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加瀬俊一著「ミズリー号への道程」(JOURNEY TO THE Missouri )タイム誌書評を読む

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
イメージ 1JOURNEY TO THE Missouri (282 pp.]—Toshikazu Kase—Yale University ($4).


Japan took the big decision in an imperial conference on Sept. 6, 1941: war against the U.S. unless the U.S. backed down on China by early October. The proposal of the supreme command was blunt and final; Hirohito's civilian ministers accepted it. Apparently only Hirohito himself felt called upon to make any further observations. He pulled out a poem that had been written by his grandfather, the Emperor Meiji, and read it aloud:

When I regard all the world

As my own brothers,

Why is it that its tranquillity

Should be so thoughtlessly disturbed?

"All the participants were deeply moved," says Author Toshikazu Kase, but of course the decision stood.

"Nothing Further Removed." In Journey to the Missouri, Author Kase, onetime foreign-office career man, tells his own version of the Japanese story which ended on the quarter-deck of the Big Mo. Sketching in events since the Meiji Restoration of 1868 and going through to V-J day, it is by all odds the fullest and most interesting account yet to come from the Japanese side.

Writing in a rhetoric-ridden English which he learned as a student at Amherst and Harvard, Kase repeats many of the glib imperialist excuses that Westerners have heard before, e.g., the characterization of the China invasion as an anti-Communist crusade, the explanation of Japan's joining the Axis as "a means of improving Japan's diplomatic position visa-vis the democratic powers" in order to secure peace. Yet Author Kase's hatred for the army's trigger-happy expansionists sounds sincere enough. And he has little more regard for the navy, although he records that as late as Oct. 14, 1941, the naval high command seemed halfheartedly opposed to an attack. When warmongering War Minister Tojo dared the navy to state its apparent reluctance openly, the navy quickly backed down, fearful "of encroachment [by the army] on its prerogatives if it showed any signs of weakness."

Most of Japan's statesmen turn up in Author Kase's book carrying olive branches. Although " Prime Minister Konoye's government brought Japan into the Axis, sanctioned the July 1941 invasion of French Indo-China, and went along with the supreme command's proposal, two months later, to declare war on the U.S., "nothing . . . was further removed from Konoye's mind than to engage upon war with the British Empire or the United States." Foreign Minister Shigemitsu, who signed the Japanese surrender, was "a man of confirmed liberal views, consistently opposed to any policy of aggression and aggrandisement." To explain his own action in remaining in the government in spite of his anti-war bias, Author Kase declares that he "was told that under the circumstances my resignation could not be accepted."

A Nobler Ideal. Some of the whitewash seems a little thick. But the timidity of Japanese statesmen who wanted peace is explained, in part at least, by the army's ferocity in assassinating its enemies in the government, as well as by its success in dissolving any cabinet that opposed its views. Even after the fall of Okinawa, the supreme command was determined to fight on, ignoring frantic Japanese diplomatic moves to negotiate a peace through Russia's good offices.

On Aug. 10, 1945, the day after Atomic Bomb No. 2 struck Nagasaki, Emperor Hirohito stepped down from the clouds at another imperial conference, and for the first time in his career dictated a major decision: to accept the Allies' terms of unconditional surrender.

A few weeks later, General MacArthur was facing the Japanese surrender delegation (including Author Kase) on the Missouri. His speech calling for a world dedicated to "freedom, tolerance and justice" left Kase "thrilled beyond words, spellbound, thunderstruck. For the living heroes and dead martyrs of the war this speech was a wreath of undying flowers."

In Author Kase's report on the ceremony for the Emperor, he "raised the question whether it would have been possible for us, had we been victorious, to embrace the vanquished with a similar magnanimity. Clearly, it would have been different ... Indeed, an incalculable ideological distance separates America from Japan. After all, we were not beaten on the battlefields by dint of superior arms. We were defeated by a nobler ideal."

