INDEX
Reading edition
"Abdication": in church work,
84
;
due to past social conditions, 86;
explains prominence of young men, 86 , 161
Æsthetic characteristics: development unbalanced,
174
;
speech and conduct, 178;
development of masses, 180;
development, social not racial, 188
Adoption; family maintained,
215
Affection: post-marital,
102
;
its expression, 105
Agnosticism, old not new,
247
Alcock, Sir Rutherford: quotation misleading,
172
;
on untruthfulness, 255
Altruism, social or racial?
365
Ambition,
137
Ancestral worship and the importance of sons,
98
Apotheosis,
147
;
"Divine right of kings," 151;
in Japan expresses unity, 152
Architectural development and social heredity,
188
Arisaka, Colonel, inventions,
207
Arnold, Sir Edwin,
16
,
17
Art; simplicity its characteristic,
173
;
lacking the nude, 175 -177;
its ideal in representing gods and men, 174;
defects, 184;
original or imitative? 203;
not "impersonal," 351
Artistic and inartistic contrasts,
184
Aston, Mr. W.G.: on poetic form,
187
;
intellectual inferiority of Japanese claimed, 218;
"Japanese Literature," 228
Baelz, Dr. E., measurements of skull,
191
"Bakufu," "curtain government,"
214
Bargaining, a personal experience,
212
Baths, public,
274
;
cleanliness, 316
Birthday festivals,
349
;
method of reckoning age, 350
Brain weights, comparative figures,
190
Brown, Rev. S.R.,
90
Buckley, Prof. E., Phallic worship,
325
Buddhism: relation to the family,
112
;
suppression of emotion, 166;
modified in Japan, 197;
early influence, 204;
teachings about woman, 259;
lack of moral teachings, 269;
religious ecstasy, 297;
nature and history, 306 , 307;
terms "ingwa" and "mei," 319;
"impersonal"? 377 -388;
introspection, 378;
salvation through self, 379;
consciousness of self, highly developed, 379 -380;
attributes no worth to self, 380;
failure of its influence, 381;
mercy to animals and shallow reasoning, 381;
thought of self an intellectual abstraction, 383;
not impersonal, but abstract, 384;
doctrine of illusion, 384;
failure of social order, 385;
popular acceptance not philosophical, 386;
not logically
carried out, 389 -390.
appeal to personal activity, 390.
conversion of a priest to Christianity, 394.
conception of God, 398.
the universe characterized, 400.
Nirvana, 400.
supplementary to Shintoism, 407.
popularity explained, 408.
individualism defective, 408.
not exclusive in any land, 421.
Buddhistic doctrines and sociological consequences,
388
.
Caricature in art: its prominence,
177
.
Cary's, Rev. Otis, "Japan and Its Regeneration,"
10
.
Chamberlain, Prof. B.H.,
17
,
55
,
159
.
quotation on imitation,—over-emphasis, 196.
people irreligious, 287.
Character and destiny,
445
.
how judged, 446
Children: their festivals,
96
.
love for the young in Occident and Orient compared, 97.
infanticide, 100.
Chinese characters and the common schools,
192
.
Chinese philosophy not accepted without question,
200
.
Christianity: relation to the family,
111
-114.
the support of new ideals, 112.
fluctuating interest in, 162 , 163.
influence on woman, 168.
criticised by a Japanese, 231.
relation to new social order, 282.
its growth in Japan, 308.
monotheism, its attraction, 311.
its view of the universe, 399.
involving communalism and individualism, 415.
Civilization: two types in conflict,
13
.
social not racial, 28.
its rapid modernization, 30.
Clark, Pres.,
90
Cleanliness: exaggerated reputation,
315
,
316
.
Cocks of Tosa: the abnormal,
178
.
Communalism: and human progress,
332
,
333
.
defined, 361.
its altruism, 367.
throws light on religious history, 404.
difficulty of combining it with individualistic religious elements, 414.
Japan appreciates its spirit, 417
Comte,
22
.
Conceit,
139
.
not the only conceited nation, 142.
