Library Recycled Books
It's a "free book". Takero Doi is famous for "Structure of 'Amae'". First published in academic journals in the 1950s, it was published as a general book in 1971 and became a bestseller. i haven't read I tend to think that I don't want to read anything labeled as a "bestseller" (laughs).
This book is Kobundo's home pageAccording to
The author's second draft of "Structure of 'Amae'".
Based on the theme of "Amae", he sharply captures various human phenomena from the perspective of "front and back" and "statement and true intentions", and also mentions secrets, love, and comfort. It is not just a Japanese way of looking at things, but a topical book that has been elevated to something universal.
English and French translations are also available.
. It is said that it is "out of stock / reprint undecided". I really want this good book to be reprinted.
In 2001, there was a sequel to "Structure of Amae". That's interesting in its own way, but I'm hoping it's a sequel to this book.
The concept of "Amae" is probably based on psychiatry and psychoanalysis (I've never read it, so I'm just guessing), but this book also explores various realities based on that. are analyzing the situation. It seems that he was a Christian (Catholic), but that influence is also felt.
However, if you reject it with an atmosphere (image, prejudice) like me up until a few years ago, you will miss the chance to get something important (good). put away.
This time, I read this book as a "bathroom book", but there was a red line drawn in one place in the second half. This fluffy line is definitely mine. I may have read this once. It may have just happened to be an opportunity to draw a line there. I don't remember.
Front and Back
As you can see in the table of contents below, there are many items called "A and B", but A and B are not opposite concepts. Rather, the author is classical logic (formal logic, law of identity, law of excluded middle, law of non-contradiction) such as "If A is not B (non-A)" or "A or B (non-A)" I think I'm trying to get over For example, regarding "front and back",
The front is not just for showing the front, it's not just for hiding the back, it's also for expressing the back. Or you can say that Ura is directing the front. Therefore, when people look at the front, they do not just look at the front, but also look at the back through the front. No, it might be more correct to say that the purpose of looking at the front is only to see the back. (P.14) It's called
. The front and back seem to have a complementary relationship. The same is true for “Tatemae and Honne” and “Systems and Individuals.” Regarding "tatemae and honne"
To avoid any misunderstanding, I do not mean to say that tatemae is morally good, but honne is bad in the above examples. . Nor do I want to say that the truth is true, but the public appearance is nothing more than an excuse. There may be more than a few such cases, but I would like to say that, in essence, tatemae and honne are in a complementary relationship, and that one cannot exist without the other. (P.29) It says
. It's not just "Japanese".
In other words, for Americans, it is the stance that the system and the individual do not contradict each other. In other words, it can be said that their tatemae is that there is no distinction between tatemae and true intentions. (P.56)
You can see that the concepts of "democracy" and "equality" in the United States (or Western Europe) are based on this premise. The idea that the government (or state) should represent the people seems to Japanese people to be "ideal, but impossible." At least that's how I feel. I think Americans believe that.
However, since Westerners also think (or rather feel) that way, various philosophies about "ego (self, individual)" have been developed since Descartes. I think they are.
Discourses (words/books)
However, the level of knowledge that is told in agricultural calendars is not for Perses, who is lazy and inexperienced in labor, but for the general public. It was probably nothing more than common sense to the peasants of (Chiaki Matsudaira "work and day" commentary, Iwanami Bunko P.187)
In other words, "Don't write obvious things in books." To put it the other way around, it might be possible to say, "What was written in the book was not common knowledge at the time." When reading classics, it is possible to make a mistake by reading "people at that time thought like this". It may be more correct to think that "this kind of thing was not common sense for people at the time."
When Descartes wrote in French, ``I think, therefore I am, Je pense, donc je suis'', French (European) people did not take it for granted that ``I (self, ego)'' I think it's because of that. Discourse on Method carefully depicts the thought journey (and its difficulties) that led to that idea. It must have been natural at that time to say, "I am here." But there was no basis for it. Descartes "discovered" it. Just like the Europeans discovered the "New World". The Latin word "I, ego" was also found in France. It could be said that it was associated with the French first person singular nominative Je.
It may be natural for Japanese people (and probably French people) to say, "I exist and think." However, until several hundred years ago, it (existence of ego) was not "natural". I didn't even think about it. There was no (modern) individual, there was no modern state.
Contemporary Diseases
It was in 2002 that "schizophrenia" changed its name to "schizophrenia." In this book, it is called "human split" or "personal split".
