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So I'm on somewhere above South America, back to the U.S. finished reading 社会学史. The book was great, as well as the trip which I will be writing about it later. The book gives you the overview of sociology, and it was just what I was expecting as I wanted to know about the kind of books I read and where my interest lies. Also it gave me some of topics and books that I didn't know about, and I'm thinking of looking into some of them. The first book is "客観性"論文, just because I like Weber. The second book is 現実の社会的構成―知識社会学論考, because 知識社会学 sounded interesting. 現実は、人間が解釈したり、意味を付与したりしなければ、現実にならない。ということは、社会的現実とは、人間の知識に媒介された構築物だということになります。このような現実の理解に立脚しているのが、バーガーとルックマンの"知識社会学"です - p455, 社会学史 Also for the reason where it says its a good introduction for those starting sociology, as I think I'm starting to enjoy sociology. It opens up the world a lot, and I'm excited about the world yet to be seen! この本がとてもよい点は、まず、社会学理論や社会学史の勉強になるということです。いろんな学者の理論が出てきて、それらが、バーガーとルックマンの構図の中に、それぞれ位置づけられる。別の言い方をすれば、二人の構図は、さまざまな重要な社会学者の理論の張り合わせになっている - p456, 社会学史 The third book is 野性の思考. Its the same reason why I want to read 言葉と物 and 監獄の誕生. 当時支配的だった実存主義とマルクス主義 - とりわけ前者 - に対する解毒的な効果をもったということだと思います - p572, 社会学史 With that all being said, the last chapter on Structuralism was the most interesting I found among the all. It was mainly about Foucault and Luhmann. Maybe because I was interested in the subject back in my college days at first place for the reason ... 人間は、いまや"波打ち際の砂の顔のように消え去ろうとしている"という有名な句で、この本<言葉と物>を閉じています。このように書くとき、フーコーは、実存主義、とりわけサルトルの実存主義に引導を渡そうとしているのです - p578, 社会学史 ... but I think its also because these days I'm interested in what is meant to be said by below. Non ridere, non ligere, neque detestari, sed intelligere - スピノザ Or in other words, if I understand correctly, can rephrased as below. ルーマンの相対主義は、実践的には何を含意するのか。何もしない、というのが答えです。社会学ができることができることは、事態を記述すること - p566, 社会学史 Other than the reasons above, I'm interested in the book's approach of how it examines cases where we can find trace of エピステーメー. The book share examples of ラス・メニーナス and ドン・キホーテ, and I expect there to be more of such studies. Also, I leaned that there is a prison in Argentina which was designed to follow the logic of パノプティコン discussed in 監獄の誕生. May be I will visit the place if I get to visit Argentina for the next time haha. Regarding Luhmann, I didn't know anything about him. But as the book suggests, how his theory gets along with Faucaut's sounds quite interesting ... 誰かの意識的な設計とか、意識的な計算とかには回収できない。そこにこそ、構造というもののふしぎがあるわけです - p519, 社会学史 ... where it touches 構造主義のふしぎ just like how Faucault does, but in a different way. ルーマンのオートポイエーシスの理論は...人間の意識的な統御の及ばない形でコミュニケーションは次々と接続され、自律的に形成していく...（構造主義の意味での）構造の生成の論理につながりうるものがある、と解釈できるのではないでしょうか - p552, 社会学史 Also, the discussion between Habermas and Luhmann ... 社会はそれ自体、社会の自己観察の産物として実在するというわけです...あらゆる社会にも通用する普遍的な真理などない、ということになります。どんなシステムにも成り立つような道徳的命題とか、正義という観念もここからは、出てこない...それぞれのシステムに相関かっこつきの真理や正義だけをみとめる、徹底した相対主義です。そうするとハーバーマスとの論争の意味もわかってきます...近代が未完だとされたのは...まさに現状を"未完"として位置づける完成した近代が、理想的な極点に想定されている。その極点には、普遍的な正義や真理が待っているのです - p566, 社会学史 ... just reminds the discussion between Sartre and Foucault on 主体性, which also I think is quite interesting. Maybe I should take a look at 批判理論と社会システム理論 in regards. Related to the discussion so far, I remember Kant saying something about how our perception is limited by 理性. Its quite interesting how his discussion can be associated with those two. 