Concubinage: children of the Emperor,
151
.
Buddhistic and Confucian teaching, 259.
its sociological interpretation, 260.
increase of, 278.
statistics of, 279.
Confidence and suspicion,
120
.
feudal explanation, 121.
Confucian ethics: leave gods alone,
286
,
287
.
antidote to Buddhism, 390.
Confucianism: its relation to the family,
112
.
modified in Japan, 197.
metaphysical foundation of, 228.
its relation to morality, 269.
nature and history of, 307 , 308.
its doctrines restored, 409.
its limitations, 410.
not a religion, 411.
cause of failure, 412.
Confucius and Lao-tse about returning good for evil,
128
.
influence opposed to progress, 204.
Constitution, authority from Emperor,
149
.
Conversation: realistic baldness,
179
.
Courtesy: conventional not racial,
182
.
phrases of, 211.
not proof of "impersonality," 362 , 363.
Culture: more apparent than real,
181
.
Curiosity: real though concealed,—illustration,
166
.
"Curtain government," its significance,
214
.
Daimyo, a figurehead,
214
.
Darwin,
22
Decoration of rooms,
171
Dening, Mr, Walter, lack of idealism,
233
De Quatrefages, African brains,
191
Deity: conception of,
310
;
monotheistic terms, 311;
common people, 391
Disposition: apparently cheerful,
115
;
pessimists out of sight, 116
Divorce: grounds for,
56
;
frequency of, 99;
Civil Code of 1898, 265;
statistics, 267;
divorce and "impersonality," 352 , 355
Doshisha, endangered,
123
,
124
;
American benefactors of, 281
Drama and novel: weakness explained,
187
Drummond,
22
Dwarfed plants,—delight in the abnormal,
177
Eastern and Western civilizations blending,
30
-32
Educational Department and Imperial Edict,
328
Emotional nature,
82
-84;
due to social order, 169
Emperor: concubines and children of,
151
English study and methods of thinking,
212
Ethics: pivotal points,
283
Etiquette: superficial not radical requirements,
183
;
its collapse explained, 183;
relation to imagination, 235
Evolution: real explanation of progress,
24
-27,
33
-34;
national, 332 -343;
intellectual, 419;
Involution one half the process, 425;
defined, 440
Express train, "nominal" destination,
216
Fairbanks, Prof.,
20
"Falling in love" not recognized,
102
Family life: false registration checks affection,
107
Far East
: quotation from, adaptation of foreign systems,
208
Farmer, higher rank than merchant,
257
(note)
Fate: "Ingwa," in development of personality,
386
Feudal times: moderation,
118
;
courage cultivated, 153 , 154;
trade, 284
Fickleness: its manifestation,
159
;
a modern trait, 160;
shown chiefly in methods, 160;
among Christians, apparent not real, 161
Filial obedience: extreme application,
263
;
piety, moral ideal, 249;
piety and religion, 322
Fiske,
22
Flexibility of mental constitution,
77
-78
Flowering trees,
171
Forty-seven Ronin,
89
,
250
Freedom: relation of belief to the fact,
387
Fukuzawa, Mr., on monogamy,
109
,
112
;
condemning concubinage, 279;
on religion, 287
Furniture; recent introduction,
181
Future life: Shinto, Confucian,
318
;
Buddhistic, 319
"Geisha," dancing girl, vivacity,
168
Generalization, capacity for,
220
;
use of philosophical terms, 221
Giddings, Prof.,
19
,
22
"Go-between," illustrations,
210
;
advantages, 211
God: Greek, Buddhist, Christian,
399
;
conceptions compared, 400
Governmental initiative: explains rapid reforms,
201
Gratitude: religious sentiment,
323
;
ingratitude shown 324
Greek universe characterized,
400
Green, T.H.,
397
(note)
Greene, Dr. D.C., teaching of Shinto sect,
269
Griffis, W.E., on suicide,
