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We need one more step from you If normativity is then increasingly measured not by the degree to which the body has been surgically modified, but rather by how well it conforms to the visual and moral norms of the current makeover culture, then perhaps we need to start thinking about cultural discourses of cosmetic surgery as a sign of a much more profound shift in emerging epistemological discourses of the self in relation to the other in contemporary Korean society.

Their insightful observations opened up some very lively discussions on cosmetic cultures in Korea, and I hope that this paper answers at least some of the thorny questions raised in our seminars. Her current research and teaching interests include cultural representations of cosmetic cultures in South Korea, masculinities in South Korean popular culture, and South Korean cultural diplomacy and models of overseas development in Africa.

Email: joanna. Bordo, Susan Blood, Sylvia Blum, Virginia Epstein, Stephen J. Foucault, Michel , Discipline and Punish , trans. Alan Sheridan London: Penguin Books; first published in under the title Surveiller et punir: Naissance de la prison. Grazer, F. Oxford: Oxford University Press. Cressida J. While this opinion is by no means representative of the whole population, it is indicative of the way in which many cosmetic surgery recipients distance themselves from the risks associated with any invasive surgical procedure: link Last accessed January 7, While it is difficult to estimate an exact number of deaths per year that result directly from aesthetic surgical procedures, a US study compares the mortality rate for liposuction alone with traffic accident related deaths in the US 1 in F.

Grazer and R. See previews of Season 1 here: link , and Season 2 here: link. In fact, the Chinese contestant felt she was unable to succeed as a pop-singer because of her appearance rather than simply having difficulties in functioning in everyday situations, as was the case with many other contestants featured in this programme. See outline of the episode at Let Me In website: link. Available at: link [last accessed This beauty ideal that seeks uniformity is perhaps best illustrated in the recent discussion about near-identical looks of the contestants in the Miss Korea beauty pageant: link.

For example, in Episode 7 Season 1 , the contestant is shown being shunned by her own son because of her overweight. Japan's nuclear disasters - Hiroshima, Nagasaki and Fukushima. Given this mood of collective amnesia, the large poster on a wall near Shibuya Station comes as a surprise. While the origins of his chosen name are murky, the way in which his subversively simple images force passersby to stop - and think - has led to comparisons with street artist, Banksy. This degree of controversy has forced to wrap his true identity behind a veil of secrecy but after a convoluted series of negotiations, he finally agreed to meet for an interview in a Shibuya coffee shop.

Like the other 30 million residents of Tokyo, he survived the initial quake unharmed but the following weeks triggered a seismic shift in his political outlook. TEPCO - holding the country at ransom to nuclear power. They were eating and drinking and going out as if nothing had changed. I wanted to let these people know what was happening in Japan. Around this time, noticed that a handful of Japanese artists were beginning to produce works dealing with the meltdowns.

Despite having no background in art, he decided that the best way to spread awareness was to take his message to the streets. Three months after the meltdowns - his anger with the government and TEPCO having reached critical mass - felt compelled to take action. I felt no sense of guilt doing that. Over the following months, put up hundreds more posters and stickers to remind the public what the Japanese government and TEPCO were conspiring to make people forget. Since first designed the image in September , it has been spotted the length and breadth of Japan - as well as in the U. They told me they could see their own children in those prints.

In one, she plays on a swing as radiation signs fall like snowflakes around her; in another, dressed in a swimsuit, she hugs an irradiated life-ring. The repeated image of the young girl raises the question of whether has children of his own. Initially, he declined to answer but after some gentle persuasion, he conceded he was a father - but the girl was not based upon his own children. From simple smiley faces through Peanuts to modern manga, these images allow people to project onto them their own feelings. The more abstract the image, the easier this becomes. In order to spread his work, has adopted a very democratic approach.

The images are available for free to download from his website listed at the end of this article. The issue of anonymity is very important to Notwithstanding the questionable legality of posting his designs on public property, the risks were elevated in December when the right-wing tabloid newspaper, Tokyo Sports, ran an article condemning his work.

The image was found by Tokyo Sports during national election season and it accused of initiating a smear campaign. The story set the internet ablaze. Recently such antagonisms have resurfaced due to maritime disputes between Seoul and Tokyo over control of Dokdo-Takeshima Islands. In response to the mistaken outing of as a Korean, some of the commentators urged the killing of all Koreans residing in Japan. In spite of the violence spouted by some of the online commentators, was keen to downplay the problem.

Something good came out of it. I could begin to understand why Spiderman feels the need to wear a mask. Science fiction is full of stories where radiation transforms the destinies of normal men. Following the apocalyptic disaster at Fukushima, this mild-mannered father was forced to take the law into his own hands to protect the life of his child - and the lives of children all over the nation.

