I-acime ibamba ukushukuma phakathi kwesimo esinqunyiwe kanye nokukhetha komuntu njengokuthinta inhliziyo Amanga Akho kuApril (] Shigatsu wa Kimi Uso). Izihloko ezilandela uhinayano lwe-piano prodigy Arima, olahlekelwa ikhono lokuzwa ukudlala kwakhe siqu ngemva kokufa kukanina, nokuhlangana kwakhe ne-crediary ekhululekileyo ka-Viyolion Kaorian Miyazono. Izindaba zabo ezihlobeneyo ziphakamisa imibuzo ehlala njalo: Ukuphila kwethu kulungiswe ngamandla ethu okungalawuleki, noma izinqumo zethu ngabanye zingenza zibukeke kahle ukuthi sisebenzisa umculo ovelele, ziveza kalula, futhi ziveza kalula, izikhangiso, ukuveza ukubukeka, ukuveza ukubukeka kwe-mfakelwa kwe-mfa, ukuhloka, ukuhlola okubonisa ukuvumelana kwekhono, nokuhlola okungoko okungoko okungoko okungoko okungoko.

Ukuqonda Ukudalelwa Ngokuqamba Kwakho Amanga NgoApril'

Kulokhu ukudalelwa akuwona amandla ayimfihlo kodwa iqoqo elingashintshi lokuqala izimo − [1] ukugula, ukulahlekelwa, nokulahlekelwa okungaguquguquki. Loluchungechunge luqala ngoKōsei ebambeke ngokufa kukanina, uSaki. Ukuziqeqesha kwakhe okuqinile nokunokweqisayo kwamenza waba umenzi oqeqeshekile kodwa futhi wafaka futhi ukwesaba okujulile kokungafezeki. Ngemva kokufa kwakhe, umhlaba wakhe uba yi-monochromatic, echazwa ngomqondo ogcwele ukuthi akanakukwazi ukudlula okwenzeka kuye. Ukuhluleka kwakhe ukuzwa umlomo wakhe uphawula ukuthi u-piyano, “isiqalekiso" futhi kwafaka futhi ukubonakaliswa okungokomzimba kokudalelwa. Kumelela indlela ukusha okungasificeki, okwenza umuzwa ongenakugwenywa.

Ngokufanayo, isiphetho sikaKaori siguliswa isifo esibulalayo. Umbukwane ufunda kwasekuqaleni ukuthi ukusebenza kwakhe ngokuphamazela kufihla umzimba ohluleka kancane kancane. Isimo sakhe asikhethwanga; siwukuvota okunonya. Umehluko phakathi kokukhanya kwakhe nokuphakama kwe-prognosis kuveza ukucindezeleka okukhulu: kusho ukuthini ukuphila ngokugcwele lapho isikhathi singaqiniseki? Isiphetho sikaKaori sivaliwe, kodwa isiboniso asiyibekeli njengesijeziso kodwa njengesembozo sokudweba kwakhe.

Ukushikashikeka KukaKōsei Ngezindlela Ezinqunyiwe

Ubuhlobo bukaKōsei nokudalelwa buyicala. Ngemva kokufa kukanina, uyeka ukudlala ngokuphelele, eqiniseka ukuthi umculo wakhe wabangela ukuhlupheka kwakhe − ukudabuka okungenangqondo kodwa okunamandla ngokomzwelo. Lokhu kungazichazi kuyindlela yakhe yokuzithoba ekudalelweni acabanga ukuthi ufanelwe. Ukubona kumelela izwe lakhe elihlanziwe ngemibala engabonakali ngesikhathi sokubukeka kwakhe kwasekuqaleni, ehluke kakhulu ngombala obangela izikhukhula lapho uCaro engena ekuphileni kwakhe. Uhambo lwakhe aluyona nje indlela yakhe yokuzitika eqonde ukuthi ukudalelwa akuyona into amelwe ayiyo. Izenzo zakhe zokuqala ngaphandle kokulalela amazwi abonisa uhlobo oluthile olubulalayo: ukuhamba ngemidanti, ukushaya ngemicucu, ukunyakaza, ukuhlanganisa ngempela.

Ukuvela kwenkumbulo kanina kuloluchungechunge kungenza kube nesici esiqhubekayo sokudalelwa njengesithiyo esiqhubekayo esingokwengqondo. Uzwa izwi lakhe ligxeka indlela yakhe phakathi nemincintiswano, ukuchaza okuchaza ngendlela engokoqobo indlela amakoloni angaphambili asebenza ngayo manje. Umbukiso usikisela ukuthi nakuba singenakukwazi ukulungisa izenzakalo ezibuhlungu, singashintsha indlela ezinanela ngayo ezingqondweni zethu.

