Part 15 (1/2)
Similarly, in regard to the constructive imagination, whose conspicuous lack in j.a.pan is universally a.s.serted by foreign critics, we reply first that the a.s.sertion is an exaggeration, and secondly, that so far as it is fact, it is intimately related to the social order. In our discussions concerning j.a.panese Intellectuality and Philosophical Ability,[AW] we saw how intimate a relation exists between the social order, particularly as expressed in its educational system, and the development of the higher mental faculties. Now a moment's reflection will show how the constructive imagination, belonging as it does to the higher faculties, was suppressed by the system of mechanical and superficial education required by the social order. Religion apotheosized ancestral knowledge and customs, thus effectively condemning all conscious use of this faculty. So far as it was used, it was under the guise of reviving old knowledge or of expounding it more completely.
This, however, has been the experience of every race in certain stages of its development. Such periods have been conspicuously deficient in powerful literature, progressive science, penetrating philosophy, or developing political life. When a nation has once entered such a social order it becomes stagnant, its further development is arrested. The activity of the higher faculties of the mind are in abeyance, but not destroyed. It needs the electric shock of contact and conflict with foreign races to startle the race out of its fatal repose and start it on new lines of progress by demanding, on pain of death, or at least of racial subordination, the introduction of new elements into its social order by a renewed exercise of the constructive imagination. For without such action of the constructive imagination a radical and voluntary modification of the dominant social order is impossible.
Old j.a.pan experienced this electric shock and New j.a.pan is the result.
She is thus a living witness to the inaccuracy of those sweeping generalizations as to her inherent deficiency of constructive imagination.
It is by no means our contention that j.a.panese imagination is now as widely and profoundly exercised as that of the leading Western nations. We merely contend that the exercise of this mental faculty is intimately related to the nature of the whole social order; that under certain circ.u.mstances this important faculty may be so suppressed as to give the impression to superficial observers of entire absence, and that with a new environment necessitating a new social order, this faculty may again be brought into activity.
The inevitable conclusion of the above line of thought is that the activity and the manifestation of the higher faculties is so intimately related to the nature of the social order as to prevent our attributing any particular mental characteristics to a race as its inherent and unchangeable nature. The psychic characteristics of a race at any given time are the product of the inherited social order.
To transform those characteristics changes in the social order, introduced either from without, or through individuals within the race, are alone needful. This completes our specific study of the intellectual characteristics of the j.a.panese. It may seem, as it undoubtedly is, quite fragmentary. But we have purposely omitted all reference to those characteristics which the j.a.panese admittedly have in common with other races. We have attempted the consideration of only the more outstanding characteristics by which they seem to be differentiated from other races. We have attempted to show that in so far as they are different, the difference is due not to inherent psychic nature transmitted by organic heredity, but to the nature of the social order, transmitted by social heredity.
XXII
MORAL IDEALS
Even a slight study of j.a.panese history suffices to show that the faculty of moral discrimination was highly developed in certain directions. In what land have the ideal and practice of loyalty been higher? The heroes most lauded by the j.a.panese to-day are those who have proved their loyalty by the sacrifice of their lives. When Masas.h.i.+ge Kusunoki waged a hopeless war on behalf of one branch of the then divided dynasty, and finally preferred to die by his own hand rather than endure the sight of a victorious rebel, he is considered to have exhibited the highest possible evidence of devoted loyalty.
One often hears his name in the sermons of Christian preachers as a model worthy of all honor. The patriots of the period immediately preceding the Meiji era, known as the ”Kinnoka,” some of whom lost their lives because of their devotion to the cause of their then impotent Emperor, are accorded the highest honor the nation can give.
The teachings of the j.a.panese concerning the relations that should exist between parents, and children, and, in mult.i.tudes of instances, their actual conduct also, can hardly be excelled. We can a.s.sert that they have a keen moral faculty, however further study may compel us to p.r.o.nounce its development and manifestations to be unbalanced.
Better, however, than generalizations as to the ethical ideals of j.a.pan, past and present, are actual quotations from her moral teachers. The following pa.s.sages are taken from ”A j.a.panese Philosopher,” by Dr. Geo. W. Knox, the larger part of the volume consisting of a translation of one of the works of Muro Kyuso--who lived from 1658 to 1734. It was during his life that the famous forty-seven ronin performed their exploit, and Kyu-so gave them the name by which they are still remembered, Gi-s.h.i.+, the ”Righteous Samurai.” The purpose of the work is the defense of the Confucian faith and practice, as interpreted by Tei-shu, the philosopher of China whom j.a.pan delighted to honor. It discusses among other things the fundamental principles of ethics, politics, and religion. Dr. Knox has done all earnest Western students of j.a.panese ethical and religious ideas an inestimable service in the production of this work in English.
