Philosophy “Persons 5” on the fingers
Since ancient times, the issue of freedom has been interesting to curious minds. Each era put into it its own, sacred meaning, and a change in this meaning sometimes mentioned the birth of a completely new era. And now, with the reign of the Society of Comfort, there is hard to find someone who would not want to be free. But how much this freedom is achievable and subject to man? With this issue, I will begin my study of such a monumental work as Persona 5. (It is necessary to supplement: I will not attribute my thoughts and values to the author. In this regard, I allow a certain amount of speculation. I have already encountered an example of what will happen with an analysis into which the author instructs his opinion, passing him out for the position of the author. But I also do not claim that I can completely avoid this, because I propose a discussion. You can use my model to come to a more satisfying conclusion. This will be a more constructive approach to analysis than if I were again accused of LNGS.)
It is probably worth starting with a general fact that a person is not absolutely free. If we consider this issue in the context of legal proceedings and criminal law, then the abnormality of the psychophysiological state of a person at the time of a crime may well be considered a mitigating or even justifying factor. T. e. There may be something outside our conscious compass, which can affect our behavior, actions and even thinking. Who read my past article will most likely remember the Freudian and Jungian school, which explained the aspects of human behavior by the area of the unconscious. And the list does not even end there: the power of genes and biology, sociocultural economic environment, upbringing, gender, ethnicity and many other, external and internal reasons that can be determined to a different degree before his appearance. But contrary to this, the person still remains free. He remains “free, despite dependence”.
And that’s it. We can say that the goal has already been achieved. The times have come when a person is able to touch on this desired freedom with an outstretched hand. But, in the best traditions of a subverse story, the Atuel again turns over the stable idea of things and concepts and demonstrates another, gloomy and disgusting appearance of freedom, to which the individual strives with all his heart.
And in the beginning there were schoolchildren.
Persons 5 events take place in a classic Japanese setting. The protagonist and his companions fall into this society and see its fallacy. And the cause of this viciousness is “bastard adults” who realize their ambitions through the suppression and tyranny of the rest. And ghostly thieves want to reform society through the “correction” of these most adults.
“Slothing adults in a shit society, you do not think that we can fix it?”
Ryuji
The tie is more understandable even to the new viewer. I see the goal – I do not see obstacles. But the closer the deadline comes, the more they doubt the correctness of their actions. And without changing his traditions, the series presents a true antagonist on the last hours of the game. Igor turns out to be a god who arranged this test for society and then successfully failed. Manipulating public opinion and the thieves themselves, he proved the idleness of the human masses doomed to destroy. The main character refuses to recognize him and wins, after which the credits begin. “Japanese schoolchildren killed God with common prayers, there was never this and here again”. The plots that resort to eliminating problems through the killing of supreme evil in their narrative are very superficial and uninteresting. And at first glance, Person 5 looks just like that until the viewer looks beyond the screen of the classical confrontation of schoolchildren and supernatural.
I didn’t just call the story of the person subversive. It works not only on the plot, but also at the thematic level. Therefore, I will avoid precisely a similar structure of analysis, starting with a grand final.
Existential freedom
“Bastard adults” are defeated, society is finally free from their tyranny, but something happens again. Everyone forgot the phantom thieves, and Shido again became a hero, despite his recognition in violations of the law. What is even strange is the reaction of society in the collective unconscious and the form that it adopted.
“I finally began to live without need to think myself”.
Camoshid
“Do not open the cage. I have no intention of leaving this place. There is no need to change. Nothing is required of me “.
Prisoner
“We can’t do anything. Parents, teachers. They just manipulate us. No one will listen, even if we begin to resist them. Ultimately, our will will become weaker. Perhaps it is worth accepting life as it is and surrender under their will “.
Student
“It doesn’t matter how much they will beat or mock you. In the end, this is all for your own benefit. I must be grateful. This is really what I deserve “.
Man
“Who to blame for all those problems that occur in the world. I feel disgusting only only thinking about it. All I can do is just ignore “.
Businessman
“Does this prison look like a conclusion for you? This is its complete opposite. Here is the greatest freedom that a person may wish. Freedom is not to solve yourself. Liberation from the need to think for yourself “.