To the extent that there is a conflict between front and back, or tatemae and real intentions, he still maintains his dignity as a human being, but the internal division has become serious, and the front is also back. Identity is decisively destroyed when various scenes appear chaotically and unrelated to each other, without any official intentions or real intentions. (P.99)
This means that today's world has become smaller than it used to be. This is probably due to the fact that Although it is one, it is divided. Moreover, since it is impossible to cut off the relationship with such a world, it can be said that it is a microcosm of the modern world that external divisions invade more and more inside. (P.102)
Now, the division in psychoanalysis is, of course, an individual thing, but it must be emphasized that the fact that this is shared by many people is a very modern feature. I won't. And, as the above-quoted Picart quote implies, it is important that this is extremely convenient for those who are trying to converge people's minds in the present age. (P.118-119)
Because we are divided, we do not feel contradictions as contradictions. because it will be (P.119)
I think this is an accurate analysis of modern society. It applies not only to Nazis, Aum Shinrikyo, and the Unification Church, but also to ordinary people in Japan, such as fake videos and hoaxes.
There is a lot of information out there. Of course, there are many hoaxes that turn out to be hoaxes. There is also a lot of gossip. And none of them can be confirmed. It may or may not be true about celebrities' affairs and UFO sightings. There is no way to confirm whether Descartes or Prince Shotoku existed, and there is no way to confirm whether Neanderthals spoke. On the contrary, there is no way to know if the uncle next door is cheating. My wife may be cheating too.
Why do you want to know whether "some celebrities are having an affair", "what age and what kind of situation was the first experience of some AV actress"? Is not it. Just because you know, you don't get to know the entertainer, and you don't know the AV actress. Semo, AV actresses often talk about themselves. "class=""> Sociology of "AV actresses" Why do they talk about themselves" by Ryomi Suzuki, Seidosha). Whatever the reason, the audience wants to hear it. Recently, not only is she talking about her past, but there are also popular programs that document her debut ("We NiziU! ~We need U!~" etc., but I'm not sure how far the documentary ends).
It's not about being agnostic. It is the opposite. "Why do you want to know?" Even if you meet the person and hear it directly, you don't know if it's a "fact". Aside from myself, I don't know about others (other than myself, others, thou).
I feel like I know myself, but I don't. "Know thyself γνῶθι σεαυτόν".
Why do you want to know? I still don't really understand it, but I think one thing is probably that having oneself (ego) is "lonely". The self that has been cut off from the "other". Others can be parents, siblings, hometowns, or natures. Being cut off from the "world" and becoming aware of the independent (isolated) self, in the words of Yoshinobu Kusakabe, is "awareness of the ego." In Japanese, which is often used, it means "to have a mind".
Some people say that the stage before that is "in a sense of omnipotence" or "in a self-centered world." Also, in mythology, it is sometimes referred to as "chaos" or "ignorance". This is the world before God created himself (=human). On the contrary, it is sometimes called "Paradise", "Nirvana" or "Ecstasy". But those are what people who have (have) ego say.
People who have an ego (Paradise Lost) always have a sense of lack, lack, dissatisfaction, and craving. Always seek to fulfill it. It is also about material things. It can also be spiritual, “knowledge”. But no matter how many things I collect, no matter how much I know, it will not be fulfilled. On the contrary, the more you have things and the more knowledge you have, the more your ego will grow.
The author perceives this bloating of the ego in the present age from the aspect of "weakening of prestige".
So far, I have said that the weakening of public appearances has led to a crisis of identity in the modern age. Let me say a few words about the paradoxical phenomenon of encroaching on one's privacy, which appears to expand the world of entertainment.
Individual privacy is privacy only when it is protected by a public system. Because it becomes Perhaps the most concrete example of this point is the collapse of the modern family. (P.87)
The hypertrophy of the ego is the hypertrophy of the "private". The bloated ego (individual) naturally comes into conflict with the public (relationships with others, institutions, society, not communities). Conflicts with the parents, community, and environment (nature) in which they were raised or raised. It feels like you are growing and living on your own. Because that is the independence of the ego, the identity.
Identity is translated as sameness, which is not familiar in Japanese, but it has two meanings of identityification. These two meanings are translated into identification and identification in Japanese, the former being a connection with others, and the latter confirming something as it is. (P.85)
This ``identification'' means ``A is B,'' such as ``I am a man,'' or ``I am an employee of XX company.'' (nature)”. And 'identification' means 'I am I' and 'A is A'. In other words, it is the above-mentioned Western European logic itself. The "individual (ego)" is the very result (form of realization) of Western logic.
