1 About Dementia

 One month has passed since I started this home page. My mother's death of sickness and the great earthquake occurred from the beginning of this year. Therefore, I canceled the third travel to India and concentrated on making of this home page. However, no one will see my home page by only reason that I made it. Though my remaining life is short, I think I still have to make my effort aiming at contact with people who have a similar idea.

 By the way, my father who lives with me is 88 years old, but the symptom of his dementia has become awful for these several years. He has also weakened his body due to the heat of this summer. So, he kept turning on air-conditioning while he left the window open, and he left the water of the bath running. Therefore, I couldn't leave him alone any more. According to the inspection in the hospital, his dementia was not serious so much, but CT scan showed that his brain had shrunk considerably.

 However, what I want to say here is not a relation between a scientific analysis of the brain and dementia. I want to pay attention to the fact that a dementia patient loses the memory of the most recent event immediately, which is the best feature of the symptom of dementia.
  My father forgets the affair which has happened before a few minutes. Even if he gets ready to go to a hospital, he asks me where to go today, immediately. He depends on a memory in the far past and the former custom for his daily behavior. It takes an extravagant effort for him to remember new things and to get them into the new habit. He also occasionally shows a sad expression because he was not able to recall things which had happened before a few minutes. When I returned to home, I found a present from someone put on the table. I asked him who had brought this, but he said that he had forgot it. Then a slip of paper of memo was put on the side. The name of a woman was just written there by my father. No matter how often I asked to my father whether that woman brought it, he said that he did not know who had brought it. However, he seemed to have taken such a memo desperately for fear that he might forget the name. When I called the old woman of the name which my father wrote, it was correct. I was attacked by sad and glad feelings at the same time for my father's desperate consideration.
 His nearest memory is being lost gradually in this way. What kind of meaning does such a situation show for a person? Though delight and grief for such a person appear, these feelings do nothing but be melting away immediately. Originally, joy and sorrow come into effect because these feelings can remain as the past. However, a dementia patient has no taste which is made by such joy and sorrow of the past. Then, I considered two meanings.

 The one is that everyone will come across the similar situation when he or she grows old and approaches death. Human consciousness may change from animal-like consciousness into botanical consciousness. And finally, it may change into mineral-like consciousness which returns to the soil. Therefore, Sannyasa (renounced life) stage of the last stage of Ashrama stage (four consecutive life stages) which Veda explains might overlap with the process of such aging, too. Dementia may be the taking in advance of the situation that all the human beings experience.

 The other is that such men who take advance of such situation have existed since ancient times and the family and a local community have recognized their existence and have watched over them to some degree. However nowadays, even if they have their families, they are confined in a single room and just merely watch television there or they are entrusted to the nursing home. They are isolated as a sick person though they experience in advance the situation that all the human beings experience. Such situations have been spreading now. Mental hospitals and the nursing-care facility are full anywhere. Such institutions have grown up to the giant industry in Japan.
  I want to think about this problem from now on.

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　(July 19, 2011）

2 Interviews with Holiness Junior

 I visited Kanchi Mutt again by the second travel to India in July, 2009. Two Acharyas who succeeded the 68th great Mahacharya were preaching there. They are the 69th Acharya (Holiness Senior) who has passed 70 years old and the 70^th Acharya (Holiness Junior) who is still in his forties. I was able to see Holiness Senior but Holiness Junior was absent at the first travel to India. Therefore, I wanted to meet Holiness Junior by all means this time.

 Holiness Junior called me in with a smile when I went to a public audience place where many people were lining up. I made an offering and contributed a pamphlet named ‘The letter from Taranome-ann’ translated into English to him. Furthermore, I contributed an English-Japanese dictionary to him. My guru, Mr. Iyer with whom I got acquainted there last time advised me by e-mail that I should present him the dictionary of Japan because Holiness Junior was interested in the language study. However, Mr. Iyer who was to meet me there, was not possible to come because his wife was hospitalized due to sickness, and, instead, his friend's Mr. Mehta took care of my interview with Holiness Junior.

 So, I was able to meet Holiness Junior. I explained similarities between Tamil and Japanese to him while showing a paper of comparative chart which Dr. Ohno had found out. Then, a shout of acclamation came out from a surrounding attendant. And Holiness Junior also was nodding.  After that, he asked me whether a religious event was done in Japan at the total solar eclipse because it was a situation in which the total solar eclipse is seen all over the world at that time. I answered him that a religious event concerning the sun would have been held in ancient times in Japan and that modern Japanese people were interested in the total solar eclipse from a scientific interest or out of novelty. He seemed to have been disappointed to hear that.

 I asked Mr. Mehta to make the second interview with Holiness Junior a few days later. Then, I was invited not to a general interview place but to the back room this time.

 Holiness Junior asked me again about the relationship between Japanese and Tamil. Furthermore, he asked about the Japanese emperor. I answered that the Japanese emperor was a symbol of the state and did not take part in politics. Holiness junior seemed to have consented to that. And, he looked up at the ceiling slowly and shouted “Symbol!”

 According to Peta’s Teaching, politics is necessary to bring the society together but the political style and the policy are the result of compromises, and impure one.  And he said as follows. We shouldn’t leave ethics and education to politics. Only religion is a base of ethics and education. So, we should separate politics and religion.
 By the way, seeing me sitting straight on the floor, one of the aged attendants told me in Tamil actively, that is, it's OK that I sit cross-legged. At last I understood  in the gesture though I did not know what he says first. Everyone laughed suddenly when I tried to sit easily. When the sociable atmosphere drifted there, I asked Holiness Junior to take the photograph with him. He permitted it and the attendant pressed the shutter button of my camera.

 After I returned home, I sent the result of this interview and the photograph to Mr. Iyer by e-mail. He answered me immediately by e-mail. So, I introduce the part of it.

 “I saw the picture you had taken with Holiness Junior, at Kanchi Mutt. To your right and sitting is Mr. Mehta. He retired from the Standard Chartered Bank and is living with his family in Kanchi. Standing behind him and to your right, is Mr. Chari, who arranges devotional song programmes that are being conducted daily in the Mutt. Behind you is Holiness Junior beaming and all smiles. It is a nice picture. I get pleasure and power by seeing Him in the picture sent by you. I showed it to my people here, introducing you to them. Holiness Junior was able to complete the entire Rig Veda in about three years, for which others take about seven years. So did His younger brother Raghu, who lives in Chennai with his parents. Their father, Shri Krishnamurthy Sastrigal, a Veda preceptor himself, taught them both.  Holiness Junior (Pujya Sri Sankara Vijayendra Saraswati) came to the monastic order in 1983, at the age of 13. Our Acharyas (both Holiness Junior and Holiness Senior) are engaged in guiding those who approach them, for leading a life useful to others. Even the worship they conduct daily to the presiding deity of the Sri Kamakoti Peetham (which they belong to) is for the welfare of mankind. All the Acharyas of this Peetham had been doing likewise in their times. So, following that tradition, they are engaged in this work (Pooja, Blessing and helping mankind) and bless every one that comes to them.”

