With The  COVID-19 pandemic in Japan, the government was unable to impose a lockdown, but asked people instead to do same thing voluntarily.  Incorporated in this, sacrificial rituals can be seen . The book “Voluntary death in Japan” (1984) written by Maurice Pinguet was very helpful to Furui Hiroaki in thinking about the Japanese view of life and death. Pinguet's idea of seeing vitality in voluntary death seems to be a suggestion with which to overcome the current pandemic. He picks up on two recent topics that have been talked about on the theme of saving people: The movie "MINAMATA" and The movie version of Demon Slayer- Kimetsu no Yaiba “Infinity Train”. Unlike suicide, voluntary death is, so to speak, a story of rebirth.     Furui Hiroaki is a psychiatrist specialized in psychoanalysis. For some decades he was dedicated to the treatment of in-hospital patients, then 15 years ago, he opened his own clinic and has to date treated  over 6000 patients there.  Within his career, he has spent  2 years, from 1997 to 1999, in the US for training as an international fellow at the Karl Menninger School in the United States. At that time, he also received training analysis. He is currently working as a full-time clinician in his psychiatric clinic, he also dedicates as much time as possible to doing psychoanalysis. In June of 2020, He was admitted as Member of the International Psychoanalytical Association. His major studies in psychoanalysis include: countertransference to aggression in patients with obsessive-compulsive disorder,and psychotherapy processes in patients with borderline personality disorders who have experienced sibling sexual abuse.   I am a psychiatrist specialized in psychoanalysis. I have been dedicated to the treatment of in-hospital patients for decades, and after that, I open a clinic by myself 15 years ago.  During my career, I stayed in the US for 2 years at Menninger Clinic for training, and it is my great pleasure to have this opportunity to do podcast.  I have a clinic as a psychiatric practitioner. During COVID-19 pandemic, I saw patients under various situations.  Some patients have implied suicide to escape from the hardships of their life.  Despite the severalty of their claim, their tone of expressions is very calm as if they are talking about daily conversation or a joke. COVID-19 has killed many people. Since the therapist and the patient share the social situation of being next to death. It may be changing the treatment space shared by the two. There may be a special sense of solidarity between the two. Such a special relationship and environment gave me the opportunity to reconsider the Japanese view of life and death. This pandemic revealed that our government cannot use the method of “lockdown” in the Peace Constitution of Japan. Therefore, the government demanded that the people voluntarily refrain from going out in consideration of their surroundings. Most people obediently followed government instructions of “Jishuku”, which means voluntary restriction of oneself, despite confusion and contradiction. It seems that we can no longer think of the word as a volunteering to choose on our own initiative. In the history of Japan, we don’t prohibit suicide so strictly. I think that one aspect of the Japanese view of life and death is expressed in people's words and deeds for this pandemic. We can't just take it as a pathological mental condition. French philosopher Roland Barthes discussed the characteristics of Japanese culture, using the example of his observation of eating habits of Sukiyaki in his “Empire of Signs”. For Westerns, forks are an extension of hunting, reminiscent of spears. For Japanese people, what they use are “hashi” chopsticks in Japanese, and it means the little thing and a tool to play. Freshly cut raw vegetables and thin slices of meat are prepared on a table, with the heated frying pan at the center.  People gather