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コリン・ウィルソンアウトサイダータイム誌書評を読む

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
イメージ 1Books: Intellectual Thriller

July 2, 1956 

 The self-taught son of a boot-and-shoe-machine operator is causing a run on critical superlatives in highbrow London's literary marketplace. "One of the most remarkable first books I have read," wrote Critic Cyril Connolly in the Sunday Times when Colin Wilson's The Outsider was published a month ago. Said Philip Toynbee, writing in the Observer: "The Outsider is an exhaustive and luminously intelligent study of a representative theme of our time . . . truly astounding." Part of the critical hubbub rose from the fact that Author Wilson, just turned 25, shows a staggeringly erudite grasp of the works and lives of Bernard Shaw, Nietzsche, Tolstoy, Dostoevsky, William Blake, George Fox, H. G. Wells, Henri Barbusse, Hermann Hesse, Van Gogh, T. E. Lawrence, Nijinsky, Sartre, Camus, Hemingway, T. S. Eliot, T. E. Hulme, Kierkegaard, Kafka, Gurdjieff and Sri Ramakrishna, not to mention many lesser figures. But what makes The Outsider a compelling intellectual thriller is that Author Wilson uses bits and pieces of these men and their literary progeny as pigments for his portrait of a kind of invisible man, an invisible man who has shaped and may reshape the image that 20th century man has of himself and his crucial dilemmas. It is a pity of sorts that U.S. readers, short of ordering the book from England, will not be able to meet The Outsider until it is published in the U.S. next winter. 

Life Is Death. Wilson's invisible man, the Outsider, may be described as a blend of existentialist hero, religious man without God, and prophet or saint-in-embryo. His dilemma might be described as that of a man living under the conviction of sin who cannot accept traditional Christianity. In the lines of Eliot's Ash Wednesday: 

Will the veiled sister between the slender

Yew trees pray for those who offend her

And are terrified and cannot surrender

Indeed, The Outsider is a logically untenable book unless it is read in the light of Author Wilson's conviction that modern man "needs a new religion." But granting that controversial premise, Wilson's development of the nature and problems of the Outsider is consistently fascinating. 

Superficially, says Wilson, the Outsider is just a social misfit, a "hole-in-corner man." In novels he sits in his room by the hour, spends days observing other men's lives. In real life an Outsider type like Van Gogh lived 29 of his 36 years before he knew himself to be a painter. In a sense, the Outsider is a man waiting for his authentic vocation. But why does he turn in disgust from the "practical" house, wife-and children-minded world of his "bourgeois" (no Marxist connotations) fellow man? For Wilson, Nijinsky summed it up in his diary when he wrote: "The whole life of my wife and of all mankind is death." To Nijinsky and his fellow Outsiders, the average man is drifting on a tide of trivia, self-deception, automatic, day-to-day actions that never reach any significant "level of intensity." Preoccupied with his seemingly orderly daily round, the average man loses touch with the supreme reality of death, according to Wilson, and with the sense of chaos that Santayana says is "perhaps at the bottom of everything." 

Returning God's Ticket. Facing death and chaos head on, the Outsider is heaven-bent, one might say, on finding a transcending meaning and purpose for human existence. In varying ways, he is driven to ask the questions Tolstoy put to himself in his soth year in A Confession: "What is life? Why should I live? Why should I do anything? Is there any meaning in life that can overcome inevitable death?" As he tries to cope with these questions, the Outsider's horizon clouds over with the problem of evil. Dostoevsky, in The Brothers Karamazov, reduced it to its classic essence, the tortured cry of a single innocent child. If the order of the universe depends on that cry, argues Ivan with his brother Alyosha, "I don't accept God's world," and "I most respectfully return him the entrance ticket." Neither Dostoevsky nor other Outsiders, according to Wilson, are rebels without a cause; they want desperately to find a "way of salvation" that will allow them to accept God's world and man's fate. 

