Minae Mizumura

Writers are writing in every corner of the globe.Writers are writing, moreover, in rich countries and poor countries alike.

Transported to a different culture, thought often loses its subtlety and can even rampage like a wild beast.

Phonocentrism places higher value on spoken language as being more primary than and thus superior to written language, which it conceives as necessarily corrupting the original Subject__he center of meaning.

In years past, a person died, and eventually all those with memories of him or her also died, bringing about the complete erasure of that person's existence. Just as the human body returned to dust, mingling with atoms of the natural world, a person's existence would return to nothingness.How very clean.Now, as if in belated punishment for the invention of writing, any message once posted on the Internet was immortal. Words as numerous as the dust of the earth would linger forever in their millions and trillions and quadrillions and beyond.

Science may explain how humans came into being, but it has no answer to the slippery question of how humans should live. Only literature makes it possible to pose such questions in the first place. And if there is no answer, only literature can point to the impossibility of ever finding one.

The first prerequisite for fine literature is that the writer must see the language not as a transparent medium for self-expression or the representation of reality, but as a medium one must struggle with to make it do one's bidding.

let us start by picturing the Japan archipelago lying in the sea by the Chinese mainland. If its proximity allowed it to become part of the Sinosphere and acquire a written culture, its distance benefited the development of indigenous writing. The Dover Strait, separating England and France, is only 34 kilometers (21 miles) wide. A fine swimmer can swim across it. In contrast, the shortest distance between Japan and the Korean Peninsula is five or six times greater, and between Japan and the Chinese mainland, twenty-five times greater. The current, moreover, is deadly. . . . Japan's distance from China gave it political and cultural freedom and made possible the flowering of its own writing.

In a totally dysfunctional society, the profession of a writer would not exist.

Presently a soprano voice of richness and depth floated from the open windows of the parlor, resonating over the darkening greenery. All at once it was as if the entire scene before them was awakened by that voice, infused with unexpected life: the western sky, streaked with bands of pale gold and purple; the two houses, standing gray and disconsolate against that sky; the clusters of trees casting deep black shadows here and there across the ground. The same voice that brought everything suddenly to life also drew them into another, much deeper world__ world that was normally hidden, a world that stretched out into eternity. Yusuke, who had at first looked on with a sense of distance as everyone else sat listening, their faces intent on the music, found himself being gradually drawn in as well, forgetting the moment and the place, lending his ear during that unworldly stretch of time as if entranced. No one spoke. The singing could not have lasted ten minutes, but when it ended he found the darkness all at once grew deeper.

She's still quite fit at ninety, fit enough to chew her food with her own teeth. Apparently she grew up in a house without a bar of soap, let alone tooth powder. Her family didn't have electricity until she started elementary school, and she'd never seen a train until the tracks of the Koumi line were laid in Saku. It's exactly as if she were born in the Edo period. These days, you only have to drive for five minutes to find a sparkling clean convenience store, with bright lights above shelves stocked with everything you could possibly need. Land that used to be fields of mulberry bushes is now crisscrossed by smooth, wide roads lined with video rental stores and fast food restaurants.I would say O-Hatsu has seen more changes in her lifetime than I have. After all, she lived for most of the century when this country was changing faster than it ever had before. Even so, I have a feeling that the inside of her head has remained much the same as when she was a girl. By "the inside of her head" I mean the way she sees the world around her__he language she uses to make sense of it. In my case, the very way I looked at the world and the words I used to understand it had altogether changed.

Writing a modern novel in a national language hence means writing with the awareness that you inhabit the same world as others around the globe. You see the same world map and the same world history as your contemporaries elsewhere, though how each of you interprets and relates the same historical events may vary greatly.

Since language produces meaning within an enclosed system, there is always a built-in untranslatability, which national languages began to deliberately pursue. The process added to the creation of an untranslatable "reality" that can be expresses only in a particular language. It also added to the discovery of untranslatable "truths.

For Japanese people before 1868, Europeans were little more than curious beasts, strange and incomprehensible. Then, after the Meiji Restoration, everything changed. Along with European science and technology, European art flooded into Japan, all forms of it representing themselves as the universal__nd most advanced__odel. The same was true of novels. The Japanese, with characteristic diligence, began to read masterpieces of European literature, first in the original and then in translation. And such is the power of literature that through the act of reading, little by little the Japanese came to live the lives of Europeans as if they were their own. They began to live the ambitions of Julien Sorel, the happiness of Jane Eyre, the sufferings of young Werther, and the despair of Anna Karenina as if they were their own. They thus began living a new temporality__hat which flows in the West, dictated by the Gregorian calendar, marked by major historical events in the West. And by so doing, they eventually joined what the Europeans called "humanity.

Art is not democratic. Art is sublime.

Perhaps when a nation goes through a period of upheaval, those who should become politicians, do.

Does writing exist for the typewriter, or the typewriter for writing? . . . the invention of the computer would one day make [the] argument obsolete . . . technologies exist for humans, and not vice versa.

waging war against inane language that circulates almost automatically is a writer's eternal mission, and the day will never come when this battles are unnecessary.

And yet, as you all know, joining humanity is never a simple matter. By beginning to live the same temporality as Westerners, the Japanese now had to live two temporalities simultaneously. On the one hand, there was Time with a capital "T," which flows in the West. On the other hand, there was time with a small "t," which flows in Japan. Moreover, from that point on, the latter could exist only in relation to the former. It could no longer exist independently, yet it could not be the same as the other, either. If I, as a Japanese, find this new historical situation a bit tragic, it's not because Japanese people now had a live in two temporalities. It's rather because as a result of having to do so, they had no choice but to enter the asymmetrical relationship that had marked and continues to mark the modern world__he asymmetrical relationship between the West and the non-West, which is tantamount, however abstractly, to the asymmetrical relationship between what is universal and all the rest that is merely particular.