An astronomer of existence. A review of Hunchback by Sao Ichikawa.

　How is intelligence nurtured?

　Most of the time, we are protected by too many things, to reach the truth of this world barehanded. Above all, those who are typical, or in the cultural majority, tend to be placed socially in such a comfortable position so that good intentions often turn into ignorance, common sense resonates with oppression, without the subjects, tragically for the soul perhaps, becoming aware of and acknowledging such terrible situations.

Hunchback by Sao Ichikawa has just been awarded the 169th Akutagawa Prize, and this masterpiece from a newcomer into literature shakes the world as we know it, and moves the readers closer to the kind of intelligence that humans need and deserve. However, there will still be people who would pass by without touching this philosopher's stone. Even if they get close to it, it might be only human nature to simply fly by and let their psychological guard mechanisms blur their sights again.

The novel gives us a sense of the author's command of language, a unique way of looking at the world from self-defined angles of approach to various representations, which the author has presumably been building up in the days of a prolonged period of handicapped and challenged life. Hunchback conveys a kind of fascination with the attitudes of the human spirit, which goes beyond the plot that has been circulating in the Japanese media so that many literary types would be probably familiar with it by now.

　

It is a personal novel, but that does not mean that it is a reading that relies only on subjectivity, topicality or eye-catching literary gadgets. The author's mind behind it all works as a black hole that would attract readers of today and the future. The author indeed seems to be a black hole of considerable mass, like the one at the centre of this galaxy. As the imploding novel spins, it emits radio waves of words far and beyond.

As discussed in some of the selection reviews published in Bungeishunju, it is understandable to argue that the biblical citation and the fiction within fiction inserted respectively in the middle and the end of the novel,  could have been better omitted. Nevertheless, as several of the judges of Akutagawa Prize wrote, there is something that makes us feel that the author would have seen some inevitability in placing these literary oddballs precisely in those places, even if it might appear disconcerting from a typical literary perspective.

Ignorance out of good intentions and oppression emanating from common sense are naturally inherent not only in the issue concerning physical handicap, but also in the institution of literature itself. The objections the author raises against the culture of the book lovers ignorant of the need for universal access for all spectrum of people could, if taken seriously enough, extend to the main assumptions of today's privileged advocates of literature. In Botchan, Soseki Natsume had readers off their guard, by appearing to narrate the dark sides of the local town of Matsuyama, while he was actually dissecting the limits of the supposedly modernizing Japan of the Meiji era. The same could be happening in Hunchback on a devastating scale.

Reading a great novel sometimes brings outlandish associations out of the blue. After finishing Hunchback, I suddenly remembered, as if in an episode of Marigold Linton's precious fragments, an episode with my awe-inspiring genius friend W in senior high school. W later became the top scorer in the nation wide Common College Entrance examination, an almost trivial feat considering his analytic and aesthetic mind combining the faculties shown by protagonists Narcissus and Goldmund in Herman Hesse's eponymous novel. On a winter school trip to Kyoto and Nara in the second year of school, I was somewhat embarrassed to be sitting around a hot pot with my classmates, including W. Although I kept the appearance of coo, I was secretly perplexed by the fact that I was suddenly in a intimate setting, wondering when to take the boiled ingredients into my own bowl and how to use the chopsticks, surrounded by my classmates, with whom I was usually discussing high-minded matters such as the philosophy of Friedrich Nietzsche.

At that time, my friend W said, casually and with a smile on his face. "I think real intelligence is tested on such occasions like eating hot pot together." I was pierced, and then comfortably struck and settled, by W's remarks.

Sao Ichikawa's ways of going about situations of accidental intimacy and social antagonism in Hunchback shows real intellect of that kind, sitting together for a hot pot. The truth of the world lies not in the abstract far away, but in the near, close to our skin. Hunchback bends the space-time of our everyday life experiences to show us just a little bit of the existence's rainbow hidden behind all humanity.  Sao Ichikawa is an astronomer of existence.

