Breaking the Happiness Syntax | A Philosophical Look at Fulwish and Evanescia

Ajouté : 2026-05-15

[00:00:00]Hi everyone, welcome back to Existential XP. The third anniversary celebration of Star Real was quite the event. Did you guys manage to pull the esteemed Silver Wolf Triple 9? And if you did, did it make you feel especially happy? Well, I sure did. But without a doubt, that happiness doesn't last. Looking back, pulling Aaron during the first anniversary and Caster during the second, I felt pretty happy back then as well. But before long, the novelty wore off. The happiness faded, and we find ourselves eyeing the next shiny character, feeling this pain over the ones we didn't and won't be able to have. Some might say this is clearly the insidious nature of gacha games, trapping players in an endless cage of desire. And I think that's largely fair.

[00:00:50]But for the philosopher we are discussing today, Arthur Schopenhau, this isn't just a problem with gacha games. It's the fundamental nature of life. If he were alive today, perhaps he would say life is one giant gotcha game.

[00:01:06]In fact, Schopenhau argued that a happy life is a fundamentally contradictory proposition. During his time, when almost everybody believed that reason would deliver a better and brighter future, this pessimistic view was a genuinely startling perspective. And the 4.2 two story line uses foolish as a reference point not only to showcase Schopenhau's unique vision but to put his ideas under examination inside planadia a ward that mirrors our modern social reality and that will be our topic today. Spoiler warning, this video will contain major spoilers for versions 4.0 through 4.2. So without further ado, let's explore why happiness surgery can't bring you true happiness.

[00:02:02]Let's start by reviewing your own life outside of gasha games. And tell me whether this sounds familiar. You strive with everything you have toward a goal, believing that once you have it, you will finally be happy. With all that effort, you'll finally reach it. But happiness, if it comes at all, it's only fleeting. After buying an apartment, you want a house. After getting promoted to manager, you want to be the CEO. It seems we are always living in a state of perpetual lack. The satisfaction of desire is momentary while the ache of desire is the baseline of life. This is Schopenhau's diagnosis of life's essential nature. He calls it the will to life or the will to live based on translation. It's a blind insatiable drive that perpetually desires and suffers whenever that desire goes unfulfilled. The research society of happy smiles saw this image clearly where all beings are suffering.

[00:03:06]You said it. I work myself to death for scraps and my boss doesn't even notice.

[00:03:14]And those useless loudmouths online, they do nothing with their lives, yet constantly judge everyone else.

[00:03:26]>> The IPC is nothing but a nest of vampires. They're feeding off of us.

[00:03:34]>> Fast forward, PLEASE TELL US HOW TO BE HAPPY.

[00:03:39]The Smile Society, building on this understanding, arrived at a bold insight. While suffering itself may be unavoidable, it still needs to be perceived to take effect. If you can't perceive suffering, then for all intents and purposes, it ceases to exist.

[00:03:58]This in fact shares a common ground with Buddhist thoughts. I often hear people call Schopenhauer the Western Buddhist, but I think that's a bit of an oversimplification.

[00:04:09]By the end of this analysis, you will see they have a clear divergence. Still, they do share this common foundation.

[00:04:15]There is this key concept in Buddhism called the four noble truths. They deal precisely with the problem of suffering.

[00:04:24]To explain the four truths in the most simplified and concise way, they are duka, suffering exists everywhere.

[00:04:32]Samudaya, suffering arises from cravings. Nodda, suffering can be extinguished. And Maga, the path to extinguishing suffering. You could say the smile society recognized this general direction to save yourself from suffering. But instead of following the maga, the prescribed method of practice by Buddhism, they wanted a shortcut.

[00:04:54]Physically removing the ability to feel suffering through the happiness surgery.

[00:05:00]From a Buddhist perspective, this is obviously the wrong approach, but it can equally be refuted within Schopenhau's own framework. First, Schopenhauer would point out that the smile society commits a conceptual slight of hand. They pursue happiness. But what they actually do is eliminate suffering. Embedded in this is an unspoken assumption that removing suffering equals gaining happiness. But Schopenhauard challenges this logic.