”The 'Way' of Heaven and Earth is the 'Way' of Gyo and Shun [semi-mythical rulers of ancient China idealized by Confucius]; the 'Way' of Gyo and Shun is the 'Way' of Confucius and Mencius, and the 'Way' of Confucius and Mencius is the 'Way' of Tei-Shu.
Forsaking Tei-Shu, we cannot find Confucius and Mencius; forsaking Confucius and Mencius, we cannot find Gyo and Shun; and forsaking Gyo and Shun, we cannot find the 'Way' of Heaven and Earth. Do not trust implicitly an aged scholar; but this I know, and therefore I speak. If I say that which is false, may I be instantly punished by Heaven and Earth.”[AX]
”Recently I was astounded at the words of a philosopher: 'The ”Way”
comes not from Heaven,' he said, 'it was invented by the sages. Nor is it in accord with nature; it is a mere matter of aesthetics and ornament. Of the five relations, only the conjugal is natural, while loyalty, filial obedience, and the rest were invented by the sages, and have been maintained by their authority ever since.'
Surely, among all heresies from ancient days until now, none has been so monstrous as this.”[AY]
”Kujuro, a lad of fifteen years, quarreled with a neighbor's son over a game of _go_, lost his self-control, and before he could be seized, drew his sword and cut the boy down. While the wounded boy was under the surgeon's care, Kujuro was in custody, but he showed no fear, and his words and acts were calm beyond his years. After some days the boy died, and Kujuro was condemned to hara-kiri. The officers in charge gave him a farewell feast the night before he died. He calmly wrote to his mother, took ceremonious farewell of his keeper and all in the house, and then said to the guests: 'I regret to leave you all, and should like to stay and talk till daybreak; but I must not be sleepy when I commit hara-kiri to-morrow, so I'll go to bed at once. Do you stay at your ease and drink the wine.' So he went to his room and fell asleep, all being filled with admiration as they heard him snore. On the morrow he rose early, bathed and dressed himself with care, made all his preparations with perfect calmness, and then, quiet and composed, killed himself. No old, trained, self-possessed samurai could have excelled him. No one who saw it could speak of it for years without tears.... I have told you this that Kujuro may be remembered. It would be shameful were it to be forgotten that so young a boy performed such a deed.”[AZ]
”We are not to cease obeying for the sake of study, nor must we establish the laws before we begin to obey. In obedience we are to establish its Tightness and wrongness.”[BA]
”We learn loyalty and obedience as we are loyal and obedient.
To-day I know yesterday's short-comings, and to-morrow I shall know to-day's.... In our occupations we learn whether conduct conforms to right and so advance in the truth by practice.”[BB]
”Besides a few works on history, like the Sankyo Ega Monogatari, which record facts, there are no books worth reading in our literature. For the most part they are sweet stories of the Buddhas, of which one soon wearies. But the evil is traditional, long-continued, and beyond remedy. And other books are full of l.u.s.t, not even to be mentioned, like the Genji Monogatari, which should never be shown to a woman or a young man. Such books lead to vice. Our n.o.bles call the Genji Monogatari a national treasure, why, I do not know, unless it is that they are intoxicated with its style. That is like plucking the spring blossom unmindful of the autumn's fruit. The book is full of adulteries from beginning to end. Seeing the right, ourselves should become good, seeing the wrong, we should reprove ourselves. The Genji Monogatari, Chokonka, and Seishoki are of a cla.s.s, vile, mean, comparable to the books of the sages as charcoal to ice, as the stench of decay to the perfume of flowers.”[BC]
”To the samurai, first of all is righteousness; next life, then silver and gold. These last are of value, but some put them in the place of righteousness. But to the samurai even life is as dirt compared to righteousness. Until the middle part of the middle ages customs were comparatively pure, though not really righteous.
Corruption has come only during this period of government by the samurai. A maid servant in China was made ill with astonishment when she saw her mistress, soroban (abacus) in hand, arguing prices and values. So was it once with the samurai. They knew nothing of trade, were economical and content.”[BD]
”Even in the days of my youth, young folks never mentioned the price of anything; and their faces reddened if the talk was of women. Their joy was in talk of battles and plans for war. And they studied how parents and lords should be obeyed, and the duty of samurai. But nowadays the young men talk of loss and gain, of dancing girls and harlots and gross pleasures. It is a complete change from fifty or sixty years ago.... Said Aochi to his son: 'There is such a thing as trade. See that you know nothing of it.
In trade the profit should always go to the other side.... To be proud of buying high-priced articles cheap is the good fortune of merchants, but should be unknown to samurai. Let it not be even so much as mentioned.... Samurai must have a care of their words, and are not to speak of avarice, cowardice, or l.u.s.t.'”[BE]