Friedrich Nietzsche made strong impact on the Japanese minds, for example, Mishima Yukio ( Tam Đảo Do Kỷ Phu), who wrote The Temple of the Golden Pavilion ( Kim Các Tự) in 1956, and writers, translators of the first quarter of the 20th century, such as the novelist Mori Ogai ( Wild Geese= Ngỗng Hoang). In the references, in the PDF link, is what Roy Starrs , a professor, views this impact on M. Yukio as dialectics in the latter’s novels.
From an overprotected child { M. Yukio was not allowed to go into sunlight, to play with other boys , at least until 12 years old; most of the time he was surrounded by girl cousins with dolls, or by himself }, of his paternal grandmother Natsuko with her very dominating personality, her tendency for morbid bursts, rather violent temperament [ she was from a class of daimyo (Đại danh = 大名 ) andrelated to the shogun Tokugawa Ieyasu (Đức Xuyên Gia Khang) ], to the scorn and bullying of friends as they mocked him as the literature boy, what had happened in those early years in life would find ways to amalgamate and create an opposing/defensive reaction in the boy’s mind.
And there had been stories about the samurai, honor, death and suicide at teenage, Yukio’s heart and mind tinkered with them— even only with mental pictures and symbolic signification, or dreamful augury—at a very early phase of life. The pride was enormous; the understanding limited; the conflicts, up to much later, were not easily deciphered and resolved. Plus his own “madness/insanity” and the infatuation, the “will/ let-being-pulled” toward a fanciful-fantasized-imaginative will-towards-death ( as I term it) and a sense of nihilism, as well as gratification, glorification in M. Yukio’s self.
From the almost very senseless-hilarious way of entering Ichigaya Camp, the Tokyo headquarters of the Eastern Command of Japan's Self-Defense Forces, then capturing the general, to delivering speech for the wish to have Japan return to the restore of power for the emperor, in 1970, then committing seppuku( mổ bụng tự sát); all this was planned way ahead, and all of us with some skilled analysis, can see, it was only a pretext, a cover for the wish to die the in the samurai way, no matter what the situation at the headquarters of Eastern Command might have turned. Death/suicide, in this case, has the principal meaning in M.Yukio only.
From the almost very senseless-hilarious way of entering Ichigaya Camp, the Tokyo headquarters of the Eastern Command of Japan's Self-Defense Forces, then capturing the general, to delivering speech for the wish to have Japan return to the restore of power for the emperor, in 1970, then committing seppuku( mổ bụng tự sát); all this was planned way ahead, and all of us with some skilled analysis, can see, it was only a pretext, a cover for the wish to die the in the samurai way, no matter what the situation at the headquarters of Eastern Command might have turned. Death/suicide, in this case, has the principal meaning in M.Yukio only.
As Roy Starrs profiles M. Yukio, he believes some of these elements, characters and consequences in M. Yukio are the conflicting factors which produce the Nietzschean dialectics in Yukio.
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REF
https://www2.uni-hamburg.de/oag/noag/noag_1991_3.pdf
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