The JCP Manifesto:
The Wager on Aesthetic Defeat

Preface: Revisiting the Worn-Out Beauty

In this modern era, the acts we seek to celebrate are discussed in diverse contexts, yet often as something banal. It is undeniable that it is simply one of many trivial acts for obtaining pleasure, and indeed, it was once perceived from the female perspective within the political context of sexual liberation.

We dare to gather here to reclaim a single facet often overlooked within those contexts. That is the perspective of "Gynolatry" (Aesthetic Worship). Of course, we do not deny that this, too, may now appear banal.

However, we wish to cast light once more upon this quiet moment of "subordination to beauty," a meaning whose intensity has been ceaselessly worn down by the deluge of pornography as simple consumption and literary expression.

I. A Modest Freedom, The Perspective of a Ghost

In ancient Rome, "Cunnilinctor" was the ultimate slur. It was the shame of a man who abandoned agency (the penetrator) and chose passivity (the penetrated). In the modern context, this interpretation naturally no longer holds.

Alternatively, the binary opposition of sadism and masochism has so simple a structure that even as street gossip, it is frowned upon not because it is obscene, but because it is too simplistic; the intensity of meaning to be gleaned from it now is trivial at best.

Yet still, we have no choice but to re-examine this act—which in ancient times bore the intensity of disgrace but now no longer holds such power—and begin speaking from the very weak manifestation of agency that "we chose it," from this modest freedom, from weak thought.

This may well commit the folly of evoking the narcissism and arrogance that have been repeated countless times before. But in a world where one can no longer easily find a "body without organs," a highly managed world where the ghost of "organs without a body" drifts, this is the only sole perspective from which the ghost can begin to speak.

II. Flesh as Icon, Reading as Ritual

Our gaze returns first to the point that the flesh is a holy "Icon" to be deciphered.
The object's secret place manifests not as a physical organ, but as a text containing the structure of beauty.

Viscosity like peach juice. Complex folds like a fig.

We physically ingest these signs through the etiquette of "Erotic Eating."
Through this reading as ritual, we recover a forgotten ensemble.
Only by tracing that meaning with our own tongues and taking it into our bodies can we touch the structure of beauty.

III. The Alchemy of Solitary Observers

Our spiritual genealogy constantly references the masters of modern Japanese literature.

The essence of Tanizaki Jun'ichirō lies not merely in masochism. In "Naomi" (Chijin no Ai) or "Fumiko's Legs," he exercised an alchemy that transformed even the obsession with filth and excretion into "gold" (beauty) within the retort of his prose. Just as Henry Miller found "sanctity" in "filth," Tanizaki too sublimated the mundane flesh into a literary universe.

Nagai Kafū, in "A Strange Tale from East of the River" (Bokutō Kidan), while in the vortex of a love affair, always turned his eyes to the ditch outside the window or the changing seasons. The perspective of the "cold observer," who drowns in the object yet never fully assimilates, paradoxically constructs the foundation that makes alchemy possible.

The enthusiastic "alchemy" and the cold "observation." Our identity lies within the reciprocating motion of these two spirits and tongues.

IV. The Ethics of Alchemy

However, we must be vigilant. Alchemy is the act of processing and altering material.
Because the very hand that sublimates the object into "gold" inevitably harbors the violence (Violation) of treating a living human being as material.

To be an observer is to be solitary, which is to be self-righteous.
That the object forced to keep company with this self-righteousness is a single human being is, in itself, sinful.

Worship entails the risk of easily inviting and falling into a relationship of dominance/submission. Furthermore, our fragile bodies and minds would likely dissipate instantly, unable to withstand the cold of the literary universe the moment we try to reel it in.

We are, in reality, vulnerable and brittle. Simply weak.
Referencing this fact. This is the other axiom of our alchemy.

Conclusion: By Chance, We Have Already Chosen

By now, many will have dropped out.
Deciphering the object as a sign while respecting them as a vulnerable human.
The parallel of the observer's cold gaze and the worshiper's enthusiastic immersion.
These are logically conflicting before they are even self-righteous.

However, we have, by chance, already chosen to touch with our tongues, to watch, to listen, to smell, and to eat. We cannot stop this exploration within this chance. We are wagering on greeting the morning in this night world where ghosts drift.