The omnipresent fear of radiation. We need to save ourselves. Equally worrying are moves to join the TPP which, fears, would put Japan at the mercy of large U. Inevitably, works such as these will plunge into the limelight once more. Some of his designs will move from the street to an art-space in Tokyo for his first show in June and has just been signed up by a London management company.

This kind of direct artistic activism is so valuable for societies everywhere and I hope it empowers other artists. Treading a fine line between the authorities. In the meantime we should all go shopping to console ourselves. Up close and personal with I want this country to find a better path. Very special thanks to Erina Suto - without whom this article would have been impossible.

The English version can be watched here.

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This is an expanded version of an article that first appeared in The Japan Times on 28 May, Samuels, 3. Available here. For the debate on raising the bar on habitable levels, see here. See here. For a wider exploration of the trend, see: Xenophobia finds fertile soil in web anonymity, The Japan Times, January 8, For the weekly demonstrations at Shin-Okubo, see here. For the anti-Okinawan demonstration, see here. The publication of Zen at War in and, to a lesser extent, Zen War Stories in sent shock waves through Zen Buddhist circles not only in Japan, but also in the U.

These books revealed that many leading Zen masters and scholars, some of whom became well known in the West in the postwar era, had been vehement if not fanatical supporters of Japanese militarism. As we reflect on the recent events [of 11 September ] in the U. Even though it was national policy at the time, it is truly regrettable that our sect, in the midst of wartime passions, was unable to maintain a resolute anti-war stance and ended up cooperating with the war effort.

In light of this we wish to confess our past transgressions and critically reflect on our conduct. It is truly a matter of regret that our sect has for so long been unable to seriously grapple with this issue. This is a very significant development. We accuse ourselves for not witnessing more courageously, for not praying more faithfully, for not believing more joyously, and for not loving more ardently.

Similarly a small number of Buddhist priests, both within the Zen school and other sects, also opposed Japanese imperialism. The common denominator between the two groups, however, was their overall ineffectiveness. Suzuki As important as Suzuki may be, the debate goes far beyond either the record or reputation of a single man. As recent scholarship suggests, Suzuki was in fact no more than one part, albeit a significant part, of a much larger movement.

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Benesch writes:. Resting in this conviction, Buddhists carry the banner of Dharma over the dead and dying until they gain final victory.

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At the time of the commencement of hostilities with a foreign country, marines fight on the sea and soldiers fight in the fields, swords flashing and cannon smoke belching, moving this way and that. In so doing, our soldiers regard their own lives as being as light as goose feathers while their devotion to duty is as heavy as Mount Tai [in China].

Should they fall on the battlefield they have no regrets. At a personal level, it was also in December of that year, i. This occurred at the time of his participation as a layman in an intensive meditation retreat sesshin at Engakuji in Kamakura, and shortly before his departure for more than a decade-long period of study and writing in the U.

I also wished to inspire, if I could, our valiant soldiers with the ennobling thoughts of the Buddha, so as to enable them to die on the battlefield with the confidence that the task in which they are engaged is great and noble. Once Japan had defeated Russia, its imperial rival, it immediately forced Korea to become a Japanese protectorate in November Looked at from the point of view of someone like myself who is just passing through, I think Korea ought to count the day that it was annexed to Japan as the day of its revival.

For Suzuki, the future of a poverty-stricken Korea depended on Japanese colonial beneficence. This aggression would continue and expand for a full fifteen years thereafter, i. With additional articles contributed by leading army and navy figures, this book clearly sought to mobilize support for the war effort, both military and civilian. While not originally written for the book, the fact that Suzuki allowed his article to be included indicated at least a sympathetic attitude to this endeavor though it only indirectly referenced the war with China.

The journal contained articles on such topics as the latest developments in weaponry, mechanization and aviation but also featured yearly special editions devoted to such military events as the Russo-Japanese War and the Manchurian Incident of By comparison with a [Western] world that operates according to individualism kobetsusei , we have created a Japan that operates according to the principles of totality zentaisei.

Officers were required to hold regular sessions with the troops under their command in order to introduce examples from Japanese history of the utterly loyal, fearless, and self-sacrificial warrior spirit. The article was published in June , i. By then Japan had been fighting in China for four years, and while Japanese forces held most major Chinese cities, they were unable, to their great frustration, to either pacify the countryside or defeat the Nationalist and Communist forces deployed against them.