Shido
And even from the lips of Makoto you can hear similar thoughts.
“I could not help anyone. I told myself that this is not my fault, because I just follow the orders. But it was all a lie. It seemed to me that by this I would admit my own uselessness if I had not shifted my guilt to someone else. “.
Makoto
To explain the reason for this behavior and the 5 events taking place in a person, I need to affect existentialism and its main theses. Explaining the philosophy of existentialism, I most often start with its history. Existentialism, as a branch of humanism, appeared as a response to the determinist (t. e. Regulation on the complete predetermination of a person and his behavior) mood. The influence of the church has weakened, but her ideas about the divine conduct continued to be cultivated. Psychological schools of Freudianism and behaviorism actively appeared, which created an idea of a person as a complex mechanical-intensive construct, in which there is no place for free will and thoughts. And as a product of time, humanism appeared in the opposition to them, one of the theses of which was “A person has a choice”, T. e. position completely opposite to previous schools. Man was recognized as free and recognizing his freedom. And this freedom with a light hand of Sartre acquired a very fatal character, because a person became not just “free”, but “Doomed to freedom”. There are several trends inside this philosophy and a person is basically based on atheistic existentialism, which can be described through the phrase of the Karamazov brothers “If there is no God, then everything is allowed”. From the perspective of an average person, God is an objective value. With his own existence, he denies any possible subjectivity that goes beyond his nature and will. And although I do not agree with this, but for subjective human consciousness, the existence of an objective value always means only one thing – slavery. But “If there is no God”, then there is no objective value that determines the meaning of human existence and moral and ethical norms, which means “Everything is allowed”. This aspect is most often illustrated through an example of a young man who stands in front of an unresolved dilemma, where: either he goes to fight for his country, or will remain to care for a single mother. In the light of existentialism in this situation there is no “correct solution”, because there is no objective value that interprets this, but a person must make this choice and only then he (choice) will be correct.
“You cannot get the right answer from someone else. It can only be found inside yourself “.
Kavakami
I am more like a positive and negative idea of freedom a little later, but for now it is worth considering the most foundation of existential philosophy, on which its principles are based. “Abandonment” of Ex. Philosophers call the position of a person who was thrown/abandoned into this world without meaning. If the universe, like a person in it appeared by chance, then our existence precedes the essence. We do not appear with any function already embedded in us (instincts, God’s fishing), but we gain it during life. The main provisions of this philosophy come from this:
Death. If there is no transcendental God or space that guarantee the preservation of our consciousness after death, then our life is the only one of a kind and with this difficult understanding we should live. But in the light of existentialism, death is not something unambiguously gloomy. On the contrary, the awareness of his being as the only and unique will prompt a person to live fully and “authentic” here and now.(I described in more detail the topic of death and meaninglessness in the last article)
Meaninglessness. The absence of God also implies the absence of a pre -proposed route through which a person can fully realize himself. A person appears without a pre -allocated set of rules for a “right life”, and in the light of the limbs of human being, this fact is perceived even more tragic. But existentialists are not nihilists. Denying an objective external meaning, they advocate for finding their, subjective meaning. Mundane meaning through which a person can realize himself and his values.
Insulation. Gone to the world alone, we are alone from it and leave. It is often confused with simple loneliness, which can be overcome through a connection with other people, structures, God, but all this is only a crutch, thanks to which a feeling of suffocating isolation is suppressed. No matter how vast your relationship with the world, go through life, as you will leave it alone.
Freedom. What does a person are a person. Having accidentally received a time period of ± 90 years, we are free to choose how it will be used. We are mortal, and therefore each of our choice is thought out. We are lonely, and therefore no one will share the burden of the choice with us. We are creatures striving for meaning, but living in a meaningless world. And to the same extent, we are free in the formation of our own meaning. This is the main postulates of existentialism, and it is precisely their playing that we can observe in a series of persons and SMT.
Negative freedom
Although freedom is called existential reality, it cannot exist on its own. This is the difference between a deeper understanding of its nature than if it were considered as an opportunity to do what you want. Any free choice does not pass without a trace, it is accompanied by responsibility, anxiety and guilt.