純粋理性批判 might be interested to read given such context in mind. 根源的な構成主義は、カント以降の近代哲学のポテンシャルを徹底した結果だと言えます - p564, 社会学史 Another book I had been reading during the trip is ガルブレイス - アメリカ資本主義との格闘. I started reading the book as 消費社会の神話と構造 occasionally refers to Galbraith. The book discusses how American liberalism approach, which argues for free-market capitalism, is creating those issues in education, medication, retirement etc. Its a nice book with many insights. By looking at the gap we can see the issues America is facing today. Its something that we must think about. アメリカの現実とかれの理想との間の開きは大きい。公共性の認識を強調する彼の文章からは、よき西欧を知ったアメリカ知識人の闘いを感ぜざるを得ないのである - p180, ガルブレイス - アメリカ資本主義との格闘 There is this uneasiness that I occasionally get when I'm in the country, and if I were to describe it after reading the book, it might be coming from me not fully convinced with ... アメリカにはそうした<ヨーロッパのような>過去はない...成功するか否かは、自らの努力以外...に頼ることなく自らの足で立つ自立の考えが深く根ざしていたのである。それが、スペンサーの思想<社会ダーウィニズム>を広く受け入れさせた土壌であろう ... given that the growth which is supposedly promised with such American approach doesn't really seemed be working if I were to look around. Maybe I'll take a look at パワー・エリート along with ゆたかな社会 as the book suggests in p126. 生産量の増加させることは好ましいというかつての通念 - 経済学の中枢にあった考えで、アダム・スミスからはじまり、マルクスを含め今に流れる"生産優位"という考えは、疑わしいものになっている - p107, ガルブレイス - アメリカ資本主義との格闘 Enough about books, little bit about the trip. It was great. The city of Buenos Aires was beautiful and I enjoyed walking around [0]. I also went to Uruguay, and it was such a nice place to chill [1], and was so peaceful [2]. And as always, its nice to be back in America. It's the moment when I get back in Japan that I realize the country is my favorite, and start missing what I consider America, "America" haha. One thing that came as a surprise during the trip was the meal, Argentina is such a country with tasty food! I usually don't drink but this time I tried Malbec. My father told me this and that about wines while enjoying Bife de Chorizo😋. And mentioned this book, and the world sounds interesting. I might take a look into it. Throughout the trip, I felt that we are all the same after all. Such differences like nationality, race, or language etc aren't that much of a difference. Its just that we live in a different society. It reminds me that what matters the most is to think myself and have my point of view ... 社会のさまざまな状況を現実的に、適応性を持って解釈する - 傷つきやすいアメリカの大学生たち ... and trips, and books of course, are great for taking a moment and reflecting on my interpretation of the world. Colonia del Sacramento@Uruguay [2] Lastly, I watched Before Sunset on a flight back to Japan. And I thought its such a wonderful thing that one has his/her own view of the world, and be able to share with one another. I liked how Jesse described what his novel is about, and I can somewhat relate myself to it. Well, I mean, isn't everything autobiographical? I mean, we all see the world through our own tiny keyhole, right? ... I have to admit, right, that I've never been around a bunch of guns or violence, you know, not really. No political intrigue or a helicopter crash, right? But my life, from my own point of view, has been full of drama, right? And uh, so I thought, if I could