[00:05:29]It's true that suffering comes from unfulfilled desires. But when a desire is fulfilled, what does one feel?

[00:05:37]Happiness. Schopenhau would say no. What follows fulfilled desire is boredom and that boredom then drives the will to life to seek out new desires re-entering the cycle. Thus, life swings like a pendulum between pain and boredom. In this framework, happiness is not the opposite of suffering. Boredom is.

[00:06:01]Happiness is merely a rapid transition from desire to satisfaction and from that to a fresh desire. That means even if the happiness surgery entirely eliminated suffering, what would remain isn't happiness just eternal boredom.

[00:06:19]And it's not just the happiness surgery.

[00:06:21]Fool wish's happiness syntax reflects the same distorted concept of happiness.

[00:06:27]Recognition.

[00:06:29]Deep within your heart, you desire everyone's gaze to be filled with adoration.

[00:06:37]The secret you use to seduce the audience is the very same thing you crave yourself, isn't it?

[00:06:48]>> Correct.

[00:06:50]>> Next comes victory.

[00:06:54]The first supplicant battle was merely a minor setback. Without a doubt, once the mask is back in your hands, you will conquer the entire Fantas games with ease.

[00:07:12]That's it. That's exactly how it should be.

[00:07:25]The laughter will appear in person to crown you. Crown you for eternity.

[00:07:32]They will weep and beg you to become the brand new eon of elation.

[00:07:40]And the end of all this is eternal fulfillment.

[00:07:50]>> It's so quiet.

[00:07:55]>> All that revalry is nothing but hollow noise meant to fill the void before reaching this ultimate fulfillment.

[00:08:07]Come here, newborn god. Behold this world that belongs to you.

[00:08:15]It lies at your feet, submissive, humble, within your grasp.

[00:08:22]Jump down.

[00:08:25]Throw yourself at it. Embrace it. This paradise will become one with you, leaving no distinction between you.

[00:08:37]>> Fool wishes manipulation is conducted in three stages. First, she diagnoses Sparksy as craving recognition, the source of her desire, the root of her suffering. Then she presents victory, a triumph so complete that even an aon grants recognition, the ultimate fulfillment of that desire. the end of suffering.

[00:09:01]Finally, she paints the picture of satisfaction once desire is fulfilled, luring Sparksy to jump. But what Sparksy actually sees in Fool Wish's vision of satisfaction isn't her signature wild party. It's silence, a deep boredom dressed up as happiness. I think this is precisely why foolish's ability is called happiness syntax and not happiness creation or happiness hypnosis. At its core, what she does is exploit people's natural perceptions of happiness and suffering to perform a semantic substitution.

[00:09:40]You see, by the end of it, foolish is essentially talking Sparksy into suicide. In the philosophical universe of Sorio, this physical act of suicide represents what Albert Kimu called a philosophical suicide, an escape in thought from having to face the absurdity of the word. And what did Kimu believe to be the most fundamental absurdity? The gap between humanity's desire for meaning and the word's unreasonable silence. And so we return to that key word, desire. From this desire for meaning arises the most fundamental suffering of human existence. The lifestyle foolish promotes through the smile society is an escape from this suffering. Numbing the perception of it and falsely calling it happiness. But Kimu would see through it immediately. This isn't happiness. It's philosophical death. Which is why our dear Sparks didn't fall into foolishes trap.

[00:10:41]>> Perfect. You've got it wrong. No matter how beautiful your illusion is, it can't change its essence. Once happiness is within easy reach, it becomes as bland as a cup of plain water.

[00:10:57]In our line of work, who hasn't tasted the true zest of life only after long torture?

[00:11:04]Satisfaction.

[00:11:06]Listen to me, you phony fool who can't even face your own mask.

[00:11:13]What we mast fools do best is distill pain into the strongest wine and spin despair into the mattest joke.

[00:11:24]Thanks for the sugar water. It tastes pretty bland.

