FOOD FOR THOUGHT FROM 1890

I was reading through Lafcadio Hearn’s Glimpses of Unfamiliar Japan, Volume II, Chapter XXVI, “The Japanese Smile,” published in 1984, and once again came upon the extracts from an essay by Viscount Tōrio. The ideas expressed in his essay were at times critical of things Western, of trends within the Meiji government Japanese society; yet, as I read through them, I began to think that there existed in his words of more than one hundred years ago, important lessons for modern Japan as well as contemporary America. I present them now, as Hearn did in his time, as if nothing else, food for thought.

Order or disorder in a nation does not depend on something that falls from the sky or rises from the earth. It is determined by the disposition of the people. The pivot on which the public disposition turns towards order or disorder is the point where public and private motives separate. If the people are influenced chiefly by public considerations, order is assured; but if by private, disorder is inevitable. Public considerations are those that prompt the proper observance of duties; their prevalence signifies peace and prosperity in the way similar to families, communities, and nations. Private considerations are those suggested by selfish motives: when they prevail, disturbance and disorder are unavoidable. As members of a family, our duty is to look after the welfare of that family; as members of a nation, our duty is to work for the good of the nation. To regard our family affairs with all the interest due to our family, and our national affairs with all the interest due to our nation, this is to fitly discharge our duty, and to be guided by public considerations. On the other hand, to regard the affairs of the nation as if they were our own family affairs, this is to be influenced by private motives and to stray from the path of duty.

Selfishness is born in every man; to indulge it freely is to become a beast; therefore, sages preach the principles of duty and propriety, justice and morality, providing restraints for private aims and encour- agements for public spirit… What we know of Western civilization is that it struggled on through long centuries in a confused condition, and finally attained a state of some order, but that even this order, not being based on such principles as those of natural and indisputable distinctions between sovereign and sub- ject, parent and child, with all their corresponding rights and duties, is liable to constant change; according to the growth of human ambitions and human aims. Admirably suited to persons whose actions are controlled by selfish ambition, the adoption of this system in Japan is naturally sought by a certain class of politicians. From a superficial point of view, the Western form of society is very attractive; in as much as, being the outcome of a free development of human desires from ancient times, it represents the very extreme of luxury and extravagance. Briefly speaking, the state of obtaining things in the West is based on the free play of human selfishness, and can only be reached by giving full sway to that quality. In the West, little notice is given to social disturbances; yet they are at once the evidence and the factors of the present evil state of affairs. Do Japanese, enamored with Western ways, propose to have their nation’s history written in similar terms? Do they seriously contemplate turning their country into a new field for experiments in Western civilization?

In the Orient, from ancient times, national gov- ernment has been based on benevolence, and directed to securing the welfare and happiness of the people. No political creed has ever held that intellectual strength should be cultivated for the purpose of exploiting inferiority and ignorance. The inhabitants of this empire live, for the most part, by manual labor. No matter how industrious they are, they hardly earn enough to supply their daily needs. They earn, on the average, about twenty sen daily. For them there is no question of aspiring to wearing fine clothes or to inhabit handsome houses. Neither can they hope to reach positions of fame and honor. What offense have these poor people committed that they also, should not share the benefits of Western civilization? Indeed, by some, their condition is explained on the hypothesis that their desires do not prompt them to better themselves. There is no truth in such a supposition. They have desires, but nature has limited their capacity to satisfy them; their duty as men limits it, and the amount of labor physically possible for a human being limits it. They achieve as much as their opportunities permit. The best and finest products of their labor they reserve for the wealthy; the worst and roughest they keep for their own use. Yet, there is nothing in human society that does not owe its existence to labor. Now, to satisfy the desires of one luxurious man, the work of a thousand is needed. Surely, it is monstrous that those who owe to labor, the pleasures suggested by their civilization, should forget what they owe to the laborer, and treat him as if he were not a fellow being. But civilization, according to the interpretation of the West, serves only to satisfy men of large desires. It is of no benefit to the masses, but is simply a system under which ambitions compete to accomplish their aims. That the Western system is gravely disturbing to the order and peace of a country is seen by men who have eyes, and heard by men who have hears. The future of Japan, under such a system, fills us with anxiety. A system, based on the principle that ethics and religion are made to serve human ambition, naturally agrees with the wishes of selfish individuals; and such theories as those, embodied in the modern formula of liberty and equality, annihilate the established relations of society, and outrange decorum and propriety. Absolute equality and absolute liberty being unattainable, the limits prescribed by right and duty are supposed to be set. But as each person seeks to have as much right and to be burdened with as little duty as possible, the results are endless disputes and legal contentions. The principles of liberty and equality may succeed in changing the organization of nations, in overthrowing the lawful distinctions of social rank, in reducing all men to one nominal level; but they can never accomplish the equal distribution of wealth and property. Consider America…It is plain that if the mutual rights of men and their status are made to depend on degrees of wealth, the majority of the people, being without wealth, must fail to establish their rights; whereas the minority who are wealthy, will assert their rights; and, under society’s sanction, will exact oppressive duties from the poor; neglecting the dictates of humanity and benevolence. The adoption of these principles of liberty and equality in Japan would annul the good and peaceful customs of our country, render the general disposition of the people harsh and unfeeling, and finally prove to be a source of calamity to the masses…

