Life of a doll / Live at the expence of other creatures
The first respondent refers to human egoism, and the sinful fact that we live at the expense of other creatures, especially animals. Historically speaking, this consciousness goes back to the ancient thoughts of India (36). The respondent relates this human nature to our civilizations and cultures. She presents an important point in connection with the relationship between inochi and modern civilization in the study of life.
The second response is interesting in that the respondent regards inochi as almost equivalent to the state of being alive. That is why she writes inochi and death are two sides of the same coin. Some think that inochi survives death, and others think that inochi ends at the time of death, a contrast already realized in the linguistic meanings of inochi. The respondent refers to the ‘naturalness’ of living and dying. The concepts of ‘naturalness’ and ‘nature’ are important factors in the images of inochi (37).
The third response is another example of considering inochi as being nearly equal to the state of being alive.
The fourth response lists only words and short sentences. However, the first word ‘war’ is shocking. (There is another reply in which only the word ‘war’ is written in the center of the page.) I suppose that the next words, ‘The Republic of South Africa’, imply human rights, segregation, violence, killing, unfairness, etc. It is astonishing that the respondent regards these as matters of inochi (38).
The fifth respondent refers to the inochi of a doll, applying the word inochi to a non-living thing. We should pay attention to the fact that she equates inochi with the soul. On the other hand, she states that all plants, trees, fish, and the green earth have inochi, and therefore she seems to think that all creatures have a soul. This is a clear statement of animism. It is interesting that in her animistic image of the world there is a heaven, where the souls of her children live.
The last respondent considers inochi a red ball, and image encountered elsewhere in the responses (39).
>> To read more please visit:
The Concept of Inochi (life) (1991)
(You can read the entire text)
The second response is interesting in that the respondent regards inochi as almost equivalent to the state of being alive. That is why she writes inochi and death are two sides of the same coin. Some think that inochi survives death, and others think that inochi ends at the time of death, a contrast already realized in the linguistic meanings of inochi. The respondent refers to the ‘naturalness’ of living and dying. The concepts of ‘naturalness’ and ‘nature’ are important factors in the images of inochi (37).
The third response is another example of considering inochi as being nearly equal to the state of being alive.
The fourth response lists only words and short sentences. However, the first word ‘war’ is shocking. (There is another reply in which only the word ‘war’ is written in the center of the page.) I suppose that the next words, ‘The Republic of South Africa’, imply human rights, segregation, violence, killing, unfairness, etc. It is astonishing that the respondent regards these as matters of inochi (38).
The fifth respondent refers to the inochi of a doll, applying the word inochi to a non-living thing. We should pay attention to the fact that she equates inochi with the soul. On the other hand, she states that all plants, trees, fish, and the green earth have inochi, and therefore she seems to think that all creatures have a soul. This is a clear statement of animism. It is interesting that in her animistic image of the world there is a heaven, where the souls of her children live.
The last respondent considers inochi a red ball, and image encountered elsewhere in the responses (39).
>> To read more please visit:
The Concept of Inochi (life) (1991)
(You can read the entire text)
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