 Thus, the prayer, ritual and teaching which are intimately connected with local people have been held every day in the same way from the far past at the religious institutions in South India.

                                                                                                                                     (August 11, 2011)

 3 About dementia (2)

    I will write about dementia again. People say that new medicines have been developed as to dementia. However, once a person suffers from dementia, I think it difficult for him to cure it completely. As I wrote earlier, dementia is a sickness which is structural and which is caused as one of natural processes for human beings.
  It is said that Aricept, a medicine for dementia, which my father also takes now prevents from progressing dementia. However, I think it no better than placebo. Dementia is caused as natural process. It means that memory loss and senility are advancing gradually like everybody experiences it when he grows old. Sometimes, wandering symptom and paranoid delusion occur clearly, but basically dementia is a situation that a patient thinks about nothing of the real world, depends on his glorious past and waits his inevitable death without any feeling.

 My father is almost sleeping sitting on the comfort chair while watching TV if we leave him alone. Nevertheless, he doesn’t forget gardening which is his interest and sometimes devotes himself to weeding in the garden. He visits a care home twice a week. So, we who care him everyday are freed from him at that time but twice a week is limit because he who is 89 years old spends physical energy there.
 Therefore, in order to have him send an orderly life, we make a weekly schedule for him and put it on his desk. As a concrete schedule, we urge him to do blood pressure check in the morning and evening, to walk with the dog, to sprinkle the garden with water and to do a simple cleaning of his room. Of course, he often forgets these things. He sometimes muddies my car when he is watering in the garden near my carport. I scold my father seriously at that time.
 People in charge of health care often declares on TV that we should not scold a patient of dementia. However I think such an idea is the idea of person who has no patient of dementia in his family members. In reality, there are a lot of things about which we cannot help scolding him. We had better scold him. In old days, he would be comforted by the way by which he complained to his neighbor about his family members who scolded him. Although such chances have become rare recently, I think his unpleasant feeling that he is scolded rather keeps in touch with his family. After scolding, we only have to be kind and to please him sometimes.

 When I told him that it had been good today because he had not been scolded, he answered to me with a slight delight, “Oh! Is that so?”. After all, in this way, we all approach the death though the difference between dementia patients and people who don't suffer from dementia might be only the length of approaching the death.

                                                                                                                         (September,04,2011)  

  4 About fatigue

  I have not done anything special these days because of fatigue. Though I have a will that I should do something meaningful even a little in my short remaining life, I sometimes cannot move my body vividly and I indulge in taking a rest almost the whole day.
 Of course, I am sometimes able to do various meaningful things vigorously all day long. However, after that, I have deep fatigue as ever. What is fatigue for human beings?
 I remember ‘The castle’, Kafka’s novel. In that novel, a bureaucrat of the castle confesses that fatigue is a splendid gift to human beings. He explains fatigue, that is, the limit of our body. Only because we have the limit of our body, we can live efficiently. That is the world of human beings. He says so. Therefore, we may ought to think that we are able to live a certain length of meaningful life only because we have sometimes an unavoidable fatigue in our lives.　

                                                                                                                       (October,02,2011)

5 EU financial crises

  How we should think about EU financial crises? I think that the way of existence of nation is highly questioned. What is nation? I think that the nation means a community based on a kind of ethnic group. On the other hand, the state means a community which modern capitalist society has arrived at finally. Which is better for us, nation or state? We cannot determine which is better because both are the result of historical inevitability. However recent EU financial crises drive us to think about what a better community of the future for human beings is.
  I don’t think all things that capitalist states have achieved are bad. But now, capitalist states seem to come to a kind of dead end. Almost advanced states such as USA have plunged into the situation of serious unemployment and have increased social unrest. On the other hand, developing states such as China, India and Brazil have increased the gap between rich and poor with their rapid growth. Such developing states are growing contradictions like advanced states by increasing overseas advance and inflation policy.
 Can we be hopeful about our future in such states? I think this question apparently applies to the problem of the future of EU. Can EU get rid of the frame of the state in the future? Or is EU nothing but the product of compromise between nations and economic bloc community? If EU will intend to aim at a future human beings community truly, what should EU do in a step-by-step manner? The leadership of EU should save Greek from economic disasters for the time being. And for that purpose, they should persuade people in EU to admit their true idea, patiently. They should patiently explain the following things to people. That is, people in EU should endure a long road in order to construct a new society beyond the framework between the current states.　

                                                                                     (November,03,2011)

6 Namaste

  Namaste is a greeting word of Hindu. All the people who visited India come across this word. It is an original greeting of Hinduism to put both hands together, to look at a partner gently and to utter this word. This word was originated with Sanskrit. One of my friends, Iyer explained the original meaning of the word to me by mail many times. So, following his mails, I would like to introduce the deep meaning of this word here.   　

 “Namaste. (We begin all our letters with the words Namaste. This means Te= to you, Namah=I bow). With these words we greet a person, whether he is in front of us or when we write to him a letter.”  
 “Namaste. By saying this, I say that I worship the Almighty residing in your heart. Thus by greeting any one with folded hands and with these words ‘Namaste’ ( meaning: prostrations unto you), a person like me, worships the Almighty residing in the heart of the person.” 　
  “Na means ‘not’, Mah means ‘mine’ and Te means ‘yours’. With ‘Namaste’ I convey, “What I have, is not mine, but it belongs to you, who are the creator and have created everything that I see around me. These words are uttered with folded hands with the palms of both hands facing each other and joined together, displaying a prayerful mood and humility.” 　
 “The word ‘Namah’ is a mantra, called Ankura mantra. Ankura means ‘sprout’. The palms joined together as above is called ‘Ankura Mudra’. Both these denote that, as the plant comes out of its seed as a sprout, the spiritual development of a person emanates from his humility and the prayerful attitude towards the Almighty, seen by him as residing in the person in front, and greeted by him with ‘Namaste’. The same humility and a prayerful attitude are seen, observable in the manner of Japanese greets another, with his head bowed deeply, and up to his knees. This custom seen largely in the eastern countries is indicative of their culture to be humble and to see divinity in others. With the efflux of time and inter-mixing with other alien societies, these lofty ideals are getting blunted first, become meaningless next and finally become extinct as generations pass.” 　
 “My dear Oki San, There is no Mesopotomian connection for NAMASTE, as far as I know. This is a Sanskrit word or rather a sentence comprising Namah and te. Te means you & namah means prostration. The whole sentence means prostrations to you. The literal meaning of Namah is "not me or mine". Na means "not". In worship also we use the words Namaste, as we do while greeting other. The inner meaning is " I worship the Divinity in you" ” 　 　

