memo211

Their skin color is yellow, as if some of our friends recognize our skin color as white or black, on the other hand. Of course, as the word "on the other hand" is mentioned, it is the reflection of discrimination against black people by white people. Thus, there is harsh discrimination against the people whose skin color is not white, by the people who recognize themselves as white, regardless of their biological self-identity as the texturization. They often imitate the thought, the way of recognition, and physical perfection of their flesh, and so on, of white people. It is possible to replace all the genes of a person with new ones by gene therapy. Not only do genes anticipate the biological self-identity of human beings. Again and again, I deliver it as the texturization, which is not equal to genetic information. If there are people like the modern Japanese, who have lost it, the lost identity of a folk must emerge. Because of it, almost all of modern Japanese must be drunkards by imitating whites. This "drunkard" means something functional between the realization of the impossibility of becoming white people by themselves and the opposite of it. For instance, there is a recognition of me as the texturization of the biological self-identity of human beings as "a life row inmate."

（黄色人種の中には、自らを白色人種や逆に黒色人種であると見做し勘違いしている者が居る。勿論、ここで云う「逆に」というのは、白人から黒人に対する差別の現状を反映した文句である。つまり、自らを白色人種であると、そのものの考え方や価値意識や肉体の風貌等を真似する事に拠って、見做している者らに拠る非白人への差別意識は激しい。自己の遺伝子を全て改変してしまえる遺伝子治療が可能である昨今、遺伝情報のみでこれが判断される事は無い。私が何度も提示している生物学的な自己同一性というテキストはイコールで遺伝情報の事ではない。現代日本人はそれに該当するが、人々からそれが失われた場合、人々は民族的アイデンティティを失うだろう。だから、現代日本人の内殆ど多くの人々は、白人の真似をしてそれに酔うのである。「酔う」というのは、彼らの自己自身においてそれが叶わぬという事の悟りとそれの背理の表裏一体の示しについての文句である。例えば、「生存囚」として、テキストとしての生物学的な自己同一性を認められている私はそうは為らない。）

1:39 PM 8/23/2025




What do you recognize in your scenery? That's imitation. This understanding of your world gives you an objective perspective on the world. Thus, as there is literature, whether it is necessary or not, that argument may acknowledge itself as the denial of the existentiality of literature. Therefore, there is literature that has been lost to be read or will have lost its opportunity. This paradox liberates literature. It does not depend on the principle of economics, which declares "Supply and Demand." If there is a substantiality to argue whether literature is necessary or not, presumptive recognition is not needed, and you may equivalently exchange each literary product for money alongside the principle of "Supply and Demand."