“The decision -making act is accompanied by nothing but pain”.
Yaldabaof
And with the awareness of this freedom appears in a gloomy light. We are abandoned into a meaningless world and we have not only to design our lives through this freedom, but also to take full responsibility for this, which in addition causes a feeling of anxiety for each of our actions.(A more mundane example of this principle is the work of the general on the functioning of the army. The general does not know what consequences his decisions will have and this imposes on him a big responsible one along with anxiety.) Needless to say, having this absolute freedom without support for any guidelines, a person will not be able to reach his intended ending. We are imperfect, and therefore we are mistaken. And this leads to the last and inextricable aspect of freedom, namely existential fault. And this wine can be a result of both the wrong choice and a complete rejection of the choice itself.
“I have not stood up for Vakaba and you before. Instead, I just continued to repeat that you cannot resist the laws that this society established. How you just have to accept the prescribed fate. But all this was only the excuses that I came up with to feel comfortable. They gave me a light path that I wanted so much “.
Sujiro
All these 4 points make noidverificationcasinos.co.uk/ up one in the context of the human (in terms of existential) existence. And the decision to abandon one thing is a rejection of freedom itself in principle. With understanding this, take a look at the phrase Shido again. Isn’t this a real paradox of freedom?
“Does this prison look like a conclusion for you? This is its complete opposite. Here is the greatest freedom that a person may wish. Freedom is not to solve yourself. Liberation from the need to think for yourself “.
Shido
After a small exhibition on existentialism, you should have more ideas about those quotes that I brought above. The game again demonstrates a reverse causal relationship, where it is not a society to enslave some external God or institution, and society enslaves itself. No one wants freedom, associated with responsibility, anxiety and guilt, and therefore the first obvious decision, people see to delegate it to someone external.
“Freedom cannot be chosen. Freedom do not think. If each person will dump the load of his life on others, then no one will have to act on his own. Then who will take on all this severity?”
Grail
It is worth clarifying in advance that Yaldabaof is not an object to which this need is aimed at – he himself represents this need.
“The evil essence knew that the idle masses would not change. In the end, he is the embodiment of the distorted desires of these masses “.
Lavensa
Society never wanted freedom, and therefore the main representation of this desire was not going to play honestly. From the very beginning, the scene has already been equipped and all roles were distributed. Phantom thieves and their opponents, no matter how surprisingly, also performed their role, which society imposed on them. From the beginning to the end in the “game” of Yaldabaof there were no free and this thought continues in a bad ending, when society found its “god” in the person of the ghostly thieves that reform this society, which will lead him forward, which realize the need of society to delegate freedom, building a real utopia. Those who played in the SMT now find great similarities with the main symbol of the side of the law, namely Yahweh from Gnostic Theology. In his myth, Yaldabaof/Samael/Demiurge is only an indirect product of the Great God, who imagines himself the only ruler over people. And, more interestingly, in the good ending of the final person, the protagonist becomes Satanael, an angel who once served Yaldabaof, but then rebelled against him and handed over to people knowledge and freedom (in the light of this lap of Arkana, the fool plays with completely different colors). It is important to repeat that he did not free people from God, t. e. solved the issue of existence for them. He only gave them the opportunity, and the choice of “free” is assigned to the people themselves.
Japanese context
As shown in the finale, the answer to the question of chicken and eggs is metarers. The whole society of Japan was bent in this distortion and only a few break out of it and get into a complete opposition. But, as follows from what was said, they do it not of their own free will. Turning from the general to the particular, I will denote the more specific manifestations of the issue of freedom in Person 5 and its key (and not so) topics. But this should begin after a small addition to which many players had not previously paid attention.
“Persona 5 shamelessly Japanese”.
Khashino
I think the key difference of P5 from previous works is its focus on Japan and its sociocultural background. It can be argued that although the locations of past games are in the fictitious area, but this is still Japan. And this is not entirely true (or rather, it does not matter in principle). The scope in those games was only a decoration that can be replaced without serious consequences for the plot. In the context of Persons 5, this is not possible to do this, because the place of action and the society that is associated with it, from the very beginning, are woven into the narrative and philosophy of this license plate.