The war was effectively stalemated, yet the death tolls, both Japanese and Chinese, continued to rise relentlessly as Japanese forces took the offensive in a bid to force surrender. Some readers may wish to read the translation prior to reading the following commentary though this is not necessary. In addition, Appendix II contains the entire text of the original article in Japanese. That is to say, on the one hand he could not help but acknowledge that the Zen Ch. There was no hint of an ethical distinction between the two.

This last omission is not surprising in that Suzuki typically either ignored, or dismissed, the practice and teachings of this sect. That is to say, when non-Japanese fighters wield the sword they do so holding a sword in only one hand in order to hold a shield in the other hand. In so doing, they seek not only to slay their enemy but also to protect themselves, hoping to emerge both victorious and alive from the contest. There is only striking down the other. Was Suzuki accurate in his implied criticism of non-Japanese fighters for attempting to defend themselves in the midst of combat?

Further, if Japanese warriors were so unconcerned about their own lives, why did they develop what was at the time some of the strongest armor in the world to protect themselves? I had to agree with this student inasmuch as I had observed the same two-handed long swords when visiting the European sword exhibit housed in Edinburgh Castle in the spring of A nationalism, it must be noted, that was deeply seeped in blood, both in the past and the war then underway. It should also be noted that the Japanese military had long believed, dating from their victory in the Russo-Japanese War, that they could emerge victorious over a militarily superior in terms of industrial capacity and weaponry opponent.

In this view, victory over a superior Western opponent, let alone China, was possible exactly because of the willingness of Japanese soldiers to die selflessly and unhesitatingly in battle. By contrast, the soldiers of other countries were seen as desiring nothing so much as to return home alive, thereby weakening their fighting spirit. In Japan, Zen was intimately related from the beginning of its history to the life of the samurai.

Although it has never actively incited them to carry on their violent profession, it has passively sustained them when they have for whatever reason once entered into it. Zen has sustained them in two ways, morally and philosophically. Morally, because Zen is a religion which teaches us not to look backward once the course is decided upon; philosophically because it treats life and death indifferently. Therefore, morally and philosophically, there is in Zen a great deal of attraction for the military classes. The military mind, being — and this is one of the essential qualities of the fighter — comparatively simple and not at all addicted to philosophizing finds a congenial spirit in Zen.

This is probably one of the main reasons for the close relationship between Zen and the samurai. And to his credit, unlike most other wartime Japanese Zen leaders, Suzuki did not actively incite his officer readers to carry on their violent profession. Of course one should kill, killing as many as possible. One should, fighting hard, kill every one in the enemy army. The reason for this is that in order to carry [Buddhist] compassion and filial obedience through to perfection it is necessary to assist good and punish evil. Failing to kill an evil man who ought to be killed, or destroying an enemy army that ought to be destroyed, would be to betray compassion and filial obedience, to break the precept forbidding the taking of life.

First and foremost is the question of self-preservation, i. And a close second is - am I prepared to die if necessary? It is in answering the second question, i. In short, read in its entirety Suzuki seeks in this article to prepare his officer readers, and through them ordinary soldiers, for death by weaponizing Zen, i. Here, the question must be asked as to where this Zen shortcut to being prepared to die came from?

Furthermore, Suzuki is quite willing to privilege his fellow Japanese with a national character that almost inherently disposes them to Zen. Could it have been his opposition to war with the U. By contrast, it was only after Chan became Zen in Japan that it was linked to Zen-practicing warriors. In fact, Suzuki claims that from the Kamakura period onwards, all Japanese warriors practiced Zen.

They were responsible for the deaths of thousands of their enemies and their own forces, each one of them attempting to conquer Japan. Suzuki lumps these warlords together as exemplars of what can be accomplished with the proper mental attitude acquired through Zen training. Suzuki does not even hint at the possibility that in the massive carnage these warlords collectively reaped, the Buddhist precept against the taking of life might have been violated. I refer to Lt. In facilitating the accomplishment of this, Zen becomes, as it is, the true spirit of the Imperial military.

That is to say, one must live on the basis of great affirmation. As in many other instances of his wartime writings, and as alluded to above, Suzuki maintains a studied ambiguity that makes it impossible to state with certainty what he was referring to. That said, it is clear that nothing in his article would have served to dissuade his readers from fulfilling, let alone questioning, their duties as Imperial Army officers or soldiers in China or elsewhere.

Present-day wars will no longer be determined as in the past by military strategy and tactics, courage and fearlessness alone. This is because of the large role now played by production capacity and mechanical power. Rather, having lived in America for more than a decade, Suzuki knew only too well that Japan was no match for such a large and powerful industrial nation. Compare this absence to the previously introduced Lt. It is exactly the awakening to the nothingness mu of Zen that is the fundamental spirit of the unity of sovereign and subjects.

