著者

中村 博武

出版者

プール学院大学

雑誌

プール学院大学研究紀要 (ISSN:13426028)

巻号頁・発行日

vol.50, pp.25-39, 2010-12

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Arishima Takeo, in LOVE THE PLUNDERER, thougt deeply about the relationship between self-sacrifice and love. He came to the conclusion that self-sacrifice or disinterested service did not actually exist. He discovered individuality as the instinct as a motive of evolution invoked by Bergson's Creative Evolution. The instinct, or inner impulse, demonstrates individuality and brings the enhancement of life, and leads to creative evolution. This instinct works as love in human beings. Love as an instinct to plunder, rather than to give; an energy to absorb rather than to emanate. You can love the outside object in as much as it is assimilated into yourself. In other words, to love is to extend one's existence. Your impulse of love would vehemently seek a broader sphere so you can display the uttermost freedom of self in order to deepen and beautify yourself beyond the limits of biological self-preservation. The more you love the outer world, the more the outer world becomes yourself. You and the outer world enter into a relationship in which they mutually weave a beautiful pattern. The better outer world will have deeper connection with you as your love deepens and gains in wisdom. There is no room for self-sacrifice or disinterested service in this activity. Thus, Arishima attempted to explain all aspects of love, and also tried to integrate the "Life of the disinterested service" and the "Life of the self-realization" from the love of self.

著者

中村 博武

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.79, no.4, pp.1014-1015, 2006-03-30

著者

中村 博武

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.79, no.4, pp.1014-1015, 2006-03-30 (Released:2017-07-14)

著者

中村 博武

出版者

プール学院大学

雑誌

プール学院大学研究紀要 (ISSN:13426028)

巻号頁・発行日

vol.49, pp.41-52, 2009-12

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Jean - Jacques Rousseau's expression of old age found in les Reveries du Promeneur Solitaire can be understood as training that recurs in one's true self. He reduced amour proper as passions acquired by various human relationship to amour de soi , the soul filled only with the sentiment of existence.Late in Rousseau's life, he copied scores in the morning, went for a stroll in the afternoon, and collected plants and examined the plant structure and order. In this way, he put himself in harmony with the order of nature and did so in order to recover the harmony of his soul. This experience of fusing with nature brought the sense of his ego disappearing. It is a religious act of planning to separate the soul from the body, as "ecstasy" suggests it. For him, this sense of secession from the body was a sign of living in the next world because when the soul is liberated from the bonds of body, it is as though it rises into heaven. Therefore, Rousseau viewed nature as a religious textbook and contemplated nature to quiet the disorder of his soul because of unjust persecutions and to regain spiritual harmony.This idea of nature where person doesn't exist also recalls Rousseau's peaceful life with Madame de Warens. His contemplative life was deeply influenced by her and he seemed to identify her with calm nature, or looked at nature with her in his mind. That is to say, Rousseau's sentiment of existence was filled not only with the contemplation of nature but also with his memories of her.Even when he excluded the influence of the body from the soul, he realized that those memories still existed.According to Rousseau, Madame de Warens shaped him so that the two come to share their existence in common. His relationship with Madame was an essential part of his sentiment of existence. It was for this reason that he recorded this happy, intimate memories of Madame de Warens in the last chapter of les Reveries du Promeneur Solitaire.