Though at first sight, Western civilization presents an attractive appearance, adapted as it is to the gratification of selfish desires; yet, since its basis is the hypothesis that men’s wishes constitute natural laws, it must ultimately end in disappointment and de- moralization. Western nations have become what they are after passing through conflicts and deviations of the most serious kind; and it is their fate to continue the struggle. Just now, their motive elements are in partial equilibrium, and their social condition is more or less ordered. But if this slight equilibrium happens to be disturbed, they will be thrown once more into confusion, and change; until, after a period of renewed struggle and suffering, temporary stability is once more attained. The poor and powerless of the present may become the wealthy and strong of the future, and vice versa. Perpetual disturbance is their doom. Peaceful equality can never be attained until built up among the ruins of annihilated Western states and the ashes of extinct Western people.

 

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 Author’s Footnote: These extracts from a translation of the Japan Daily Mail, November 19, 20, 1890, of Viscount Tōrio’s famous conservative essay do not give a fair idea of the force and logic of the whole. The essay is too long to quote entirely; and any extracts from the Mail’s admirable translation suffer by their isolation from the singular claims of ethical, religious, and philosophical reasoning, which bind the various parts of the composition together. The essay was furthermore remarkable as the production of a native scholar, totally uninfluenced by Western thought. He correctly predicted those social and political disturbances which have occurred in Japan since the opening of the new parliament. Viscount Tōrio is also well known as a master of Buddhist philosophy. He holds a high rank in the Japanese army.

KINDNESSES UNEXPECTED

Kindnesses Unexpected

In 1891, Lafcadio Hearn made a voyage to the Oki Islands or Oki-shotō (隠岐諸島), a group of volcanic, one hundred miles west off the western coast from Izumo and Shimane Prefecture. As he put it, “Not even a missionary had ever been to Oki, and its shores had never been seen by European eyes, except on those rare occasions when men-of-war steamed by them, cruising about the Japanese Sea.” It was here that he experienced some not-so-small kindesses and surprises.

“On the morning of the day after my arrival at Saito, a young physician called to see me, and requested me to dine with him at his house. He explained very frankly that, as I was the first foreigner who had ever stopped in Saigo, it would bring much pleasure both to his family and to himself to have a good chance to see me; however, the natural courtesy of the man overcame any hesitation I might have felt to gratify the curiosity of strangers. I was not only treated delightfully at his beautiful home, but actually sent away with presents; most of which I attempted, in vain, to decline. In one matter, however, I remained obstinate, even at the risk of offending: the gift of a wonderful specimen of bateiseki (a substance which I shall speak of later). This I persisted in refusing to take, knowing it to be not only very costly, but very rare. My host at last yielded; but afterwards, secretly sent two smaller specimens to the hotel, which Japanese etiquette made it impossible to return. Before leaving Saigo, I experienced many other unexpected kindnesses from the same gentleman.