 Thus, Iyer explained the meaning of Namaste when he sent me e-mail sometimes. The last citation from his sentence is a response to my question of whether the original meaning and word of Namaste dates far back to ancient Mesopotamia civilization. The reason is that I thought the spirit of Namaste (that is, respecting the dignity of others and compassion to others led from this fact) was common to ancient civilizations or common to human beings at large. Iyer referred to the spirit of Japanese greeting too. So, he also doesn’t deny the idea that we consider the spirit of Namaste as the universality which is common to human beings.  
 Iyer has stayed for three months in Japan in 1968 for cultural exchange between India and Japan. So, he knows well about the meaning of Japanese greeting and the Japanese compassion to others. He wrote to me that he had never forgot that a house wife whose home he had stayed at had cooked delicious dinners for him who was a vegetarian, with all her might. 　
 There is the consideration or compassion for others in a Japanese heart from ancient times. And it is human universality from ancient times. 　
 Veda also preaches the compassion to others. This symbolic word is Namaste.
　
 Gandhi also described about it at the end of his autobiography.   　
 “So long as a man does not put himself last among his fellow creatures, from his own free will, there is no salvation for him. Ahimsa (no injury or nonviolence ) is the farthest limit of humility.”　
 These words were emanated from the earth of India but these words are also the words which human beings have used universally since ancient times.

                                                                                                                         (January,25,2012)

7 Arjuna's anguish

  Arjuna is one of main characters that appear in Mahabharata which is the longest tale of ancient India. In the tale, Pahndava family and Kuru family, though some of them have a same blood relationship, conflict and fight each other forever. Then, for the fatal battle, five princes of Pahndava and a hundred princes of Kuru stand face to face showing up with full force in the great field. Arjuna is one of five princes and a general of Pahndava. He is good at both academics and sports, and is venerated by his family. The great lineup of both families, Pahndava family and Kuru family, seems to be that of the fight of Sekigahara in Japan, as decisive battle. Therefore, tension before fighting is elevated helplessly. Arjuna faces against his enemy in such a hair-raising scene. However, he thinks of emptiness about such fight and expresses sorrow deeply because he finds his friends, his teacher and his relatives in his enemy. So Krisyuna, arujuna’s friend and a cousin, who follows Arjuna, persuades him to fight as a warrior without hesitating. This famous persuading scene is called ‘ Bhagabad-Gita’, which is a story of important teachings of Hinduism. 　
  Krishuna tells Arjuna as follows.
“You shouldn’t act in your own interest and should do what you ought to do, without sticking to the result of your act. The soul in the body is immortal and immeasurable. On the other hand, the body is limited. Therefore, son of Varata, you should fight here now. The soul which lives in every body is never damaged. So, son of Varata! Never lament over all living creatures. Do your duty! Action is superior to inaction. You are in the situation of inaction now. So, you are not able to maintain even your body. If we didn’t do any action, this world would cease to exist. You and I, both also have had life and death many times. I know all about these affairs. But you, strong warrier! You don’t know about them.” ( Kodansha Gakujutubunko Translated by Astusi Yoroi )   　
 
  Krisyuna is a hero who has an overwhelming popularity among Hindu, as an incarnation of Vishnu. He also is handsome like Arjuna and attracts a lot of women. Such a man persuades Arjuna as follows. You, Arjuna, the thing you should do is to fight against your enemy here even if your enemies are your friends, your teachers and your relatives.
 Even so, we can understand Arjuna’s hesitation too. He says in his mind,"Can I be forgiven for the fight against my friends and my teachers, for my family? If I fought here, I would lose not only my friends and my teachers but also a lot of warriors. Such bloodshed is empty. I would like to leave here without doing anything." That will be a natural feeling of Arjuna as a human being.
 By the way, if Buddha had stood by Arjuna there instead of Krishuna, what would Buddha have said to Arjuna? Of course, Buddha would not tell Arjuna to fight there. Then, would Buddha have urged Arjuna to give up his weapons and to leave a battlefield by himself, leaving his many warriors there? Of course, Buddha had not followed Arjuna. But if Buddha were to be questioned by Arjuna about what Arjuna should do, Buddha would have left there by himself without saying a single word. 　
  I think such scenes mean the difference between Buddhism and Hinduism. And I think Adi Shankara, an ancient scholar of Veda, bent the mind to interpretation of Bhagabad-Gita here strongly.
　　 　
  Then, what was a true meaning that Krishuna who is one of the most important Gods in Hinduism told Arjuna? I think of three meanings as follows. 　
 One is the most common meaning. That is, Arjuna should not withdraw from the battlefield because Arjuna brought a lot of soldiers up to there shouldering his family’s fate. Time is ticking toward the direction for fighting. So, this means that he should fight heroically as a warrior and he should create a new history.
  The second meaning is that the body will perish but the soul won’t perish. If you kills your friend, you won’t be able to kill the soul of him. The body of your friend cannot help perishing. Therefore, you have no choice but to bury the limited body there now. That is the calling given to you. 　
  And the third meaning is that your action that you face your enemy fully and destroy them is the action which was given only to you and which should be done obviously. Krishuna even tells Arjuna that if Arjuna didn’t do such action, the world would cease to exist. That is, to fight there is the Karma given to you. That is why you have no choice but to carry it out. Karma is understood as fate for those who shoulder it. In this situation, Arjuna should fight just by storming into enemy line. That is where Arjuna’s soul should reach. The world moves by that action. So that is inevitable action for the world. Krishuna told such things to Arjuna, I think.
　
  Everybody can understand the first meaning in its own way. But we may doubt if the second and the third meaning are consistent with teachings of Veda. That is because Veda declares that it is ideal that we abandon our actions, give up our desire and advance toward the road for wandering alone. Therefore, Adi Shankara, an ancient scholar of Veda, made a difficult interpretation about Krishuna’s idea. That is, Darma which leads each person’s Karma has two categories. One is the Darma to press action. The other is the Darma to repress action. And Shankara declares that leaving yourself to action (in the Daruma to press action) is not sticking to the result of your action. Leaving yourself to action is to give up deep attachment to the self, in the face of a sense of mission. Therefore the Darma to press action doesn’t contradict the Darma to repress action, namely Darma of wisdom. And we can rise to wisdom of Artman which is complete abandonment of action, by bringing ourselves to nothingness in our actions. Shankara seems to have said so. 　
 However, that seems to be a difficult interpretation somehow. It’s doubtful whether Krishuna could have persuaded Arjuna truly.　　 　