“I felt that my attitude to Japan suddenly changed when I rethought everything. I wanted to reorient in Japan, and not direct my feelings to the outside world. “.
Khashino
If in the past parts Khashino simply conveyed his experience through existential reasons and Jungian psychology, then in the 5th part he uses it already to analyze Japanese society, his problems and potential. I admit honestly, I’m not particularly knowledgeable in the field of Japanese studies, but I cannot limit myself from the principle only to describe the philosophical basis of the person 5, as was the case for the past analysis. Japanese society is an inseparable part of the entire work, and therefore I will have to touch on it.
Social aspect
If I begin to argue that the United States is a country of prosperous individualism, and Japan is collectivism, then sociologists will beat me with research and a huge pile of facts. Now these countries cannot be considered the quintessence of any of these polarities, but speaking “in general”, these statements are not far from the truth. For those who missed the pairs of social studies. Characteristics of individualism:
If very brief and meaning. In the context of the relations of the man, Japan’s man-in-law, it is collectivist society. Therefore, those common problems and situations in Person 5 in Japan have a slightly different color, unlike countries with a more individualistic slope. It was for this reason that Khashino could not predict the reaction of the Western community, because it had a completely different mentality from the Japanese mentality and pressing issues.
Psychological aspect
This moment can be traced through a connection with Jungian psychology. Repeating the quote from Edogava: “Person is different “You”, which appears when interacting with other people. Think about it like this: when you talk to someone, this is a real you? Maybe it’s you, whom the person Expects to see“? I already raised the topic of identification with the person, but in the context of relations within the collectivist culture, this moment acquires a much greater scope.
“You have no other restrictions, except following the law”.
Sujiro
Let’s throw back the legal background of this term and look at it a little wider. In this case, “following the law” will be the biggest restriction.
“These are standards. Laws. Rules. Manners. Common sense. Follow these things is the only right path in life “.
Businessman
Anonymous authorities, such as duty, conscience, public opinion and “common sense”, especially in society with pressure on conformity (in other words) are the most important and much more influential law than legal. Accepting these rules, a person unconsciously (and sometimes quite consciously) puts them on himself, as a restraining mask and becomes a person who is in society “They want to see“. And who? The game is depicted in a playful way in the form of a panopticon, an ideal prison in the representation of Jeremiah Bentam (the same, on whose ideas the ideology of the law is built in SMT). Its main meaning is that prisoners cannot know when they are watching them, because they do not see the guard. And in this case, the prisoner is under constant voltage that he can observe. With a regression prison in P5, this has the greatest similarity, because people themselves chained themselves in the shackles of the rules and traditions, and they themselves monitor their compliance. Yaldabaof is the god of control, the most accurate name for the manifestation of public desire.
In a more niche consideration, the topic of pressure on compliance is echoing with the theme of Ann and the problems of the HAF (a person of semi -vengeal origin). If for European countries a semicircle is more than ordinary, then in Japan with its history HAFU in a much more shaky position. Although the attitude towards them can differ from bad to “normal”, their environment in any case identifies them as “others”. This can manifest itself in open ostracism, which sometimes led to suicide, but on the contrary leading to unprecedented popularity, but the object of this attention will be perceived as an exotic figure in more. Ann was faced with a similar attitude, which, firstly, was subjected to the harassment only because of its appearance, and, secondly, the neglect and criticism of its peers. They saw in her only her extraordinary appearance and an attempt to stand out. At a certain moment, this even brought to the point that Ann wanted to repaint her hair into the generally accepted, until Shiho came up to her and saw a vulnerable person for this screen, who was also looking for her place in the world. This emphasizes the requirements from society towards a person, so that he is considered “his”. Having a base in the form of these two aspects, you can slightly consider the mechanisms of protection from the sensation of your inner freedom in more detail.
