[S]
P. 59.
P. 59.
[T]
P. 119.
P. 119.
[U]
Aston's "Japanese Literature," p. 29.
Aston's "Japanese Literature," p. 29.
[V]
"Japanese Literature," p. 24.
"Japanese Literature," p. 24.
[W]
Cf.chapter xxxiii.
Cf.chapter xxxiii.
[X]
Gustave Le Bon maintains, in his brilliant, but sophistical, work on "The Psychology of Peoples," that the "soul of a race" unalterably determines even its art. He states that a Hindu artist, in copying an European model several times, gradually eliminates the European characteristics, so that, "the second or third copy ... will have become exclusively Hindu." His entire argument is of this nature; I must confess that I do not in the least feel its force. The reason the Hindu artist transforms a Western picture in copying it is because he has been trained in Hindu art, not because he is a Hindu physiologically. If that same Hindu artist, taken in infancy to Europe and raised as a European and trained in European art, should still persist in replacing European by Hindu art characteristics, then the argument would have some force, and his contention that the "soul of races" can be modified only by intermarriage of races would seem more reasonable.
Gustave Le Bon maintains, in his brilliant, but sophistical, work on "The Psychology of Peoples," that the "soul of a race" unalterably determines even its art. He states that a Hindu artist, in copying an European model several times, gradually eliminates the European characteristics, so that, "the second or third copy ... will have become exclusively Hindu." His entire argument is of this nature; I must confess that I do not in the least feel its force. The reason the Hindu artist transforms a Western picture in copying it is because he has been trained in Hindu art, not because he is a Hindu physiologically. If that same Hindu artist, taken in infancy to Europe and raised as a European and trained in European art, should still persist in replacing European by Hindu art characteristics, then the argument would have some force, and his contention that the "soul of races" can be modified only by intermarriage of races would seem more reasonable.
[Y]
"The Human Species," p. 283.
"The Human Species," p. 283.
[Z]
Ibid., p. 282.
Ibid., p. 282.
[AA]
Ibid., p. 384.
Ibid., p. 384.
[AB]
The manuscript of this work was largely prepared in 1897 and 1898. Since writing the above lines, a vigorous discussion has been carried on in the Japanese press as to the advantages and disadvantages of the present system of writing. Many have advocated boldly the entire abandonment of the Chinese character and the exclusive use of the Roman alphabet. The difficulties of such a step are enormous and cannot be appreciated by anyone not familiar with the written language of Japan. One or the strongest arguments for such a course, however, has been the obstacle placed by the Chinese in the way of popular education, due to the time required for its mastery and the mechanical nature of the mind it tends to produce. In August of 1900 the Educational Department enacted some regulations that have great significance in this connection. Perhaps the most important is the requirement that not more than one thousand two hundred Chinese characters are to be taught to the common-school children, and the form of the character is not to be taught independently of the meaning. The remarks in the text above are directed chiefly to the ancient methods of education.
The manuscript of this work was largely prepared in 1897 and 1898. Since writing the above lines, a vigorous discussion has been carried on in the Japanese press as to the advantages and disadvantages of the present system of writing. Many have advocated boldly the entire abandonment of the Chinese character and the exclusive use of the Roman alphabet. The difficulties of such a step are enormous and cannot be appreciated by anyone not familiar with the written language of Japan. One or the strongest arguments for such a course, however, has been the obstacle placed by the Chinese in the way of popular education, due to the time required for its mastery and the mechanical nature of the mind it tends to produce. In August of 1900 the Educational Department enacted some regulations that have great significance in this connection. Perhaps the most important is the requirement that not more than one thousand two hundred Chinese characters are to be taught to the common-school children, and the form of the character is not to be taught independently of the meaning. The remarks in the text above are directed chiefly to the ancient methods of education.
[AC]
Griffis' "Religions of Japan," p. 272.
Griffis' "Religions of Japan," p. 272.
[AD]
P. 24.
P. 24.
[AE]
Far Eastfor January, 1898.
Far Eastfor January, 1898.
[AF]
January 20, 1900.
January 20, 1900.
[AG]
Japan Mail, November 12, 1898.
Japan Mail, November 12, 1898.
[AH]
P. 17.
P. 17.
[AI]
P. 18.
P. 18.
[AJ]
P. 18.
P. 18.
[AK]
"History of the Empire of Japan," compiled and translated for the Imperial Japanese Commission of the World's Columbian Exposition.
