Chapter V · - CONFUCIANISM IN ITS PHILOSOPHICAL FORM

Japan's Millennium of Simple Confucianism.

Having seen the practical working of the ethics of Confucianism, especially in the old and simple system, let us now glance at the developed and philosophical forms, which, by giving the educated man of Japan a creed, made him break away from Buddhism and despise it, while becoming often fanatically Confucian.

For a thousand years (from 600 to 1600 A.D.) the Buddhist religious teachers assisted in promulgating the ethics of Confucius; for during all this time there was harmony between the various Buddhisms imported from India, Tibet, China and Korea, and the simple undeveloped system of Chinese Confucianism. Slight modifications were made by individual teachers, and emphasis was laid upon this or that feature, while out of the soil of Japanese feudalism were growths of certain virtues as phases of loyalty, phenomenal beyond those in China. Nevertheless, during all this time, the Japanese teachers of the Chinese ethic were as students who did but recite what they learned. They simply transmitted, without attempting to expand or improve.

These men from the west brought not only ethics but philosophy; and the fertilizing influences of these scholars of the Dispersion, may be likened to those of the exodus of the Greek learned men after the capture of Constantinople by the Turks. Confucian schools were established in most of the chief provincial cities. For over two hundred years this discipline in the Chinese ethics, literature and history constituted the education of the boys and men of Japan. Almost every member of the Samurai classes was thoroughly drilled in this curriculum. All Japanese social, official, intellectual and literary life was permeated with the new spirit. Their "world" was that of the Chinese, and all outside of it belonged to "barbarians." The matrices of thought became so fixed and the Japanese language has been so moulded, that even now, despite the intense and prolonged efforts of thirty years of acute and laborious scholarship, it is impossible, as we have said, to find English equivalents for terms which were used for a century or two past in every-day Japanese speech. Those who know most about these facts, are most modest in attempting with English words to do justice to Japanese thought; while those who know the least seem to be most glib, fluent and voluminous in showing to their own satisfaction, that there is little difference between the ethics of Chinese Asia and those of Christendom.

Survey of the Intellectual History of China.

The Confucianism of the last quarter-millennium in Japan is not that of her early centuries. While the Japanese for a thousand years only repeated and recited—merely talking aloud in their intellectual sleep but not reflecting—China was awake and thinking hard. Japan's continued civil wars, which caused the almost total destruction of books and manuscripts, secured also the triumph of Buddhism which meant the atrophy of the national intellect. When, after the long feuds and battles of the middle ages, Confucianism stepped the second time into the Land of Brave Scholars, it was no longer with the simple rules of conduct and ceremonial of the ancient days, nor was it as the ally of Buddhism. It came like an armed man in full panoply of harness and weapons. It entered to drive Buddhism out, and to defend the intellect of the educated against the wiles of priestcraft. It was a full-blown system of pantheistic rationalism, with a scheme of philosophy that to the far-Oriental mind seemed perfect as a rule both of faith and practice. It came in a form that was received as religion, for it was not only morality "touched" but infused with motion. Nor were the emotions kindled, those of the partisan only, but rather also those of the devotee and the martyr. Henceforth Buddhism, with its inventions, its fables, and its endless dogmatism, was for the common people, for women and children, but not for the Samurai. The new Confucianism came to Japan as the system of Chu Hi. For three centuries this system had already held sway over the intellect of China. For two centuries and a half it has dominated the minds of the Samurai so that the majority of them to-day, even with the new name Shizoku, are Confucianists so far as they are anything.

To understand the origin of Buddhism we must know something of the history and the previous religious and philosophical systems of India, and so, if we are to appreciate modern "orthodox" Confucianism, we must review the history of China, and see, in outline, at least, its literature, politics and philosophy during the middle ages.

I. From the sixth to the third century before Christ the struggle was for Confucian and orthodox doctrine, led by Mencius against various speculators in morals and politics, with Taoist doctrine continually increasing in acceptance.

II. The Han age (from B.C. 206 to A.D. 190) was rich in critical expositors and commentators of the classics, but "the tone of speculation was predominantly Taoist."

III. The period of the Six Dynasties (from A.D. 221 to A.D. 618) was the golden age of Buddhism, when the science and philosophy of India enriched the Chinese mind, and the wealth of the country was lavished on Buddhist temples and monasteries. The faith of Shaka became nearly universal and the Buddhists led in philosophy and literature, founding a native school of Indian philosophy.

IV. The Tang period (from A.D. 618 to 905) marked by luxury and poetry, was an age of mental inaction and enervating prosperity.

One set of politicians, led by Wang (1021-1086), urged an extension of administrative functions, including agricultural loans, while the brothers Cheng (1032-1085, 1033-1107) reaffirmed, with fresh intellectual power, the old orthodoxy.