[00:11:29]>> Sparks's response here is to distill pain into the strongest wine and spin despair into the mattest joke. This is a phenomenal line. The first half is a tribute to Nichze's Dionician spirit.

[00:11:44]Dionis being the Greek god of wine. It is a stance to embrace suffering with passion which leads to his iconic idea of amorati. The second half is Kamu's absurdism meeting existence with a mocking laugh. Both Niete and Kamu developed upon Shopenhau's thinking though Nietze more directly than Kamu and they diverge in significant ways.

[00:12:09]But on the question of how to face suffering, they agree. When confronted with the suffering born from the absence of fundamental meaning, the path toward happiness is not to escape but directly confronting that suffering. From there, the two philosophers part ways. Nze pursuits a path of creation of meaning while Kimu pursuits a path of revolt within the absence of meaning. Sparksy combines both attitudes in one sentence and in doing so she delivers the most powerful reputation of the happiness syntax. Regardless of where philosophy went after Chopenhau, regardless of whether happiness lies in the act of creation or resistance, it is absolutely not the lake without ripples described by the happiness promise of Seafeld. A lake without ripples is stagnant water that will only slowly rot. In other words, it's dead. Therefore, ironically, on the road toward happiness, the first thing required, as demanded by John the Savage in Huxley's Brave New Ward, is to cry out, "I claim the right to be unhappy."

[00:13:19]>> The world is truly full of wonders.

[00:13:22]This time, I used my tuning to defend the right to suffer.

[00:13:28]Beyond the conceptual slide of hand, Shubber would point out yet another even more fundamental problem with the smile society's approach. It is in principle infeasible. As we've said, suffering is a key dimension of what we are as individual representations of the will to life. As long as the will to life persists, so does suffering. And we see this play out in the story. Even members of the Daybreak Squadron who have undergone happiness surgery still have tears. Only when an individual's entire will to life is completely extinguished.

[00:14:02]When they transform into a smiling flesh does the suffering finally stop.

[00:14:08]>> Strange.

[00:14:10]Even though our suffering was erased, why was I so scared just now?

[00:14:17]And why were there tears?

[00:14:20]>> Pain? What flavor of candy is that? I want more.

[00:14:29]>> Within Shopenhau's framework, boredom is the opposite of suffering, while happiness is a derivative of suffering.

[00:14:36]So cutting out suffering not only fails to lead to happiness, it cuts out happiness right alongside it. Or more precisely, it hollows happiness out.

[00:14:47]Because of the happiness syntax, happiness still exists as a concept. It still exists as a word, but it has lost all its inner genuine lived meaning. In a side quest, we encounter the ghost of Bequia, a recipient of happiness surgery. She uses a rotten orange to describe this kind of happiness, completely hollowed out, but the outside still keeps the shape of happiness. True happiness, she says, is a few grains of sugar hidden among shards of glass. This doesn't mean suffering is the shard of glass and happiness is the sugar. That would make happiness and suffering opposite. Remember, happiness is a derivative of suffering. Happiness is sugar among shards of glass taken as a whole. Since happiness is the alleviation of suffering, then it depends on suffering. So, however counterintuitive it feels, we have to acknowledge in Schopenhau's own words, all satisfaction or what is commonly called happiness is really and essentially always negative only and never positive. For the want, the privation, the suffering is what is positive. This brings us back to the core idea Star has been trying to convey repeatedly since Panacon, the meaning of flaw. Whether it's Firefly story about how the imperfection in her eyes let her see the beauty of fireflies or Sirene's story about the crystal flower who chooses to shatter in order to embrace the imperfect word. Both communicate the same message. We tend to see imperfections as something negative, a taboo topic in society. We dare not mention others flaws, dare not face our own flaws. And precisely because of that, we are unable to experience the happiness that belongs specifically to our imperfect selves. Instead, we outsource the task to the outside world, to society, to others, letting the happiness syntax tell us what the path to happiness is. But like Beckas Orange, that is the hollowedout shape of happiness. In Jean Bodriar's terms, a simulo of happiness. In the previous video, we talked about how Bodriard defines a simulo as a sign that refers to no reality and how IPC is turning planadia into a word of simulacum. What Bodriard calls hyper reality. What IPC does in planadia shares the same underlying conceptual slide of hand as foolish, equating reducing suffering with increasing happiness. And this approach is really clever. Killing two birds with one stone. By deliberately constructing a society dominated by simulacra, they repackage suffering itself as a consumer product allowing suffering to be consumed as a sign. On one hand, suffering becomes fuel for consumption increasing revenue. On the other hand, since suffering has also become a simuloum and simulacra don't refer to reality, real suffering becomes detached from reality, effectively ceasing to exist. Foolish actually saw through all of this. Her level of understanding runs a step above the doctrines of the smile society because she herself was the victim of this process. She witnessed her own suffering being alienated into a simulum and turned into fuel for consumerism.