"History of the Empire of Japan," compiled and translated for the Imperial Japanese Commission of the World's Columbian Exposition.
[AL]
"Japanese Literature," p. 4.
"Japanese Literature," p. 4.
[AM]
Cf.chapter xvi. p. 199.
Cf.chapter xvi. p. 199.
[AN]
Cf.chapter xvii.
Cf.chapter xvii.
[AO]
Quotations from "A Japanese Philosopher" will be found in chapters xxiv. and xxvi.
Quotations from "A Japanese Philosopher" will be found in chapters xxiv. and xxvi.
[AP]
"Things Japanese," p. 133.
"Things Japanese," p. 133.
[AQ]
P. 213.
P. 213.
[AR]
P. 30.
P. 30.
[AS]
Cf.chapter vii.
Cf.chapter vii.
[AT]
Cf.chapter xv. pp. 186, 187.
Cf.chapter xv. pp. 186, 187.
[AU]
Cf.chapters xvi. and xvii.
Cf.chapters xvi. and xvii.
[AV]
Chapter xv.
Chapter xv.
[AW]
Chapters xix. and xx.
Chapters xix. and xx.
[AX]
P. 39.
P. 39.
[AY]
P. 36.
P. 36.
[AZ]
Pp. 42, 43.
Pp. 42, 43.
[BA]
P. 45.
P. 45.
[BB]
P. 61.
P. 61.
[BC]
P. 120.
P. 120.
[BD]
P. 129.
P. 129.
[BE]
P. 130.
P. 130.
[BF]
Dickenson's "Japan," chapter vii.
Dickenson's "Japan," chapter vii.
[BG]
Cf.chapter xxi.
Cf.chapter xxi.
[BH]
P. 163.
P. 163.
[BI]
P. 169.
P. 169.
[BJ]
It is interesting to observe that the contempt of Old Japan for trade, and the feeling that interest and profit by commerce were in their nature immoral, are in close accord with the old Greek and Jewish ideas regarding property profits and interest. Aristotle held, for instance, that only the gains of agriculture, of fishing, and of hunting are natural gains. Plato, in the Laws, forbids the taking of interest. Cato says that lending money on interest is dishonorable, is as bad as murder. The Old Testament, likewise, forbids the taking of interest from a Jew. The reason for this universal feeling of antiquity, both Oriental and Occidental, lies in the fact that trade and money were not yet essential parts of the social order. Positive production, such as hunting and farming, seemed the natural method of making a living, while trade seemed unnatural—living upon the labor of others. That Japan ranked the farmer higher in the social scale than the merchant is, thus, natural. In moral character, too, it is altogether probable that they were much higher.
It is interesting to observe that the contempt of Old Japan for trade, and the feeling that interest and profit by commerce were in their nature immoral, are in close accord with the old Greek and Jewish ideas regarding property profits and interest. Aristotle held, for instance, that only the gains of agriculture, of fishing, and of hunting are natural gains. Plato, in the Laws, forbids the taking of interest. Cato says that lending money on interest is dishonorable, is as bad as murder. The Old Testament, likewise, forbids the taking of interest from a Jew. The reason for this universal feeling of antiquity, both Oriental and Occidental, lies in the fact that trade and money were not yet essential parts of the social order. Positive production, such as hunting and farming, seemed the natural method of making a living, while trade seemed unnatural—living upon the labor of others. That Japan ranked the farmer higher in the social scale than the merchant is, thus, natural. In moral character, too, it is altogether probable that they were much higher.
[BK]
Cf. chapter ix. p. 103.
Cf. chapter ix. p. 103.
[BL]
Chapter vi.
Chapter vi.
[BM]
Chapter xxix. p. 339.
Chapter xxix. p. 339.