Spoken Versus Written Language
Another reason for wanting to know more is the language itself. When people speak, they use not only "voice" but also gestures, facial expressions, and various other things. This is because words alone cannot convey feelings. And the listener tries to understand it not only from the voice, gestures, facial expressions, etc., but also from the cultural background. For example, "That person is like a cat" is Japanese, so of course it is culture. Not only that, but how the word “cat” is understood in Japan is also important. It has various meanings such as "gentle" or "capricious". Then, by comparing the listener's image of the speaker's subject "that person" and the past actions of "that person", I think, "Is the speaker saying this in this sense?" And regardless of whether or not I understand it correctly, sometimes I agree (deny) with "Yes (I guess so)", and sometimes I ask back "What do you mean?". Behind the words, there is a big entity ("Dark Matter" in Everett's words) that makes up the words. What words express with "sound" is only a small part of our feelings.
When the word is 'written' rather than 'spoken', the situation and gestures disappear. The reader has to guess (read between the lines) more than the listener, which increases the possibility of misreading and the freedom of interpretation (fantasy). No matter how many times I read it, no, the more I read it, the more I don't understand it. I think that the more characters become the center of culture, the more unknowable people become, or the more selfish they become, or the more they believe in characters (discourses they have not experienced themselves).
To become agnostic doesn't mean that you can't know, but that you want to hear more (read, watch). I don't know about others. The feeling of not knowing becomes the desire to know more. It is also a desire to restore the sense of omnipotence (wholeness) that has been lost since I can remember. In the case of idols and actors, it would be to "feel familiarity".
The relationship between words and dark matter may be closer to the relationship between front and back that the author describes. Confession and accusation seem like the ego's cry without wholeness.
Secrets and Love
By the way, note that the feel associated with the word secret is relatively recent, not ancient. I have to. This is because the word was originally created as a Buddhist term, meaning a doctrine that is deep and cannot be easily revealed to people. The word "mystery", which has a similar meaning, is now easily associated with something dubious, but originally it also meant something beyond human comprehension.
Now, this tendency to think of secrets as something that should not be kept secret is a characteristic of modern times, but there is a passage that probably started around the 19th century. (P.124-125)
The ego does not allow secrecy. For the ego, which thirsts for knowledge, must know all or more.
In this way, modern people extremely dislike things that surpass human knowledge. No, I don't think there should be anything beyond human knowledge. (P.125)
That's why I keep confessing, I keep hearing confessions, I smell secrets and I feel compelled to 'accuse'.
Because the secret of an attractive personality seems to depend, after all, on whether or not the personality has a secret. (P.137)
Because "Christ" is a title, and although it is now called "Jesus Christ", it was his secret that Jesus was the Christ. be. (P.140)
In fact, the so-called Christians scattered throughout the world are none other than those who still secretly believe in this secret of Jesus. . (P.142)
Foucault wrote in detail about the importance of confession in Christianity.
The author covers several literary works in this book. is good when revealing the secret does not destroy the relationship, but in practice when one's secret becomes known to the other, the relationship is often dealt a decisive blow. It is in this case that we feel betrayed, but we can also think that it is for this reason that the relationship between men and women breaks down and the relationship between parents and children cools down. (P.146)
This is because the home is a place of mutual familiarity and relaxation for those who belong to it, while it is a secret place for those who do not belong to it. Must. (P.150)
I often hear in dramas, "If I say I love you, I'm afraid we won't be able to be friends."
Secrets and "Amae"
The author talks about the relationship between secrets and "Amae". Once love is professed and they become lovers, let them be spoiled by each other. In general, it can be said that love itself cannot be established unless there is a hidden desire to be spoiled in advance. (Omitted) Indeed, it is no secret that those who love each other love each other. But love itself always contains something secret. (P.165)
Amae itself is a feeling that is transmitted from heart to heart, and is an emotion that is established before or without language as a medium. Therefore, although it is certainly a familiar feeling, it is intrinsically related to the secrets of the heart. (P.166)
"Secret Confession", especially "Love Confession", is a "death leap" for me (ego). This is because it is to overcome the wall of the ego and break the armor of the ego. It doesn't always work. At that time, "friendship" may be broken, and that time is "ego crisis (identity crisis)". For a strong ego, ego loss and death are the same thing. As well as a failed confession, a strong ego chooses death when denied or hurt.