AI doomerism might actually be a form of end-of-history illusion.

On the web, I have come across some arguments concerning whether the discussions on AI risks are culturally conditioned. Specifically, there were some suggestions that the so-called AI doomers, people who are concerned that the end of humanity is near because of AI, tend to come from a certain corner of the religious spectrum. While there might be some high profile cases which superficially suggest such a correlation, I don't think it is accurate or indeed appropriate to link opinions about the existential risk to specific positions in belief.

To be fair, lines of arguments such as AI doomerism, simulation hypothesis, and mind uploading (not suggesting here that these ideas are  necessarily mutually resonant) might be influenced by culture in the broad sense. No matter what their cultural backgrounds might be, once they are formulated rigorously, everything would eventually boil down to logic and empirical evidence. I am of the opinion that the pros and cons of AI doomerism can be and should be discussed on pure logic, separate from religious connotations, if any at all.

Having written this, I do feel that there are certain cognitive biases that make people inclined towards AI doomerism. It might actually be a form of end-of-history illusion. While we must take necessary precautions to adversary effects of AI, the possibilities for humanity are far from over. Life would with all certainty keep going, with or without AI, or, for that matter, with or without humans as we know it. We tend to be too narrowly focused. 

Barbie was a creative answer to the contradiction of the right vs. the desirable.

I went to see Barbie in the very first show in central Tokyo. It was a wickedly sophisticated treatment of many cultural assumptions about gender, ethnicity, body, glamour, personal charm and individuality. The production design was superb, making the unreal appear more real than reality. Perhaps that's the child's view, seeing the Platonic truth. You could almost feel the biology of the plastic. This might have been an aesthetic revolution, even.

Although it was a morning show, the theater was full. This would have been a relief for Barbie lovers. 

In the runup to the opening of Barbie, there have been some hiccups, especially related to the Barbenheimer memes. Japan is very sensitive about nuclear bombs, for obvious reasons. Having gone through that, perhaps now it is a time to come back to the common sense of the power of pink.

I admire the way Greta Gerwig went about the business of doing everything just right from politically correct viewpoints. The script was clever, on the verge of approaching cosmic absurdities. In entertainment, nowadays, it is important to do the right thing. On the other hand, I always thought that human desires were deep and perhaps more powerful than just doing and saying the right thing. Barbie was in a way a creative answer to the enigma of the contradiction of the right vs. the desirable. That was kind of revolutionary, too, at least for me.

By the way, my name is Ken. After seeing the movie, I finally came to understand why I have always been and ever will be no.2.

Ken Mogi bio, photos, and contact.

Ken Mogi is a neuroscientist, writer, and broadcaster based in Tokyo. Ken Mogi is a senior researcher at Sony Computer Science Laboratories, and a visiting and project professor at the University of Tokyo. He has a B.A. in Physics and Law, and Ph.D in Physics, from the University of Tokyo. He has done postdoctoral research in University of Cambridge, U.K. He has published more than 200 books in Japan covering popular science, essay, criticism, self-help, and novels. Ken Mogi published several bestsellers in Japan (with close to million copies sold). He was the first Japanese to give a talk at the TED main stage, in 2012 (Long Beach). 

Ken Mogi’s book on IKIGAI, published in 31 countries and in 29 languages, has become a global bestseller. Ken Mogi's second book, The Way of Nagomi came out in the U.K. in 2022 and in the U.S. in 2023. Ken Mogi has a life-long interest in understanding the origin of consciousness, with the focus on qualia and free will.

 

Contact: kenmogi2005qualia@gmail.com

 

Ken Mogi profile Photos (c) Itaru Hirama 2021

 

You can download large size files from the link below.

 

https://photos.google.com/share/AF1QipMrTzWbdq3SKFl9QBDc4W0M5nHxozyyJJw5EYossNAi0CiEJLkaxkcn4w7_FoDS6Q?pli=1&key=NFpkOFpzQUdKd0ZwTjlXbkhqVXVaMk15NFBQUk5n

We don't have to cite Dostoevsky to call out the incredible shallowness of game theoretic thinking.

