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Jun 26, 2012 7:29 AM
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Font: http://behind-the.nihonreview.com/20101027/my-mom-is-a-tsundere-part-1/

By Kylaran on October 27th, 2010

Seeing as my colleagues have officially deemed this month “Tsundere Appreciation Month”, I felt that I should address the topic of tsundere in some sort of way within this post, which is shamefully my first post in three months. Sorrow-kun gave us a chance to take an initial look by arguing that tsundere do seem to be more inherently sexual (even compared to their closest dere cousins), while Akira argues that they are not inherently more sexual through an analysis of gender. I will proceed to present my own conception of tsundere, ultimately making an arguing different (and perhaps opposed to) these previous two view points.


The Logical Foundation of Otaku Ontology

I want to first note that I discussed in one of my earliest posts here on the blog the consequences of ontological commitment as a consequence of otaku consumption. This article will, more or less, deal with the same metaphysical problems as its predecessor, although the focus will be on romantic relationships, sexuality, and tsundere.

To begin I want to step away from the topic of sexuality for a second. Sexuality is, undeniably, a charged topic due to the social implications of sex. Quite frankly, in order to properly understand tsundere, I believe we need to take a step back from the sexual aspect, and focus on something far more fundamental: mental states. Here, emphasis will be placed on a conception of mental states falling under the theory of folk psychology. Folk psychology is essentially what we would refer to as the “common sense” usage of words to describe the behavior of others. To draw a concrete example from the Stanford Encyclopedia of Philosophy:

If someone has the desire for X and the belief that the best way to get X is by doing Y, then (barring certain conditions) that person will tend to do Y.

Essentially, we have reduced a person’s behavior into a deductive argument, of which the simplest is the conditional statement (Fa ^ Ga) → Ha; where F = has a desire for X, G = believes doing Y will get him X, and H = has a tendency to do Y. Note that a stipulation here is ceteris paribus, that is, all things being equal, the aforementioned argument will correctly predict behavior.

Okay, I’m sure by now all of you want to scream: “But Kylaran, I didn’t come here to read about your crap! I came here to read about your mother!” I assure you, she’s a fantastic woman and I love her as any son would. Despite the long introduction, I do have a reason for the lecture. What I wanted to point out most fervently was that even in our everyday functioning, humans rely on this sort of folk theory for predicting and explaining behavior. We rely on this extremely unscientific tool quite often, yet it seems to produce results with some accuracy. This usage of folk psychology leads me to my first (of two) major points. I will cover the second major point in the second part.

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Jun 26, 2012 7:31 AM
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Romance as Described by Folk Psychology

I wrote in a comment on a post early this month by Akira discussing the failure of many anime to discuss romance in depth that cognition can, to some extent, be modeled as a simplistic decision tree. This is directly linked to the use of deductive arguments in folk psychology. When we watch an anime or play a game, we attempt to understand the goals, motivations, and beliefs of the characters on screen, just as we would do the same for other human beings. Despite the fact that these characters are basically not real, the viewer must use the same tool of folk psychology in order to grasp an understanding of how imaginary characters would behave. In fact, the creators most likely used the same folk psychology to create these characters.

Thus, the very existence of these fictitious characters (and their subsequent personalities) is rooted in a logical structure based on deductive arguments. What does this mean? It means that we start thinking, “This girl wants X. If I help her attain X, then she will have a better impression of me. I help her attain X. Therefore, she has a better impression of me.” Obviously, to make a romantic story more complex, numerous levels of these check-points (usually they are the areas where a main character makes a choice in any given story) build and build on top of each other to eventually produce a final romantic tale.

Now we come to the point in my comment on Akira’s point. This structure of understanding romance as a series of deductive arguments produces a tree-like decision pattern, in which at each point several possibility branches will exist, and the paths leading to girls will become accessible should we act correctly.

Unfortunately, as we all know, real romance doesn’t function this way. Part of the reason lies in the fact that, as humans, we can only predict so many “possible outcomes”. Unlike a game, real romance does not have only a limited number of choices. Another problem is in the very apparatus we use to describe the behavior of others; folk psychology is not completely accurate (as anyone can attest), and often its failures become the subject of drama in a romance series (i.e. protagonist screws up and the girl he wants now hates him because he thought he was doing the right thing for her when in fact she wanted something else).

In particular, otaku who are constantly exposed to these 2D (and therefore unrealistic) interpretations of romance start to adopt this simplistic way of looking at love. My argument as to the cause of this phenomenon is that real world romances simply do not make sense; they do not always necessarily fit nicely with our mental theory of folk psychology, and therefore are unpredictable. This unpredictability may lead to failure, damaged emotions, and/or other problems.
Jun 26, 2012 7:32 AM
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To take a case in point: real world girls (guys) who may pick on a guy (girl) no matter how nice they are. Although there are theories to explain aggressive and mean behavior in social settings that argue these individuals are not intentionally “mean” per se, the point here is that from the victim’s perspective, anything they may try to do that should logically result in good will fails to attain (in the way that a deductive argument would fail). It makes perfect sense, then, that the result would be a preference for watching anime in which the characters are patterned and safe. No matter if the girl (guy) is the sensitive, sweet, and loving kind, or if they’re a tsundere, as long as predictability is there, romance simply makes sense.

As you can see in this line of thinking, we have no need to argue that otaku desire some “pure virgin” that will never betray them, or that tsundere have inherent sexuality. However, my argument up until this point will meet difficulties in explaining some phenomenon. One of these problems directly pertains to the my goal in writing this post: if all an otaku wants is for romance to make sense, then why are there preferences for, say tsundere over iyashi-kei (the kind, gentle girls that soothe you)? I will attempt to provide an explanation for this question in the next section.

In conclusion to part one, I wanted to establish an argument that tackles romantic love in anime (and more generally, any fantasy/fictitious world) as being a consequence of human cognition, and that romance can be thought of as not, perhaps, a desirability for any sort of metaphysical and abstract trait, such as virginity. Part two will cover specifically a theory explaining the “sexuality” of tsundere.

Notes:

First, I thank my fellow bloggers Sorrow-kun and Akira for posting their opinions first. Without doing so, I would find myself with fewer things to argue about.

As some of you may already have noticed, this article is similarly related to my previous article on waifu. However, my purpose in that previous article was to speculate a biological faculty capable of equating 3D with 2D romance. Here, my goal is to demonstrate, from a different perspective, how logic and reason may be a reason for the treatment of romance in anime and by otaku.

For further reading on propositional attitudes, see the Stanford Encyclopedia of Philosophy. My particular example was taken from: Ramsey, William, “Eliminative Materialism”, The Stanford Encyclopedia of Philosophy (Fall 2008 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/fall2008/entries/materialism-eliminative/>;.
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Jun 26, 2012 8:59 AM
It’s time to ditch the text file.
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