I don't know how much of love is cultural and how much is historical. It is sometimes said that “love is something super-historical and universal to humankind”, or “universal to living things” or even “instinct”. It is necessary for animals (or plants) that reproduce sexually to find a mate (even unisexual organisms will die if they do not exchange intracellular substances). Calling it "love" or "sexual desire" is nothing more than a projection of one's own feelings. At least for humans, love is a cultural thing.
Love is the poetic expression of only sexual desire. At least sexual desire that does not receive poetic expression does not deserve to be called love. ("Kidaku no Kotoba (Posthumous Manuscript)" Ryunosuke Akutagawa Complete Works Volume 9, April 24, 1978 Iwanami Shoten P.346)
I like this word. And I think that this is saying the cultural nature of love itself. To love is learned. You have to learn to love, talk and eat in your culture.
I think this principle of "speaking like a conversation partner" applies to all human behavior. Eat like someone you eat with, think like someone you think with, and so on. (Daniel L. Everett, The Origin of Language, Hakuyosha 2020/07/26, P.405)
Love is learned, at least how to express it . Unlike appetite, love requires a partner. Therefore, the way of expressing love is completely different depending on the region (country).
You might want to think the other way around. We live in a culture and society that needs love. Sexuality, marriage, and reproduction are complemented by culture, society, and institutions. Just as we need words (not just voices) to express our feelings, we live in a society that needs the form of love. Society (culture) does not allow sexual desire to be realized as it is. If you commit rape, you will be excluded from a society that does not tolerate it. Marriage and child-raising are also different in culture and history. In the first place, there was no such thing as "romance" in Japan.
With this translated word ``love'', we once knew ``love'' about a century ago. In other words, there was no such thing as “love” in Japan until then.
But there were men and women, and did they ever fall in love with each other? Many poems of Manyo also mention it. Such objections are to be expected. That's right, it was once spoken in our country by words like "love" or "love," or "emotion" or "color." But it wasn't "love". ("translation language establishment situation” Iwanami Shinsho, p.89)
In today's Japan, romance (love as its basis) is like a prerequisite for marriage. Young people are so desperate to find love that they lament themselves for not having a lover. There may be something like an obsession that "love is something you have to do". I myself felt like a "non-human" because I couldn't love others.
The author quotes German theologian Hans Amundsen's "The Secret of Love" (Hans Asmussen's Das Geheimnis der Liebe. Verlag "Die Spur", Itzehoe, Berlin, 1964)
He says that conversations between a mother and a child or between lovers may sound trivial to a third person, but they contain an inexhaustible richness to themselves. From this observation, he points out, "Therefore, love is a secret and must be a secret." He also said, "The beauty of love lies in its secret. Some beauty is obvious, but the most beautiful is hidden." This is so in the case of , because love reveals the human heart." Revealing here means that "in love man reveals the deepest part of his heart." Hence the saying, "Where love begins, a secret must envelop the two, or else humans will not have it."
From this point of view, Asmussen warns that modern raucous popular songs risk making the feeling of love cheap, and that ``human dignity is defined by its deepest interiority. It is to be revealed to the body.” Therefore, clothing should not only protect the body from the elements, but should also serve to protect the interior from the eyes of others. He points out that the characteristics of the modern age are that while the tendency to expose even the most secrets to the public has become dominant, on the contrary, it is becoming less common for people to truly open their hearts when it comes to love. be. (P.167-168)
In a society where the sharing of feelings is hindered by the ego, secrets and their sharing, as well as the form of "Amae" in that relationship (space) I need it.
Adam and Eve may have hidden each other's bodies in fig leaves to keep secrets from each other. And it alludes to modern Western culture.
Story
If there is a story, you will read it, experience the suspense of what will happen next, and be surprised at the unexpected development of the incident. You can also believe in the values behind the stories that give meaning to individual lives. However, if there is no story, the meaning of life cannot be felt, and it is proof of despair. In other words, the future is already visible. In other words, he points out that having no story is the same as having no hope. (P.169-170)
These are the words of Saul Bellow, 'Who's Got the Strory', who won the Nobel Prize in Literature. Incomprehensible opponents (others) and the future are "secrets". So that's the charm. If you think that you can know (see) that secret, you will lose your charm from others and the future.
By the time you want to see the future, despair is already on the horizon. For when people are hopeful about the future, they don't want to look too far ahead. (P.174)
In fact, there is something insane about modern times. The same thing repeats itself endlessly, and although technology advances, the human story has completely stopped.