155
;
on religions, 315
Gubbins, introduction to translation of New Civil Code of Japan,
86
;
on woman's position, 268
Harris, Townsend, quoted,
132
;
regulation by authority, 204;
as to untruthfulness, 256
Hawaii, musical development,
185
Head, size of,
190
Hearn, Mr. Lafcadio,
16
,
17
,
68
;
mistaken contention, 263;
privacy, 275;
gratitude, 323
Hegel,
345
; "Nothing" and Universal Soul of Buddhism,
383
(note)
Heredity: social and physiological contrasted,
21
;
defined and analyzed, 439
Heroes and hero-worship,
89
-95;
"The forty-seven Ronin" as heroes, 89;
craving for modern heroes, 90 -92;
Omi Sajin, 93;
Dr. Neesima, 375
Hirase, Mr., scientist,
207
History, research suppressed,
205
;
its claims, 206;
apparent credulity of scholars due to social system, 207
"Holy towels," physical disease,
314
Honesty: decline of,
280
;
explanation, 282
"Honorifics," shades of courtesy,
179
;
indefiniteness of speech, 211
Houses, privacy impossible,
273
Housewife, simple requirements,
181
Idealizing tendency,
94
,
236
Idols, imported feature of Japanese religion,
174
Ikeno, Mr., scientific discovery,
207
Illusion,
398
Imagination: is it lacking?
233
;
shown in etiquette, political life, ambition, self-conceit, etc., 235;
seen in optimism, 240;
related to fancy,—caricature, 241;
not disproved by imitation, 242;
sociological explanation, 243;
constructive, 246;
suppression of, 246
Imitation in Japanese progress,
78
-81;
creditable characteristic, 196
Immorality, increase of,
261
Impassiveness, "putty-face,"
164
Imperial and popular sovereignty, conflict between,
152
-153
Imperial Edict,
328
Imperialists during the Shogunate,
146
Imperial succession of Oriental type,
150
"Impersonality": Hegel,
345
:
definitions contradictory, 347 , 348;
related, to art, 351;
family life, 352;
divorce, 352;
"falling in love," 354;
definition, 359 , 360;
outcome of social order, 361;
not proved by courtesy of people, 362 , 363 ,
nor by lack of personal pronouns, 368;
arguments against, 377;
diverse elements analyzed, 381;
objection to term, 385
"Impersonality" and altruism,
365
Impractical idealism: claimed by Japanese,
236
;
illustrations, 237 , 238
"In," and "Yo," significance of,
221
India and Japan contrasted,
32
-34
Indirectness,
210
Individual, small value,
258
Individualism: expressed,
245
,
246
;
changing social order and honesty, 282;
importance of, 334;
how possible, 335;
defined, 361;
easy acceptance explained, 413
Individualistic religion as a sociological factor in higher, human
evolution, 418
Infanticide,
100
-101
"Ingwa," fate,
386
Inouye, Dr. T., Japonicized Christianity,
39
;
claims for Japanese, 205;
philosophical writer, 229
Intellectual characteristics, social,
244
Inventions: originality,
207
Irreligious phenomena explained,
302
,
303
Ishii, Mr., father of orphan asylums in Japan,
94
,
131
,
145
Isolation of nations impossible,
71
Ito, Marquis, on religion,
288
Iyeyasu: his testament,
253
;
use of Confucian doctrines, 409
Japanese people: international responsibility,
13
;
need of understanding them, 15 -20;
change of opinion regarding, 23 -25;
defects, conscious of, 143;
acquaintance with, 428;
reasons for difficulty in, acquaintance with, 429 , 430;
secret of acquaintance, 431
Japan Mail
: quotation,
130
;
originality of Japanese art, 203 :
on wealth, 277;
on honesty, 280;
on acquaintance, 428
Jealousy and women,
127
-128
Kato, Mr. H.,
229
;
on religion, 288;
patriotism is loyalty to throne, 373
"Ki," defined,
221
Kidd,
22