Not Horror but Joy. For .most Outsiders, such moments of acceptance and reconciliation come, if at all, in fragments of visionary and mystical experience. Such a moment came to T. E. Lawrence in the desert among the Bedouins, when he visualized God as "pure mind." It came to George Fox, who tried to institutionalize it in the Quaker movement, whose members were to be guided by an "inner light." It came to Nijinsky as he made the final entry in his diary: "My little girl is singing: 'Ah ah ah ah.' I do not understand its meaning, but I feel what she wants to say. She wants to say that everything . . . is not horror, but joy." This brings Wilson close, as he acknowledges, to Nietzsche's Superman, the man who can say: I accept everything. As for Nietzsche, Wilson likens him to "a big gun with some trifling mechanical fault that explodes and kills all the crew." (Nietzsche's judgment of himself: "I am one of those machines that sometimes explode.") 

Top god—the god of hope—in Wilson's personal pantheon is George Bernard Shaw. Shaw, he finds, recognized that despite poverty, horror, sickness, injustice and death, life pronounces its ultimate comment and blessing on life by indefatigably and irresistibly re-creating itself. While this is a philosophical "happy ending," it sounds suspiciously like a chaos of fecundity, something that scarcely bothered Shaw (or Wilson either, apparently) since the sage of Ayot St. Lawrence had a bumptious faith that the Life Force, as he called it, was busily breeding a race of pure, disembodied intellects or super-Shaws.
 
The Wilsonian Way. Colin Wilson has a trace of the original Shavian bumptiousness himself. Within two weeks after The Outsider appeared, he announced, in turning down a bid to join the Shaw Society: "I shall leave a clause in my will ordering instant extermination of anyone who dares to set up Wilson Societies." Any prospective Wilsonians will find their hero a proper Outsider. He lives in a two-room London slum flat overlooking a garden of weeds, feeds on sausages, beer and chocolate biscuits, and sleeps on an inflatable green rubber mattress. Wilson is tall and thin, favors black-and-white turtleneck sweaters, beaver-colored corduroy pants and brown leather sandals. His pale blue eyes stare through hornrimmed glasses at neat rows of worn, secondhand books and a door covered with hieroglyphics and an Einstein formula. Chemistry, atomic physics and the theory of relativity were his first loves. When he was 14, he wrote 50,000 words in "an attempt to summarize all the scientific knowledge of humanity." 

In a Sleeping-Bag. Leaving school with the bare equivalent of a U.S. high school diploma, Wilson went to work variously as a laborer, mortuary attendant, cafe waiter and junior tax collector. Like Shaw and Marx, he found his real university in the British Museum. An outdoor-loving Outsider, he bedded down in a sleeping bag on Hampstead Heath for nearly a year, biked daily to the museum to read and write. He dashed off The Outsider in four months, interrupting a projected three-part novel about Jack the Ripper ("who is really a sort of equivalent to Nijinsky"). Also in prospect: a sequel to The Outsider, "into which I shall weave my ideas about a new religion." 

The Outsider is scheduled for U.S. publication by Houghton Mifflin. Even if it does not arouse quite the excitement that it has in London (four printings sold out in three weeks), it must be recognized as a brilliant and unusual analysis of the pessimistic tradition in civilized thought. The youthful flaw in the book is its implicit rejection of some classic non-Outsider modes of coming to grips with the meaning of life and the universe—purgation, through pity and terror in Greek tragedy; reconciliation, through the restoration of social and moral order in Shakespearean drama; redemption, through grace in Christian faith.
 

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１９７４年タイム誌の超能力ブーム特集を読む

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Glendower: I can call spirits from the vasty deep. 

Hotspur: Why, so can I, or so can any man; 

But will they come when you do call for them ? 

—Henry IV 

For all the enormous achievements of science in posting the universe that man inhabits, odd things keep slipping past the sentries. The tap on the shoulder may be fleeting, the brush across the cheek gone sooner than it is felt, but the momentary effect is unmistakable: an unwilling suspension of belief in the rational. An old friend suddenly remembered, and as suddenly the telephone rings and the friend is on the line. A vivid dream that becomes the morning reality. The sense of bumping into one's self around a corner of time, of having done and said just this, in this place, once before in precisely this fashion. A stab of anguish for a distant loved one, and next day, the telegram. 

