Completely free adult video chat in canada
A Schopenhaurian sense of the sublime pervades the entire series.
Aside from a presumed illiteracy, Kino’s character and lifestyle seem ideal to me.
The principal virtues of such worlds are in contrast, the possibility of spontaneous selection for virtue; and here I must note, the reason the virtues of the pagans are gilded vices is because pagan virtue is ex post facto based on what produces outcomes that are found desirable later; and in a very real sense the cohabitation and comingling of both angels and demons.
There is something structural at work, something profound that I cannot do justice to, but must nonetheless try.
I will do so in the context of various media as well as more traditional concepts to the extent I think they apply.
To begin with, it must be noted that the ironic hells of both Dante and Buddhist cosmology demonstrate extreme sadism.
The gunplay is fairly realistic, even if Kino is at the 100th percentile of ability.If the punishment is deireified and interpreted as a mere metaphysical abstraction for the here and now, it becomes Bowdlerized in a sense.Demons become men again, and the thing in itselfness of the punishment allows for a multitude of possible interpretations and coping strategies.Yoko Taro’s games are all, to various extents, Bowdlerized hells, albeit of a more extreme form than would be desirable in real life.The second game in my own series, Liber Perturbatio, is closer to a Bowdleried hell that is livable and has desirable features, and it shares most of these features in common with the world of Kino’s Journey.
Kino’s Journey has definitely been a major influence on me, and would have been one of the major aesthetic inspirations for my second game, Liber Perturbatio.