Kissing unknown,
105
Kitazato, Dr., scientific research,
207
Knapp, Mr. A.M.,
16
Knox, Dr. G.W., quotation,
199
;
"A Japanese Philosopher," 228;
translator of Muro Kyuso, 249
Ladd, Prof. G.T.,
94
;
sentimentality of Japanese, 234
Language: its acquirement and Japanese students,
194
;
diversities of, not due to diversities in brain type, 195
Lao-tse, on doing good in return for evil,
128
Le Bon's physiological theory of character inadequate,
13
-20;
quotation, 51;
dissent from opinion, 168;
quotation, 424
Le Conte,
22
Literature, ancient, its impurity,
253
Lowell, Mr. Percival, "The Soul of the Far East,"
103
,
344
;
Japanese unimaginative, 234;
opinion criticised, 241;
"sense and incense," 286;
pilgrimages, 291;
"impersonality," 359 , 363 , 374;
teaching of philosophic Buddhism, 378
Loyalty and religion,
322
;
sentimental, 148 , 149
Lunatics and lepers, cruel treatment,
130
Magic formulæ,
320
Man and nature: differing artistic treatment of,
175
Manners; influenced by Western ways,
182
Marriage, Civil Code of 1898,
265
Marsh, Prof., size of Japanese brain,
190
"Matter-of-factness" explained,
245
Memorizing: mechanical,
222
;
defective method, 223;
as related to higher mental powers, 223
Memory; power overrated,
192
;
in daily affairs not exceedng
Occidental,
193
;
characteristics sociological, not biological, 194
Mnemonic power and social selection,
193
Mencius, teaching, the "Way" of Heaven and Earth,
250
Mental faculties: are the Japanese deficient?
218
;
power of generalization, 221
Metaphysical tendencies,
227
:
denial of ability unjustifiable, 227
Metaphysics and ethics,
228
Monotheism, why attractive,
312
Morality: courage in persecucution,
156
;
illustration, 158;
discrimination developed, 249;
parents, children, patriots, 249;
ideals communal, 255;
standards differing for men and women, 263;
teaching focused on rulers, 270;
Imperial Edict, 271;
standards of, and individualism, 275 , 276;
social, not racial, 283;
on authority, 284;
morality and Old Japan, 261 , 264
Motora, Prof. Y.,
229
Müller, Prof. Max, statement about Vedas,
193
Murata rifle, invention of,
207
Muro Kyuso, philosopher,
249
;
ancient books condemned, 252;
on immorality, 286;
teachings, 299 , 300
Music, Japanese deficiency,
185
Nakashima, Prof. Rikizo,
229
Nash, Prof. H.S., on Apotheosis in Rome,
153
National life, stimulus from the West,
43
-48
Natural scenery in art,
173
Neesima, Dr., founder of the Doshisha,
94
;
monotheism, 311;
his character, 375
"Netsuke," comical carvings,
241
New æon, characterized,
14
;
the consequences, 15
Newton's, Rev. J.C.E., "Japan: Country, Court, and People"
10
,
46
"Nichiren," a sect,
198
Nirvana characterized,
400
Nitobe's, Prof. J., "Bushido: The Soul of Japan,"
10
"Nominal": Pedigree,
215
;
church contributions, 216;
express train, 216
"Nominality": illustrated in history,
213
;
in family life, 214;
in Christian work, 216;
explained by old order, 217;
giving way under Western influence, 217
Norman, Mr. Henry,
17
;
his "Real Japan," 46
Nude in art: its lack,
175
-177
Obsequiousness,
140
Occident and Orient: conflict not unending,
13
;
social intercourse and mutual influence, 436
Occidental civilization; a defect in,
71
Ohashi, Junzo, opposed to Western thought,
254
Old Japan,
35
-37;
its oppression, 53 , 54;
emptiness of common life, 54;
condition of woman, 54 , 56;
divorce, 56 , 57;
moral and legal maxims, 252 , 253;
its morality, 244 , 261
"Omi Sajin," Sage of Omi,
93
Oriental characteristics: are they distinctive?
