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File 138257876644.jpg - (42.05KB , 1280x720 , funeral.jpg )
13580 No. 13580 [Edit]
It occurred to me that there is a similarity between some of the concepts of ancestral worship and that of a waifu.

Obviously, the main historical religious and familial elements of these traditions do not especially apply, but I thought there were a couple of interesting parallols.

Firstly, there is the concept that the relationship with these individuals (including ancestors who died way before the individual) is real, valid and existent despite not being meaningfully reciprocal. Or rather, the relationship is seen as having reciprocity despite there being only one actor in "reality".

Secondly, there is the set of ritualised behaviours and attitudes carried out by the individual alongside the relationship. By engaging in certain thoughts and patterns of behaviour, some ritualistic, the relationship was reinforced and made more real in the mind of the living individual, and therefore the whole thing became more real (this isn't the exact wording they would use, but I think there is a clear element of this).

These rituals and the relationship are also thought to be positive for the ethics and character of the individual practising them, once again similar to many discussions of a waifu here.

Perhaps more significantly, these clearly also served the purpose of making certain concepts real. By keeping alive the knowledge of and a set of relationships with the ancestors, they themselves were kept more meaningfully existent into future generations. Similarly, an entire higher concept, that of the family, was seen as being wholly created and sustained by these actions.

Obviously, there were other religious elements involved, some of which were almost certainly, in most cases (though likely not all) more important than the above. Still, I think this is an interesting example of how society (most societies, even) accept to some extent a set of relationships (between living and dead) to different degrees.

Beyond that, we can see that some elements of waifu culture have commonalities with some social norms. This makes me think further about the arbitrary was society divides acceptable and unacceptable.

Of course, even aside from the religious element the above prioritises 3D reality; that is where they see the venue for creating their own reality, so there is a big gap there. But I think perhaps there is a significance to the somewhat common recognition of the possible benefits of the associated behaviour patters of the two practices.

Hopefully a more knowledgeable poster can weigh in and offer a critique, but I thought my vague thoughts might be of some interest.
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>> No. 13584 [Edit]
Let me put it this way:

People hold such relations with the dead because their thinking of them as "gone-" implies a certain "-somewhere else", where such things as souls duel and they'll join as well someday. Thus, funeral rituals are meant to reach and serve the dead wherever they might be, as a way to give continuity to their story.

People disbelieve souls and understand that the dead no longer exist, so what they relate now with is themselves. Thus, funeral rituals are not meant for the dead but for the living ones left behind, as a way to cope out with the loss and go on with their own story.

People finally realize that everything they're dealing with is memories, all the time, to grasp time at all. Therefore, the soul of a person is nothing but his own story: the tension between life and death is merely the one between exercising memory and constituting it. We are all ghosts already, insofar as sentient beings who duel in the middle of the virtual bridge that joins actuality with records; we have to turn our lives into stories and ourselves into characters to grasp any sense of it all and, in the end, stories are all that remains. Thus, funeral rituals are one way to process this frightening realization... and waifus could be another.
>> No. 13590 [Edit]
Hegelian dialectic applied to waifuism, huh? That's... novel. All the same, interesting approach and thoughts on the matter. Thank you for sharing that with us, OP.
>> No. 13598 [Edit]
I wish I had more to say but this is a really great post and I found it more immediately relatable to my experience than some others previously posted. Might help that my waifu is dead, too.

Post edited on 28th Oct 2013, 6:34pm
>> No. 13612 [Edit]
I was answering to OP, but ok.
>> No. 14533 [Edit]
File 139273902075.jpg - (145.70KB , 902x672 , Ghost Dance.jpg )
Enlightening words of Derrida on this matter:

>> No. 15793 [Edit]
File 140300639829.jpg - (431.80KB , 935x1400 , always together.jpg )

Waifus, insofar as fully virtual entities, do work particularly well as ghosts in that Derridean sense of alleged re-apparitions of something that was never there to begin with: waifus do not have a stable identity (by the means of our materialistic ontological commitment), but instead get endlessly mirrored through the reproduction of their source media. Moreover: they do not exist as waifus in any iteration of their source, but only after they get restructured as beloved in the minds of some of us, filling our particular romantic needs and expectations; they thus stop being an alterity and, like Derrida says, become somehow somatized as a necessary part of our beings that follows us everywhere, as long as we remain functionally the same (as their lovers)... which is why I prefer the term doppelgänger (walking double) for them.

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