 The sentence which is introduced as what Gita wants to say generally is as follows. That is, as it is written in the sentence that I quoted above, you should not stick to the result of your action and should do your duty without personal greed. But Gita has the following sentence too.
 “ You should recognize joy and sorrow, merit and demerit, victory or defeat, from the view point of equality. After that, you should fight the battle. In that case, you will not be considered that you committed a sin.” 　
 I think that to recognize joy and sorrow, merit and demerit, victory or defeat, from the view point of equality means that we should not adhere to these things. However, such an idea that you will be allowed to commit a sin is the thought which is different from Buddhism, no matter how you look at it. 　
  At the fight in the spectacular tale of Mahabharata, even if a warrior throws a disk-shaped weapon against enemy and cut enemy’s body with it, the enemy won’t die. Such scenes are unfolded in any places of this tale. That is, we can see there the mixture between the soul which never dies forever and the body which dies easily. Furthermore, we can see there the mixture between the fight of Gods and the fight of human beings. In the world of this tale, these things, that is, the soul and the body, God and human, good and bad, joy and sorrow, mix together. And under such situation, a new stage that a warrior is never obsessed with these things appears as Karma of action. I think such an expression or a stage is never seen in early Buddhism and is developing into Tantrism and esoteric Buddhism.

  Arjuna’s agony before fighting is quite natural as a flesh and blood person. He also doesn’t have to follow the Karma of action or teachings of Veda as it is. Even if he didn’t know such things, he has no choice but to fight there with agony. However we can have interest in teachings of Hinduism because those teachings develop various inexplicable logics with a kind of significance at this spectacular tale. Orthodox Buddhism has continued to purify in a moral way from these logics. At the same time, Tantrism, esoteric Buddhism and Tibetan Buddhism have been born from these logics. That is the great diversity and the depth of Hinduism based on the teachings of Veda.

                                                                                                                                     (February 23, 2012)

8 U.S. military base in Okinawa

 Issue of the relocation of U.S. military base in Okinawa seems to be enlivening media. However, can politicians and the mass media get a view of direction to solve? All of them seem to agree on the thought that people in Okinawa should relieve from many years of suffering, on a superficial level. However most of them seem to have the following real thought. That is, we need Japan-U.S. alliance at any cost in order to guarantee the security of Japan. Therefore, we are not able to ignore the US strategy for the Far East. For that purpose, Okinawa is an important strongpoint as ever. So, we should solve the problem of U.S. military base in Okinawa while reducing the burden of people in Okinawa as much as possible. 　　 　
 However politicians are not able to say so openly. Though the mass media runs a video of the appearances of firm protest by people and administrative agencies in Okinawa, it has finished only televising fruitless effort of the Japanese government which has no decisive while being sandwiched between USA and the local public.
 Why has it become like this? I think that it is involved in article 9 of the Constitution after all. Article 9 is expressed as follows.

 1. Aspiring sincerely to an international peace based on justice and order, the Japanese people forever renounce war as a sovereign right of the nation and the threat or use of force as means of setting international disputes. 　  
  2. In order to accomplish the aim of the preceding paragraph, land, sea, and air forces, as well as other war potential, will never be maintained. The right of belligerency of the state will not be recognized. 　  

 When we saw only these sentences, they seem to show abandonment of the responsibility as the country about defending the country for the people because it is too ideal. The government expects the reinforcement of Self-Defense Force by exclusively defense-oriented policy and expects the assistance by U.S. military forces based on Japan-U.S. Security Treaty. However, whichever policy it is, I doubt whether the government can really defend people and people’s property at the emergency. 　
 That is because the base of political dynamics between nations corresponds to the reasonable military power. And that is because it is a reality that armed conflicts between nations happen somewhere in all ages. For example, if Russia enforces Russia’s interest militarily across a wide area including northern territories for the purpose of territorial dispute and the fishing issue, or if China reinforces military power in Japanese waters in order to gain more ocean bottom resources in East China Sea than before, can Japan defend Japanese interests through a diplomatic effort such as making an appeal to USA or United Nations? 　
  Nobody thinks it is possible. Nevertheless, we only still think for the time being that such a thing will not happen under the prosperity of this capitalist economy and the glorification of democracy. The government of Japan has kept such problems vague depending on an idea of exclusively defense-oriented policy and Japan-U.S. alliance because Article 9 of the Constitution exists. I think that the symbol of this vagueness is a problem about U.S. military base in the current Okinawa. 　
 Then, does Article 9 of the Constitution only keep offering legal grounds for such vagueness? But there is the following idea too. That is, Japanese people have done nothing but economical development, day in, day out under the U.S. nuclear umbrella. We should abandon such dependence on easy peace protected by others. Therefore, Japanese people should amend the Constitution in order to defend their country in earnest and should construct a national defense system to defend people truly without depending on an unrealistic armament such as an idea of exclusively defense-oriented policy. 　
 If the nation which forms core of present capitalist economy would continue forever for human beings, it might be said that the idea is one choice. Depending on U.S. defense capacity forever is nothing more than postwar remnant no matter how we may think of it. That is why Japan has not been able to take active and positive correspondence diplomatically as a sovereign nation until now. 　　 　 　  

 Article 9 of the Constitution is also a sublime ideal as we have learned with the school textbook. But in reality, Japan entered into the U.S. nuclear umbrella as a product of compromise after war and just managed to keep her interests as a nation among capitalist states. Article 9 of the Constitution has never been recognized as a symbol of world peace idea through international institutes such as United Nations. Other countries may only think that Article 9 was enacted for recurrence prevention of the tragedy which Japanese military dictatorship like Germany brought down. Japanese people who have enjoyed an economic prosperity have never expanded the essential dispute about Article 9 positively so far. The government of Japan cannot play a leading role in solving the issue of U.S. military base in Okinawa because there is the vagueness of a national consensus on the problem about Article 9. 　　   　