422
;
general opinion of, 423;
view of author, 425;
social, not racial, 425 , 434
Originality in art,
203
;
judicious imitation, 209
Orphan asylums,
131
Oyomei,
228
Patriotism,
48
-51;
relation to apotheosis, 144 , 158;
to war, 145;
Christian orphans, 145
Peasants, stolidity,
165
Pedigree, "nominal" not actual ancestry,
215
Peery, Dr., Japanese philosophical incompetence,
225
Personality:
21
-22;
importance of, 342;
defined, 356 -357;
characteristics of, 358;
"strong" and "weak," 374 , 375;
Confucian ethics, 390;
Supreme Being, 391;
gods of popular Buddhism, 391;
idea grasped by Japanese, 393;
sketch of development, 394;
racial or social inheritance, 395;
progress in ethico-religious process, 447;
the criterion of progress, 447
Personality in conception of nationality,
373
Personal pronouns, their lack possible proof of personality,
369
;
"honorific" particles, 368;
substitutes, 370 , 371
Pfleiderer, Prof., religious deficiency of Japanese,
286
Phallicism: its suppression,
325
;
Western influence, 326
Philosophy: Occidental ignorance of its history in Japan,
200
;
terms used, 221;
Japanese students of, 229;
individuals interested, 229
Philosophical ability,
225
-232;
Japanese claims, 225;
constructive power, 226;
writers mentioned, 229;
East and West compared, 231
Pilgrimages: statistics,
290
-291;
immorality, 326
Poetry characterized,
186
Powder, smokeless, invention of,
207
Pride, sociological explanation,
19
,
21
Progress, modern characteristic,
52
-60;
defined, 57;
light-heartedness no proof of, 59;
its method, 61 -71;
recognition of individual worth, 63 -67;
knowledge of implements and methods, 67 -70;
imitation, 78 -81;
passion for it, 143
Psychic nature and social life,
439
Psychic evolution,
444
Psychic function and psychic organism,
445
Psychological similarities, Japanese and Anglo-Saxon,
189
Public speaking, fluency,
219
"Putty-face,"
164
"Race-soul,"
444
Ransome, Mr. Stanford, quoted,
51
;
"Japan in Transition," 46
Reforms, governmental initiative,
201
Religion: its characteristics social, not racial,
309
;
loyalty and filial piety, 322;
liberty in belief, 327;
the Imperial Edict, 328;
forms determined by history, 329;
the problem of to-day, 414;
Religions classified, 421
Religious or not? appearances explained,
286
;
judged by phenomena, 288;
prayer, shrines, charms, 292;
Buddha-shelves, God-shelves, 293;
emotion and social training, 296;
emotion shown in abstraction, 297
Religious life,
404
,
421
;
communal, 404;
present difficulty in Japan, 420
Renaissance of Japan,
29
-30
Revenge: the ancient law,
128
;
teachings of Confucius and Lao-tse, 128 -129
Reverence, apparent lack of,
304
"Ri" defined,
221
Roman alphabet: adoption recommended by many,
192
"Roundaboutness": characteristic of speech and action,
211
;
recent improvement, 212
Sadness and isolation of many,
116
Sage of Omi,
see
"Omi Sajin."