Umbono Wenkululeko Yokuzikhethela

Uma ukudalelwa kuyisandla esiphathwayo, inkululeko yokuzikhethela yindlela abayidlala ngayo. I-anime igcizelela ukuthi inhlangano ayiyona emayelana nokubalekela ubunzima kodwa ngokukhetha indlela yokusabela kuyo. Wonke umuntu ubhekene nesikhathi lapho kumelwe anqume khona ukuthi angalichaza khona ikusasa lakhe. Lokhu kukhetha, ngokuvamile okwenziwa ngokuphambanisa ukusebenza komphakathi noma ukuvuma isifuba, kuba yikhosha lokuziphatha.

Isinqumo sikaKaori sokuphishekela umsebenzi wokudlala iviolin naphezu kokugula kwakhe siyisenzo sakhe esiphakeme sokuzikhethela. Uyazi ukuthi ngeke aphile isikhathi eside, kodwa ukuncintisana kwakhe, ukusunduza umzimba wakhe kufinyelele isilinganiso sawo, futhi okubaluleke kakhulu, ukhetha ukudweba iKōsei ijubane eliwumsindo. Ukuqamba amanga . .ukufuna kwakhe ukuba nesithakazelo kuKōsari umngane kaWatari ukuze achithe isikhathi noKōsei, futhi ukuvukela okuncane okunganciphisa ukuhlangana kwakhe nokwelashwa. Kuyikho okusebenza iqiniso eliphakeme: ukuthi ukuxhumana nomngane wakhe uWatarikho.

KuKōsei, inkululeko yokuzikhethela ivela kancane. Isenzo sakhe sokuqala senhlangano sivumelana nokuhamba noKaori esiteji emncintiswaneni weTowa Hall. Ukuthi uYebo ongashadile ukwenqaba ukuvumela ukwesaba kulawule izenzo zakhe. Njengoba uchungechunge luqhubeka, ukhetha ukubhekana nesiphiwo sikanina phakathi nokwenza kukaChoptin’s Baldade No. .

Ubungane Nomphakathi Njengezikhungo Zokuzikhethela

Umbukiso uqaphele ukuba ubonise ukuthi inkululeko yokuzikhethela ayivamile ukudlula ngokuzihlukanisa. Ukusekela kwabangane abanjengo-Tsubiki Sawabe noRyōta Watari kunikeza isibonelo esingokomzwelo esiqinile sokuzibopha uKōsei ukukholelwa izinto azikhethayo. Ukuba khona kukaTsundaki okungantengantengi, ngisho nalapho elwa nemizwa yakhe yothando, kukhumbuza uKōsei ukuthi izenzo zakhe zithinta abanye. Ukukhetha kwakhe ukuhlala eceleni kwakhe kuyisibonelo esinokuthula kodwa esinamandla sokuzinqumela njengesibopho esingokokuziphatha. Ngokufanayo, isinqumo sika-Tatari sokuthatha inyathelo eceleni lapho eqaphela ukujula kwesibopho sikaKōse noKambei noKambey kubonisa ukuthi ngezinye izikhathi kuveza ukuthi ukukhetha kwakhe siqu kuveza injabulo ngaphambi kokuba umuntu. Lokhu kubonisa ukuthi isibopho esiphakathi komphakathi asizimisele ukuzenzela inselele; ngokufanayo, isinqumo esisetshenziswa phakathi komphakathi futhi sisekela.

Uphawu Lomculo

Ku Amanga Akho kuApril, umculo usebenza njengesingathekiso sokugcina salokhu kokubili ukudalelwa nenkululeko yokuzikhethela. Kwelinye izinga, amaphuzu omculo ayizinsika: amaphuzu namandla anqunywe kusengaphambili abaqambi bezincwadi. Kwesinye, ukusebenza kuyincazelo `ingcweti eyingqayizivele ye-infromment, ukhetho lwe-tiffo, nokuhlikihla okungokomzwelo kuguqula umbhalo omisiwe ube yisici esiphilayo. Lokhu kuzwelana kuveza ukuqina okuphakathi kwezimo zokuphila nokusabela komuntu siqu.

Uphiyano lukaKōsei luyijele ekuqaleni. Indlela kanina yokuhlola izinkanyezi yamphoqa ukuba aphinde aphinde abhale umculo wamaphepha ngendlela ephelele, asuse imizwelo yakhe. Ngemva kokuba ephukile, uphiyano luba uphawu lwentando yakhe ephukile. Lapho kamuva ebuyela kulo ngethonya likaKaori, ithuluzi lishintsha libe imoto yokuzifihla. Uqala ukuzwa amanothi, hhayi ngokuphelele, kodwa ngesembozo esisha esisha esishayo esingokomzwelo, uphawu lokuthi uphinde wabuguqula ubuhlobo bakhe nodalelwa.

