XII

AMBITION—CONCEIT

Ambition is a conspicuous characteristic of New Japan. I have already spoken of the common desire of her young men to become statesmen. The stories of Neesima and other young Japanese who, in spite of opposition and without money, worked their way to eminence and usefulness, have fired the imagination of thousands of youths. They think that all they need is to get to America, when their difficulties will be at an end. They fancy that they have but to look around to find some man who will support them while they study.

Not only individuals, but the people as a whole, have great ambitions. Three hundred years ago the Taiko, Hideyoshi, the Napoleon of Japan, and the virtual ruler of the Empire, planned, after subjugating Korea, to conquer China and make himself the Emperor of the East. He thought he could accomplish this in two years. During the recent war, it was the desire of many to march on to Pekin. Frequent expression was given to the idea that it is the duty of Japan to rouse China from her long sleep, as America roused Japan in 1854. It is frequently argued, in editorial articles and public speeches, that the Japanese are peculiarly fitted to lead China along the path of progress, not only indirectly by example, as they have been doing, but directly by teaching, as foreigners have led Japan. "The Mission of Japan to the Orient" is a frequent theme of public discourse. But national ambitions do not rest here. It is not seldom asserted that in Japan a mingling of the Occidental and Oriental civilizations is taking place under such favorable conditions that, for the first time in history, the better elements of both are being selected; and that before long the world will sit to learn at her feet. The lofty ambition of a group of radical Christians is to discover or create a new religion which shall unite the best features of Oriental and Occidental religious thought and experience. The religion of the future will be, not Christianity, nor Buddhism, but something better than either, more consistent, more profound, more universal; and this religion, first developed in Japan, will spread to other lands and become the final religion of the world.

A single curious illustration of the high-flying thoughts of the people may well find mention here. When the Kumamoto Boys' School divided over the arbitrary, tyrannical methods of their newly secured, brilliant principal, already referred to in a previous chapter, the majority of the trustees withdrew and at once established a new school for boys. For some time they struggled for a name which should set forth the principles for which the school stood, and finally they fixed on that of "To-A Gakko." Translated into unpretentious English, this means "Eastern Asia School"; the idea was that the school stood for no narrow methods of education, and that its influence was to extend beyond the confines of Japan. This interpretation is not an inference, but was publicly stated oil various occasions. The school began with twenty-five boys, if my memory is correct, and never reached as many as fifty. In less than three years it died an untimely death through lack of patronage.

The young men of the island of Kyushu, especially of Kumamoto and Kagoshima provinces, are noted for their ambitious projects. The once famous "Kumamoto Band" consisted entirely of Kyushu boys. Under the masterful influence of Captain Jaynes those high-spirited sons of samurai, who had come to learn foreign languages and science, in a school founded to combat Christianity and to upbuild Buddhism, became impressed with the immense superiority of foreign lands, which superiority they were led to attribute to Christianity. They accordingly espoused the Christian cause with great ardor, and, in their compact with one another, agreed to work for the reform of Japan. I have listened to many addresses by the Kumamoto schoolboys, and I have been uniformly impressed with the political and national tendencies of their thought.

Accompanying ambition is a group of less admirable qualities, such as self-sufficiency and self-conceit. They are seldom manifested with that coarseness which in the West we associate with them, for the Japanese is usually too polished to be offensively obtrusive. He seldom indulges in bluster or direct assertion, but is contented rather with the silent assumption of superiority.

I heard recently of a slight, though capital, illustration of my point. Two foreign gentlemen were walking through the town of Tadotsu some years since and observed a sign in English which read "Stemboots." Wondering what the sign could mean they inquired the business of the place, and learning that it was a steamboat office, they gave the clerk the reason for their inquiry, and at his request made the necessary correction. A few days later, however, on their return, they noticed that the sign had been re-corrected to "Stem-boats," an assumption of superior knowledge on the part of some tyro in English. The multitude of signboards in astonishing English, in places frequented by English-speaking people, is one of the amusing features of Japan. It would seem as if the shopkeepers would at least take the pains to have the signs correctly worded and spelled, by asking the help of some foreigner or competent Japanese. Yet they assume that they know all that is needful.

Indications of perfect self-confidence crop out in multitudes of ways far too numerous to mention. The aspiring ambition spoken of in the immediately preceding pages is one indication of this characteristic. Another is the readiness of fledglings to undertake responsibilities far beyond them. Young men having a smattering of English, yet wholly unable to converse, set up as teachers. Youths in school not infrequently undertake to instruct their teachers as to what courses of study and what treatment they should receive. Still more conspicuous is the cool assumption of superiority evinced by so many Japanese in discussing intellectual and philosophical problems. The manner assumed is that of one who is complete master of the subject. The silent contempt often poured on foreigners who attempt to discuss these problems is at once amusing and illustrative of the characteristic of which I am speaking.^[P]

We turn next to inquire for the explanation of these characteristics. Are they inherent traits of the race? Or are they the product of the times? Doubtless the latter is the true explanation. It will be found that those individuals in whom these characteristics appear are descendants of the samurai. A small class of men freed from heavy physical toil, given to literature and culture, ever depending on the assumption of superiority for the maintenance of their place in society and defending their assumption by the sword—such a class, in such a social order, would develop the characteristics in question to a high degree. Should we expect an immediate change of character when the social order has been suddenly changed?