Hardly a person lives who can deny some such experience, some such seeming visitation from across the psychic frontier. For most of man's history, those intrusions were mainsprings of action, the very life of Greek epic and biblical saga, of medieval tale and Eastern chronicle. Modern science and psychology have learned to explain much of what was once inexplicable, but mysteries remain. The workings of the mind still resist rational analysis; reports of psychic phenomena persist. Are they all accident, illusion? Or are there other planes and dimensions of experience and memory? Could there be a paranormal world exempt from known natural law? 

Both in America and abroad, those questions are being asked by increasing numbers of laymen and scientists hungry for answers. The diverse manifestations of interest in so-called psychic phenomena are everywhere: 

> In the U.S., The Secret Life of Plants becomes a bestseller by offering an astonishing and heretical thesis: greenery can feel the thoughts of humans. 

> At Maimonides Medical Center in New York City, the image of a painting is transmitted by ESP, and seems to enter the dreams of a laboratory subject sleeping in another room. 

> In England, a poll of its readers by the New Scientist indicates that nearly 70% of the respondents (mainly scientists and technicians) believe in the possibility of extrasensory perception. 

> At the University of California, Psychologist Charles Tart reports that his subjects showed a marked increase in ESP scores after working with his new teaching machine. 

> In Los Angeles, a leaf is cut in half, then photographed by a special process. The picture miraculously shows the "aura" or outline of the whole leaf. 

> In Washington, the Defense Department's Advanced Research Projects Agency assigns a team to investigate seemingly authentic psychic phenomena at the Stanford Research Institute. 

> On both sides of the Atlantic, Uri Geller, a young Israeli psychic, astounds laymen and scientists alike by bending spoons and keys apparently with the force of his thoughts. 

> In the Philippines, Tennis Star Tony Roche is relieved of painful "tennis elbow" when an incision is made and three blood clots are apparently removed by the touch of a psychic healer, who knows nothing of surgery or of modern sanitation. 

> In the U.S., the number of colleges offering courses in parapsychology increases to more than 100.
 
 
 
> In the U.S.S.R., researchers file reports on blindfolded women who can "see" colors with their hands. 

> In California, ex-Astronaut Edgar Mitchell, who while on the Apollo 14 moon mission conducted telepathy experiments with friends on earth, founds the Institute of Noetic Sciences. His new mission: investigate occurrences that will not yield to rational explanation. 

> In London, Arthur Koestler examines psychic research with the zeal of the believer. Koestler, one of the foremost explicators of Establishment science (The Sleepwalkers, The Act of Creation), speaks of "synchronized" events that lie outside the expectations of probability. In anecdotes of foresight and extrasensory perception, in the repetition of events and the strange behavior of random samplings, Koestler spots what he calls the roots of coincidence. In his unforgettable metaphor, modern scientists are "Peeping Toms at the keyhole of eternity." That keyhole is stuffed with ancient biases toward the materialistic and rational explication and, consequently, away from the emerging field of psychic research. Once skeptics abandon those prejudices, says Koestler, they will be free to explore fresh concepts and new categories. 

That exploration is already being conducted by a number of serious paranormalists in a wide range of disciplines. In his Foundation for the Research on the Nature of Man, in Durham, N.C., the grand old man of paranormal studies, J.B. Rhine (see box page 70), still keeps watch on test animals for precognitive powers. At the nearby Psychical Research Foundation, William Roll and a research staff investigates "survival after bodily death." In studies with a "sensitive" and his pet cat, Roll finds evidence for a human ability "to leave" the body and "visit" the animal. At the University of Virginia Medical School, Psychiatrist Ian Stevenson also studies the plausibilities of reincarnation. 

At the Division of Parapsychology and Psychophysics of the Maimonides Medical Center, Dr. Montague Ullman directs tests in which message senders "think" images into the brains of sleeping subjects. "If we had adequate funding," says Ullman, "we could have a major breakthrough in this decade." In Connecticut, Businessman Robert Nelson directs the Central Premonitions Registry, meticulously recording the prophecies of the dreams and visions that people send him. 