Sadomasochistic co -dependence
Man is a contradictory being, he is always in conflict with himself. Berdyaev distinguishes 3 structures of human consciousness: slave, lord and free. If a free person is independent and self-sufficient (the Jungian term of the Self can be applied to him), then the relationship of the master and slave can be considered as a binary opposition, where the 1st does not exist without the 2nd, as well as the 2nd without the 1st without the 1st. In this regard, their co -dependence can be compared with the relationship of the sadist and masochist (in a psychological, not sexual sense, which of course does not exclude this). The fact that the masochist depends on the sadist is not in doubt. Masochist, of his own will, wants to be in a weaker position. He wishes that something external that “over” him made a decision for him, whether it be a mental field of culture, common sense or, lastly, the same person as he himself. This fact is accepted for granted, but the dependence of the sadist on the masochist is not completely clear. To understand the dependence of their connection, you need to know about the nature of its appearance, namely self -doubt and their own. As a masochist does not see himself in the future without an object of his connection, so the sadist himself. The presence of a feeling of dependence on himself becomes the main meaning in the life of a person, without which he does not see any other value in himself.
“A rich upstart loves to wear expensive clothes because of his desire to be recognized in society. Когда люди удовлетворяют базовые потребности в одежде, еде и убежище, их следующим желанием становится получить признание в обществе. That is why people try to expose themselves more than they are by gaining power through money “.
Kavakami
This influence can also be considered through an example of psychological complexes or palaces in P5. Kamoshid, who once stayed in prison, “Slave”, escaped from him and became “master”, but what then with the shadows in his palace?
“Security is not transformed into these demons. This is their original appearance. It seems that the distortion of the palace attracts them. When they find themselves here, their form changes and they become servants of the ruler of the palace. You will need to disrupt masks from them in order to destroy the control that a palace ruler above them for a moment ”.
Morgana
It is important to notice that these are not someone’s personal shadows, but archetypes that embody common moods. For example, in the Palace of Kamoshida, which embodies the mortal sin of lust, you can meet Pixie, the root of Mandragor, Bicorn, incubus, succubus, Belfegor, Maru and the Camosid itself in the guise of Asmodeus. I think I should not even clarify what a single aspect all these shadows share. And if you delve into proper extent, then you can find similar correspondences between shadows and other palaces to which they were attracted. I also described this principle in the last article through the example of Hitler and the entire German people, namely “among the masses the source of the rule of the ruler“According to Goebbels. Ultimately, people from the regression prison with the need to delegate their freedom felt the Kamoshida Palace and they themselves reached it.
A similar topic rises in the context of the antagonist Madarama.
Shadow of Madarama: “No one cares about art. They only need easily recognizable brands. I am also a victim.”
A very zealous artist, to whom Madaram was originally for the demand of society, was forced to abandon his values (and most of himself) by choosing his dependence on the environment, which because of this ascended him to the pedestal. In his attitude, Madaram became the same slave as Kaneshiro.
Ann: “Didn’t Kaneshiro look. Some kind of vulnerable?”
Makoto: “That’s right. He constantly repeated how rich and strong he wants to become “.
Ryuji: “Even surrounded by all this. Maybe he really considers himself a miserable weakness, and?”
Makoto: “He probably wanted to consider himself such, or rather tried to convince himself of this.”.
From the symbolic aspect we will move to the narrative. Kamoshid received a volleyball medal, which ascended it to Olympus. From the cut scene you can find out that even then he behaved quite modestly. The first distortion (this is noticed by the visual effect) was attention from the TV presenter. In the next scene, he is already standing in front of her, apologizing for some “misconduct”. His interlocutor assures him that there will be no consequences and people will continue to perceive him as a great medalist. And recommends that in case of repetition of such an incident, immediately contact him so that everything subsides. At this moment, Kamoshid realized what could do everything he wanted, which leads to the main actions at school. He harasses to the students and beats the students, which the director and parents and students themselves know about, but they are all silent for this fact, which already demonstrates the recharge of Camoshida from society.
“Everyone knows about violence on his part. Director, our parents. All of them are in the know, and therefore keep silent about it “.
Mishima
“No, not me, but people around me kept it a secret. Adults who wanted to taste the fruits of my achievements, students who seek to become winners. They, of their own will, protect me to get their benefits.”