Iviolin kaKaori ihlanganisa inkululeko. Udlala ngenkululeko engapheli, ushintsha amachashaza ngezindlela abahluleli abavame ukugxeka kodwa izibukeli bawathande. Ukuhumusha kwakhe iBeethoven’s Kreutzeta[ esenzekalweni sokuqala ukumemezela kokuzibusa: unganaki ukushaya indlwabu okungokwesiko ukuze afake injabulo futhi adelele. Lokhu kuphambuka ngamabomu engomeni kuyisiqinisekiso sezwi lakhe siqu ngokumelene nendikimba engamthulisa. I-violin iba yithuluzi lakhe lokuzimela lokuphila ngaphandle kokuxilonga.

Imisebenzi Njengezindawo Ezinemilitha

Ihholo lekhonsathi yinkundla lapho ukudalelwa nenkululeko kungqubuzana khona ngokuphawulekayo. Isikhathi ngasinye lapho abalingiswa kumelwe babhekane khona namathemba angaphandle [1] Izihloko, izilaleli, amajaji − ngesikhathi esifanayo ezithela emculweni. UKōsei wenza inhlekelele yokuqala noKaori, lapho eyeka ukudlala phakathi kwengxenye ngenxa yesithiyo sakhe esingokwengqondo, ukuvumela ukudalelwa. Kodwa kamuva abaculi bamagama, njengalokho abekwe iMpuma Japan Piano umbango, umbonise ukulawula. Udlala ngezandla eziqhaqhaqhazelayo nobuso obukhazithe izinyembezi, enqaba ukuvumela inkumbulo yemidla yocingo lwakhe olulawula izintambo zakhe zengqondo. Izilaleli zinikeza isenzo esikhulu sentando: ukukhetha ukudumisa imizwa yakhe siqu.

UKaori wagcina, wahlinza kakhulu lapho ehlinzwa, futhi wakwenza lokho kudlula ukuhlanganisa isingathekiso esibonakalayo kanye nokuhlobana okungokomoya kukaKōsei nomkakhe cishe kuyisenzo esimsulwa senkululeko yokuzikhethela. Ukhipha umphefumulo wakhe ngokoqobo, azi ukuthi uzoba owokugcina, futhi ngokwenza kanjalo, uveza uthando nokuvalelisa okungasoze kwabanjwa. Ukusebenza kuwumvuthwandaba ongokomoya: ukudalelwa kunganquma ukuthi sifa nini, kodwa sinquma ukuthi siphila kanjani futhi sikhunjulwa kanjani.

Izizathu Zokuziphatha Zokudalelwa Nenkululeko Yokuzikhethela

Ukushayisana kwalamandla amabili kuphakamisa imibuzo ejulile yokuziphatha. Uma izenzo zethu zilolongwa ngokwengxenye yizimo esingazilawuli, sinecala elingakanani ngamaphutha ethu noma ukukhula kwethu? I-amime ayinikezi incazelo yefilosofi kodwa kunalokho ihlanganisa lemibuzo ngezimpawu zobuntu. Umphumela uwukuhlolwa kozwela kokulandisa nokuthembeka.

Kōsei kumelwe avumelane nokuziphatha kwakhe kwesikhathi esidlule kunina. Njengengane, wambiza ngokuthi u-"monsster" ngemva kokuwa kwakhe kokugcina, isikhathi angeke akwazi ukusilungisa. Ubuhlungu balokho kuqhuma kwezwi lakhe buqinisa inkolelo yakhe yokuthi akakufanelekeli ukujabula. Uhambo lwakhe oluhle luhlanganisa ukwamukela lokho, nakuba engeke aphinde abhale umlando wakhe, angathatha icala ngendlela aqhubekela phambili ngayo. Ekugcineni ufeza inkumbulo kanina ngozwela kunokuba abe nentukuthelo, avume uthando lwakhe olunephutha nokusabela kwakhe okungalungile. Loluluhlu luwumbono wokuziphatha: ukhetha ukuthwala ifa lakhe njengesiqalekiso kodwa njengengxenye yefa eliyinkimbinkimbi.

UKaori ubhekene nohlangothi oluhlukile lokuziphatha: ukuziphatha okuhlukile: okungokokuqamba amanga. Ngokuzenza sengathi uyamthanda uWatari, usebenzisa amandla angokwenhlalo ukuze asondele kuKōsei. Ingabe leyonkohliso ilungile ngokwezimiso zokuziphatha? Loluchungechunge luyiveza njengesenzo esicacile esizalwa ngothando nokuphelelwa ithemba. Incwadi yakhe yokugcina yembula imizwa yakhe yeqiniso nezizathu ezibangela ukukhohlisa. Ngokuvuma, uthatha icala eligcwele ngokukhetha kwakhe, uxolisa nganoma yibuphi ubuhlungu obubangelwa yikho ukuphikelela ekuthandeni ngelungelo lothando ngendlela ewukuphela kwendlela angenza ngayo. Lokhu kuveza umqondo wokuthi izenzo zokuziphatha azinakulinganiswa njalo ngemithetho eqinile; ngezinye izikhathi umongo nenhloso ewuvezayo isahlulelo sethu.