All of these researchers believe to some extent in the existence of some form of paranormal psychic powers. But the forms are open to wide debate. Says Psychologist Gardner Murphy, professor at the District of Columbia's George Washington University and a dean of psychic researchers, "It may well turn out that parapsychology will be a multidisciplinary thing, owing much to psychiatry, neurology ... medicine, biochemistry, social sciences." One of parapsychology's most famous proponents, in fact, is an anthropologist: Margaret Mead. It was her passionate advocacy that helped give the Parapsychological Association its greatest claim to legitimacy. After several vain attempts to enter the eminent American Association for the Advancement of Science, the P.A. won membership in 1969—after a speech by Mead. Her argument: "The whole history of scientific advance is full of scientists  investigating phenomena that the Establishment did not believe were there. I submit that we vote in favor of this association's work." The final vote: 6 to 1 in favor of admission. 

Immense Claims. As parapsychology gains new respectability, so do its terms gain wide currency: "psi" for any psychic phenomenon; "clairvoyance" for the awareness of events and objects that lie outside the perimeters of the five senses; "out-of-body" experience for seeming to journey to a place that may be miles from the body; "psychokinesis" for the mental ability to influence physical objects; "precognition" for the foreknowledge of events, from the fall of dice to the prediction of political assassinations; and the wide-ranging term ESP for extrasensory perception. 

For all its articulate spokesmen and scientific terminology, however, the new world of psi still has a serious credibility problem. One reason is that like any growth industry or pop phenomenon, it has attracted a fair share of hustlers. Indeed, the psychic-phenomena boom may contain more charlatans and conjurers, more naïfs and gullibles than can be found on the stage and in the audience of ten Ringling Brothers circuses. The situation is not helped at all by the "proofs" that fail to satisfy traditional canons of scientific investigations. Despite the published discoveries, despite the indefatigable explorations of the psychic researchers, no one has yet been able to document experiments sufficiently to convince the infidel. For many, doubt grows larger with each extravagant claim. 

To Science and Mathematics Analyst Martin Gardner (Relativity for the Million, Ambidextrous Universe), announcements of psychic phenomena belong not to the march of science but to the pageant of publicity. "Uri Geller, The Secret Life of Plants, telepathy, ESP, the incomplete conclusions of Koestler —all seem part of a new uncritical enthusiasm for pseudo science," says Gardner. "The claims are immense, the proof nonexistent. The researchers, almost without exception, are emotionally committed to finding phenomena. And few are aware of the controls necessary in a field in which deception, conscious or unconscious, is all too familiar." 

Daniel Cohen, former managing editor of Science Digest and author of the debunking volume Myths of the Space Age, remains unpersuaded by what he sees through the Koestlerian keyhole. "After decades of research and experiments," Cohen observes, "the parapsychologists are not one step closer to acceptable scientific proof of psychic phenomena. Examining the slipshod work of the modern researchers, one begins to wonder if any proof exists." 

The criticism that psychics find hardest to counter comes not from scientists but from conjurers. Theoretically, magicians have no place in serious science. But they are entertainers whose business it is to deceive; thus they feel that they are better qualified to spot chicanery than scientists, who can be woefully naive about the gimmicks and techniques that charlatans may use for mystical effects. James Randi, who appears on television as "the Amazing Randi," duplicates many of Uri Geller's achievements with a combination of sleight of hand, misdirected attention and patented paraphernalia, then calls them feats of clay.

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実存主義とは何か、タイムのサルトルの記事を読む

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 
http://ecx.images-amazon.com/images/I/71ZH82HRWCL._AA160_.gifTHE AGE OF REASON (397 pp.)—Jean-Paul Sartre—translated by Eric Sutton —Knopf ($3). 


What is existentialism? As far as most Americans are concerned, it is the latest incomprehensible fashion from France. U.S. audiences now have a thorough chance to sample the brew that has been boiling furiously in Europe's intellectual teapots. The pontiff and leading practitioner of existentialism is France's stubby (5 ft.), scholarly Jean-Paul Sartre. His Age of Reason is a dolorous, idea-clotted novel full of moldy characters and philosophic yawpings about life. It is sure to win its author some critical praise. It is not likely to earn his fashion many wearers. 