write a book that, that could capture ... the most exciting things that's ever happened to me ... that would be the attempt - at the book store And regarding the view on what happened and might have happened, I will say I'm more with Jesse haha. Thing might have been different - at Seine Overall, it was such a great trip and hope to travel one day again. Until that day, gotta stay together and hopefully got myself little wiser haha, I'll see! Sunday Market@Buenos Aires [0] Cafe@Colonia del Sacramento [1]

So I read the story before even taking off while at Narita haha. I think it was quite 象徴的 as he insinuated in the prologue and I like it. I believe くじ can be considered interchangable with 社会. そこでは、くじが現実の主要な部分を形作っている...今日までわたしは、くじについてほとんど考えたことがなかった - p82, 伝奇集 If I were to look at myself, I would like to think for myself and know what I'm betting for, unlinke him. But I don't think that changes the fact I will and need to keep betting. And I'm ok with it and believe I know how to take care of myself. 嘘のような話だが、それまで賭けについての一般的な理論を打ち立てようとした者は一人もいなかった...彼は偶然のくだす判断を尊重し、それに自分の生命や希望や深刻な恐怖などを賭けるが、偶然の迷路じみた法則や、それを示す回転する球体を研究することは思いつかない - p87, 伝奇集 Along with the story, I also studied little bit about Jorge Luis Borges and his background, and I found it quite interesting as much as the story itself. It was nice to learn about him before actually arriving Buenos Aires. Its interesting his stories ... パンパの無の上に築かれたブエノスアイレスの作家たちは、ヨーロッパのみならず世界全体の文化を貪欲に吸収しながら、読者の現実認識そのものを揺さぶり、我々の生きる現実世界を虚構化する文学を目指した - p65, ラテンアメリカ文学入門 伝奇集に収録された短篇は、膨大な知識と冷徹な論理を支えに日常生活からかけ離れた規則と論理に支配された空想世界を突きつけることで、読者の世界観を揺るがし、現実世界に対する疑念を引き起こす - p59, ラテンアメリカ文学入門 ... are reflecting such social background of Argentina back then. 魔術的リアリズムもアルゼンチンの知的幻想文学も、両大戦に伴う西洋の没落やアヴァンギャルドの隆盛、ラテンアメリカ内部でのナショナリズムの台頭、その他の諸要因によって、ヨーロッパに対するラテンアメリカの文化的従属性が崩れたことと大きくかかわっている - p64, ラテンアメリカ文学入門 And I hope one day to be one of those reader who can get captured by his storeies. マセドニオの言う読者の"登場人物化"を実現するためには.、読者を現実世界から引き離して作品内に取り込む必要があるが、ボルへスが読者の知性や知識欲を刺激することでこれを達成した - p62, ラテンアメリカ文学入門 By the way, I think there is something similar in the nature of his story ... 知的遊戯と言ってしまえばそれまでだが、その根底にあったのは、完璧なまでのプロットに貫かれた純粋フィクションの構築によって、アルゼンチンの危機的現実にかわる絶対確実な秩序を得ようとする一途な思いだった。その意味では、人間的要素を極限まで排したボルへスの短篇は、非人間的な文学ではなく、自らの生きる脆弱な現実世界をさらに揺るがせてその基盤を崩し、逆説的なかたちで不安を乗り越えようとする人間的な感情の表れだったと言えるだろう - p60, ラテンアメリカ文学入門 ... and what sociology is about. I kind of agree with the below statement, which remids me of the occasional feeling I get that I'm nobody, but that is rather my personal issue haha. I think what motivate to study "sociology" is that the very experience unique to you as 人間, as depicted in ベルリン・天使の詩. ヴェンダースのこの映画は、天使が持っている洞察力とか、天使が人間を見抜いているということを主題にしているのではありません。むしろ傍観者にとどまり続けざるをえない天使の哀しさが主題です...社会学という知にとっての究極の課題は、目一杯天使でありつつ、完全に人間であることはいかに可能か、にあるのだ、と。人間世界に対する冷静な観察者でありながら、同時に人を愛することがいかににして可能か - p254, 社会学史 アルゼンチン国立図書館に行くの楽しみ（笑）

By the end of my 20s, with a little clearer view of the world after reading all those books, I would like to go out for a trip seeing the world by myself. I'm sure real life can wait 🎵. あと、20代を振り返った時に、世の中の役に少しは立てたかなと胸を張れるよう過ごしたい。 One more, I want at least to go as far as those people up to today have reached. 人々が、自分で考えているよりもはるかに自由なのだと教えること、人々が自明で真理だと信じているいくつかのテーマが、歴史の特定の時点に作り出されたものであり、このみかけの上での自明性は批判し、破壊することができるものだということを示すことです。それが知識人の役割です。 - Foucault Beyond that, I'll see!