[BN]
An anonymous writer, in a pamphlet entitled "How the Social Evil is Regulated in Japan," gives some valuable facts on this subject. He describes the early history of the "Social Evil," and the various classes of prostitutes. He distinguishes between the "jigoku" (unlicensed prostitutes), the "shogi" (licensed prostitutes), and the "geisha" (singing and dancing girls). He gives translations of the various documents in actual use at present, and finally attempts to estimate the number of women engaged in the business. The method of reaching his conclusions does not commend itself to the present writer and his results seem absurdly wide of the mark, when compared with more carefully gathered figures. They are hardly worth quoting, yet they serve to show what exaggerated views are held by some in regard to the numbers of prostitutes in Japan. He tells us that a moderate estimate for licensed prostitutes and for geisha is 500,000 each, while the unlicensed number at least a million, making a total of 2,000,000 or 10 per cent. of the total female population of Japan! A careful statistical inquiry on this subject has been recently made by Rev. U.G. Murphy. His figures were chiefly secured from provincial officers. According to these returns the number of licensed prostitutes is 50,553 and of dancing girls is 30,386. Mr. Murphy's figures cannot be far astray, and furnish us something of a basis for comparison with European countries. Statistics regarding unlicensed prostitutes are naturally not to be had.
An anonymous writer, in a pamphlet entitled "How the Social Evil is Regulated in Japan," gives some valuable facts on this subject. He describes the early history of the "Social Evil," and the various classes of prostitutes. He distinguishes between the "jigoku" (unlicensed prostitutes), the "shogi" (licensed prostitutes), and the "geisha" (singing and dancing girls). He gives translations of the various documents in actual use at present, and finally attempts to estimate the number of women engaged in the business. The method of reaching his conclusions does not commend itself to the present writer and his results seem absurdly wide of the mark, when compared with more carefully gathered figures. They are hardly worth quoting, yet they serve to show what exaggerated views are held by some in regard to the numbers of prostitutes in Japan. He tells us that a moderate estimate for licensed prostitutes and for geisha is 500,000 each, while the unlicensed number at least a million, making a total of 2,000,000 or 10 per cent. of the total female population of Japan! A careful statistical inquiry on this subject has been recently made by Rev. U.G. Murphy. His figures were chiefly secured from provincial officers. According to these returns the number of licensed prostitutes is 50,553 and of dancing girls is 30,386. Mr. Murphy's figures cannot be far astray, and furnish us something of a basis for comparison with European countries. Statistics regarding unlicensed prostitutes are naturally not to be had.
[BO]
P. 148.
P. 148.
[BP]
June 25, 1898.
June 25, 1898.
[BQ]
The last line of figures, those for 1897, is taken from Rev. U.G. Murphy's statistical pamphlet on "The Social Evil in Japan."
The last line of figures, those for 1897, is taken from Rev. U.G. Murphy's statistical pamphlet on "The Social Evil in Japan."
[BR]
It is stated that Mill's work on "Representative Government," which, translated, fills a volume of five hundred pages in Japanese, has reached its third edition.
It is stated that Mill's work on "Representative Government," which, translated, fills a volume of five hundred pages in Japanese, has reached its third edition.
[BS]
TheJapan Mailfor February 5, 1896; quoting from theJiji Shimpo.
TheJapan Mailfor February 5, 1896; quoting from theJiji Shimpo.
[BT]
The best summary of this discussion which I have seen in English is found in theJapan Mailfor February 4, 1899.
The best summary of this discussion which I have seen in English is found in theJapan Mailfor February 4, 1899.
[BU]
Japan Mail,January 14, 1899.
Japan Mail,January 14, 1899.
[BV]
Japan Mail,June 24, 1898.
Japan Mail,June 24, 1898.
[BW]
The constituency of the Doshisha consists principally of Kumiai Christians.
The constituency of the Doshisha consists principally of Kumiai Christians.
[BX]
"Occult Japan," p. 23.
"Occult Japan," p. 23.
[BY]
Cf.chapter xxiv.
Cf.chapter xxiv.
[BZ]
"A Japanese Philosopher," p. 120.
"A Japanese Philosopher," p. 120.
[CA]
In immediate connection with this oft-quoted statement, however, I would put the following, as much more recent, and probably representing more correctly the Marquis's matured opinion. Mr. Kakehi, for some time one of the editors of the OsakaMainichi Shinbun(Daily News), after an interview with the illustrious statesman in which many matters of national importance were discussed, was asked by the Marquis where he had been educated. On learning that he was a graduate of the Doshisha, the Marquis remarked: "The only true civilization is that which rests on Christian principles, and that consequently, as Japan must attain her civilization on these principles, those young men who receive Christian education will be the main factors in the development of future Japan."