 Then, should we amend Article 9? Indeed, if the game between capitalist states continue forever, it is true that the current security capacity of Japan is situated under quite halfway situation. 　
 However I am not sure about that. Even if we amend Article 9 and reinforce the substantial security capacity, it only increases the public financial burden. Therefore, it seems not to solve the problem basically. The Japanese way of such thinking about defending the nation only draws level with other capitalist states. By that, the war fire which arises among capitalist states in the world does not necessarily decrease. In Africa, there have been endless battles between new independent states yet. In the background, there are scrambles for rich mineral resources. And giant conglomerates in Europe and China have made an advance there under the boost by the state. That has also made conflicts in Africa accelerate more and has afflicted the people in Africa.
 There is information that a world enterprise in Finland which occupies a little less than 30 percent of a share of the mobile phone in the world has got mineral resources which are indispensable to a mobile phone through the crime organization of Africa. And there is also information that nuclear spent fuels in France which prides herself on advanced technologies about nuclear electric power generation have been carried out to depopulated areas in Russia and been buried there because final disposal of nuclear spent fuels costs too much money.　　 　
 Thus, under the boost by the state, world enterprises have developed their strategy which is not appropriate for global peace. 　　 　

 This is a free competitive society. This is also the historical reality. Nobody is free from there. In order to solve such an unreasonable reality even a little, there is no other way but to solve through cooperation with international institutes such as United Nations. Such a way of speaking may be possible. But on the other hand, we, Japanese, need to reconsider about whether it is good to maintain such a situation as Japan depends on U.S. defense capacity as heretofore. For, there are various unsolved problems in reality as for not only the problem in Okinawa but also the diplomatic problem such as the territorial issue and the problem of multilateral trade-liberalization talks. 　　 　

 Then, how should we do? I think that it is necessary to do such movement as expanding a literal meaning and spirit of Article 9 all over the world without amending it. We need such a project as expanding the meaning of Article 9 as a worldwide movement. We should set up an organization like a committee not at the government level but at the private level and should reach out to private organizations of other countries through the committee. If we don’t understand Article 9 of the Constitution of Japan as very positive regulation, which is not realized unless we Japanese work on other countries independently, it becomes the regulation which does not have a radical meaning.
 However as described above, there is a thought that we should entrust such things to United Nations. But permanent members of the security Council exist in it. They have power of veto as a relic of the postwar. 　
 Then, can an organization which inhibits violence between the states be possible except United Nations? For that purpose, we need the fight which gazes at human beings’ far future. It will be a society where people can coexist without the state, like now. It will be a society where we can have a system by which we can distribute the wealth around the world to people who are suffering from poverty. And it will be a society where we can respect ethnic cultures each other and can give something of value by gift each other without equivalent exchange by commodity economy. We will have to prepare ourselves for a difficult and long fight aiming at such a society.  
　
 However I hear another voice again. That is, you should gaze at the reality than such an impossible dream. Affluence of modern society has been constructed by capitalist commodity economy. And the exquisite relationship between the states has sustained it. Of course, inequality and friction also occur there. But we have been able to construct peace and prosperity more than ever through the development between capitalist states.  Furthermore, we have also given the huge wealth which we have constructed to people who have been suffering from poverty in developing countries through United Nations and various NGOs gradually in spite of taking a lot of time. What can you consider besides this system? If you reject the value of Capitalism and deny supporting each other between the states in the future, you are a scholar who wants to show off the significance of your existence by expressing something or a mere intellectual who tries to have feeling of superiority by being against something, aren’t you?
　　 　　　　　 　
 I may have no choice but to be thought so. But my idea is based on not my knowledge but my feeling. I have a heavy feeling about whether the present society like this continues forever. This society has been swallowed by global market economy more and more. It is said that employees in a certain Japanese company must speak English at all working place. I am very surprised at this strange correspondence by the company though it is situated in Japan. 　
 The states and companies deprive each other of demand around the world to every corner in the world. Where will this surging waves try to take human beings to? Efficiency and utilitarianism seem to lead us to the tight and stereotypical world. There are local people who permit maintaining the inefficiency in a certain meaning including some manual labor. I feel like that such local unity and specialty are gradually removed. The problem is how we each one can catch such a situation by easy language and feeling. This is a problem before logic.   　

 About 30 years ago, I visited Okinawa for the first time. The sense that I felt at that time was quite heavy. The photo which I looked at in the library before visiting Okinawa was very shocking. It was a photo of suicide at Kerama island chain in Okinawa. Japanese troops at that time commanded residents of Kerama to commit suicide before the attack of US troops because all of residents would be killed if US troops landed there. But Japanese troops left from there. Families left there killed their children first on the rock face where they lost a way to escape. And parents also committed suicide by cutting their necks. When I visited Okinawa, I saw a bomb shelter in the middle of Okinawa. I heard that soldiers had stood tightly each other and had died there. In the end, soldiers and residents were pursued to the hill of Mabuni and many of them suffered a violent death there.
 Facilities and houses related to US forces occupied all prime locations in the center of island. Around these places, resident areas of Okinawa's citizen were situated and their houses were crowded. Roads such as Kokusaidori in Naha city were badly-dented despite being paved at that time. I was not able to feel the image that roads paved for the local public expanded endlessly. I felt people’s vigor but also felt a sense of stagnation like they were barred somewhere. 　
 When I visited Okinawa again a few years ago, roads were paved more than before and Shuri Castle was reconstructed. So I felt Okinawa’s development as sightseeing city. However, the roar of jet fighters of U.S. military base resounded at a quite little distance from elementary schools as ever. The situation in which their life is still bound by a military base of another country continues now with carrying a historical tragedy on their back.
  　
 We should expand the fight to change the current situation of Okinawa. That is, we should expand the fight from Okinawa’s problem to the problem of Article 9 of the Constitution. And from there, we should expand the looped fight to the fight of nuclear abolition and the fight against military hegemony. Moreover, these fights should develop as a fight of nonviolence at a private level beyond the states. 　
 I think that the solution of the reality in Okinawa is not only the problem that the U.S. forces should leave Okinawa. But also, I would like to think that a fundamental solution of the problem of Okinawa contains an international problem and the duty which we Japanese should shoulder from now on.