In the bitter contest which ensued, the Radicals and Reformers temporarily won the day and held power. For a decade the experiment of innovation was tried. Men turned things social and political upside down to see how they looked in that position. So these stood or oscillated for thirteen years, when the people demanded the old order again. The Conservatives rose to power. There was no civil war, but the Radicals were banished beyond the frontier, and the country returned to normal government.

Contrast between the Chinese and Japanese Intellect.

Here we must draw a contrast between the Chinese and Japanese intellect to the credit of the former; China made, Japan borrowed. While history shows that the Chinese mind, once at least, possessed mental initiative, and the power of thinking out a system of philosophy which to-day satisfies largely, if not wholly, the needs of the educated Chinaman, there has been in the Japanese mind, as shown by its history, apparently no such vigor or fruitfulness. From the literary and philosophical points of view, Confucianism, as it entered Japan, in the sixth century, remained practically stationary for a thousand years. Modifications, indeed, were made upon the Chinese system, and these were striking and profound, but they were less developments of the intellect than necessities of the case. The modifications were made, as molten metal poured into a mould shaped by other hands than the artist's own, rather than as clay made plastic under the hand of a designer. Buddhism, being the dominant force in the thoughts of the Japanese for at least eight hundred years, furnished the food for the requirements of man on his intellectual and religious side.

Philosophical Confucianism the Religion of the Samurai.

We answer: The system was not agnostic, as many modern and western writers assert that it is, and as Confucius, transmitting and probably modifying the old religion, had made the body of his teachings to be. Agnostic, indeed, in regard to many things wherein a Christian has faith, modern Confucianism, besides being bitterly polemic and hostile to Buddhism, is pantheistic.

A Medley of Pantheism.

"Ri is not separate from Ki, for then it were an empty abstract thing. It is joined to Ki, and may be called, by nature, one decreed, changeless Norm. It is the rule of Ki, the very centre, the reason why Ki is Ki."

Ten or Heaven is not God or the abode of God, but an abstraction, a sort of Unknowable, or Primordial Necessity.

"The doctrine of the Sages knows and worships Heaven, and without faith in it there is no truth. For men and things, the universe, are born and nourished by Heaven, and the 'Way,' the 'ri,' that is in all, is the 'Way,' the 'ri' of Heaven. Distinguishing root and branch, the heart is the root of Heaven and the appearance, the revolution of the sun and moon, the order of the stars, is the branch. The books of the sages teach us to conform to the heart of Heaven and deal not with appearances."

"The teaching of the sages is the original truth and, given to men, it forms both their nature and their relationships. With it complete, naught else is needed for the perfect following of the 'Way.' Let then the child make its parents Heaven, the retainer, his Lord, the wife her husband, and let each give up life for righteousness. Thus will each serve for Heaven. But if we exalt Heaven above parent or Lord, we shall come to think we can serve it though they be disobeyed and like tiger or wolf shall rejoice to kill them. To such fearful end does the Western learning lead.... Let each one die for duty, there is naught else we can do."

To love God would no more occur to a Japanese gentleman than to have his child embrace and kiss him. Whether the source and fountain of life of which they speak has any Divine Spirit, is very uncertain, but whether it has, or has not, man need not obey, much less worship him. The universe is one, the essence is the same. Man must seek to know his place in the universe; he is but one in an endless chain; let him find his part and fulfil that part; all else is vanity. One need not inquire into the origins or the ultimates. Man is moved by a power greater than himself; he has no real independence of his own; everything has its rank and place; indeed, its rank and place is its sole title to a separate existence. If a man mistakes his place he is a fool, he deserves punishment.

The Ideals of a Samurai.

Out of his place, man is not man. Duty is more important than being. Nearly everything in our life is fixed by fate; there may seem to be exceptions, because some wicked men are prosperous and some righteous men are wretched, but these are not real exceptions to the general rule that we are made for our environment and fitted to it. And then, again, it may be that our judgments are not correct. Let the heart be right and all is well. Let man be obedient and his outward circumstance is nothing, having no relation to his joy or happiness. Even when as to his earthly body man passes away, he is not destroyed; the drop again becomes part of the sea, the spark re-enters the flame, and his life continues, though it be not a conscious life. In this way man is in harmony with the original principle of all things. He outlasts the universe itself.

Hence to a conscientious Samurai there is nothing in this world better than obedience, in the ideal of a true man. What he fears most and hates most is that his memory may perish, that he shall have no seed, that he shall be forgotten or die under a cloud and be thought treacherous or cowardly or base, when in reality his life was pure and his motives high. "Better," sang Yoshida Shoin, the dying martyr for his principles, "to be a crystal and to be broken, than to be a tile upon the housetop and remain."

New Japan Makes Revision.

First. For sovereign and minister, there are coming into vogue new interpretations. This relation, if it is to remain as the first, will become that of the ruler and the ruled. Constitutional government has begun; and codes of law have been framed which are recognizing the rights of the individual and of the people. Even a woman has rights before the law, in relation to husband, parents, brothers, sisters and children. It is even beginning to be thought that children have rights. Let us hope that as the rights are better understood the duties will be equally clear.

