There are over 30,000 suicides yearly in Japan. Additionally, during the
last ten years the number of death sentences has more than doubled. Moreover,
last year the law regarding organ transplants was amended to make transplants
possible for patients with brain death, a type of death that the Japanese
continue to debate without reaching any agreement.
These are all issues that concern my work at the Social Center and my own
personal convictions. The common problem underlying all of these issues
is the Japanese "view of death" or rather their "lack of
vision regarding death." Since many people have an ambiguous image
concerning their own death, they easily tend to commit suicide. Others
have such a vague view of death that they do not hesitate to impose death
sentences. This lack of vision regarding death is also one reason why people
continue their inconclusive discussions of cerebral death.
So what is human death? What is the difference between biological and sociological
or cultural death? What do religions think about death? Why is death not
accepted by modern man? The book under review, "Japanese Have Forgotten
Death," looks at human death from these various angles.
The author is a medical doctor, a radiotherapist specializing in the mitigation
of pain, and has treated over 20,000 cancer patients over the years at
Tokyo University Hospital. He is my own age, 50, and does not seem to have
any religious belief. Thus, his opinions do not stem from any philosophical
or mystical source, but are quite frank and easy to understand. As a medical
doctor, he uses logical scientific language.
The author deals with his topic as follows: |
1) |
The fact is that humans die. The same is true of the cosmos. |
2) |
Absolute time and biological time differ, and the flow of time differs
for each person. |
3) |
Living organisms evolved from non-sexual organisms into sexually reproductive
ones and, in exchange for having become differentiated as individuals,
the death of each individual came about. |
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4) |
Along with the development of their brains, humans became aware of their
own death, and in order to escape from the fear of death, they developed
religious beliefs. |
5) |
Death is fearsome because we do not understand it. This fear diminishes
once we come to know more about death, funerals, and graveyards. |
6) |
Ideas about the beginnings of life and the definition of death do not descend
to us from above but are decided by our own free will, our religious beliefs,
and community understanding. |
7) |
Death from cancer is something "foreseeable." To prepare oneself
for that moment shows consideration for the dear ones we leave behind. |
8) |
As we grow older, we accept death more easily. To confront death naturally
and without fearing it is very important. |
Everything is treated very objectively. The author is a medical doctor
and does not attempt to set up any theory by collecting difficult data.
Since ancient times it has been a matter of common sense that even the
cosmos will eventually collapse. Theories about "biological time"
have been presented again in a well-known publication, "Elephant Time
and Mouse Time - The Biology of Size." This book points out that the
life span of mice is from 2 to 3 years while that of elephants is about
70 years, but if one counts their number of heartbeats, both have the same
number throughout their life?about 1,500 million. As we learned at school,
living creatures which reproduce by cell division do not have an individual
existence and consequently we cannot talk of their death as individuals.
It is quite traditional for religions of both East and West to talk of
death and an afterlife, thus providing us with abundant background information
about death.
According to the author, the excessive fear of death among Japanese people
today is due to loss of religion and weak communitarian links. There are
very few opportunities to reflect on the realities of death and most people
cling frantically to life, but the truth is that by "reflecting on
death one gets to know more about life." We cannot live well simply
by turning away from the reality of death.
My parents are approaching eighty years of age and are preparing to leave
this world. This is distressing for us, their offspring, but we must accept
it. I do not find this very satisfying, but as a human person with my own
beliefs I want to think about it more deeply.
(Shibata Yukinori, Jesuit Social Center, Tokyo)
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