Born and raised in Japan, I am naturally aware of the destruction that nuclear weapons bring about, as exemplified by the tragedies in Hiroshima and Nagasaki. I would definitely like to see them abolished. I can see at the same time how difficult the process would be. Once the powers that be have such capabilities of mass destruction, it would be difficult to persuade them to abandon the weapons. British comedian Diane Morgan cried bitterly as the character Philomena Cunk when she learned that humanity has not abolished nuclear weapons. 

https://www.youtube.com/watch?v=DGrLUNpF7H4

Quite MAD, isn't it? We are so mad that we need comedy to face the reality.

We are not alone, and perhaps there have been experiments on the difficulty of abolishing nuclear weapons on the cosmic scale. When considering the Fermi Paradox, I always thought that the apparent absence of intelligent extraterrestrial life out there is due to the short life expectancy of any advanced civilizations. Once they reach a stage where they could produce nuclear weapons, they would implode, annihilating themselves through unavoidable contingencies. Perhaps earthlings would follow suit soon enough if we are not careful. 

Abolition of nuclear weapons would need a serious examination of the game theoretic logic behind Mutually Assured Destruction. It is literally MAD as the acronym suggests. Game theory is great in its own way, but it does not scale very much when it comes to ethics.

For me, game theory always appeared to be rather superficial, in its premises that agents would behave according to some evaluation functions. It is useful, but it is obviously not the whole story.

We don't have to cite Dostoevsky to call out the incredible shallowness of game theoretic thinking, but it is difficult still to make humans behave any differently in a world increasingly dominated by AI think, both theoretically and emotionally. I am a great fan of the present AI developments. I am avidly interested in AI alignment problems. At the same time, I can see how this whole process has trapped us in a rather nasty rabbit hole, and we probably need to start thinking rather seriously about ways out, or even ways further in so that we can get somewhere else through some wormholes of concepts. 

Greta Gerwig's Lady Bird (2017)

I came across a great shooting scene from Greta Gerwig's Lady Bird (2017). In it Ms Gerwig was laughing, exhibiting her genuine good nature, instructing the actors to run and hug and kiss, while sitting comfortably behind the monitor.

https://twitter.com/FilmUpdates/status/1687252198546440196

Lady Bird was a true eye-opener for me, where I became aware of Ms. Gerwig's incredible talent, and the superb film making gene of the company A24. I have been a fan of Ms. Gerwig and A24 ever since.

What was great about Lady Bird was the poignant way human psychology was treated. The reason why the protagonist kept calling her Lady Bird was something which would resonate with everyone who has been a teenager once. And the final accepting of her real name, and her identity, was moving and was a very fine piece of film making.

I would never forget the artistic satisfaction that welled up in my heart at that particular moment, when the Lady Bird became a true Lady.

Ohtani's kabuto helmet performance is a celebration of the inner child alive in each one of us.

When Shohei Ohtani hits a home run, his team mates would put a kabuto helmet. While this is a symbol of the samurai warrior, many Japanese associate the headgear with happy childhood memories.

It has been customary for boys to get a set of samurai symbolism, including the kabuto helmet, when they are infants, from parents and grandparents. These would be typically displayed in special festivities in May. The kabuto helmet would represent wishes for an audacious and successful life.

With the growth of more gender neutral awareness, perhaps these customs are losing momentum. Still, for many Japanese, the kabuto helmets are symbols of happy and blessed childhood, rather than the literal ethos of the samurai clan, which disappeared from the Japanese society with modernization more than 150 years ago.

Every time Shohei Ohtani wears the kabuto helmet, those versed in the tradition of Japan would remember a childhood surrounded by well-wishers. In that sense, Ohtani's kabuto helmet performance is a celebration of the inner child alive in each one of us.