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SIDNEY L. GULICK, M.A.
SIDNEY L. GULICK, M.A.
NEW YORK CHICAGO TORONTO Fleming H. Revell Company LONDON AND EDINBURGH THE GROWTH OF THE KINGDOM OF GOD By SIDNEY L. GULICK, M.A. Illustrated with Twenty-six Diagrams 12 mo, Cloth, $1.50 “Commends itself to thoughtful, earnest men of any nation as a most valuable missionary paper. Mr. Gulick traces the Christian religion through history and up to now. The survey is calm, patient, thoroughly honest, and quietly assured.” -- Evangelist . FLEMING H. REVELL COMPANY Publishers...
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PREFACE
PREFACE
The present work is an attempt to interpret the characteristics of modern Japan in the light of social science. It also seeks to throw some light on the vexed question as to the real character of so-called race-nature, and the processes by which that nature is transformed. If the principles of social science here set forth are correct, they apply as well to China and India as to Japan, and thus will bear directly on the entire problem of Occidental and Oriental social intercourse and mutual infl
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INTRODUCTION
INTRODUCTION
The tragedy enacted in China during the closing year of the nineteenth century marks an epoch in the history of China and of the world. Two world-views, two types of civilization met in deadly conflict, and the inherent weakness of isolated, belated, superstitious and corrupt paganism was revealed. Moreover, during this, China's crisis, Japan for the first time stepped out upon the world's stage of political and military activity. She was recognized as a civilized nation, worthy to share with th
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I
I
Said a well educated and widely read Englishman to the writer while in Oxford, "Can you explain to me how it is that the Japanese have succeeded in jumping out of their skins?" And an equally thoughtful American, speaking about the recent strides in civilization made by Japan, urged that this progress could not be real and genuine. "How can such a mushroom-growth, necessarily without deep roots in the past, be real and strong and permanent? How can it escape being chiefly superficial?" These two
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II
II
How many of the stories of the Kojiki (written in 712 A.D.) and Nihongi (720 A.D.) are to be accepted is still a matter of dispute among scholars. Certain it is, however, that Japanese early history is veiled in a mythology which seems to center about three prominent points: Kyushu, in the south; Yamato, in the east central, and Izumo in the west central region. This mythological history narrates the circumstances of the victory of the southern descendants of the gods over the two central region
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III
III
What constitutes progress? And what is the true criterion for its measurement? In adopting Western methods of life and thought, is Japan advancing or receding? The simplicity of the life of the common people, their freedom from fashions that fetter the Occidental, their independence of furniture in their homes, their few wants and fewer necessities—these, when contrasted with the endless needs and demands of an Occidental, are accepted by some as evidences of a higher stage of civilization than
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IV
IV
Progress as an ideal is quite modern in its origin. For although the ancients were progressing, they did it unconsciously, blindly, stumbling on it by chance, forced to it, as we have seen, by the struggle for existence. True of the ancient civilizations of Europe and Western Asia and Africa, this is emphatically true of the Orient. Here, so far from seeking to progress, the avowed aim has been not to progress; the set purpose has been to do as the fathers did; to follow their example even in cu
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V
V
With this chapter we begin a more detailed study of Japanese social and psychic evolution. We shall take up the various characteristics of the race and seek to account for them, showing their origin in the peculiar nature of the social order which so long prevailed in Japan. This is a study of Japanese psychogenesis. The question to which we shall continually return is whether or not the characteristic under consideration is inherent and congenital and therefore inevitable. Not only our interpre
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VI
VI
It has long been recognized that the Japanese are emotional, but the full significance of this element of their nature is far from realized. It underlies their entire life; it determines the mental activities in a way and to a degree that Occidentals can hardly appreciate. Waves of feeling have swept through the country, carrying everything before them in a manner that has oftentimes amazed us of foreign lands. An illustration from the recent political life of the nation comes to mind in this co
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VII
VII
If a clew to the character of a nation is gained by a study of the nature of the gods it worships, no less valuable an insight is gained by a study of its heroes. Such a study confirms the impression that the emotional life is fundamental in the Japanese temperament. Japan is a nation of hero-worshipers. This is no exaggeration. Not only is the primitive religion, Shintoism, systematic hero-worship, but every hero known to history is deified, and has a shrine or temple. These heroes, too, are al
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VIII
VIII
An aspect of Japanese life widely remarked and praised by foreign writers is the love for children. Children's holidays, as the third day of the third moon and the fifth day of the fifth moon, are general celebrations for boys and girls respectively, and are observed with much gayety all over the land. At these times the universal aim is to please the children; the girls have dolls and the exhibition of ancestral dolls; while the boys have toy paraphernalia of all the ancient and modern forms of
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IX
IX
If the Japanese are a conspicuously emotional race, as is commonly believed, we should naturally expect this characteristic to manifest itself in a marked degree in the relation of the sexes. Curiously enough, however, such does not seem to be the case. So slight a place does the emotion of sexual love have in Japanese family life that some have gone to the extreme of denying it altogether. In his brilliant but fallacious volume, entitled "The Soul of the Far East," Mr. Percival Lowell states th
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X
X