Camoshid
This can have as a utilitarian-college nature, where the goal (the victory of the team at the championship, and as a result, glory to the school and its students) justifies funds (ignoring the harassment and violence by the teacher), and simply cultural, because of which Confucian values are instilled in children from birth: the veneration of the elders, following the traditions and rules of society, t. e. Also aspects of collectivism.(You can also see in this criticism of such incidents in Japan itself, where the role of the teacher and the degree of his influence on the student are very different from the European).
In the existential sense, neither the sadist nor the masochist live an authentic/genuine life. Such people feel their inferiority and isolation, and therefore strive to block them through submission or suppression. Such people themselves assumed the role of a slave, while a free person does not need it, because he has already realized his positive freedom through genuine self -expression. A free person continues to function in the surrounding society, but he does not depend on him. If you recall Jung again, then a person can actively wear a mask, continuing to see the true himself. This leads to more fruitful relations with society and with oneself.
External Locus of Control
Sometimes it is called the syndrome “I am a victim”. This is a conscious position of a person when he transfers responsibility for any failures or mistakes to something external, whether it is bad weather, an uneven road or fate itself. In the game you can see different situations demonstrating this concept. Mishima situation –
“You behave like a victim, but it was you who told everyone about his criminal record, so after all?”
Camoshid
“He (Kamoshid) told me to do it. I had no choice. “
Mishima
“Before meeting with you, I continued to come up with excuses why I could not become part of society. And always these excuses were because of someone else. Kamoshida, Running team. Damn, I even blamed my father “.
Ryuji
But if we talk about a more interesting example, then this is undoubtedly the story of Chihai and its customers (Arkan Fortune). In the first situation, the woman says that she is beaten by her own guy and, according to the predictions of Chihai, he will soon go to jail. In her opinion, she can not do anything about it, and therefore agrees to buy a fictitious stone for a huge amount. This woman demonstrates the mechanism of delegation of responsibility not only for the situation itself, but also for her resolution.
In the following example, a woman an employee says that she constantly faces injustice in a men’s team (A similar topic is raised in the situation with Saa Nijima, which is also a reflection of the current state of affairs with women in Japan.) This came up to the point that the boss attributed the merits for her work to another man, calling it the natural order of things in a patriarchal society. Turning to the advice to Chikhay, she received a very unambiguous answer – nothing will change. If she decides to quit, then her business will burn out and she will go bankrupt. On the other hand, she will be able to maintain work if she reconciles with this fate and does not rebel. Another example was a man whom they wanted to marry a business partner’s daughter, although he already had a childhood girlfriend, whom he loved. Again, turning to Chikhaya, he received an disappointing answer, where he is waiting for hungry poverty if he chooses his girlfriend.
“This person is constrained by chains of social obligations”.
Chikhaya
What are these two examples about? They demonstrate the idea of the indestructible foundations of society, on which a person in a collectivist society cannot affect. But does this mean that he must unconditionally accept them? With the support of the chapters. The hero’s hero decided to fight to the end and achieved great success in her own business. Similarly with a man who received a strong and financially prosperous marriage.
“Turn fate over. Exactly. I’m not going to follow the rules of this depressing society. I can do it. I will turn every aspect of this outdated industry. And even if everything fails, at least I will no longer waste time, doing hard work for this bastard sexist.”
Woman
Thematically Arkan Fortune is one of the most important confidants in the game through which Khashino broadcasts his thoughts. It is interesting that one of the topics of this Arcana in the Person universe is the adoption of the fact that we can influence not all taking place (with us or near us), but this does not imply complete helplessness. We live in a world where one event is not necessarily determined by the past. But if you subconsciously accept this fact, then it is most likely to happen as in the case of other Chihai clients, for which the predictions were 100% accurate. A person with an external locus of control will explain his inability to act with these predictions that he can do nothing against fate. But this confidant shows another possible position, which is sung right in the opening song:
This is a direct call to abandon the status of a Quo, otherwise “if you slow down, then life will not change”.