In immediate connection with this oft-quoted statement, however, I would put the following, as much more recent, and probably representing more correctly the Marquis's matured opinion. Mr. Kakehi, for some time one of the editors of the OsakaMainichi Shinbun(Daily News), after an interview with the illustrious statesman in which many matters of national importance were discussed, was asked by the Marquis where he had been educated. On learning that he was a graduate of the Doshisha, the Marquis remarked: "The only true civilization is that which rests on Christian principles, and that consequently, as Japan must attain her civilization on these principles, those young men who receive Christian education will be the main factors in the development of future Japan."
[CB]
Chamberlain's "Things Japanese," p. 358.
Chamberlain's "Things Japanese," p. 358.
[CC]
"Things Japanese," p. 70, and Murray's "Hand-book for Japan," p. 37.
"Things Japanese," p. 70, and Murray's "Hand-book for Japan," p. 37.
[CD]
"Things Japanese," p. 93.
"Things Japanese," p. 93.
[CE]
P. 85.
P. 85.
[CF]
Cf.chapter xxiii. p. 271.
Cf.chapter xxiii. p. 271.
[CG]
By the term "centralization" I mean personal centralization. Political centralization is the gathering of all the lines of governmental authority to a single head or point. Personal centralization, on the contrary, is the development in the individual of enlarging and joyous consciousness of his relations with his fellow-countrymen, and the bringing of the individual into increasingly immediate relations of interdependence with ever-increasing numbers of his fellow-men, economically, intellectually, and spiritually. These enlarging relations and the consciousness of them must be loyally and joyfully accepted. They should arouse enthusiasm. The real unity of society, true national centralization, includes both the political and the personal phase. The more conscious the process and the relation, the more real is the unity. By this process each individual becomes of more importance to the entire body, as well as more dependent upon it. While each individual becomes with increasing industrial development more specialized in economic function, if his personal development has been properly carried on, he also becomes in mind and in character a micro-community, summing up in his individual person the national unity with all its main interests, knowledge, and character.
By the term "centralization" I mean personal centralization. Political centralization is the gathering of all the lines of governmental authority to a single head or point. Personal centralization, on the contrary, is the development in the individual of enlarging and joyous consciousness of his relations with his fellow-countrymen, and the bringing of the individual into increasingly immediate relations of interdependence with ever-increasing numbers of his fellow-men, economically, intellectually, and spiritually. These enlarging relations and the consciousness of them must be loyally and joyfully accepted. They should arouse enthusiasm. The real unity of society, true national centralization, includes both the political and the personal phase. The more conscious the process and the relation, the more real is the unity. By this process each individual becomes of more importance to the entire body, as well as more dependent upon it. While each individual becomes with increasing industrial development more specialized in economic function, if his personal development has been properly carried on, he also becomes in mind and in character a micro-community, summing up in his individual person the national unity with all its main interests, knowledge, and character.
[CGa]
P. 14.
P. 14.
[CH]
P. 15.
P. 15.
[CI]
Pp. 88, 89.
Pp. 88, 89.
[CJ]
Pp. 203, 204.
Pp. 203, 204.
[CK]
Cf.chapter viii.
Cf.chapter viii.
[CL]
See theRikugo Zasshifor March, 1898.
See theRikugo Zasshifor March, 1898.
[CM]
Cf.chapter xv.
Cf.chapter xv.
[CN]
Buddhism is largely responsible for the wide practice of "joshi," through its doctrine that lovers whom fate does not permit to be married in this world may be united in the next because of the strength of their love.
Buddhism is largely responsible for the wide practice of "joshi," through its doctrine that lovers whom fate does not permit to be married in this world may be united in the next because of the strength of their love.
[CO]
P. 88.
P. 88.
[CP]
P. 12.
P. 12.
[CQ]
P. 14.
P. 14.
[CR]
P. 15.
P. 15.
[CS]
In their relations with foreigners, the people, but especially the Christians, are exceedingly lenient, forgiving and overlooking our egregious blunders both of speech and of manner, particularly if they feel that we have a kindly heart. Yet it is the uniform experience of the missionary that he frequently hurts unawares the feelings of his Japanese fellow-workers. Few thoughts more frequently enter the mind of the missionary, as he deals with Christian workers, than how to say this needful truth and do that needful deed so as not to hurt the feelings of those whom he would help. The individual who feels slighted or insulted will probably give no active sign of his wound. He is too polite or too politic for that. He will merely close like a clam and cease to have further cordial feelings and relations with the person who has hurt him.