“Not long after, one of the teachers of the Saigo public school paid me a visit. He had heard of my interest in Oki, and brought with him two fine maps of the islands made by him, a little book about Saigo, and as a gift, a collection of Oki butterflies and insects that he had also made. It is only in Japan that one is likely to meet with these wonderful exhibitions of pure goodness on the part of perfect strangers.

“A third visitor, who had called to see my friend, performed an act equally characteristic, but which also pained me. We squatted down to smoke together. He drew from his obi a remarkably beautiful tobacco pouch and pipe case, containing a little silver pipe, which he began to smoke. The pipe case was made of a sort of black coral, curiously carved, and attached to the tabako-iré, or pouch, by a heavy cord of three colors of braided silk, passed through a ball of transparent agate. Seeing me admire it, he suddenly drew a knife from his sleeve, and before I could stop him, severed the pipe case from the pouch and presented it to me. I felt almost as if he had cut one of his own nerves apart when he cut that wonderful cord; and nevertheless, once this had been done, to refuse the gift would have been rude in the extreme. I made him accept a present in return; but after that experience, I was careful never again, while in Oki, to admire anything in the presence of its owner.”

Even now in the 21^st century, if one will take the time to meet people, and to experience the true Japan, he too is bound to experience such amazing kindness, which seems so lacking elsewhere in the world.

*Print by Mishima Shoso (1856 - 1926) titled Sparrow Grand-pa (c. 1900) illustrating a Japanese folktale about an honorable old man who rescued a sparrow (suzume). Later, he was invited to the village of sparrows and given a box of gifts.

ON SIMPLICITY

I believe in simplicity; yet, it is surprising as well as distressing, how many inconsequential concerns even the wisest man thinks that he must focus on in a single day – how rare the matter that he thinks that he must pass over. When a man of science or mathematics wishes to solve a difficult problem, the first step would be to clear the equation of all impediments and distractions, all unnecessary data; thus reducing it to its most simple terms. We should do the same: simply the problems of life and distinguish what is actually necessary and real.

One should search within himself to see where ones actual roots lie.

THOUGHTS FROM A TAKAYAMA ROOFTOP: A LESSON FOR THOSE WHO GOVERN

A Lesson in Wa-Dō for Those Who Govern

Not long ago I read the following story from far back in Japan’s history concerning Nagano Prefecture and Onda Moku (1717 – 1762). It is a classic example of Wa-Dō, the Way of Peace and Harmony, and its concern for the welfare of people and the community. More than that, I felt that as the economy of both Japan and America suffers from what could be termed at least a “partial collapse”, and there is urgent need, for a quick recovery. More than just a restructuring how those two nations go about business, both the business of people and the business of the economy, a very different awareness and approach might be necessary; therefore, there might be a lesson for current and future leaders in this story.

The year was 1757 and floods and earthquakes had devastated the Matsushiro Province (now Nagano Prefecture), which was now suffering its worst financial crisis in history. Its samurai received only one-half of their annual stipends; corruption was rampant; tax payments were seriously in arrears. Onda Moku was given full power by the diamyō to restructure the clan and province finances. Certainly, it was not the first time that a province had experienced financial problems; however, what makes this story interesting, is the unique approach taken by Onda. He actually took the unprecedented step (unprecedented then and unprecedented now) of consulting everyone whose lives would be affected by his reform measures.

Up until that point in time, peasants had been considered merely a means by which to obtain tax revenue, with their opinions mattering little. Onda took a new approach and a new attitude. He instinctively knew that what he needed, in order to be successful in his plans, was the active cooperation of both provincial officials and of the peasantry. In consulting with them and giving them something in return, he was thus engaged in nemwashi, touching bases with all those affected. This has become one of the most cherished principles of Japanese management practices.