                                                                                                                                     (April 14, 2012)

9 The Republic by Plato

 The Republic, one of ideal City-state, written by Plato raises various problems which connect with our modern society which is glorifying democracy, though it was written in about B.C. 4th century. 　 　
 It is 30 years ago that I was interested in the Republic by Plato. Now, I would like to rethink about the state (the nation) and a democratic society by putting his idea in order. Sentences in which I was interested when I read it for the first time is as follows.
　 　　 　
 To begin with, “the origin of the City-state, then,” said Plato, “in my opinion, is found in the fact that we are not able to suffice for our own needs severally and that each of us lacks many things.” 　
 Human being can live alone within a certain period as long as he is isolated from human society like Robinson Crusoe. However human beings have no choice but to accommodate a lot of things each other as long as they live in just the center of human society. And various people live in the human society. There are strong men, knowledgeable men, crafty men, fragile men and weak-willed men among the human society. Their personalities are full of variety there. Therefore, if we give full authority about politics of the state to people who are not suitable for playing an important role in politics, the state will proceed to a wrong direction.
 People who carry politics of the state should be 50 years old and above, and they have a steady political philosophy after various training and trials. Thus, they should play an important role as the guardians of the state. The guardians should be selected, should be isolated from their parents from an early age and should lead a community life without private property. They don’t have a life in their families’ blocs. Furthermore, the best men among them should cohabit with the best women in as many cases as possible for the purpose of bringing forth more superior children as leaders of the future state. The destination of the politics which such superior and selected people carry out is as follows. That is, each person must perform one social service in the state for which his nature is best adapted and he must realize an abstemious life and justice. Wars against other states will be inevitable but coexistence of the pleasure and pain of all the members who compose the state is the greatest blessing for the state.   　

 In this way, Plato thought that a unit of life shouldn’t be a family or an individual and that especially the guardians should live in the community separated from family. We know Kibbutu, famous Israeli communities, and Yamagisikai, Japanese agricultural community, as the case examples of realistic practices about such an idea. However it is associated with various difficulties to maintain an ideal community where private property is denied and where all things are distributed equally. Nowadays, it is said that the community life from an early age in Kibbutu has also changed and children spend a lot of time at their parent’s house. And there seems to be a Kibbutu where wage pattern according to the amount of labor is admitted, too. After all, will it be difficult for us to reject the principle of present market mechanism and private property system completely? There is also an idea that our society goes well because we depend on a kind of automatic mechanism called market economy. If some elite people try to do planning supply and demand or to do equal distribution without depending on market economy, possibility of various frictions and contradiction will come out. The collapse of the Soviet Union showed such phenomenon partly.   　

 Hegel who denied Plato’s logic about the state said as follows.
“My will constructs my personal quality as ownership. I give my will a realistic existence by ownership. Therefore, ownership cannot help having a principle of private property. This is an important idea about inevitability of private property. Even if the exception of this inevitability can be made by the state, it is only the state chiefly that can build an exception.” 　　
“Plato’s idea that the wealth of the state should be shared equally and that the private owner system should be avoided cannot estimate an original nature of the freedom of mind. The equality that ordinary people might think that they want to embrace it as for the distribution of property will plunge into collapse so long as their properties depend on their diligence. Though human beings are originally equal, the equality is only involved in their personality or their cause of ownership. However the problem of how much I can occupy is a problem beyond equality.”
“The proposition that all human beings are equal by nature includes misunderstanding to confuse a natural thing with a concept. It must be said that a human being is by nature rather unequal.” 　　
 Thus, Hegel said that the principle of private property and the state was a result that the human society historically had reached at last, and said that it deeply permeated our social life. However at the same time, he seems to have also said that private property and the state were not eternal for the human society and might change into a new system of the human society in the future.
　　 　
 Marx who tried to overcome Hegel’s idea said as follows. The state, civil society and family are unified based on private ownership system and democracy. Communist society is a society which changes from such a system historically. He says more. That is, democracy is a system by which enigma of all kinds of systems was solved. Democracy is the essence of all kinds of the state system and it is the way how socialized human beings exist in the special state system.　 　
 However, in the case of Marx, community life is not that of elite as the guardians but that of ordinary people who are liberated from division between mental labor and physical labor. Therefore his idea is more ideal than Plato’s idea. Both Plato and Marx seems to have wanted to suggest us that ideal thought poses more realistic problem than reality, in another way. 　
 Plato said, “How is such a state system able to be carried out? Do you think that the matter which we told loses value so much because we are not able to prove that the governance over the state is actually possible as we told? Is it possible that everything which is spoken in word can be realized to the inside of an action as it is? In fact isn't it natural that action rarely touches exact truth more than speech? ”
 Especially, in the case of Plato, he has the way of idea that there are Idea and Immortal Soul in the world. So, his idea about the state seems to be a road map which Idea and Immortal Soul speak for themselves. 　
 He says, “The soul has a certain function which anything else cannot accomplish in the world. For example, such a function is care, rule, deliberation, and the like. Our soul is so-called immortal, and is never ruined.”
  　
 Next, Plato analyzes the aspect of the democracy state. 　
"You are free from all compulsion to hold office in such a city-state even if you are qualified. You don't have to submit to rule unless you please. You don't have to be at war when other people are at war. How do you think, if such a way of life happens to you? Are not these things a heavenly and delicious entertainment for you for the time being?"
"And the tolerance of democracy, that is, its correspondence which is less than picky about a trivial thing and its disdain to our solemn pronouncements which was made when we were founding our city-state,―How should we evaluate the democracy which has resulted in such situation? People who live there care nothing about the way of life of a man who takes part in politics about affairs of state. People care nothing about what he carried out. However, people honor him if only he says that he loves the people!"
“And it is the ‘people’ that compose the third class. This class consists of people who live by working for themselves, don't want to participate in political affairs and don't possess their property very much. This class becomes the largest and most potent group in a democracy once they are gathered together.”
  　
 Plato’s statement shows that democracy has never been highly evaluated all through the ages. Nevertheless, he says that common people always belong to the largest group and are able to become the strongest power. 　
 However this is a quite difficult problem. Indeed, even if it is large majority, we cannot move the politics of the ideal only by common people's intentions.
 The education and instruction for common people by an excellent human being are also required. There are an excellent human being and a human being who is not so. Surely there is a question about treating both equally. However, at the same time, who selects a very excellent man? Plato says that Idea and the Immortal Soul will request such a mechanism. A sense of justice and moral sense with which human beings are originally endowed will become grounds where they admit the existence of excellent elites each other naturally. But, the existence of the species which are not excellent might become meaningless decidedly by selecting the excellent species. Isn't such a society dangerous ?
　   　
 However, Plato says that such a society is also ruined some day by natural providence, even if an ideal society is realized. 　
 He said, “Even if a ruler's wisdom is very outstanding, the error certainly happens. And the responsibility does not come from the ruler itself but comes from the inevitable law cycle which regulates the whole universe. Even in the ideal state, rulers fail to know the good birth and the bad birth some day. As a result, inferior children are born, and the cause of the internal trouble is formed. This comes from the principle that all the things which have come into being cease to exist. That is, this comes from the bad birth which is hard to avoid due to a periodic law of the entire universe provided for by the number that has been seen so far. ”   　

