanese do not know the personal pronoun 'I'. Ko-Zakai disagrees, there are at least ten ( boku, ore, onore , etc..), But also often the subject expressed with words telling of social roles (age difference or sex, degree of familiarity, occupation, hierarchical rank, etc..), for example, a teacher talking to his students say, not 'I think ...', but' teacher thinks that ... ' (P. 176). The differences com-munity prevail over the 'person'. Another example: in the sentence Ko-domo-ga kino koko-e-ko-nakatta Desho ka- (a child he would not come here yesterday? "), the final particles are: na (i) negation ka one splice your a perfective, of (u) mark of politeness, yo conjecture tectural, ka interrogative; "surprisingly easy to use in ques-these very long and complex, but at the same time, the system allows elliptical statements, fre-quent very too little to have an efficiency com-mon "(B. Fujimori, Enc. Universalis, 9. p. 350). And Barthes, inimitable "in ja-Ponais, the proliferation of suffixes and functional complexity of the en-clitic assume that juts into the subject of enunciation through precautions, times, delays and insistence that the fi-nal volume [... ] is precisely the subject in a large empty-envelope of speech, not solid core this is supposed to lead our sentences, from the outside and high, so that what appears as an excess of subjectivity ( Japanese, they say, sets of impressions, not the findings) is well-tage Davan a way of dilution, bleeding of the subject in a language by-Celle, particle diffracted to vacuum "(p. 12, I did underline only).
[22] One of the effective core was precisely that of 'creating' the body, the body itself . Buddhism seems a good example of how one can be witty and no body, no soul because either (or God per-sonnel, all making system: the Ontotheology e- ).
[23] T. Kozaki also insists on this selection, lauding it as an "immune system".
[24] The Japanese are even more available, attracted by the Catholic absolutism.
[25] should know how things work in China, which also ignores the definition and resembles to some extent in Japan, while being very dif-te regarding power relations and so-cial hierarchy.
[26] RB Reich, The Work of Nations , 1991.
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