Salvation and sin,
314
;
Buddhist and Christian, 379
Samurai: high mental power,
social leaders, impractical,
244; their relation to trade,
252; new ideals, 256; revolt
from religious forms, 298
Segregation and divergent evolution,
443
Self-confidence not without
grounds, 141 , 143; reorganization
by young men, 141 -142
Self-control: moral teaching,
250; Kujuro, the self-controlled, 251
Sensitiveness to environment,
72 , 81; illustrated by students
abroad, 73 , by life in Japan, 73 -77
Shimose, Mr., invention, smokeless powder,
207
"Shinshu," "Reformed" Buddhism,
198
Shinto: nature and history,
305 , 306; personal gods, 391;
communal, 405; no longer a
religion, 405; world view,
406; religious sanction for
social order, 407; revived, 412
Sin, terminology,
313
; consciousness
of, 317; instance of conversion, 318
Shusi,
228
Social evil, the,
261
(note)
Social segregation and social divergence,
21
Social and racial unity distinguished,
443
Social evolution convergent,
14; principle revealed, 15;
personal process, 446
Social heredity, transmitting results of toil,
71
Social intercourse of Occident and Orient,
436
Social order from the West,
413; the parting of the ways, 414
Sociological theory of: character,
14 , 446; pride, 30; fear
of ridicule, 73; cruelty, 135;
kindness, 136; stolidity, 163;
power of generalization, 222;
philosophical development,
231; apparent deficiency in
imagination, 236; differences
characterizing Eastern and
Western psychic nature, 247 ,
435; untruthfulness, 256; concubinage,
260; religious characteristics,
309 , 321; the suppression
of Phallicism, 327;
religious tolerance, 329; divorce
and "falling in love,"
355; courtesy, 363 , 364; the
personal pronoun, 372; the
failure of Buddhism, 385;
the conception of Fate, 387
Sociology and individual religion,
405
;
and Shintoism, 407
Southerland,
23
"Soul of Japan," the,
144
"Soul of the Far East," quotation,
234
Spencer,
22
Stolidity: easily distinguished
from stoicism, 164 , 165; the
peasants, 165; social, not
racial, 167; cultivated, 168
Students: testimony of foreign
teachers, 218; at home and abroad, 219
Suicide, a matter of honor,
154
-156
Sutra, translation of,
402
Suspiciousness and military feudalism,
125
-126
Taguchi, Dr., brain statistics,
190
Tai-ku Reform, epoch-making period,
201
Takahashi, Mr. G.,
229
; the
monks and consciousness of sin, 317
Taste and lack of taste in woman's dress,
182
Temples, statistics,
296
Tokugawa Shogunate,
38
-40;
how overthrown, 40 -43; prohibitive
of progress, 204; last
of "Curtain governments," 214
Torture, in Japan,
132
; in Europe,
133
Toys and toy-stores,
96
Trade estimates,
256
; Old Japan,
the Greeks, the Jews
compared, 257 , note; trade
and the feudal order, 284
Transmigration,
319
; theory
illogical, but helpful, 389
Truthfulness, undeveloped,
255
Tyranny and Western wives
106
Unæsthetic phenomena,
179
Verbeck, Dr. G.F.,
91
Visionary tendency,
236
,
237
Vivacity, Geisha girl,
168
Wallace,
22
Ward,
22
"Way,"
see
Muro Kyuso,
250
;
reference to, 287
Wealth increasing,
277
Wedding, Prince Imperial,
268
;
Imperial silver wedding, 268
Woman: obedience,
55
,
56
;
estimates of East and West
contrasted, 102 -103; Western
estimates, recent growth,
111 , 113 (note); Buddhist and
Confucian teaching, 112 , 259;
jealousy, 127; her position,
258; influenced by Hindu
philosophy, 258; improvement, 268
Writing, a fine art,
173
Xavier, Francis,
308
Yamaguchi, Mr., quotation,
149
;
the Imperial throne, 373
"Yamato Damashii,"
see
"The Soul of Japan."
"Yumei-mujitsu,"
see
"Nominality."
FOOTNOTES:
[A]
"Things Japanese," p. 156.
[B]
Let not the reader gather from the very brief glance at the attainments of New Japan, that she has overtaken the nations of Christendom in all important respects; for such is far from the case. He needs to be on his guard not to overestimate what has been accomplished.
[C]
Prof. B.H. Chamberlain.
[D]
Only since the coming of the new period has it become possible for a woman to gain a divorce from her husband.
[E]
Chapter xxix. Some may care to read this chapter at this point.
[F]
Cf. chapter ii.
[G]
"Kokoro," by L. Hearn, p. 31.
[H]
Japan Mail, September 30, 1899.
[I]
Part II. p. xxxii.
[J]
Japan Mail, June 4, 1898, p. 586.