 We do not think that an ideal society can be achieved easily even in the modern world, as well as Plato. It will never continue even if it can be realized. It is the fate of the human being society. Such a consciousness exists in the bottom of our heart. 　
 If that is so, do we have no choice but to accept a society as it is? We don’t have to do so. That is because human being is also an existence which raises an actual problem, expresses the policy for the solution and appeals for it to people. According to Plato, something like the Immortal Soul may lead such an existence all through the ages. While a person is alive, he finds out his opinion and expression and tries to do his self-realization by that. Plato might have tried to plan self-realization for him by showing the figure which there should be about the future human. However there is no telling whether Socrates, Plato’s teacher, really imagined the same idea.   　

 Then, what should we who live in the market economy society or democratic society of the present age read beyond the Republic written by Plato? 　
 The characteristic of the contemporary society will be that the individual private life and private ownership are guaranteed in the state. We can enjoy safety and a comfortable private life by the value such as profit or the wage obtained by the market economy activity. However, it cannot be said that it is also steady.   Company rouses new demand with media and lets people purchase the house and the car, etc. one after another even by borrowing money. Company also increases capital, borrows money, and enlarges its scale. The state also issues the government bond excessively and expands public services. In this way, the fictitious money flow which deviated from real economy runs about all over the world. People's life cannot but be made homogeneous before long in the states of the world and cannot but come to a deadlock someday. It becomes impossible also for advanced nations which devoted their time to a reckless investment and money game to find out a solution gradually. It seems that now the world is coming to the entrance of simultaneous depression from the European economic crisis. What should we make an issue of, now?   　

 Plato says that the relation between the state and the market economy is in the management of how to distribute the product produced by people each other. “Inside the city itself, how will people share with one another the products of their labor? That was the very purpose of establishment of our community and the state. As a result, we will have a market-place and money.”   　
 Then, let's take up the earlier idea once again. That is, there is nothing that changes to the market economy as a mechanism which can appropriately adjust supply and demand of the whole social product and distribute final daily necessities. It is certain that the market economy has built the superabundant wealth on this earth. However, might that wealth be able to be distributed to people all over the world universally? As one possibility, the expansion of a world market might cancel the gap of wages all over the world gradually. For example, in quest of the cheap overseas labor force, Japanese companies have accelerated overseas expansion. In China, wages have already risen. Then, Japanese companies advance to Southeast Asia. However, wages rise before long even in Southeast Asia. It rises even in Africa or South America. In this way, the merit of the overseas expansion of a company is lost someday. At that stage, the autoregulatory function of a market might be able to bring the result by which wealth is distributed to people in all parts of the world. 　
 However, how about contents of the rising wage? People might devote their time to long working hours more and more by adhering to luxurious articles that the market supplies. Moreover, won’t the company which made profit by overseas expansion scramble for limited resources or demand on the earth, attempting the self-proliferation as ever? 　
 If such never-ending cycle continues forever, after all there might be no other way but to devise a new social form as Plato and Marx thought. However, human being society never changes only by a devised ideal and theory immediately. 　
 The character which leads people into the achievement of the ideal should appear somewhere. However, even if our world is a globalized world, such a character cannot take an active role at the place of the United Nations and an international conference, I think. Such a character might appear rather in a small village and town or some cities, and a change into a new society will progress gradually because his reputation extends all over the world despite of taking a lot of time.
 Even if such character appears, one person’s life is only a lifetime that disappears immediately when we compare it with the huge time of the universe, as Plato says. Still the personality which tries to step forward one step for realization of the ideal society exists all through the ages. Just such an existence might be the act of the Immortal Soul which Plato says.
                                                                                                       (June 24, 2012)

10 About dementia (3)

 I have written about dementia while taking care of my father who is suffering from this disease. His symptom has clearly deteriorated compared to the time when I wrote about dementia first. He has not been able to go for a walk with our dog, has not been able to work on a farm and has had much time to take a nap. However, even now, he seems to think that he is going for a walk and working on a farm. If I teach a new thing to him, it is not to say that he cannot remember it. But after a short time, he returns to the habit based on his old day’s memories. To learn something and remember it is naturally necessary for us in order to live. Such a way of thinking remains in his mind as a habit from his old days. However he is not able to accumulate it in his mind as a new knowledge.　
 Before my mother died, he used to open a refrigerator and to eat fruits and some sort of sweets. So, also now, he forages through a refrigerator for his favorite foods. In the refrigerator, there is a basket box which I locked so that he cannot eat without permission. He got out that basket box from the refrigerator and broke open the box including eggs, apples, ham, breads and so on. After that, he ate some of these foods and hid the box in the place which we don’t know. He seems to have hid it because he thought that such deed was never accepted. However, when I warned him later, he did not remember at all what he had done by himself. At such times, I got angry at him raising my voice though I knew that he suffered from dementia. And after that, I was overwhelmed with miserable feeling against not only my father but also myself. There are his many additional blunders because of dementia but decency forbids me from writing about these things.

