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The man in Roomette 7, Car No. 2, was a journalist who wrote that it is proper and moral to use compulsion “for a good cause,” who believed that he had the right to unleash physical force upon others—to wreck lives, throttle ambitions, strangle desires, violate convictions, to imprison, to despoil, to murder—for the sake of whatever he chose to consider as his own idea of “a good cause,” which did not even have to be an idea, since he had never defined what he regarded as the good, but had merely stated that he went by “a feeling”—a feeling unrestrained by any knowledge, since he considered emotion superior to knowledge and relied solely on his own “good intentions” and on the power of a gun.
Running through the tradition of the unconstrained vision is the conviction that foolish or immoral choices explain the evils of the world—and that wiser or more moral and humane social policies are the solution.
A Conflict of Visions
Thomas Sowell
The goals were power and wealth; the cultural capital that could secure those goals was courtly elegance or refinement (miyabi). The more elegant the person, the more desirable. An expression of that courtly elegance was an enhanced sensitivity called aware, later commonly expressed more fully as mono no aware. Deriving from a common exclamation meaning “ah!,” it signals coming across something striking. Mixed with attentiveness to the ephemeral, aware transformed the traditional Buddhist resignation toward impermanence into an aesthetic of poignancy. The cherry blossoms, for example, are all the more stunning because they bloom for such a short time.
Engaging Japanese Philosophy – A Short History
Thomas P. Kasulis
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