[K]
If all that has been said above as to the relative lack of affection between husband and wife is true, it will help to make more credible, because more intelligible, the preceding chapter as to the relative lack of love for children. Where the relation between husband and wife is what we have depicted it, where the children are systematically taught to feel for their father respect rather than love, the relation between the father and the children, or the mother and the children, cannot be the same as in lands where all these customs are reversed.
[L]
The effect of Christian missions cannot be measured by the numbers of those who are to be counted on the church rolls; almost unconsciously the nation is absorbing Christian ideals from the hundreds of Christian missionaries and tens of thousands of Christian natives. The necessities of the new social order make their teachings intelligible and acceptable as the older social order did not and could not. This accounts for the astonishing change in the anti-Christian spirit of the Japanese. This spirit did not cease at once on the introduction of the new social order, nor indeed is it now entirely gone. But the change from the Japan of thirty years ago to the Japan of to-day, in its attitude toward Christianity, is more marked than that of any great nation in history. A similar change in the Roman Empire took place, but it required three hundred years. This change in Japan may accordingly be called truly miraculous, not in the sense, however, of a result without a cause, for the causes are well understood.
Among the Christians, especially, the old order is rapidly giving way to the new. Christianity has brought a new conception of woman and her place in the home and her relation to her husband. Japanese Christian girls, and recently non-Christian girls, are seeking an education which shall fit them for their enlarging life. Many of the more Christian young men do not want heathen wives, with their low estimate of themselves and their duties, and they are increasingly unwilling to marry those of whom they know nothing and for whom they care not at all. Already the idea that love is the only safe foundation for the home is beginning to take root in Japan. This changing ideal is bringing marked social changes. In some churches an introduction committee is appointed whose special function is to introduce marriageable persons and to hold social meetings where the young people may become acquainted. Here an important evolution in the social order is taking place before our eyes, but not a few of the world's wise men are too exalted to see it. Love and demonstrative affection between husband and wife will doubtless become as characteristic of Japan in the future as their absence has been characteristic in the past. To recapitulate: these distinctive characteristics of the emotional life of the Japanese might at first seem to be so deep-rooted as to be inherent, yet they are really due to the ideas and customs of the social order, and are liable to change with any new system of ideas and customs that may arise. The higher development of the emotional life of the Japanese waits now on the reorganization of the family life; this rests on a new idea as to the place and value of woman as such and as a human being; this in turn rests on the wide acceptance of Christian ideals as to God and their mutual relations. It involves, likewise, new ideals as to man's final destiny. In Japan's need of these Christian ideals we find one main ground and justification, if justification be needed, for missionary enterprise among this Eastern people.
[M]
Chapter v. p. 82.
[N]
P. 133
[O]
"Résumé Statistique l'Empire du Japan," published by the Imperial Cabinet, 1897.
[P]
As illustrating the point under discussion see portions of addresses reported in "The World's Parliament of Religions," vol. ii. pp. 1014, 1283.
[Q]
Japan Mail, December 10, 1898.
[R]
I have found it difficult to secure exact information on the subject of the Imperial concubines (who, by the way, have a special name of honor), partly for the reason that this is not a matter of general information, and partly because of the unwillingness to impart information to a foreigner which is felt to tarnish the luster of the Imperial glory. A librarian of a public library refused to lend a book containing the desired facts, saying that foreigners might be freely informed of that which reveals the good, the true, and the beautiful of Japanese history, customs, and character, but nothing else. By the educated and more earnest members of the nation much sensitiveness is felt, especially in the presence of the Occidental, on the subject of the Imperial concubinage. It is felt to be a blot on Japan's fair name, a relic of her less civilized days, and is, accordingly, kept in the background as much as possible. The statements given in the text in regard to the number of the concubines and children are correct so far as they go. A full statement might require an increase in the figures given.
[S]
P. 59.
[T]
P. 119.
[U]
Aston's "Japanese Literature," p. 29.
[V]
"Japanese Literature," p. 24.
[W]
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.
[Y]
"The Human Species," p. 283.
[Z]
Ibid., p. 282.
[AA]
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.
[AC]
Griffis' "Religions of Japan," p. 272.