[00:18:17]>> Just moments ago, you conquered every last viewer. Ratings for the elating show Please Be Happy just hit an all-time high.

[00:18:27]The investors made the call immediately and green lit the budget for the next three seasons. Cast members and especially you faux Wish, great work.

[00:18:38]You are the pride of the Arcadia.

[00:18:43]>> What? What? What did you say?

[00:18:48]So, the people who held me a gloist miss, were they all actors?

[00:18:57]But I my tears, they weren't fake at all.

[00:19:03]When suffering is alienated into a similocum, the will to life that is inseparable from it is also alienated into a simulo by extension. And in turn, the person as a representation of the will to life becomes a simulum as well.

[00:19:20]Therefore, foolish was given a fool's mask, a simulo of herself. She refuses to even touch it and even try to destroy it. In effect, she is resisting the simulo room, trying to shatter the facade and find what's real underneath.

[00:19:38]Precisely because she saw that suffering is the baseline of life and that suffering had been turned into a consumable similar. She devised her own two birds one stone plan, happiness surgery. By cutting out the ability to perceive suffering, suffering effectively ceases to exist. and a suffering that doesn't exist can no longer serve as fuel for consumerism.

[00:20:01]That is why foolish and IPC stand as each other's opposites and yet both stand in opposition to elation. This adds yet another dimension to sparkle's line about the elation in planadia being mind-numbingly boring. The elation of IPC is hollow because of reality's absence in a ward of simulacra. The elation of the smile society is hollow because of suffering's absence under happiness syntax. Two different past lead to the same degradation of elation.

[00:20:33]Foolish is a pitiful character. It's hard not to feel some sympathy when you get to know her past. And yet she's also a despicable character. Everything she did through the smile society and happiness surgery was not some well-intentioned, if not somewhat radical method of saving planadia. It was an act of vicious revenge.

[00:20:54]>> The outcome of this game, it's all too clear.

[00:20:59]Forces from beyond the sky v for supremacy, ultimately destroying planercadia.

[00:21:05]History remembers it as the cosmic bloodstained games.

[00:21:10]>> You see, foolish has given up on saving anyone. She doesn't believe Planadia could be saved, nor that it deserves to be saved. This is the kind of thinking you can easily fall into after a shallow reading of Schopenhau. Since suffering is inevitable, adding to other suffering seems like something natural, hardly worth condemning. In fact, Schopenhauer did believe that the will to life isn't exclusive to the self or even exclusive to humanity. It is the essence of everything in the universe. Each will to life driven by its blind and insatiable impulse seeks to expand itself and that expansion means encroaching upon and suppressing other wills to life. So all things are in perpetual conflict. The fulfillment of one will to life means the unfulfillment of another and unfulfilled desire is suffering. We are always inflicting suffering. Existence is a constant battleground. But Schopenhauard draws a crucial distinction. This passage from Schopenhau himself captures it most precisely. From this inward torment absolutely and directly essential to them. There finally results even that delight at the suffering of another which has not sprung from egoism but is disinterested.