According to Onda’s memoirs, he called all the clan officials together. One of the first things he told them was that although payments of stipends had been in arrears or had sometimes failed entirely, he intended to see that they were paid accurately in the future. In return, he was instituting a system of sure rewards and certain penalties.
He then ordered all village headmen, rich farmers and police officials to gather and to bring with them people who could speak their minds clearly and succinctly. On the appointed day, Onda said the following:

I realize that because of the lord’s financial predicament, many of you have been caused a great deal of trouble. It may well be that in the future, as I attempt to fulfill my role as financial controller, you will be caused still further trouble, and for that I am sorry. But first of all, I promise to propose nothing that is impossible; once I have made a statement, I will not alter it. Further, unless you and I discuss all matters openly with each other, it will be impossible to put the clan’s financial situation in order. Since I cannot succeed by myself, I ask that all of you talk everything over with me freely…

Next, not only on auspicious occasions but also at all other times, I will allow no sending of gifts, no matter how impressive. I will not term such gifts bribes, since that would create difficulties for everyone…In the future, I intend to hear everyone’s requests and pleas; therefore, there is no need to send bribes to anyone. This goes for all officials as well as for the farmers/
The next point concerns tax collection. In the past one hundred from each one thousand available foot soldiers have been kept in the castle at various jobs. Each month the remaining nine hundred were sent to the villages to collect tribute rice. But from now on, this practice will cease. Although it is difficult to predict the distant future, I intend to fill this office for five years. During that time, I will levy no demands on you for regional construction or for various duties in the castle…

After discussing incidents of advances farmers were forced to pay on their taxes, loans forced on farmers and merchants by the provincial government, and non-payment of taxes, Onda said:

Be informed that all unpaid taxes to this point are forgiven. But, anyone who fails to pay this year’s tributes, though he be stark naked with poverty, will face a punishment worse than death…

Although we should like to return the advances and the advances on advances that some of you have paid, we lack the funds to do so. Furthermore, as you have heard, we intend to forgive all taxes in arrears to this point. Therefore, I request that all of you who have paid advances accept the loss.

I want you to return to you to return to your villages and tell the other farmers what I have said. All of you must deliberate on the question together before an answer. If you fail to agree, I must commit seppuku. Remember that the tings I request are these: all advances paid to the present must be written off as losses in favor of the clan, and everyone must pay this years tax rice without fail. There are some things to take into consideration however, that make the picture brighter than you might think…Do not forget that all bribes that were customarily paid in the past have been forbidden. This alone will save the villages about 100 koku of rice a year. The foot soldiers who formerly made monthly trips to collect taxes will no longer be lodged in your house. This means great savings in the housing and food that you provided. Furthermore, you will no longer be forced to supply people and funds for duties and services to officials. All the savings that the elimination of these burdens bring to the farmers will amount to about 70% of this years tax assessment. In addition, starting now, I should like to put tribute taxes for the Yamashiro clan on a monthly installment basis.

To those who lent money to the clan, we would like to return what we owe, but we do not have the funds present. It may be that most of your children or grandchildren will find themselves in financial troubles or in hard times in the future. We should like to pay the money back to them when it becomes needed, but we will be unable to pay interest. All we can do is return the principal…

He then said that if any of them had been injured or harmed in any way during the past period of bad political administration, they might unhesitatingly write down their complaints, which they might present after sealing them well [to protect there privacy and security from retribution].

Last week, Congressman John Boehner said:

What’s going on here is unsustainable. Our nation is broke. And, and at a time when we’ve got this serious economic problem, a near 10 percent unemployment, we ought to be looking to create jobs in America, not kill jobs in America. Their cap and trade proposal, all this spending, all of this debt and now their healthcare plan will make it more difficult for employers to hire people, more difficult and more expensive to have employees, which means we’re going to have less jobs in America. But Americans are scared.

I think people both in Japan and America are scared. Worse, I have no doubt that the country is broke. If one looks at the balance sheets, there is no money, only promises to pay, just like the provincial government in 1757. While I don’t think that Japan as a nation is broken; indeed, there may be some new and productive, maybe even dramatic changes in how things are done. As for America, I can’t help but feel that not only is that country broke but it is also broken. Regional differences, regional interests in both the Senate and House of Representatives, racism, ignorance, corruption (both moral and political, and at times the overlap) are rampant. A broken national economy and broken regional economies are a result. Perhaps, just perhaps, America is just too big, too diverse, to mean and selfish to govern as it is. If you ask me if the will United States will exist as it does now in 25 years, my answer would be, “Maybe and maybe not.” If you ask me if the United States will exist in 50 years, my answer would have to be, “Absolutely not…unless there are some deep, drastic, and sincere changes.”