In their relations with foreigners, the people, but especially the Christians, are exceedingly lenient, forgiving and overlooking our egregious blunders both of speech and of manner, particularly if they feel that we have a kindly heart. Yet it is the uniform experience of the missionary that he frequently hurts unawares the feelings of his Japanese fellow-workers. Few thoughts more frequently enter the mind of the missionary, as he deals with Christian workers, than how to say this needful truth and do that needful deed so as not to hurt the feelings of those whom he would help. The individual who feels slighted or insulted will probably give no active sign of his wound. He is too polite or too politic for that. He will merely close like a clam and cease to have further cordial feelings and relations with the person who has hurt him.
[CT]
Cf.chapter xiii.
Cf.chapter xiii.
[CU]
See chapter xxix.
See chapter xxix.
[CV]
P. 201.
P. 201.
[CW]
Cf.chapter vii.
Cf.chapter vii.
[CX]
It seems desirable to guard against an inference that might be made from what I have said about Hegel's "Nothing." Hegel saw clearly that his "Nothing" was only the farthest limit of abstraction, and that it was consequently absolutely empty and worthless. It was only his starting point of thought, not his end, as in the case of Brahmanism and of Buddhism. Only after Hegel had passed the "Nothing" through all the successive stages of thesis, antithesis, and synthesis, and thus clothed it with the fullness of being and character, did he conceive it to be the concrete, actual Absolute. There is, therefore, the farthest possible difference between Hegel's Absolute Being and Buddha's Absolute. Hegel sought to understand and state in rational form the real nature of the Christian's conception of God. Whether he did so or not, this is not the place to say.
It seems desirable to guard against an inference that might be made from what I have said about Hegel's "Nothing." Hegel saw clearly that his "Nothing" was only the farthest limit of abstraction, and that it was consequently absolutely empty and worthless. It was only his starting point of thought, not his end, as in the case of Brahmanism and of Buddhism. Only after Hegel had passed the "Nothing" through all the successive stages of thesis, antithesis, and synthesis, and thus clothed it with the fullness of being and character, did he conceive it to be the concrete, actual Absolute. There is, therefore, the farthest possible difference between Hegel's Absolute Being and Buddha's Absolute. Hegel sought to understand and state in rational form the real nature of the Christian's conception of God. Whether he did so or not, this is not the place to say.
[CY]
I remark, in passing, that Western non-Christian thought has experienced, and still experiences, no little difficulty in conceiving the ultimate nature of being, and thus in solving the problem, into which, as a cavernous tomb, the speculative religions of the Orient have fallen. Western non-Christian systems, whether materialism, consistent agnosticism, impersonal pantheism, or other systems which reject the Christian conception of God as perfect personality endowed with all the fullness of being and character, equally with philosophic Buddhism, fail to provide any theoretic foundation for the doctrine of the value of man as man, and consequently fail to provide any guarantee for individualism in the social order and the wide development of personality among the masses.
I remark, in passing, that Western non-Christian thought has experienced, and still experiences, no little difficulty in conceiving the ultimate nature of being, and thus in solving the problem, into which, as a cavernous tomb, the speculative religions of the Orient have fallen. Western non-Christian systems, whether materialism, consistent agnosticism, impersonal pantheism, or other systems which reject the Christian conception of God as perfect personality endowed with all the fullness of being and character, equally with philosophic Buddhism, fail to provide any theoretic foundation for the doctrine of the value of man as man, and consequently fail to provide any guarantee for individualism in the social order and the wide development of personality among the masses.
[CZ]
Cf.chapter vi.
Cf.chapter vi.
[DA]
Foot of chapter xxix.
Foot of chapter xxix.
[DB]
Chapter xxxiii. p. 498.
Chapter xxxiii. p. 498.
