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健康なときは死を恐く思う。耐え難いほど強い恐怖を覚える。
ところがじっさいに病気になると死が少しも恐く感じない。むしろ甘露な安らぎに感じる。
ふしぎなことだ。
17/12/2023 05:21
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私は正常で他人は邪悪だと考えることが差別行為である。

私は清らかで他人は汚れていると考えることが差別行為である。

自分は高潔で、他者が汚れていると考えること、汚れた他者が私に不幸を持ってくると考えること。これこそがすべての差別の根源なのだ。
18/11/2023 04:17
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That is discrimination, thinking that I am normal and others are evil.
That is a crime of discrimination, to think that I am clean and others are unclean.
That is the source of all discrimination, that I am clean and yet think that others who are unclean bring me misery.
18/11/2023 02:52
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「だまされることに疲れてしまった私たち」で、メディア産業の役的な役割をぼくは論じた。
 それはニュース会社が世の中で果たしている役割とは、その企業が翼賛政府の立場を取るか、権力(者)批判スタンスを取るかを問わず、その報道が届く範囲の国民をただ一色に染めあげる思想統制作業と、そこからはみ出しているアウトローの存在そのものを許可せず、
「ちゃんと働くまともなニンゲン」
に執拗に変えようとはたらく機能である。
 また現在「まとも市民」地位にいる者がアウトローに去らないよう強力な抑止圧力をかける役目をメディア産業は担っている。そのためにメディア会社は、宣布するそのイデオロギーを、同業他社とともに社会に公布し施行することと、人びとに受け入れさせること、批判を許さないこと。それからはみ出す個人の思考と行動を禁止する(違反者には社会的制裁の形でニュース会社が罰を加える)検閲機能を果たしていると、ぼくは論じた。
 要約すれば自由を抑圧するこういう風潮は、たやすくその時の権力者の希望と癒合するものである。そこから各種権力者とメディア産業との協同が生じる。それをぼくはここで「政府メディア利益共等体」または「政府メディア共等幻視体」と名づけ論じた。

歴史とはメディア産業拡大史ともいえる。日本史では17世紀から急に印刷出版メディアが成長した。すると世の中はどう変わるか。
 ニュース新聞会社は、ニュースの多様性を貧弱にする。ニュースは一人ひとりの口コミの多様性を喪失し、ニュース会社が各種のメディアソフトに載せて配信するニュースのみが正当ニュースとされるのだ。
 同時に私人の意見は誰からのニュースは異端ニュースとされて、人びとにまっとうなものと認知されなくなる。人びとは活字や電波に乗ってくる情報のみを、神様のお告げのように崇める。紙面等のスペースの成約から、世の中に存在するであろう種々千万なニュースのなかから、ニュース会社(とその株主など)の利害に添ったひとにぎりだけのごく少数のニュースだけが選抜され、読者に届けられる。受け取ったほうは、多様性を喪失しておそろしく貧相なニュースをただ飲み込むことだけを要請されている。
 毎日毎日一億人人が全く同一のニュースを受取り、それを咀嚼しているわけなのだ。社会がたった一つの方向に傾いて走り出すのは当然であろう。
 ここに非対称の権威主義が発生する。これがすなわち近代国家の政治経済社会あらゆる方面の権力のいわれである。
 この本においてぼくはおおよそそういったことを論じたのである。くわしくは読んでみてください。300円です。
13/11/2023 07:12
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The Buddha's mind is wisdom and compassion.
Wisdom and compassion are not to be divided. It is to look carefully at the other person's side and understand it. This is the wisdom that Buddhism teaches. Therefore, if you put yourself in the other person's place, you will love and care for his or her life. You will stop taking the other living things's life. Buddhism teaches this kind of compassion and wisdom. This is the basis of Buddhism.

After Shakyamuni awaken to enlightenment at the age of 35, he wanted to share this enlightenment he had attained with others.
But he thought, "Even if I tell people about this undiscriminating wisdom and compassion, they will not understand.
Even if I tell them this, they will not listen to me," he thought in despair.
He despaired.

That was two thousand five hundred years ago, but it would still be true today.
If you were to say to someone now, "Let us act with understanding of the other side," he would say back to you, 'What do you say? All that matters is what's good for me, and I don't care what happens to others."

Shakamuni felt the same way.

But the Buddha overcame his despair and began to preach to the people. That was when he was 35 years old. For the next 45 years, until his death at the age of 80, he traveled all over India, telling people about his awakened wisdom and compassion.

I can awaken me to the truth. I can make me profitable. It is to benefit others. I can make others benefit, because it is to awaken them to the truth. Because that person who is awakened will benefit greatly. Therefore, my happiness is not separate from the happiness of others. That is what Buddha Shakyamuni said.
That is the basis of Buddhism.


Yet, after the death of Shakyamuni, Buddhist monks were transformed to talk about their own awakening. They became so intent on their own act of seeking enlightenment that they stopped caring about others. They thought that they alone should be as enlightened as Shakyamuni.

However, around the first century A.D., about 400 years after Shakyamuni's death, the Buddhists started a new Buddhist movement.
The practitioners of this movement claimed, "Shakyamuni Buddha said that to be happy is to be happy for oneself and for everyone else at the same time". This is called Mahayana Buddhism.
In this way, Buddhism underwent a major change. This new movement, Mahayana Buddhism, spread to Tibet, China, Vietnam, Korea, and Japan.

Mahayana practitioners are called Bodhisattvas.
They strive for their own enlightenment. At the same time, they strive to enlighten others without stopping there. That is why they insist on "living without a safe home.

Awakening without a safe home means "homelessness.
Mahayana Buddhism says that true nirvana means to leave the world of wandering, but not to leave it for the world of ease and comfort once awakened.
Because enlightenment is the attainment of wisdom that does not discriminate, those who attain it become people who understand not only themselves but also the other person's side and act accordingly. Therefore, they are so concerned about those who are lost that they go out of their way to be close to them.

To be awakened is not to enter nirvana. So those who are truly awakened are not in this world of suffering. Not only that, they do not even rest in the world of nirvana.
In other words, he or she is a "homeless person without a home to rest in".
That, Mahayana Buddhists teach, is nirvana.
There are those who think, "I am already happy, so it does not matter to me if others are in trouble; as long as I am happy, that is all that matters. The Bodhisattva criticizes such thinking as being "Hinayana Buddhism".
Let's all be happy together, they say.

That is what Buddhism teaches. The more we learn, the more we care about those who are lost. I think we must somehow rescue those who are in trouble, those who are lost. That feeling is compassion. Being able to understand the other side is called wisdom.
The Mahayana Buddhists insist that a life in which we practice compassion and wisdom is Buddhism.
30/10/2023 17:25
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