The Complete Manual Of Suicide English Translation
Some files we found: The Complete Manual of Suicide. Wataru Tsurumi pdf. 'The Complete Manual of Suicide' Of course it's from Japan. I think the actual English translation is '9gaggers and anime lovers, this is the book for you. The Complete Manual Of Suicide English.rar _ tinyurl.com/o56kt6w. The Complete Manual.
: The Complete Manual of Suicide (完全自殺マニュアル Kanzen Jisatsu Manyuaru, lit. Complete Suicide Manual) is a Japanese book written by Wataru Tsurumi. It was first published on July 4, 1993 and sold more than one million copies. This 198 page book provides explicit descriptions and analysis on a wide range of suicide methods such as overdose, hanging, jumping, and carbon monoxide poisoning. It is not a suicide manual for the terminally ill. There is no preference shown for painless or dignified ways of ending one’s life. The book provides matter-of-fact assessment of each method in terms of the pain it causes, effort of preparation required, the appearance of the body and lethality.
Several years ago, I found an okay translation of the book’s preface and just dug up a document I’d copied and pasted it to. I, geefitch, did not translate this myself, but I did clean it up as much as possible to make it more understandable. Some bits are still a bit hazy, but you get the gist. I neither condemn nor condone suicide by posting this, rather The Complete Manual of Suicide is one of my many morbid interests and I find the preface quite disturbing.
That’s saying a lot. This book has been found on bodies in the famous Aokigahara Forest and the preface itself provides a very dark insight into a certain mindset of youth and young adults at a very particular time in Japan’s history - a time which saw the aftermath of the economy’s bubble collapse (refered to as “The Lost Decade), the ripples of which stretched far and wide across the country - among the other, usual factors (discussed in the text to come.) Culturally, I feel this is some striking and unique stuff. So yeah, just wanted to throw in a little perspective in there. I really needn’t give a trigger warning here but if you’re feeling depressed at the moment, I’d definitely give it a miss.
Anyway, enjoy.
This article treat the subject under the following three heads: I. The notions and divisions of suicide; II. The principles according to which its must be judged; III. Statistics and explanations of its frequency.
NOTION is the act of one who causes his own death, either by positively destroying his own life, as by inflicting on himself a mortal wound or injury, or by omitting to do what is necessary to escape death, as by refusing to leave a burning house. From a moral standpoint we must treat therefore not only the prohibition of positive suicide, but also the incumbent on to preserve his life. Is direct when a has the of causing his own death, whether as an end to be attained, or as a means to another end, as when a kills himself to escape condemnation, disgrace, ruin etc.
It is indirect, and not usually called by this name when a does not desire it, either as an end or as a means, but when he nevertheless commits an act which in effect involves death, as when he devotes himself to the care of the plague-stricken knowing that he succumb under the task. MORALITY The teaching of the Church concerning the of may be summarized as follows: A. Positive and Direct Suicide Positive and direct perpetrated without God's consent always constitutes a grave towards Him. To destroy a thing is to dispose of it as an absolute master and to act as one having full and independent dominion over it; but does not possess this full and independent dominion over his life, since to be an owner one must be to his property.
Has reserved to himself direct dominion over life; He is the owner of its and He has given only the serviceable dominion, the of use, with the charge of protecting and preserving the substance, that is, itself. Consequently is an attempt against the dominion and of ownership of the Creator. To this is added a serious offence against the charity which owes to himself, since by his act he deprives himself of the greatest in his possession and the possibility of attaining his final end. Moreover, the may be aggravated by circumstances, such as failure in conjugal, paternal, or filial piety, failure in or charity, if by taking his one eludes existing obligations of or of charity, which he could and should perform. That is unlawful is the teaching of Holy and of the Church, which condemns the act as a most atrocious crime and, in of the and to arouse the horror of its children, denies the burial. Moreover, is directly opposed to the most powerful and invincible tendency of every creature and especially of man, the preservation of life. Finally, for a sane deliberately to take his own life, he must, as a general rule, first have annihilated in himself all that he possessed of spiritual life, since is in absolute contradiction to everything that the teaches us as to the end and object of and, except in cases of insanity, is usually the natural termination of a of disorder, weakness, and cowardice.
The we have advanced to prove the malice of a suicide, namely, God's and dominion, likewise justifies the modification of the general principle: being the master of our He may with His own consent remove from whatever constitutes its disorder. Thus do some authorities justify the conduct of certain saints, who, impelled by the desire of martyrdom and especially to protect their did not wait for their executioners to put them to death, but sought it in one manner or other themselves; nevertheless, the Divine should be certain and clearly manifested in each particular case. The question is asked: Can one who is condemned to death kill himself if ordered to do so by the judge? Some authors answer this question in the affirmative, basing their argument on the which possesses to punish certain malefactors with death and to commission any executioner, hence also the malefactor himself, to carry out the sentence. We share the most widely accepted opinion, that this practice, prevalent in certain countries of the East, is not lawful. Vindictive - and for that all - requires a distinction between the subject of a and that of a duty, hence in the present case between the one who punishes and the one who is punished. Finally, the same principle which forbids anyone to personally compass his own death also forbids him to advise, direct, or command, with the direct of suicide, that another should slay him.