It is coming to pass in Japan that even in government, the sovereign must consult with his people on all questions pertaining to their welfare. Although, thus far the constitutional government makes the ministers responsible to the Sovereign instead of to the Diet, yet the contention of the enlightened men and the liberal parties is, that the ministers shall be responsible to the Diet. The time seems at hand when the sovereign's power over his people will not rest on traditions more or less uncertain, on history manufactured by governmental order, on mythological claims based upon the so-called "eternal ages," on prerogatives upheld by the sword, or on the supposed grace of the gods, but will be "broad-based upon the people's will." The power of the rulers will be derived from the consent of the governed. The Emperor will become the first and chief servant of the nation.

Revision and improvement of the Second Relation will make filial piety something more real than that unto which China has attained, or Japan has yet seen, or which is yet universally known in Christendom. The tyranny of the father and of the older brother, and the sale of daughters to shame, will pass away; and there will arise in the Japanese house, the Christian home.

Improvement and revision of the Fourth Relation, will bring into the Japanese home more justice, righteousness, love and enjoyment of life. It will make possible, also, the cheerful acceptance and glad practice of those codes of law common in Christendom, which are based upon the rights of the individual and upon the idea of the greatest good to the greatest number. It will help to abolish the evils which come from primogeniture and to release the clutch of the dead hand upon the living. It will decrease the power of the graveyard, and make thought and care for the living the rule of life. It will abolish sham and fiction, and promote the cause of truth. It will hasten the reign of righteousness and love, and beneath propriety and etiquette lay the basis of "charity toward all, malice toward none."

Revision with improvement of the Fifth Relation hastens the reign of universal brotherhood. It lifts up the fallen, the down-trodden and the outcast. It says to the slave "be free," and after having said "be free," educates, trains, and lifts up the brother once in servitude, and helps him to forget his old estate and to know his rights as well as his duties, and develops in him the image of God. It says to the hinin or not-human, "be a man, be a citizen, accept the protection of the law." It says to the eta, "come into humanity and society, receive the protection of law, and the welcome of your fellows; let memory forget the past and charity make a new future." It will bring Japan into the fraternity of nations, making her people one with the peoples of Christendom, not through the empty forms of diplomacy, or by the craft of her envoys, or by the power of her armies and navies reconstructed on modern principles, but by patient education and unflinching loyalty to high ideals. Thus will Japan become worthy of all the honors, which the highest humanity on this planet can bestow.

The Ideal of Yamato Damashii Enlarged.

In this our time it is not only the alien from Christendom, with his hostile eye and mordant criticism, who is helping to undermine that system of ethics which permitted the sale of the daughter to shame, the introduction of the concubine into the family and the reduction of woman, even though wife and mother, to nearly a cipher. It is not only the foreigner who assaults that philosophy which glorified the vendetta, kept alive private war, made revenge in murder the sweetest joy of the Samurai and suicide the gate to honor and fame, subordinated the family to the house, and suppressed individuality and personality. It is the native Japanese, no longer a hermit, a "frog in the well, that knows not the great ocean" but a student, an inquirer, and a critic, who assaults the old ethical and philosophical system, and calls for a new way between heaven and earth, and a new kind of Heaven in which shall be a Creator, a Father and a Saviour. The brain and pen of New Japan, as well as its heart, demand that the family shall be more than the house and that the living members shall have greater rights as well as duties, than the dead ancestors. They claim that the wife shall share responsibility with the husband, and that the relation of husband and wife shall take precedence of that of the father and son; that the mother shall possess equal authority with the father; that the wife, whether she be mother or not, shall not be compelled to share her home with the concubine; and that the child in Japan shall be born in the home and not in the herd. The sudden introduction of the Christian ideas of personality and individuality has undoubtedly wrought peril to the framework of a society which is built according to the Confucian principles; but faith in God, love in the home, and absolute equality before the law will bring about a reign of righteousness such as Japan has never known, but toward the realization of which Christian nations are ever advancing.

Even the old ideal of the Samurai embodied in the formula Yamato Damashii will be enlarged and improved from its narrow limits and ferocious aspects, when the tap-root of all progress is allowed to strike into deeper truth, and the Sixth Relation, or rather the first relation of all, is taught, namely, that of God to Man, and of Man to God. That this relation is understood, and that the Samurai ideal, purified and enlarged, is held by increasing numbers of Japan's brightest men and noblest women, is shown in that superb Christian literature which pours from the pens of the native men and women in the Japanese Christian churches. Under this flood of truth the old obstacles to a nobler society are washed away, while out of the enriched soil rises the new Japan which is to be a part of the better Christendom that is to come. Christ in Japan, as everywhere, means not destruction, but fulfilment.