By Osamu Tezuka
Osamu Tezuka’s vaunted storytelling genius, consummate ability at visible expression, and hot humanity blossom absolutely in his eight-volume epic of Siddhartha’s existence and occasions. Tezuka evidences his profound take hold of of the topic via contextualizing the Buddha’s rules; the emphasis is on circulate, motion, emotion, and clash because the prince Siddhartha runs clear of domestic, travels throughout India, and questions Hindu practices comparable to ascetic self-mutilation and caste oppression. instead of suggest resignation and impassivity, Tezuka’s Buddha predicates enlightenment upon spotting the interconnectedness of lifestyles, having compassion for the pain, and ordering one’s existence sensibly. Philosophical segments are threaded into interpersonal events with ground-breaking visible dynamism by way of an artist who makes yes by no means to lose his readers’ attention.Tezuka himself used to be a humanist instead of a Buddhist, and his magnum opus isn't really an test at propaganda. Hermann Hesse’s novel or Bertolucci’s movie is similar during this regard; in reality, Tezuka’s method is a little irreverent in that it contains whatever that Western commentators usually eschew, particularly, humor.
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Additional info for Buddha, Volume 7: Prince Ajatasattu
In America, Freud’s argument for progressive sexual reform found a receptive audience in a nation emerging from its puritanical roots. At the same time, America’s decentralized medical establishment, emphasis on the individual, and progressivist traditions lent psychoanalysis an air of legitimacy that it might have otherwise lacked. In short, the United States and psychoanalysis provided each other with the tools necessary to develop in new directions. The First World War had provided a seedbed for psychoanalysis in the United States insofar as the conflict seemed to confirm a number of Freudian hypotheses relating to the nature of conflict, catharsis, and instinctual drives.
I did what I thought was right. I will never be sorry. Nothing bothers me now. I am sorry I didn’t do it a long time ago. I don’t believe in forgiving. When I am good to somebody I am really good. I can forgive anybody who would give me a slap, but not one who dishonors my family. I can’t take it. About my honor I don’t forgive” (120–21). Wertham interpreted Gino’s prayers to his father for strength and his fixation on the question of family honor as a fantasy identification with his father. Wertham further suggested that the image of the father—of the adult—had been interrupted by the father’s untimely death.
Stuart Hughes suggests that Freud demonstrated an “Olympian detachment” from politics (1975:189). Most commentators on Freud’s notion of the interaction between social and internal psychic forces agree that while he paid lip service to the idea that social factors played an important role in shaping the individual personality, it is clear that he never developed these ideas in his own writings. Arthur Berliner argues, for instance, that Freud seemingly ignored Marx’s writings and that Freudian liberation concentrated exclusively on the individual (1983:165).