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 社会に生きる個人は、外部にあるシステムや文化を、習慣や価値観としてとして内在化したりします。しかしながら身体に社会を抱えながらも、その身体が社会から切り離された個人としてあるときに、わたしという自己が主体として正統であることは、あなたという他者が客体で異端として存在しえるでしょう。人はそれを孤独と名づけるのではないかとわたしは推測しています。 また、この孤独を感じながら共にある、自由に移動する人、自由にとどまる人、意思に反して移動する人、意に反してとどまる人の喜びや苦悩も、わたしの興味の一つです。


 I am interested in 'things that are supposed to be absent'. These are things that tend to be deliberately/unwittingly made invisible in order to maintain the status quo, or for the consideration of certain people, or for the benefit of those in power. This is often referred to as heresy. When heresy exists, there is always orthodoxy. And I still don't know of any situation where legitimacy can exist without heresy, and of course there is no reality here that fits into such a binary system.
 Individuals living in society internalise external systems and cultures as habits and values. However, when the body holds society, but the body is an individual detached from society,  "I" is legitimate as a subject, while "you" can exist as an object and a heresy. I speculate that people name it loneliness. I am also interested in the joys and pains of those who move freely, who stay freely, who move against their will and who stay against their will, feeling this solitude.
 For example, while I am having coffee with you on a park bench and watching children bathing in a fountain, I consider whether it is possible for me to simultaneously recognise that thing that you are cooking dish in the cafe at your place of work in your story, and thing that you are fighting a devastating wildfire that I have unexpectedly received on my smartphone via email news, and thing  that unknown you on the other side of the world, kissing someone in the middle of a riot. 
The trajectory and results of this thought experiment are reconsidered by replacing events with drama and society with theatre, and attempting to recreate them by means that are effective in the situation, which we call a performance, a project.

Above all I fear my mistake while I want to know it.