In marked contrast to the lofty assumptions of superiority which characterized the samurai of Old Japan, was the equally marked assumption of inferiority which characterized the rest of the people, or nineteen-twentieths of the nation. I have already sufficiently dwelt on this aspect of national character. I here recur to it merely to enforce the truth that self-arrogation and self-abnegation, haughtiness and humility, proud, high-handed, magisterial manners, and cringing, obsequious obedience, are all elements of character that depend on the nature of the social order. They are passed on from generation to generation more by social than by biological heredity. Both of these sets of contrasted characteristics are induced by a full-fledged feudal system, and must remain for a time as a social inheritance after that system has been overthrown, particularly if its overthrow is sudden. In proportion as the principles of personal rights and individual worth on the basis of manhood become realized by the people and incorporated into the government and customs of the land, will abnegating obsequiousness, as well as haughty lordliness, be replaced by a straightforward manliness, in which men of whatever grade of society will frankly face each other, eye to eye.

But what shall we say in regard to the assumption made by young Japan in its attitude to foreigners? Are the assumptions wholly groundless? Is the self-confidence unjustified? Far from it. When we study later the intellectual elements of Japanese character, we shall see some reasons for their feeling of self-reliance. The progress which the nation has made in many lines within thirty years shows that it has certain kinds of power and, consequently, some ground for self-reliance. Furthermore, self-reliance, if fairly supported by ability and zeal, is essential in the attainment of any end whatever. Faint heart never won fair lady. Confidence in self is one form of faith. No less of peoples than individuals is it true, that without faith in themselves they cannot attain their goal. The impression of undue self-confidence made by the Japanese may be owing partly to their shortness of stature. It is a new experience for the West to see a race of little people with large brains and large plans. Especially does it seem strange and conceited for a people whose own civilization is so belated to assume a rôle of such importance in the affairs of the world. Yet we must learn to dissociate physical size from mental or spiritual capacity. The future alone will disclose what Japanese self-reliance and energy can produce.

The present prominence of this characteristic in Japan is still further to be accounted for by her actual recent history. The overthrow of the Shogunate was primarily the work of young men; the introduction of almost all the sweeping reforms which have transformed Japan has been the work of young men who, though but partly equipped for their work, approached it with energy and perfect confidence, not knowing enough perhaps to realize the difficulties they were undertaking. They had to set aside the customs of centuries; to do this required startling assumptions of superiority to their ancestors and their immediate parents. The young men undertook to dispute and doubt everything that stood in the way of national re-organization. In what nation has there ever been such a setting aside of parental teaching and ancestral authority? These heroic measures secured results in which the nation glories. Is it strange, then, that the same spirit should show itself in every branch of life, even in the attitude of the people to the Westerners who have brought them the new ways and ideas?

The Japanese, however, is not the only conceited nation. Indeed, it would be near the truth to say that there is no people without this quality. Certainly the American and English, French and German nations cannot presume to criticise others. The reason why we think Japan unique in this respect is that in the case of these Western nations we know more of the grounds for national self-satisfaction than in the case of Japan. Yet Western lands are, in many respects, truly provincial to this very day, in spite of their advantages and progress; the difficulty with most of them is that they do not perceive it. The lack of culture that prevails among our working classes is in some respects great. The narrow horizon still bounding the vision of the average American or Briton is very conspicuous to one who has had opportunities to live and travel in many lands. Each country, and even each section of a country, is much inclined to think that it has more nearly reached perfection than any other.

This phase of national and local feeling is interesting, especially after one has lived in Japan a number of years and has had opportunities to mingle freely with her people. For they, although self-reliant and self-conceited, are at the same time surprisingly ready to acknowledge that they are far behind the times. Their open-mindedness is truly amazing. In describing the methods of land tenure, of house-building, of farming, of local government, of education, of moral instruction, of family life, indeed, of almost anything in the West that has some advantageous feature, the remark will be dropped incidentally that these facts show how uncivilized Japan still is. In their own public addresses, if any custom is attacked, the severest indictment that can be brought against it is that it is uncivilized. In spite, therefore, of her self-conceit, Japan is in a fairer way of making progress than many a Western nation, because she is also so conscious of defects. A large section of the nation has a passion for progress. It wishes to learn of the good that foreign lands have attained, and to apply the knowledge in such wise as shall fit most advantageously into the national life. Although Japan is conceited, her conceit is not without reason, nor is it to be attributed to her inherent race nature. It is manifestly due to her history and social order past and present.