[00:22:34]This is wickedness proper and rises to the pitch of cruelty. He a wicked person then seeks indirectly the alleviation of which he is incapable directly. In other words, he tries to mitigate his own suffering by the sight of anothers and at the same time recognizes this as an expression of his power. The suffering of another becomes for him an end in itself. It is a spectacle over which he gloats. This is the exact portrait of foolish psychology. She wants to see others in pain, wants to see an aon in pain and she finds comfort in knowing that she caused their suffering even though she gains nothing from it herself. You want to demand an apology from the world of 15 years ago?

[00:23:30]You're the one who's become the aggressor.

[00:23:35]>> How could that be? I merely turned people into actors in front of the lens.

[00:23:40]That is all.

[00:23:42]Gods are fools mistaking malice for mirth. Mortals are shams masking malice with mirth.

[00:23:51]All the laughter I will spit right in your smiling face. I want to see when a mortal destroys the elating show you've been amusing yourself with.

[00:24:05]Will you still be able to laugh?

[00:24:09]>> And it is precisely this wickedness that led foolish consciously or not to become a pawn of the Lord ravager Assad PMD.

[00:24:17]Assad Permade appears in this arc under the guise of meanie fantasm moon and calls itself the malice of the rebel meaning this seed of malice is embedded in every human heart. The word rebel is potentially a reference to the thoughts of the French social psychologist Gustav Leong because the Chinese version uses the word which is not exactly a common phrase but was the word used to translate one of Leon's signature work.

[00:24:47]That being said, the most common English translation of Leon's work uses the word crowd instead of rebel. So either the stio localization team missed the mark by a tiny bit or I'm overreading it. But the French version does use the same word fool as in Leon's work. So perhaps I'm on to something. Either way, Leon's framework is useful here. It explains how a society that clearly believes malice and wickedness to be negative traits can give rise to enormous acts of malice and wickedness. Within a crowd, each individual's share of malice becomes lighter, almost weightless. In the word of simulacra that IPC constructed, malice too has been a simulation. It has no weight, no accountability, no consequences. The crowd can toss it around freely without any psychological burden. Just like online harassments in real life where everyone carelessly posts a few wicked words and forget about them right after.

[00:25:50]Yet for the victim, that accumulated weightless malice quickly becomes the heaviest persecution imaginable.

[00:25:57]>> Innocent.

[00:26:00]The innocent people you speak of are willingly offering up their wish power to the enemy, driving you into a corner.

[00:26:10]I can see it clearly. Their support for full wish and their hostility toward you. It's all from the heart.

[00:26:20]So you must understand everyone you save today could just as easily turn around and spit on someone else or perhaps even you tomorrow.

[00:26:34]On the path of elation, humor and cruelty hold equal strength.

[00:26:40]Full wish bested you because she granted all living beings the right to mockery.

[00:26:46]Mocking you, her, even themselves.

[00:26:52]Mocking everything disappointing about this Arcadia.

[00:26:56]As you can see, people have chosen the masks she offered.

[00:27:02]Remember, the mask of a masked fool is part of their self. Fool wishes mask herself is a part of her that is alienated by a ward of simulacra. It's something she hates with every fiber of her being. And yet she chooses to hand that mask out to everyone to make them suffer the same alienation. This is the wickedness shop described. Foolish absorbed the shopenharian philosophical underpinnings of the abundance. But in Planacadia, a petradish mirroring our reality, it was warped and distorted, leading her down the wicked road of destruction. It is a cautionary tale for our real life. But none of this means foolish's path was some kind of philosophical inevitability. It does highlight, however, that Schopenhau's prescribed remedy is genuinely difficult to put into practice in modern society.

[00:28:00]What Schopenhauer advocated was some kind of aestheticism, transcending the cycle of suffering by negating the will to life itself. Worth noting, negating the will to life is subtly but radically different from negating life. In Schopenhau's view, negating one's own life, the act of suicide in plain terms, is actually the greatest affirmation of the will to life. A person commits suicide not because they don't want to live. They simply don't want to live.