Ukuphila Kwangempela Njengenhlangano Yokuziphatha

Isifundo esiphindaphindwayo kuyi-amime sibalulekile ukuphila ngendlela eqinisekile, okuyinto edingwayo. Ababonisa imizwa yabo yeqiniso . njenga-Tsubhaki, ophika uthando lwakhe ngoKōsei ochungechungeni oluningi. IKōsei iveza ukuthi ukuphila ngeqiniso, ngisho nalapho imema ukuchayeka, ukubonakaliswa kwenkululeko enkulu kakhulu nokuhlonipheka kwakhe ngendlela ebaluleke kakhulu yokudumisa bobabili abantu.

Lokhu kugcizelela ebuyiqinisoni kuvumelana nemiqondo yanamuhla engokwengqondo yokuzinqumela kanye nokuzenzela injongo. Ukucwaninga ngenjongo ngokuvamile kuhlanganisa inxusa lomuntu siqu nenhlalakahle; abantu abanomuzwa wokuthi bangenza ukukhetha okunengqondo bathambekele ekubhekaneni kangcono nobunzima. ukuhlola ubuqiniso[ kubonisa ukuthi ukuhlanganisa izenzo nezindinganiso zangaphakathi kunciphisa ukuphikisana ngaphakathi futhi kuthuthukise impilo yengqondo − nesimiso se Kōsei siveza indlela ahamba ngayo emazwini asuka enhliziyweni.

Inhlanhla Yokuziphatha Nokungalungi

Lo mbukiso u-Kaori ucindezela izilaleli ukuba zimelane nomqondo wenhlanhla yokuziphatha. Ukugula kukaKaori akufanelwe neze; akanaphutha ngokokuziphatha kodwa uhlushwa kakhulu. Lokhu kungabi nabulungisa kungaphoqelela kalula ukuba umdlali angene e-nihilism, kodwa uKaori uyamelana. Ukukhetha kwakhe ukuthola ubuhle nokuhlobana kusikisela ukuthi ukubaluleka kokuziphatha akunqunywa ngemiphumela kodwa ukuthi ikusasa lihlobana kanjani nomuntu ongaziwa. Ngokufanayo, inhlekelele kaKōsei ayilona iphutha lakhe, kodwa wayeyingane ebambeke entweni engalawuleki, kodwa ukuphumelela kwakhe kuxhomeke ekuzimiseleni kwakhe ukusebenzelana nayo. Ngaleyo ndlela uchungechunge luyavuma ukuthi nakuba inhlekelele ingasakaza ubuhlungu ngokungafanele, iyokwenza indlela yokuzihlonipha, ngisho noma ingaphelele ukuphulukisa.

Isiphetho

Amaphutha akho kuApril asalokhu ewumsebenzi owenziwe ngokuqapha ngoba enqaba ukwenza isimo somuntu sibe lula. Ukudalelwa nenkululeko yokuzikhethela akuphikisani kodwa abantu abadansana abahambisanayo, ngamunye enikeza isimo sabanye. Ngomculo, uchungechunge lucabanga ngalamaphuzu anqunywe kusengaphambili ahlangatshezwana nenkanuko engafanele, ukuthulisa umsindo wesibindi, kanye nokusebenza kokugcina okuwukuhloniphisayo. Isipho esihlala njalo siveza isimilo sayo esinephutha kodwa siveza izimpawu ezingokoqobo. [Imizwa yangempela] sisenza sikhethe izandla esingakwazi ukuxoxa ngazo, singakhetha indlela yokuzidlala. Lokho kuboniswa ngothando, nokuthembeka, lapho kushiwo khona. Isipho esihlala khona. Isipho sisho ukuthi, ngisho nangezinye ezithinta inhliziyo, sisezinabantu abaholi, thina abalobi bethu.

Ukuzindla ngokuqhubekayo ngesilinganiso sefilosofi yenhlangano engeni, explore lendlela yokuhlaziya [ ekudalelweni nasekuhluphekeni kwezifanekisi zaseJapane. Indima yomculo njengokwelapha ezimisweni zezwe langempela iyafundisa; iNhlangano ye-American Music Therapy Relapyment inikeza iziphetho zokwelapha umculo [[], ezinanela amandla okwelapha aboniswe kumboniso.