Positive and Indirect Suicide Positive but indirect committed without Divine consent is also unlawful unless, everything considered, there is sufficient for doing what death to follow. Thus, it is not a sin, but an act of exalted virtue, to go into savage lands to preach the Gospel, or to the bedside of the plague stricken, to to them, although they who do so have before them the prospect of inevitable and speedy death; nor is it a for workmen in the discharge of duties to climb on roofs and buildings, thus exposing themselves to danger of death, etc. All this is lawful precisely because the act itself is and upright, for in theory the persons in question have not in view either as end or means the result, that is, death, that follow, and, moreover, if there be an result it is largely compensated for by the and useful result which they seek. On the other hand there is in exposing oneself to danger of death to display courage, to win a wager, etc., because in all these cases the end does not in any way compensate for the danger of death that is run. To judge whether or not there is sufficient for an act which apparently be followed by death, all the circumstances must be weighed, namely, the importance of the result, the greater or less certainty of its being attained, the greater or less danger of death, etc., all questions which may in a specific case be very difficult to solve. Negative and Direct Suicide Negative and direct without the consent of constitutes the same as positive suicide.
In fact has over his only the of use with corresponding obligations to preserve the object of God's dominion, the of his life. Hence, it follows obviously that he fails in this of usufructuary who neglects the necessary means for the preservation of life, and this with the of destroying the latter, and consequently violates the rights of God. Negative and Indirect Suicide Negative and indirect without the consent of is also an attempt against the rights of the Creator and an towards Him whenever without sufficient a neglects all the means of preservation of which he should make use. If a as usufructuary is obliged in to preserve his life, it follows that he is equally bound to make use of all the means which are indicated in the usual course of things, namely:. he should employ all the means which itself provides, such as to eat, drink, sleep, and so on;. moreover, he should avoid all dangers which he may easily avoid, e.g.
To flee from a burning house, to escape from an infuriated animal when it may be done without difficulty. In fact to neglect the means for preserving is equivalent to killing one's self, but the same is not true with regard to extraordinary means. Thus theologians teach that one is not bound in order to preserve to employ remedies which, considering one's condition, are regarded as extraordinary and involving extraordinary expenditure; one is not obliged to undergo a very painful surgical operation, nor a considerable amputation, nor to go into exile in order to seek a more beneficial climate, etc. To use a comparison, the lessee of a house is bound to take care of it as becomes a father of a family, to make use of the means for the preservation of the property, for instance, to extinguish a fire which he may easily extinguish, etc., but he is not bound to employ means considered extraordinary, such as to procure the latest novelties invented by science to prevent or extinguish fire. Application of Principles The principles which have been outlined in the four propositions or divisions above given should serve for the solution of particular cases; however, the application may not always be equally easy, and thus a may by an objectively unlawful act take his and nevertheless consider it permissible and even an act of exalted virtue.
It may be asked whether by performing or omitting a certain act a may injure his health and shorten his life. To apply the foregoing principles: it is first of all clear (1st and 3rd propositions, A and C) that one may not have in view this hastening of death, but, this hypothesis aside, it may be said on the one hand that to expose oneself without sufficient to a considerable shortening of constitutes a serious injury to the rights of the Creator; but on the other hand if the danger of death be not imminent, although it is to be feared that may be shortened even by several years, it is not a grave but only a venial sin. This is the case with the drunkard who by his intemperance causes his premature death.
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Again it must be borne in that with the addition of a reasonable motive the thing may be entirely lawful and even an act of; thus the workman does not by devoting himself to rough labor, and the saints performed a very meritorious and highly virtuous act when in order to overcome their they lacerated and tortured their flesh by and and were thus the of their earlier death. FREQUENCY OF SUICIDE; CHIEF CAUSES The plague of belongs especially to the period of decadence of the civilized peoples of antiquity, Greeks, Romans, and Egyptians.
The were unacquainted with this morbid tendency, but it has reappeared at a more recent period, has developed constantly since the Renaissance, and at present has reached such an intensity among all civilized nations that it may be considered one of the special evils of our time. This rate obviously includes suicides attributable to mental illness, but we cannot accept the opinion of a large number of physicians, moralists, and jurists who, led into by a false philosophy, lay it down as a general rule that is always due to insanity, so great is the horror which this act inspires in every of sane mind. The Church rejects this theory and, while admitting exceptions, considers that those unfortunates who, impelled by or anger, attempt their often act through malice or culpable cowardice.
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The Complete Manual Of Suicide Book
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