 Nevertheless, I would like to say it out loud. That is, dementia is a mental disease surely but it is also preoccupancy of the step which everyone follows heading for death. It is said that we should give elderly dementia patients opportunities to activate their brains. But why must they do active work till they reach to the end of their life? If we died of old age, not a disease, would our brains continue maintaining activation? We want to say that such a thing should not be continued any more. Human being is an existence that ceases to exist following gradual inactivation of brain so long as he doesn’t die of sudden death or an accident. We cannot cure dementia by medicine, diet, exercise and so on basically. I think that dementia is a structural behavior for not only human beings but also animals and that it is one of ways which animals who are not plants or minerals follow inevitably. 　　　　　　 　
 Nowadays, there are many ways of coping with dementia. For example, new good medicines were developed. How to take appropriate meals or to exercise is effective, and so on. Such ways may be effective even a little but are not helpful for a fundamental solution to dementia. The brain of elderly dementia patient is surely activated temporally by communicating with a lot of people at the day-care facility or the association for senior. But he might want to leave him alone and to take a rest by himself. Furthermore, he might not want to talk with others any more. If the environment around him becomes so, he has no trouble anymore. If he think that it is not necessary for him to maintain a tense relationship against the outside world, or if such an idea is commanded below the level of his consciousness, he will have no choice but to do so. In that sense, we could say that dementia is a personality given to a certain person. So, dementia is a way to head for another world by changing the relationship with this world on its own way. Therefore, we should know that medical therapy and rehabilitation which become news have their own limits.
　   　
 But even so, dementia patients will be increasing more and more. This phenomenon shows a great burden for people who look after a dementia patient. And also it is a great problem for society. Dementia patients seem to be increasing rapidly not only in Japan but also in other developed countries.
 My father will become 90 years old soon. He fought as a soldier while having a narrow escape during World war 2 and reached the end of the war. After that he drifted from job to job. But he finally found a place to stay on the local bank and has started to send a hard working life. However, after retirement, he was able to live a leisurely life and to go on a foreign travel which had been one of his dreams. He seems to have been able to travel around almost famous sightseeing spots all over the world by participating in a package tour. After that, he and his wife sold up his house in Kyushu district and came to live with our family in Kanto district. So, he has lived a comfortable life while growing vegetables etc. in a field for ten years or more, but the symptom of dementia has appeared to him about three years before. 　
 In developed countries, the world where people can enjoy anything as long as they have a lot of money has been built. Various patterns by which human being’s desires are satisfied have penetrated into their mind through commercials by TV and magazines. Many people have worked hard and have built up a fortune for ownership of a house equipped with various electrical appliances and for a foreign travel. And when they actualized these things to some extent and reached to the comfortable life surrounded by peaceful family members and grandchildren, they lose their energies and memories rapidly before they know it, and they realize clearly their old age. It becomes impossible for them to react to the world full of the satiation and enjoyment which they can get with money, immediately any more.　 　
 People stock money, get married to a favorite person, build a house, buy a new car, have a delicious meal and travel with their family members. Everybody dreams such life. It is one of elements which move this present world. However, interestingly, a dementia patient becomes indifferent to money suddenly. As for most of the dementia patients close to me, all are so as long as I know. They say, “ Money is life. I have managed to get along because I have had no small money.” But they cannot manage their money at all. On the contrary, they become indifferent to money. That may be because they lose enthusiasm for calculating money. But basically, they must have feeling that there is no use having a lot of money any more. They cannot find their original life space in such consumer life any longer. My father has not been interested in watching TV and takes a nap almost all day long while leaving TV on. However he watched a documentary about children in Afghanistan on TV sometime. At that time, he smiled seeing children of a poor farm village in Afghanistan eating paste of wheat as everyday’s meal, after a long interval. He might have felt nostalgic to his young day’s poor life when he had seen children’s life in Afghanistan.
　　　 　　　 　
 When my father was a child, all the house in village and town were opened wide and residents were able to see the traffic of the passage. A cart passed. Children passed. Youngsters and girls passed. Old folks used to look at such traffic from their house. They were able to find their life spaces in their own way despite in a corner. Modern old folks also might want to return to such a world which is comfortable and nostalgic sometime. 　
 On the other hand, a father of a child in Afghanistan told as follows on TV. That is, he doesn’t want to make his child live at this poor farm house. He thinks that he had no choice but to live this life because he did not study. But he wants to let his child go to school somehow, appear in the city and succeed in life. However, how can the boy of Afghanistan who eats only the same poor foods every day imagine about the life by which people can eat delicious foods every day ? Can he believe the world of people who suffer cancer by gluttony and who try to evade dying by taking a lot of medicine and by having various medical treatments?
 Thus, we begin to think that one of reasons that dementia patients are increasing exists in the huge commodity economy society which boosts demand endlessly and moves its products. In such a situation, people enjoy watching TV, eating gourmet foods, traveling and possessing their own houses. Or they work hard from early morning till late at night everyday trying to actualize such enjoyments. There are always the prospects for the substantial future there, and there is no room for the idea about old age and death to enter there. Companies are trying to compete each other, develop new medical technology and medicine, and keep away old age and death as much as possible. However, all the human beings grow old someday and are mortal existence. They are the existence that grow old and confirm a dying place gradually. On the contrary, the progress of the huge commodity economy which spreads to the end of the earth does not allow it. In this information society, many of old folks are isolated, lose sight of their places to stay, and change into the existence to which only the name of a disease called dementia is given.
  　
 Such a situation shows that how to live and how to die as original existence of human being are asked. Or it may suggest also the future of human beings in a sense. Can human being finish the substantial lifetime without being forgetful? If human being activates his brain forever, an animal called human being will go mad. It is nothing great even if we live long. Does human being want to live long well forever? Such a thing is not possible forever. Human being is an existence which thinks of how he dies and what the time when he has lived so far for himself is, some day. Is it not the original way of human being’s life to think of these things as each one grows old and gets closer to death? 　
 There are still many boys who live by eating such paste of wheat as a boy of Afghanistan everyday all over the world. Will a part of them go out to the city someday and live a hard working life by bearing a burden of competition among companies which invite people to a luxurious life? Is our human society the society where such a life continues forever? Or is the possibility of another world left for us? I feel like time was flowing at a leisurely pace in people’s minds in the old days. Nowadays, technology is developing so fast and wealth accumulation of the whole world is increasing. Therefore, is it impossible for us to begin to create a social system to distribute wealth of the entire world to all human beings efficiently by devising something any time now? In developed countries, aging society comes before long and dementia patients are increasing. On the other hand, the gap between rich and poor has been widening all over the world as ever. In the face of these facts, we cannot help ruminating over various thought.   　
 As for the article at the window of ‘What’s new’, I will take the end by this article for the time being. For the rest, I will spell my present condition with ‘Life of Tara’ etc. And I would like to talk about my definite thought newly in the special feature titled 'What is time?' etc. .  

                                                                                                       (Oct 23, 2012)

                                                                                          To the head                         

  I would be happy if you can also visit
the following links. Various articles and
photos are often updated there.

  IOM Proposal for Human Future
    (22/06/2017)

  IOMR Proposal for Human Future
    (01/08/2018)

  Annotation of IOM Proposal

    (02/12/2017)