[DC]
It seems desirable to append a brief additional statement on the doctrine of the "personality of God," and its acceptability to the Japanese. I wish to make it clear, in the first place, that the difficulties felt by the Japanese in adopting this doctrine are not due primarily to the deficiency either of the Japanese language or to the essential nature of the Japanese mind, that is to say, because of its asserted structural "impersonality." We have seen how the entire thought of the people, and even the direct moral teachings, imply both the fact of personality in man, and also its knowledge. The religious teachings, likewise, imply the personality even of "Heaven."That there are philosophical or, more correctly speaking, metaphysical difficulties attending this doctrine, I am well aware; and that they are felt by some few Japanese, I also know. But I maintain that these difficulties have been imported from the West. The difficulties raised by a sensational philosophy which results in denying the reality even of man's psychic nature, no less than the difficulties due to a thoroughgoing idealism, have both been introduced among educated Japanese and have found no little response. I am persuaded that the real causes of the doubt entertained by a few of the Christians in Japan as to the personality of God are of foreign origin. These doubts are to be answered in exactly the same way as the same difficulties are answered in other lands. It must be shown that the sensational and "positive" philosophies, ending in agnosticism as to all the great problems of life and of reality, are essentially at fault in not recognizing the nature of the mind that knows. The searching criticism of these assumptions and methods made by T.H. Green and other careful thinkers, and to which no answer has been made by the sensational and agnostic schools of thought, needs to be presented in intelligible Japanese for the fairly educated Japanese student and layman. So, too, the discussions of such writers and philosophical thinkers as Seth, and Illingworth, and especially Lotze, whose discussions of "personality" are unsurpassed, should be presented to Japanese thinkers in native garb. But, again I repeat, it seems to me that the difficulty felt in Japan on these subjects is due not to the "impersonality" of the language or the native mind, or to the hitherto prevalent religions, but wholly to the imported philosophies and sciences. The individuals who feel or at least express any sense of difficulty on these topics—so far at least as my knowledge of the subject goes—are not those who know nothing but their own language and their own native religions, but rather those who have had exceptional advantages in foreign study, many of them having spent years abroad in Western universities. They furnish a fresh revelation of the quickness with which the Japanese take up with new ideas. They did not evolve these difficulties for themselves, but gathered them from their reading of Western literature and by their mingling with men of unevangelical temper and thought in the West.
It seems desirable to append a brief additional statement on the doctrine of the "personality of God," and its acceptability to the Japanese. I wish to make it clear, in the first place, that the difficulties felt by the Japanese in adopting this doctrine are not due primarily to the deficiency either of the Japanese language or to the essential nature of the Japanese mind, that is to say, because of its asserted structural "impersonality." We have seen how the entire thought of the people, and even the direct moral teachings, imply both the fact of personality in man, and also its knowledge. The religious teachings, likewise, imply the personality even of "Heaven."
That there are philosophical or, more correctly speaking, metaphysical difficulties attending this doctrine, I am well aware; and that they are felt by some few Japanese, I also know. But I maintain that these difficulties have been imported from the West. The difficulties raised by a sensational philosophy which results in denying the reality even of man's psychic nature, no less than the difficulties due to a thoroughgoing idealism, have both been introduced among educated Japanese and have found no little response. I am persuaded that the real causes of the doubt entertained by a few of the Christians in Japan as to the personality of God are of foreign origin. These doubts are to be answered in exactly the same way as the same difficulties are answered in other lands. It must be shown that the sensational and "positive" philosophies, ending in agnosticism as to all the great problems of life and of reality, are essentially at fault in not recognizing the nature of the mind that knows. The searching criticism of these assumptions and methods made by T.H. Green and other careful thinkers, and to which no answer has been made by the sensational and agnostic schools of thought, needs to be presented in intelligible Japanese for the fairly educated Japanese student and layman. So, too, the discussions of such writers and philosophical thinkers as Seth, and Illingworth, and especially Lotze, whose discussions of "personality" are unsurpassed, should be presented to Japanese thinkers in native garb. But, again I repeat, it seems to me that the difficulty felt in Japan on these subjects is due not to the "impersonality" of the language or the native mind, or to the hitherto prevalent religions, but wholly to the imported philosophies and sciences. The individuals who feel or at least express any sense of difficulty on these topics—so far at least as my knowledge of the subject goes—are not those who know nothing but their own language and their own native religions, but rather those who have had exceptional advantages in foreign study, many of them having spent years abroad in Western universities. They furnish a fresh revelation of the quickness with which the Japanese take up with new ideas. They did not evolve these difficulties for themselves, but gathered them from their reading of Western literature and by their mingling with men of unevangelical temper and thought in the West.