Manners Lesson

Manners Lesson

Gray beard walks in peace

Youths want to bully –

Painful manners taught

From an incident of yesterday's morning walk. There is not always strength in numbers and the old are not always weak. There are always surprises! Yet, I also failed by my response. Today my harmony is now restored.

BUSHIDO LESSON: ON ONE'S OWN DEATH

On One's Own Death

One who follows Bushido believes that it is of prime importance to keep their death in mind at all times. This means every day, every night: from New Year’s Day morning until New Year’s Eve night.

If one keeps their own death in mind at all times, and by this I mean an awareness or consciousness of ones own death (but not to the point of obsession) one will always be able to fulfill the needs of loyalty and family duties. With this “consciousness” one can also then avoid a myriad of evils, calamities, and hardships. One is likely to be more physically sound and healthy; thus, they may actually have a longer life. An additional benefit is likely to be that one’s character will improve and they will grow in virtue.
You may well ask, “Why?” All life, including human life, can be likened to the evening dew or to a morning frost; that is, life is something that is indeed quite fragile and ephemeral. This is true of anyone’s life, no matter what his or her station in life may be.
If a person blinds themselves to the inevitability of their own death, that is, if they take comfort in the belief that they will live a long time, that they will live “forever,” it may indeed be possible that something will happen to them. They may think that they have “forever” to do their work and to take care of their families. Because of this belief that “tomorrow will never come,” they may well feel that it is not necessary to work hard or to tend to their families with less care and intensity.

If one realizes that the life that is here today may not be here tomorrow, then when one is given a task by their employers or when they look at their families, they may have the sense to realize that “this could be the last time.” In doing so, one cannot help but to become more attentive to their work and to their family.

Be that as it may, if one unmindful of death and thus becomes careless or inattentive, they will have a tendency to be less cautious and careful in their lives. For example, one may be more inclined to say something that is offensive to another and get into an argument, which could itself lead to any number of consequences. One might find themselves in places or in situations that they perhaps would not have otherwise gotten into, again with any number of consequences for themselves or for those around them or for their employer, parents, siblings, or children. The consequences of our actions can have far reaching results sometimes, results that perhaps should have been easily avoided, had one kept in mind their own mortality.

With one’s own transience in mind, when one speaks and in replying to what is said by others, one is more likely to understand the substance and significance of every word. One will be less likely then to engage in pointless arguments.

People from all economic and social groups tend to excess, that is, they overeat, they tend to drink too much, and they indulge in their desires to a harmful degree, all because they give not even a small thought about their own death. This kind of behavior, this kind of “lifestyle,” over time can put a strain on their bodies. As a result, there is every possibility of their dying at a younger age or at the least, becoming sickly and weak. With the potential of one’s own death in mind, even if one is young and healthy, they will automatically know how to take care of themselves. They will be moderate and be mindful of food and drink, avoid addictions, and are more likely to be more sensible. The result is that they will tend to remain healthy and to increase the opportunity for a longer life.

On the assumption that one will “live forever” or that their passing is so far into the future so as to not be worth consideration, one will be likely to develop a money-oriented or acquisitive mentality. That is to say, they will have a tendency to become more desirous of things, cling to their possessions, and to desire more. When one realizes that life may be very short indeed, greediness, acquisitiveness, and materialism weakens and thus the character improves.

How does one keep death in mind? Well, certainly it is illogical and therefore wrong for one to simply sit there and wait for death, or for one to become obsessed with it. This may be all well and good for a monk but with such a mindset, one cannot function or survive in the modern world. To regard one’s death in that way is to turn one’s back on their duties to themselves, their families and to their employers and it defeats the entire purpose of thinking about it at all.

The idea is for one to go about their duties every day, and at some time when their mind is free of distraction, to give some thought to the transience of their existence. Perhaps, in the morning, before going out and about they duties is a good time to give thought to this matter, for the thought of life’s fragility will stay in their mind for the entire day. Perhaps also at night, before retiring, is another good time for such thoughts. Think about the day just past and recall everything that ha happened. Ask yourself questions.