Today's post is bit different from what I have been posting lately. The purpose of this post is to leave a note on places I was interested by reading this book, which hopefully I can visit one day. The last chapter of the book is about "utopia". It discusses how the notion of utopia has _not_ changed over time ever since the time of Greece and how it can be characterize by this and that. The first characteristic I was interested by is how lights are homogeneously arranged in utopian society. The book describes that such homogeneous arrangement of light does not create any kind of contrast that is provided by shadow, like found in fluorescent light. The opposite, meaning having contrast, is those that can be found in light bulb. The book interprets such homogeneous manner of light in utopian society as below, which reminds me of what Foucault was discussing. トーマス・モアの"ユートピア"には照明のことは書かれていなかったと思うけれども、生活には闇の部分がなく、隅々までも監視が行き届いているという意味では、大体の古今のユートピアはどれも基本的にいわゆる明るい社会なんです With the above being said, the books says that people of Paris once gone against such use of light. パリ・コミューンという1871年の革命のときに...民衆が闇をかえせと叫んで、パリの街灯をひとつひとつ壊して歩いたという And the city I want to visit is Prague as the book says its one of the city in Europe which contrast created by light is beautiful. 点々とオレンジ色のオレンジ色の街灯のならんでいるヨーロッパの町で、もっとも街灯の美しい町のひとつとしてプラハを挙げるならば、そこでは光と影がじつにみごとな起伏にとんだ空間を作り出している。歩くと自分の影がいっしょに動いてゆく Another characteristic that I found interesting in utopian society is its preference over linear arrangement of a city. Its interesting how those linearity found in Greece can be interpreted as "Rationale" ... たとえばアテネはずいぶん奇妙な町です...規則性と反復性の傑作といっていいパルテノン神殿が立っている...あの植谷雄高でさえ、パルテノン神殿に地中海の理性を感じたと記憶します ... and how its different from those linearity found in Pyramid in Egypt and other places. もちろん直交性を持った都市は以前からありました...たとえばエジプトのルクソールに行くと、神殿そのものが直線的ですから、まわりの道もほぼ直線になっていいます...ミレトスの直線は神によって与えられた直線ではなく、人間の(合理的)直線なんです And lastly, the book mentions how the linearity can be interpreted in a context of Orientalism considering "Rationale" as a Western representation. One such example the book gives is the city of Miletus in Turkey, considering how Miletus was neighboring "Asia" back when there was a Persian Empire. The book draws a contrast between Europe and Asia by considering the "Rational" as Western, against "Asia" described as below. そのころにプラトンが登場したんですね。彼には守るべきものがあったわけです。それは、ギリシアが既に高度に推しすすめていた理性というものです...それを象徴する幾何学的に構成された都市...ミレトスに...アジアが侵入してくるのが怖かったんですね。ここで言うアジアというのは、広いアジア的なものです...規則性、反復性がない...エキゾティックで...得体の知れない魅力的なもの Maybe I should read this book in regards. Also, back to how lights are arranged in utopian society, its interesting how Asian cities are getting more utopian today where it was "Asia" that represented the very opposite. Its interesting by how those nature found in the listed cities are still able to be seen in the very society that I live today. And if I were to consider "today" as a point in a history as just like those society once used to be, I see something within those cities that I can associated to myself. Its interesting that the very nature seems to stay the same over time, in fact I can still see them in The Hunger Game haha. The books also shares how those terms like Fantastic, Féerique and etc differs each other. I wonder which term is appropriate for describing Midnight in Paris. Maybe Fantastic? Please let me know if you can tell, because I can't yet😂. That's it for today's post. I hope I can write a post like this more often. See you in the next! --- Diary --- I went to Hakone today and it was such a great trip. Just wanted to keep a note so that I can remember haha.