I would like to think that this is due to the fact that modern people have been trying to see the future for some time and have the illusion that they can actually see the future. In short, instead of relying on hope for the future, we tried to predict and control the future. (P.175-176)
And if we, as a whole human race or as individuals, once again wish to escape from despair, like Faust, give Mephistopheles our souls. Instead of selling, you'll have to start by simply stopping looking ahead. That is, first, it is to admit that there is a secret in the basis of existence. The story unfolds for the first time by not knowing the back and not being able to see the future. (P.176-177)
There are many stories about traveling back in time to the future. Many people say, "I want to go." I simply want to know tomorrow's winning ticket, but what happens when I actually know the future? Novels and movies don't end with "I see." I love the Back to the Future series, but sometimes it works and sometimes it doesn't. I don't know if it will go well, so in the end I don't know the future (laughs), but that uncertainty creates the story.
However, the ego cannot allow ``things beyond human understanding'' and ``things beyond human understanding'', so it tries to know not only ``what is happening now'' and ``what is going on'', but also the past and the future. Wissenschaft (knowledge = science) as well as history, geology, and archeology, as well as philosophy and physics, all deal with “things that exist in the present,” but it makes me feel like I have learned about the “past.” will be To know the past is to know the present. And to know the "present" is to know the "future", to know "our actions themselves". Academics (modern science) say that ``currently A = B'' means ``the past must have been A = B'', so the future will also be ``A = B''. What kind of result that modern knowledge is bringing now will differ from person to person.
The world (commodity society) is covered with the dubious (I think so) word "SDGs". Modern knowledge has developed to "dominate and control" "nature" and "environment". It is trying to "predict and control the future." The author says that by doing so, there will be no "hope for the future."
It has been almost 40 years since this book was published. In the meantime, modern knowledge has been further accumulated through the efforts of many people. The consciousness of people living in developed countries is also changing. "1984" has passed long ago, but I think that the society that does not allow secrets (secrets) is getting more and more escalating. Surveillance cameras, accusation battles on the Internet... I don't think we've become a more livable society than we were 40 years ago.
Addendum Inside and Outside
The land inhabited by people is on both sides of the threshold. The threshold is like the axis of rotation of the space created by the house. On this side we have the Houm, and on the other side we have the commons. This is because the space in which several households live is common. That is to say, it is the dwelling place of the community and not of its members. (Ivan Illichi, "Thoughts to Live (New Edition)" Translated by Naofumi Sakurai, Fujiwara Shoten, 1999/04/30, P.27)
Illichi refers to the inside (uchi, uchi) and the outside (public space), which is separated by a threshold, as a “communal dwelling.” The opposite of "private" is "public". That's how this book treats it. This can also be called "individual" and "institution", "individual" and "society", "individual" and "whole".
As the author quoted earlier,
that is, for Americans, the principle is that institutions and individuals do not contradict each other. In other words, it can be said that their tatemae is that there is no distinction between tatemae and true intentions. (P.56)
But to put it the other way around, Japan thinks that the two are contradictory or at odds with each other. And what the author wants to say in this book is, "It's not so divisible." This is what creates mental conflicts in the West, and it was Freud who clearly pointed it out in the form of the "unconscious."
Even in Japan, after the Meiji Restoration, the Western way of thinking began to flow into Japan. It is. It's a different perspective than King Lear, but the underlying principles are the same.
Like (perhaps) the author of "Structure of Amae", the author is the "old-fashioned sensibility" and "modern sensibility" of "front and back" and "statement and true intentions" that Japanese people have. He criticizes modernity while comparing the two. It is also a modern criticism of the West. "The West and Japan" and "Japan's past and present" are intertwined in the thesis.
There was a description in some book that ``Japan has a buffer zone between the public and the private, called eaves and porches.'' When you say that, the image of "under the eaves of a Western European house" does not come to mind. I have never lived in Western Europe, so it is just an image. In Japan, when you say under the eaves, it means "a shelter from the rain." In Western Europe, rainfall is about one-third that of Japan, so there are not many roadside gutters (drainage ditches) ("Forest Thinking/Desert Thinking”, P.51). With that being said, in Europe, under the eaves may be a "sunshade". Open-air cafés in Paris, with canopies and parasols in the corridors, are probably not just about different perceptions of public spaces.
I feel that only in front of the entrance of a house in Western Europe there is an "under the eaves". However, when you open the door, there is no entrance like in Japan. Don't take off your shoes. There is no image that there is a kitchen or a kitchen on the dirt floor. Therefore, the way of thinking about private and public is also different.
