What is respect for life?
There are three norms of inochi.
The first norm is to treasure inochi (43). We should treasure all inochi on the earth as well as our own inochi because each of them is irreplaceable and valuable. Our attitude of treasuring inochi will then change into a spirit of respect for inochi, and in the end will lead us toward reverence for the great existence that supports inochi and nature. This norm is similar to references such as ‘respect for life’ or ‘dignity of life’ we encounter in materials on bioethics.
The second norm is to support each other (44). As inochi beings, we should support and help each other in the community and in the ecosystem because we can live only in the midst of the web of all living things. The authors of the two school texts say that one’s inochi not only belongs to him/herself but also belongs to the family and society, and therefore that it is important to live for others (45). They also insist that we should recognize the significance of living together with animals and plants in the wilderness.
The third norm is to do the utmost in one’s power (46). Our inochi is finite. Inochi beings must die sooner or later, and hence we should do our best at every moment of our life. The following sentences show a sophisticated example of this norm. [101/102]
>> To read more please visit:
The Concept of Inochi, Part 2
(1991)
(You can read the entire text)
The first norm is to treasure inochi (43). We should treasure all inochi on the earth as well as our own inochi because each of them is irreplaceable and valuable. Our attitude of treasuring inochi will then change into a spirit of respect for inochi, and in the end will lead us toward reverence for the great existence that supports inochi and nature. This norm is similar to references such as ‘respect for life’ or ‘dignity of life’ we encounter in materials on bioethics.
The second norm is to support each other (44). As inochi beings, we should support and help each other in the community and in the ecosystem because we can live only in the midst of the web of all living things. The authors of the two school texts say that one’s inochi not only belongs to him/herself but also belongs to the family and society, and therefore that it is important to live for others (45). They also insist that we should recognize the significance of living together with animals and plants in the wilderness.
The third norm is to do the utmost in one’s power (46). Our inochi is finite. Inochi beings must die sooner or later, and hence we should do our best at every moment of our life. The following sentences show a sophisticated example of this norm. [101/102]
As a cicada lives its short life and gives birth to a new inochi with all its power, so should I live with all my power in order to hand over my inochi to the next generation. I think of treasuring my irreplaceable inochi. I think of living, always concentrating on this moment in time. Then will I be able to be content with my inochi, and hand it over to the next inochi. I want to live at this moment with all my power, and give my inochi radiant light (47).The assertion here is that we should concentrate on this moment and do the utmost in our power in order to participate in the continuity of inochi. In these sentences we find a logical tension between the continuity of inochi on a large scale and a bright inochi condensed into this moment in time (see also Kakehashi (1989) and Yamamoto (1988)).
>> To read more please visit:
The Concept of Inochi, Part 2
(1991)
(You can read the entire text)
posted by Masahiro Morioka at 11/16/2006 06:45:00 AM
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