By not engaging in emperor adulation in his wartime writings, Suzuki was unique among his Zen contemporaries. Yet this does not mean that he either opposed the emperor system per se or lacked respect for the emperor. This is revealed by the following statement Suzuki made to Gerhard Rosenkrantz, a German missionary visiting Japan in , in the library of Otani University:. The emperor is not a god because for Buddhists a [Shinto] god can be something very low. We see the emperor in an area high above all religions.

Trying to make him a god today means a reduction in the status of the emperor. This brings confusion to Buddhism, Shinto and Christianity. Thus, they were in constant need of additional historical examples of the attitude that all Imperial subjects, starting with Imperial soldiers, were expected to possess, i. Let me begin this section in something of an unusual manner, i. My contention is that Suzuki should not be blamed for having distorted or mischaracterized Zen history or practice, especially in Japan, to make it a useful tool in the hands of Japanese militarists.

Yet, on the other hand, the seven hundred year long history of the close relationship between Zen and the warrior class, hence Zen and the sword, was most definitely not a Suzuki fabrication. There are simply too many historical records of this close relationship to claim that Suzuki simply invented the relationship out of whole cloth.

In this effort, it must be said, Suzuki has been, at least until recently, eminently successful. Certainly, there can be no doubt that Suzuki wrote in an era of intense governmental censorship, with authorities ever vigilant against the slightest ideological deviancy. Certainly no one would claim that Suzuki was writing under fear of government censorship or imprisonment in Where Suzuki did break with the past close relationship of Zen to the warrior class was in transmuting this feudal relationship into one encompassing Zen and the modern Japanese state albeit not specifically with the personage of the emperor.

When we inquire as to the cause or reason for the close relationship between Zen, violence, and the modern state that Suzuki promoted, the answer is not hard to find. In his book, Buddhism without Beliefs, Stephan Bachelor provides the following explanation regarding not just Zen but all faiths, i. Having said this, I would ask readers to reflect on the historical relationship of their own faith, should they have one, to the state, and state-initiated violence.

Yet, it does suggest the enormity of the problem facing all faiths if they are to remain true to their tenets, all of which number love and compassion among their highest ideals. I think that most scholars and informed persons will agree that Zen thought is one of the most important factors forming the basis of Japanese culture.

Although Zen originally came from India, in reality it was brought to fruition in China while its real efficacy was achieved to a great extent after coming to Japan. The reason for this is that there are things about the Japanese character that are amazingly consistent with Zen. I think the most visible of these is rushing forward to the heart of things without meandering about. Once the goal has been determined, one goes directly forward to that goal without looking either to the right or to the left. One goes forward, forgetting where one is.

I think this is the most essential element of the Japanese character. In this, I think, Zen is one of the strongest factors allowing the Japanese people to rush forward. For example, the Japanese hold a sword with both hands, not one. Although I have not researched this question extensively, in countries other than Japan they use only one hand to hold a sword.

Further, they use their left hand to hold a shield. That is to say, they use one hand to defend themselves while they use the other hand to strike the enemy. Although my knowledge is limited, this is what I think as I observe the world at large. However, a sword in Japan is held with two hands. There is no attempt to defend oneself. That is to say, one discards the body and plunges toward the other. And it also happens to be the Zen way of doing things. I became aware of this from [my experience in] a Zen meditation hall. In a Japanese meditation hall there is something called a waking stick keisaku.

A waking stick is made of wood and is about cm long. It is an implement used to strike someone who is practicing zazen in a situation where their shoulders become stiff from having put too much strength into them. At that time, both hands are used to wield the waking stick. In China, too, there is a kind of waking stick. However, in Japan we use both hands. Given this, it may be that only at the time the waking stick first arrived in Japan was it held with one hand.

Then, after coming to Japan, it became used with two hands. In Europe there is something known as fencing which employs a thin blade using only one hand. Furthermore, I think that in a situation where Musashi used two swords, one of them was simply used for defense. It was not a question of both swords being used independently by each hand, but a situation in which the movement of one mind expressed itself, depending on the situation, with each of two swords. For that reason it was not a question of thrusting with each one of two swords but of either thrusting with both hands or slicing with both hands at the same time.

The truth is that while he appeared to use two swords, I think the reality was that he employed the swords in both hands as if he were grasping a single long sword. Be that as it may, the character of the Japanese people is to come straight to the point and pour their entire body and mind into the attack. This is the character of the Japanese people and, at the same time, the essence of Zen.