[00:28:30]this life they remain deeply caught in the act of wanting they just can't bear the reality of unfulfilled desire in Schubenhau's words the suicide wills life and is dissatisfied merely with the conditions on which it has come to him a statism by contrast means negating the will to life rejecting the very act of wanting of desire but it's not hard to imagine the resistance this path would face in more society. Reduced desire means reduced consumption and that would shake the very foundation modern society rest upon. Foolish once hid in the closet after the traumatic incident. But the consumer society would not leave her alone. Even by trickery, it will drag her into participation. We who are deeply embedded in modern life must find another way. Since Shopenhau is sometimes called the western Buddhist, let's look at what Buddhism actually offers on this front. This brings us to the other central character in the 4.2 story, Evanessia. Evanessia is a creation of Yaoshir, the abundance, but walking the path of elation. In the previous video, we noted that the abundance path has certain connections to Buddhism. Eania was once an elixir seeker. Someone who upon witnessing the suffering brought by life's finitude sought a way to extinguish that suffering. She succeeded. She became a branch in Yaosher's garden. She eliminated suffering. Yet, it's hard to call what she found happiness. Her eternal life was little more than that pendulum of pain and boredom locked permanently on the boredom side until she encountered aa the elation eons ago in the master of immortality's mysterious garden. Flora flourished with such intensity that they suffocated all other life. A meddler quietly infiltrated this place, plucking the most enchanting and luxurant branch.

[00:30:39]The severed branch screamed in protest, for before she was gifted with eternal life. She was a divine envoy, leading her kin in search of the elixir of life.

[00:30:51]She was a beast of blind love and hatred, a sword dancer who devoured the crimson moon. So proud was she, never having known how to yield.

[00:31:03]The medalsome god promised to enlighten her, to teach her to know true joy. And in the repeated cycles of the Fantas games, the medddler did not break their promise.

[00:31:16]She once witnessed raging flames boil the seas dry, saw civilizations rise from the dust, and wither back into it.

[00:31:27]She gazed upon the purest souls, burning away their brilliance, and stood silent as supreme evil reveled in blood upon the earth.

[00:31:39]Finally, amidst the love and hate of the insignificant, she gradually glimpsed the essence of fleeting life, the meaning of elation.

[00:31:51]Finally, she became me.

[00:31:57]Evanessia's description of her own journey after arriving in Planacadia is laid out even more clearly in her character stories, showing us how she moved from the abundance toward elation.

[00:32:09]And this process also reflects the path later philosophers took beyond Schopenhau's pessimism. Aanessia's true form is a tree. A tree draws nourishments from the soil. nourishment that ultimately derives from the death of other living beings. The vision she describes actually depicts her true self, a giant tree, eternally immortal, even as its surroundings were devoured and reduced to nothing but piles of bleached bones. This is the will to life as Schopenhau depicts it. A blind self-perpetuating existence sustained by the endless deaths of other wills to life. When Aa transplanted Eanessia to Planicadia, her state was very close to what Chopenhau describes as one who has pierced the veil of Maya, meaning someone who has seen through all things as mere representations and thereby achieved a kind of metaphysical detachment.

[00:33:07]At first, the ancient tree in the hidden courtyard simply listened in solitude.

[00:33:12]It paid little mind to it. These lives were but fleeting visitors who would wither and bloom in an instant like raindrops returning to the soil. This is a classically Shobharium metaphysical transcendence viewing all beings as temporary manifestations of the will. At this stage she didn't understand what is laughter, what is sorrow, why do people sing, why do people weep, why do some leave and never return. In other words, she didn't understand existence.

[00:33:45]What allowed her to finally understand wasn't maintaining distance from existence, observing it from a cruel, rational scientific vantage, but finding a kind of resonance within herself. As it watched, a storm brewed deep inside it. At last, it came to understand laughter and tears, why people sang and wept, and why they could never return.

[00:34:11]If Shopopenhau represents the negation of the will to life, then Evanessia represents in Hegel's terms the negation of that negation. I'll fully acknowledge the irony of that sentence given that Schopenhau spent considerable time and energy to mock Hegel in the most devilish way. Though of course Hegel himself didn't speak of the will to life and borrowing only his dialectical framework. The negation of negation is not a simple return to the original affirmation. It's an elevation achieved through synthesis. Shopenhau's path to liberation means seeing through individuality and finitude and returning to some sort of undifferentiated eternity. Evanessia by contrast takes that transcendent insight with her and returns back into individuality and finitude back into existence itself.