[AD]
P. 24.
[AE]
Far East for January, 1898.
[AF]
January 20, 1900.
[AG]
Japan Mail, November 12, 1898.
[AH]
P. 17.
[AI]
P. 18.
[AJ]
P. 18.
[AK]
"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.
[AM]
Cf. chapter xvi. p. 199.
[AN]
Cf. chapter xvii.
[AO]
Quotations from "A Japanese Philosopher" will be found in chapters xxiv. and xxvi.
[AP]
"Things Japanese," p. 133.
[AQ]
P. 213.
[AR]
P. 30.
[AS]
Cf. chapter vii.
[AT]
Cf. chapter xv. pp. 186, 187.
[AU]
Cf. chapters xvi. and xvii.
[AV]
Chapter xv.
[AW]
Chapters xix. and xx.
[AX]
P. 39.
[AY]
P. 36.
[AZ]
Pp. 42, 43.
[BA]
P. 45.
[BB]
P. 61.
[BC]
P. 120.
[BD]
P. 129.
[BE]
P. 130.
[BF]
Dickenson's "Japan," chapter vii.
[BG]
Cf. chapter xxi.
[BH]
P. 163.
[BI]
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.
[BK]
Cf. chapter ix. p. 103.
[BL]
Chapter vi.
[BM]
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.
[BO]
P. 148.
[BP]
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."
[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.
[BS]
The Japan Mail for February 5, 1896; quoting from the Jiji Shimpo.
[BT]
The best summary of this discussion which I have seen in English is found in the Japan Mail for February 4, 1899.
[BU]
Japan Mail, January 14, 1899.
[BV]
Japan Mail, June 24, 1898.
[BW]
The constituency of the Doshisha consists principally of Kumiai Christians.
[BX]
"Occult Japan," p. 23.
[BY]
Cf. chapter xxiv.
[BZ]
"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 Osaka Mainichi 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.
[CC]
"Things Japanese," p. 70, and Murray's "Hand-book for Japan," p. 37.
[CD]
"Things Japanese," p. 93.
[CE]
P. 85.
[CF]
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.
[CGa]
P. 14.
[CH]
P. 15.
[CI]
Pp. 88, 89.
[CJ]
Pp. 203, 204.
[CK]
Cf. chapter viii.
[CL]
See the Rikugo Zasshi for March, 1898.
[CM]
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.
[CO]
P. 88.
[CP]
P. 12.
[CQ]
P. 14.
[CR]
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.
[CT]
Cf. chapter xiii.
[CU]
See chapter xxix.
[CV]
P. 201.
[CW]
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.
[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.
[CZ]
Cf. chapter vi.
[DA]
Foot of chapter xxix.
[DB]
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.
[DD]
"Sacred Books of the East," vol. xlix, part ii. p. 147.
[DE]
Cf. chapters xiii. and xxxi.
[DF]
It is not strange that in all the centers of this new learning Confucius was deified and worshiped. In connection with many schools established for the study of his works, temples were built to his honor, in which his statue alone was placed, before which a stately religious service was performed at regular intervals. Thus did Confucianism become a living and vitalizing, although, as we shall soon see, an incomplete religion.
[DG]
Writers on the history and philosophy of religion have much to say about the differences between national and universal religions. The three religions which they pronounce universal are Mahomedanism, Buddhism, and Christianity. The ground for this statement is the fact that each of these religions has developed strong individualistic characteristics. They are concerned with individual salvation. The importance of this element none will deny, least of all the writer. But I question the correctness of the descriptive adjective. Because of their individualistic character they are fitted to leap territorial boundaries and can find acceptance in every community; for this they are not dependent on the territorial expansion of the communities in which they arose.
[DH]
P. xvii.
[DI]
P. xviii.
[DJ]
P. 19.
[DK]
P. 6.
[DL]
P. 37.
[DM]
P. 83.
[DN]
Whether or not the activity modifies the transmissible nature is the problem as to the inheritance of acquired characteristics. The dictum that function produces organism does not say whether that organism is transmissible or not, either in biology or sociology.