Inner Locus of control
It is also emphasized that the opposite locus can be translated to hyper -realism and even greater fault. It is not even necessary to consider this, because every second confidant suffers from the consequences of one specific act, imposing all the guilt. The main character appears here as a psychotherapist and helps the patient with this stagnation. It is also important that he does not get up at the helm instead of the man himself, he, as the hero of the side of the neutral, only eliminates excessive pressure so that a person can think over the whole situation and move on. And, as can be seen from the final, all the confidants do not fall into apathy, looking for further help of phantom thieves, and on their own strive to awaken everyone else.
God is dead, long live God
For many, God, as an objective value, has long died. People felt more freer, they no longer need this outdated concept to look into the future without fear. In fact, everything got worse. That gaping hole in the soul where God was once located, they now strive to fill with others, already with pseudo -objective quantities: the state, collective, fame, material well -being. And these are only those that formed at the turn of the Renaissance, when God was “killed”. People do not want to be free, and therefore the once unbearable dependence on the transcendental simply changed another, more visible and tangible. Needless to say, this replacement will never give a person that sense of security and harmony, for which he so soon abandoned his freedom. Japanese society did not care about politics, they needed only a person with a rubon who promises to solve all the problems for them. In return, people had one to become an impersonal screws in a common car, which they agreed with pleasure.
And why, in fact, the final?
In the end, I will still close the question that so often arises after the final. Namely, why Yaldabaof, who represents the desire for submission, decides to destroy all people? Victor Frankl gave an interesting comparison: “The plane can move along the ground, similar to the car, but it is possible to prove that it is only if it is torn off the ground and takes off into the sky”. So it is with people. Freedom and its aspects are an integral part of the genuine life of the individual. If a person refuses this given, then he refuses himself, from himself, his nature, from his life. Yaldabaof is the shadow of Japanese society, which fulfilled his desires, but when the phantom thieves destroyed all the goals to which society stretched and through the submission to which he realized itself, then the object of their sadomasochist communications disappeared. Society could no longer rely on anyone, because the only way out it saw in its own destruction.
Positive freedom
Freedom was not an existential reality if it could not be considered ambivalently. Like death, freedom (in the existential sense) puts a person before the fact of his wrong existence. And to accept this fact means rejecting all the beliefs that you, without thinking, took before that. This, in turn, leads to existential fault (“I have lived wrong for so many years), anxiety (” My further actions and conclusions will determine the future and outcome of my life “) and other aspects of the depressive state. But it works in the opposite direction. The general who decided to use the troops in accordance with his plan did this after a long preparation. He remembered his responsibility to these people and himself, and therefore did not allow himself to be careless. Yes, he may be mistaken and his repentance will not return the victims of his oversight, but by processing his guilt correctly, a person can grow as a person. If he allows the fault to burn himself, then he will already be responsible not for the misconduct, but for this all -consuming guilt, which he allowed to control himself. A controlled feeling of anxiety will remind us of our responsibilities to ourselves, which will not allow more life to no longer, spending time in vain. The sense of responsibility will serve as a reminder of the importance of each personal choice. Why is freedom needed? I will answer more from myself – to die with a clear conscience. So that in the last moments of life not to be tormented by lost opportunities and unrealized desires. I think this is authenticity/authenticity, as “loyalty to oneself”.
In conclusion.
“For whom you live your life? For the sake of parents? Teachers? Society? It may be time to stop living for their sake and start living for yourself “.
Ryuji
Acquaintance with Persona 5 is an unforgettable moment in my biography. Unfortunately, both in bad and in a good way. Maybe I’m not a connoisseur of the gaming industry market, but I doubt very much that I will find another monumental work that has such a study and idea. And even if you forget about all this philosophy – this is still a good work. Yes, maybe not perfect, but the impression of after itself is left over. In conclusion, I want to leave the wise words of Khashino himself: “Everyone experiences this or that form of disappointment after passing the game, thinking about tomorrow’s bottom such as“ Oh, it was fun, but after the game I will find the same old reality ”instead of“ maybe now I will live differently ”. I hope that after passing the person 5 and the rest of its parts, you also could look at the world and yourself a little different.