When I was little, having a "children's room" was a symbol of a rich family. I remember being envious of children's rooms in American dramas. However, since I was little, I also felt that it would be lonely to sleep apart from my parents. In America, there are "private and public" in "children's room (own room) and tea room (living room)", and "private and brick" in "own house and outside". That is what draws a concentric circle with the local community, the nation, etc. And the center of the circle is "I".
In that sense, private circles intersect in some parts in Japan. The intersecting part can be thought of as the 'cha-no-ma' or 'under the eaves' or 'the porch'.
However, before the war, many people probably left the entrance and windows of their homes open. If you want to look inside, you can look inside, but you don't do that, and I don't think you even think about it. There is a private space there. But it wasn't a "secret". It wasn't a secret, so I didn't even want to know.
It seems that mixed bathing was abolished in public baths in the mid-Meiji period (prohibition was issued from the Edo period), but it was natural to see the opposite sex naked in mixed bathing. When you can't see it (become a secret), you want to peek. And it's embarrassing to be looked at. In recent years, when each family has a bath, there will be less opportunities to see same-sex nudes. This makes school pool time and bathing on school trips very embarrassing.
I don't know the history of bathing in Western Europe, but that's how the private (personal) realm was established in Japan as well. Therefore, the idea that the eaves and verandas are buffer zones is a guess of the past from the "present", and it would be a "mistake". In Japan, there was originally no private space, or rather, no private at all. The lack of private means that there was no "individual", and that there was no "society," which is the opposite concept of the individual.
Now you can see the significance of Ilyich's "Houm and Public" above. For those who have a way of thinking of private and public, it means that the contents are changed 180 degrees while following the format. Illichi's main focus is on the loss of the "art of living" and the loss of the "common" that cannot be created by the system. Losing a common means losing a house. That is why I called public spaces “communal dwellings.” However, you can see the Western European "individual concentric circles" there. And the center is still "I (individual, self, ego)".
If you don't notice it, it will lead to the restoration of the common(s) for this establishment, the transformation of society, etc.
Addendum 2: Subdivision and sophistication of learning
It is difficult to criticize learning that is born out of self-awareness. Because everything is related. There are no shortcomings anywhere. You cannot criticize Euclidean geometry within Euclidean geometry. Because it is assembled so that it cannot be criticized. Modern “intelligence” is the pursuit of “no contradictions” and how to avoid being criticized. And that makes up a culture, or a “culture group”. It is "dominating" the world. The “individual” comes first. "Neighbourhood," "compassion," or simply "love" is respected, but it has meaning only in relation to the "I." It is a culture in which "I" (I) love, feel, care, be happy, be sad, and so on. It is possible to say "I am selfless" and "Sokutenkoshi" because there is an existence called "I (I)". Because "I think, therefore I am." It is a culture based on the premise that "I (the ego) exist."
The study tries to establish the "self" by having an "object". As long as it is within the "ego (individual)", you can do whatever you want. Because the study cannot capture the object (existence), it will continue to subdivide more and more. It will be advanced by subdivision. You can say, "I specialize in nature, animals, dogs, cells, DNA, genes that produce antibodies..." . But that doesn't mean you know your dog.
Individual abilities are limited. Anything beyond that must be "recorded". Most of what he knows is based on "what was recorded". He himself, he will record what he knows. At that moment, his thoughts leak out. His outside cannot help but grow. The bigger the outside, the smaller the ``I''. Good if you can stand it. However, the culture does not know "sufficient". This is because the ego that it is trying to establish seeks more knowledge.
Mysticism does not fade away for the sake of civilization. Rather, civilization is what gives mysticism great strides.
The ancients believed that our ancestor was Adam. This means that he believed in Genesis. Now people, even junior high school students, believe that they are monkeys. This means that you should believe in Daawin's writings. In other words, believing in books has not changed between modern people and ancient people. Moreover, the ancients at least had their eyes on Genesis. Today, except for a few specialists, people have a habit of not reading any of Dawwin's writings, and they openly believe that theory. Ape ancestry is no more brilliant belief than ancestry to Jehovah-breathed soil--Adam. Moreover, today people are content with these beliefs.
This is not just about evolution. Even though the earth is round, few people really know about it. Most of them just believe in the same way as they were taught at some point. (Ryunosuke Akutagawa "Kidoku no Kotoba" Complete Works Volume 7 1978/02/22, Iwanami Shoten, P.391)