It may be that when it is the right time to die one should simply die in that situation. That is to say, in undertaking any work one should be prepared to die. This is the way it is written [in the Hagakure ], and seen from a psychological point of view this is, I think, truly the way it ought to be. In human beings there is, in general, something known as the self. The concept of an individual self is not something easily gotten rid of.

In Buddhism this is something known as illusion. Illusion is made up of fine threads that are strung together in such a way as to make it impossible to move freely. Although the threads are extremely fine, one is incessantly caught in their grasp. The decision to be prepared to die means the cutting of these threads. To truly be able to do this is not possible simply by deciding to die in the course of working.

There is something far deeper than this that must be done. In this connection there is the following story. Although a number of years passed, she had no opportunity to make good her escape. Then, one night a good opportunity came, and she managed to leave home. She intended to go to a monastery and spend the rest of her life in religious practice. What can be said in this regard is that her attraction to money was a symbol of just how hard it was for her to overcome attachment to a world she claimed to have cast aside.

At that point the lady thought to herself how lamentable it was that in the midst of having discarded the world, her parents and siblings in order to dedicate herself to God, she was still attached to money. She became worried about the money she had taken, thinking that she would be unable to accomplish anything.

Thinking to herself that she had to cast aside the money, she decided to get rid of it. As a result, the story goes, her mood underwent a drastic change, and she acquired a frame of mind in which she was readily able to do what had to be done. In the past, there was a Buddhist priest by the name of St. Now in the case of the Christian woman, money represented the same bond of life and death as it does to an ordinary warrior who fails to become free due to his routine mental state. In the past, a warrior was someone who discarded his life on behalf of his master.

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It meant that he could discard his life in the midst of battle. That is to say, when the world is at peace. It is then that it is difficult to have a frame of mind in which one is prepared to give up everything one has. Yet, someone who is able to do so is completely free, though this mental state is quite difficult to acquire. In the past they discussed this problem in China, too.

A nation would fall, they said, in a situation where warriors, becoming cautious, were reluctant to lose their lives while, at the same time, government officials sought to enrich themselves. Should there be military men who were reluctant to lose their lives they would be of no use whatsoever. Should there be any like that, they ought to stop being military men.

When this is applied to government officials, this is not simply a question of their loving money or fame. Rather, I believe it is possible to say that they, too, must try to discard their lives. In the past there was no special class known as government officials, for warriors were both military men and government officials.

In peacetime warriors engaged in politics in government offices while in wartime they took up the sword and charged ahead. Military men became political figures, and political figures were originally military men. I think the best shortcut to acquire this frame of mind is none other than Zen, for Zen is the fundamental ideal of religion.

In the past there was [a Zen priest by the name of] National Teacher Sekizan. What can we do to realize the unity of life and death? Tokimune became regent when he was only eighteen years old and died at the age of thirty-four. His rule of seventeen years began and ended with a foreign policy directed against the Mongols. Were something like this to take place today when transportation is readily available, I think it would be easy to get information about the enemy. However, in the Kamakura period it was almost impossible to get information about either the enemy or their disposition.

Still, communication was possible through people who either went to China from Japan or came to Japan from China, so I think there was quite a lot of information available. That said, in one sense one nevertheless encountered a large unknown. The large unknown was exactly when and under what conditions the enemy would arrive. I think that as far as Tokimune, their opponent, was concerned, it was not sufficient to be just politically or militarily prepared.

Because it was an unknown enemy, it was very difficult to determine the size of the force that would be sufficient to oppose them. Nevertheless, it was a situation in which, moment by moment, the crisis drew nearer. I think the extent of the crisis experienced then cannot be compared with the ordeal we are undergoing today. I would like to imagine the frame of mind that made it possible to surmount the hardships of those times. At long last, a massive Mongol army invaded on two occasions. In opposing them, Tokimune never once set foot out of Kamakura. The war took place within the confines of [the southern island of] Kyushu.

However, in the Kamakura period, in an age when travel was difficult, it must be said that Kyushu was indeed a distant place. Instead, it was the nature of Kamakura in those days that made it possible for him, due to his virtue, to unite all the people together in a harmonious whole, not simply through the exercise of his power. I think this was not something he was able to do on his own. True enough, there were Shinto shrines flourishing throughout the country, not to mention [the protection of] various gods and Buddhas.

Yet, while it is fine to pray to them, the power of prayer by itself would not serve to defeat the enemy. I think one must have material goods such as tanks to counter tanks in order to accomplish this. Tnaflix Mirei Yokoyama ria sakurai feels amazing with so many dicks around her.

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