[00:35:04]Character stories two and three then show the relationship between existence and the existent at this new level. In story two, Aanessia enjoys actards, handheld games, cosplay, and manga while also falling into sorrow over the pain of the world around her. From a purely shopharian view, this is just being led by the nose by the desire machine that is the will to life. But Aanessia isn't chasing after anything. Her notes on life focus not on what existence has not given her but on what it has given her and she goes ahead to know existence and experience existence. More importantly, Aanessia is also not running away from anything. This is where she surpasses Schopenhau. He advocated negating the will to life. And since in his view all of existence is will to life, his philosophy ultimately points to a negation of existence, an attempt to flee from impermanent existence in order to preserve an eternal self. But Aanessia found the path of elation. And on that absurdist path, existence and self can coexist. Existence is impermanent, true, but so is the self.

[00:36:21]It is constantly being remade. That's why the character story says the joy and sorrow, fear and dread she has touched, do they really drift away with the wind?

[00:36:32]Even before the moment of her perception, she has already been shaped by everything she has felt. At the same time, the relationship between existence and the existent isn't one of unidirectional shaping. Aanessia's role in the Fantas games is that of an arbitrator, a figure who upholds order.

[00:36:54]So why didn't she follow the path of Anna the order? The answer is in story three. When rogue symbols ran a mock and the ward descended into chaos, Eanessia exercised her authority as arbitrator. A crimson blade flashes through the air, severing the symbols. Afterward, the severed symbols are then woven into a reborn language for future generations.

[00:37:18]The earth cracked open, mountains and valleys diminished into dust, and a sorrowful girl fell from the sky. She severed the rogue symbols not to restore the old language, but to give birth to a new language for future generations.

[00:37:34]This is an act of creation. She didn't deny the pain of existence. She acknowledged the sorrow and continued to participate in existence's ongoing creation. These two stories together paint a picture of how on the absurdest path of elation, existence and the existent break through Chopenhau's framework and find a way to coexist. The existent changes through experiencing existence and then reshapes existence through creation. In doing so, the existent finds an alternative to Schopenhau's withdrawal because it has found its place within existence.

[00:38:17]In the final character story 4, Aanessia confronts a challenge from her former self. Why resist what you truly are?

[00:38:26]This question is fascinating. It has two layers. In Aanessia's memory, the first time she faced it was before receiving immortality. At that time her true self was the sword singer, an elixir seeker.

[00:38:39]Through negating that self, she saw through this word of will and representation and achieved a shopharian negation of existence. Now her true self is the ambrosial arbor of the abundance, the eternal self detached from existence. And she negates this self once more. Her reason sounds almost ridiculous or in other words absurd because otherwise she wouldn't be able to keep up with the fluffy across the blue's latest updates. But this answer carries real philosophical weight.

[00:39:12]Through this second negation of self, she achieves the negation of negation of existence and becomes able to throw herself back into existence with positivity despite pain and suffering being the baseline. You may have noticed that Aanessia's story is essentially a retelling of Sirene's story in a different aesthetic and a different scenario. I still believe Aanessia is or will be a pure child of a Naza and not just because she's another pink-haired cute anime girl. More importantly, her story perfectly embodies the spiritual core of the remembrance path.

[00:39:49]>> Even if the world isn't kind to us, >> that's okay.

[00:39:54]As long as I don't forget, there will always be someone to remember the meaning of a smile.

[00:40:02]>> But of course, this is getting a little bit speculative. I generally don't like making story predictions. I'd rather offer an interesting perspective to look at existing story. Sireni said that Remembrance and Trailblaze together let us know how fate is shattered yet still embrace fate's brokenness. And I'm thinking the spark between remembrance and elation is a similar attitude.

[00:40:26]Having tasted the tears of existence yet still facing existence with a smile. So I hope you enjoyed this video and that it gave you a new perspective to look at life. Until next time.