Like Sartre's first novel, La Nausée (Nausea), and his plays (TIME, Dec. 9), The Age of Reason is an attempt to translate philosophy into fiction. The Age of Reason is the first volume of a trilogy which will chart the salvation of contemporary man. In this first installment, however, nobody is saved; the characters are condemned, instead, to simmer in their own existentialist juices—a form of Sartrian purgatory from which they all will presumably be able to free themselves in the other two books. 

Spinach v. Gin. Americans who wonder what existentialism is about will find a simplified translation in the comic strip Popeye, whose "I am what I am!" is existentialism stripped of its dialectical jargon. Like Popeye, the hero of The Age of Reason keeps low company, often talks in unprintable expletives, believes supremely in his own powers of action. But Popeye grows strong on spinach; Sartre's characters in The Age of Reason feed on a pasty mixture of atheism and bad gin. The diet symbolizes existentialism's greatest weakness: the futility of attempting moral regeneration through a philosophy which denies religion or any ethical code. 

The story concerns the efforts of a philosophy teacher to raise money for an abortion. Filling himself with cheap liquor, the young man duns his family and friends, finally steals the money from a nightclub singer, only to be told that his mistress has decided to marry another man and have the baby. The setting is Paris in 1938. The characters are kleptomaniacs, homosexuals, heroin addicts, trollops, beachcombers of the Left Bank. They exchange mistresses, money, and a spiritual malaise which the author believes to be at the root of Europe's despair. Most of all, they share a common paralysis of will power in the face of impending disaster. Their lives, Sartre writes, "had ... a kind of insistent futility, a smell of dust and violets." 

Free to Be a Fool. It is only after the hero has sampled the conventional attitudes of Bohemia that he realizes their inadequacy and achieves absolution by embracing "the age of reason" (i.e., an understanding of his own self-dependence). Writhing in an existentialist trance, he proclaims the Sartrian gospel: "... It is by my agency that everything must happen." The author sums up: "Even if he let himself be carried off in helplessness and in despair ... he would have chosen his own damnation: he was free, free in every way, free to behave like a fool or a machine. He could do what he liked, no one had the right to advise him, there would be for him no Good nor Evil unless he brought them into being. He was alone . . . without assistance and without excuse, condemned to decide without support from any quarter, condemned forever to be free." 

The Age of Reason frequently attempts to shock the reader with pointless vulgarity (". . .a faint, sour reek of vomit came from her delicate mouth. Mathieu inhaled it ecstatically"). Existentialists may deny that such scenes are introduced for sensationalism's sake, but they have not explained why it is necessary to expound their doctrine solely from a worm's eye view of life. What one of the characters calls "the freemasonry of the urinal" will seem, to many readers, an accurate description of Sartre's own books. 

Act to Be Free. As prophet of this bleak philosophy, Jean-Paul Sartre, 42, enjoys more prestige in despairing Europe than any other writer of the postwar generation. Fashionable groups in conquered France took up existentialism; now defeated Germany is reportedly infested with it. Existentialists trace themselves back to Danish Philosopher Soren Kierkegaard, but they also owe a debt to Nazi Philosopher Martin Heidegger. Pope Pius XII has branded their ideas a "philosophy of disaster." 

"Man is free to act, but he must act to be free," is Sartre's rallying cry. Sartre himself played an active role in the French underground after his release from a German prison camp. His play, Les Mouches (The Flies), produced during the occupation, was an eloquent plea for freedom cloaked in a classic Greek legend. Sartre also found time to write a 700-page theoretical treatise, L'Etre et le Néant (Being and Nothingness). 

Before the war, he and his disciples were a carefree lot who did the Montmartre nightclubs, collected U.S. hot jazz records and the novels of William Faulkner, Erskine Caldwell and John Dos Passes, lived in the dingy, Left Bank Hotel de la Louisiane. Until recently, Sartre did most of his writing at a table in the Café de Flore. Since he became a celebrity, he works in the plushier Pont-Royal bar, where only well-heeled existentialists can afford to interrupt him.

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