Life or Death. The Tragic and the Irreversible, Starting from Natsume Sōseki.

In the diary that closes Natsume Sōseki’s Gubijinsō, the choices of life are consigned to comedy and a single question, life or death, to tragedy. The essay starts from that page to propose a distinction it does not thematize, between temporal irreversibility, common to every event, and configurational irreversibility, proper to events that modify the conditions within which what follows can occur. The tragic is defined as the meeting of this second structure with the non-substitutable loss of a constitutive possibility, and the locus of the problem moves from the agent to the field. Death interrupts the one who crosses it without erasing the transit, which persists there as 銘, a shift incorporated into the arrangement from which everything resumes. The comparison with Jankélévitch, Arendt and Williams delimits the question; the openness of the future, assumed as a premise, prevents confusing the irreversible with determinism.

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Publication Details

Journal
Zenodo (CERN European Organization for Nuclear Research)
Published
2026-10-27
DOI
https://doi.org/10.5281/zenodo.23690252
Primary Topic
Philosophical and Cultural Analysis
Type
preprint
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preprint

Life or Death. The Tragic and the Irreversible, Starting from Natsume Sōseki.

Sonia Yael Sigurtà
Zenodo (CERN European Organization for Nuclear Research)
Philosophical and Cultural Analysis
preprint

Life or Death. The Tragic and the Irreversible, Starting from Natsume Sōseki.

Sonia Yael Sigurtà
preprint en

Abstract

In the diary that closes Natsume Sōseki’s Gubijinsō, the choices of life are consigned to comedy and a single question, life or death, to tragedy. The essay starts from that page to propose a distinction it does not thematize, between temporal irreversibility, common to every event, and configurational irreversibility, proper to events that modify the conditions within which what follows can occur. The tragic is defined as the meeting of this second structure with the non-substitutable loss of a constitutive possibility, and the locus of the problem moves from the agent to the field. Death interrupts the one who crosses it without erasing the transit, which persists there as 銘, a shift incorporated into the arrangement from which everything resumes. The comparison with Jankélévitch, Arendt and Williams delimits the question; the openness of the future, assumed as a premise, prevents confusing the irreversible with determinism.

Zenodo (CERN European Organization for Nuclear Research)
National Coalition of Independent Scholars (US)
Philosophical and Cultural Analysis
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