“Did I do well today?” The answer will be either “yes” or “no.” “If I have another day to live, can I do better?” The answer will always be “yes.” And as your eyes close at the end of that day, take that thought with you and bring it on to the next.

BUSHIDO LESSON: RIGHT AND

RIGHT AND WRONG

As long as it is both realized as well as accepted that people must comprehend right and wrong, and in doing so strive to do right and to avoid wrong, then Bushido is alive.

“Right and wrong” means the same as “good and evil.” Right is good, wrong is evil. It is that simple. Generally, people are not totally lacking in an understanding of good and evil, right and wrong; however, they find it rather boring and tedious to act rightly and to strive for decency and integrity. Acting wrongly and behaving badly is “fun” and it is familiar (it seems more so now than in earlier days) so people can drift toward things that are wrong and bad. Indeed, it becomes rather dull for them to do right and to cultivate good.

A person who is truly insane, or a person who has never developed a proper capacity for thought and reason cannot distinguish good and bad or right and wrong so they should not be included in this discussion. Once one has determined something to be wrong or bad, to avoid social demands and justice and do what is wrong is not the proper attitude for a follower of Bushido and it is the “high point” of the immaturity of our modern times. This can be attributed to a lack of inner strength and perseverance in people.

It is really and truly important for one to be aware of wrong and to seek right.

There are three ways of doing right. For example, suppose you are going somewhere with a friend who has a large sum of money with him, and he asks to leave it at your house until he returns, rather than carry it with him. And suppose you take this money for him and put it away where no one can find it. And suppose further that your friend suddenly dies and no one but yourself knows that he left the money at your house and no one knows that you have it.

Under these circumstances, if you have no thought other than sorrow at the loss of your friend and you tell his relatives of the money and give it to them without delay, then you can be said to have truly done right.

But, suppose also that instead of being a friend, the person was simply a casual acquaintance and no one knows about the money he left with you and there are likely to be no questions asked about it. And suppose further that you are in bad circumstances financially yourself at that time. Well, on one hand this might seem like a stroke of luck! Why not just keep quiet about it and keep the money for yourself?

If one finds themfself ashamed to find such a thought occurring to them, and they change their mind and return the money to the rightful heirs, then one could be said to have done right out of a sense of shame.

Now, suppose that someone in your home, perhaps your wife or child, knows about the money and suppose further that you return the money to the rightful heirs out of shame for any possible recriminations from your family and perhaps out of fear for the legal consequences. In this case you could be said to have done right out of shame in relation to others.

Ah, but what would you do if no one knew about it at all? Even in such a case, it could still hardly be said that you were not a man who knew what is right and does it.

The process of developing the habit of doing right begins with the fear of being disrespected by those close to you, starting with your family. It then advances to refraining from doing wrong and intentionally doing the right thing out of fear of laying yourself open to the shame of being criticized and ridiculed by the community or society you live in. If you do this, it will naturally become habitual, so eventually you develop a mentality that prefers to follow what is right and scorns doing wrong.

Within the context of military matters (which might be seen as a metaphor for modern business life) there are those who are born brave and are not deterred by attacks on the battlefield, no matter how intense. They make targets of themselves, framed between loyalty and duty. The courage of their spirit can show physically so that it goes without saying that they were splendid in action.

There are also those who are hesitant in the face of danger and their hearts are pounding and their knees tremble, yet they go forward, right along with the brave ones, in the realization that their comrades will see them if they remain behind and thus are determined not to expose themselves to derision later on. Although they are not the same as the “brave ones”, when they have gone through this several times, over and over again, they become used to it. Eventually their minds settle and they become praiseworthy, strong and firm, and in the end, not so different at all from those who are naturally brave.

So then, when it comes down to doing what is right and to being courageous, there is nothing to go on but a sense of shame. If you do wrong and are unconcerned for its consequences or that people will say it is wrong, or if you care nothing that people will despise your for your spinelessness, then there is nothing that anyone can teach you.