Many writers have dwelt with delight on the cheerful disposition that seems so common in Japan. Lightness of heart, freedom from all anxiety for the future, living chiefly in the present, these and kindred features are pictured in glowing terms. And, on the whole, these pictures are true to life. The many flower festivals are made occasions for family picnics when all care seems thrown to the wind. There is a simplicity and a freshness and a freedom from worry that is delightful to see. But it i
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XI
XI
According to the teachings of Confucius, jealousy is one of the seven just grounds on which a woman may be divorced. In the "Greater Learning for Women," [M] occur the following words: "Let her never even dream of jealousy. If her husband be dissolute, she must expostulate with him, but never either render her countenance frightful or her accents repulsive, which can only result in completely alienating her husband from her, and making her intolerable in his eyes." "The five worst maladies that
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XII
XII
Ambition is a conspicuous characteristic of New Japan. I have already spoken of the common desire of her young men to become statesmen. The stories of Neesima and other young Japanese who, in spite of opposition and without money, worked their way to eminence and usefulness, have fired the imagination of thousands of youths. They think that all they need is to get to America, when their difficulties will be at an end. They fancy that they have but to look around to find some man who will support
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XIII
XIII
No word is so dear to the patriotic Japanese as the one that leaps to his lips when his country is assailed or maligned, "Yamato-Damashii." In prosaic English this means "Japan Soul." But the native word has a flavor and a host of associations that render it the most pleasing his tongue can utter. "Yamato" is the classic name for that part of Japan where the divinely honored Emperor, Jimmu Tenno, the founder of the dynasty and the Empire, first established his court and throne. "Damashii" refers
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XIV
XIV
A frequent criticism of the Japanese is that they are fickle; that they run from one fad to another, from one idea to another, quickly tiring of each in turn. They are said to lack persistence in their amusements no less than in the most serious matters of life. None will deny the element of truth in this charge. In fact, the Japanese themselves recognize that of late their progress has been by "waves," and not a few lament it. A careful study of school attendance will show that it has been subj
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XV
XV
In certain directions, the Japanese reveal a development of æsthetic taste which no other nation has reached. The general appreciation of landscape-views well illustrates this point. The home and garden of the average workman are far superior artistically to those of the same class in the West. There is hardly a home without at least a diminutive garden laid out in artistic style with miniature lake and hills and winding walks. And this garden exists solely for the delight of the eye. The genera
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XVI.
XVI.
The differences which separate the Oriental from the Occidental mind are infinitesimal as compared with the likenesses which unite them. This is a fact that needs to be emphasized, for many writers on Japan seem to ignore it. They marvel at the differences. The real marvel is that the differences are so few and so superficial. The Japanese are a race whose ancestors were separated from their early home nearly three thousand years ago; during this period they have been absolutely prevented from i
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XVII
XVII
Originality is the obverse side of imitation. In combating the notion that Japan is a nation of unreflective imitators, I have given numerous examples of originality. Further extensive illustration of this characteristic is, accordingly, unnecessary. One other may be cited, however. The excellence of Japanese art is admitted by all. Japanese temples and palaces are adorned with mural paintings and pieces of sculpture that command the admiration of Occidental experts. The only question is as to t
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XVIII
XVIII
The Japanese have two words in frequent use which aptly describe certain striking aspects of their civilization. They are "tomawashi ni," "yumei-mujitsu," the first translated literally signifying "roundabout" or "indirect," the second meaning "having the name, but not the reality." Both these aspects of Japanese character are forced on the attention of any who live long in Japan. Some years ago I had a cow that I wished to sell. Being an American, my natural impulse was to ask a dairyman direct
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XIX
XIX
Some writers hold that the Japanese are inherently deficient in the higher mental faculties. They consider mediocre mentality to be an inborn characteristic of Japan and assert that it lies at the root of the civilizational differences distinguishing the East from the West. The puerility of Oriental science in all its departments, the prevalence of superstition even among the cultivated, the lack of historical insight and interpretation of history are adduced as conclusive evidences of this view
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XX
XX
We are now prepared to consider whether or not the Japanese have philosophical ability. The average educated Japanese believe such to be the case. The rapidity and ease with which the upper classes have abandoned their superstitious faiths is commonly attributed by themselves to the philosophical nature of their minds. Similarly the rapid spread of so-called rationalism and Unitarian thought and Higher Criticism among once earnest Christians, during the past decade, they themselves ascribe to th
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XXI
XXI
In no respect, perhaps, have the Japanese been more sweepingly criticised by foreigners than in regard to their powers of imagination and idealism. Unqualified generalizations not only assert the entire lack of these powers, but they consider this lack to be the distinguishing inherent mental characteristic of the race. The Japanese are called "prosaic," "matter-of-fact," "practical," "unimaginative." Mr. Walter Dening, describing Japanese mental characteristics, says: "Neither their past histor
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XXII
XXII
Even a slight study of Japanese history suffices to show that the faculty of moral discrimination was highly developed in certain directions. In what land have the ideal and practice of loyalty been higher? The heroes most lauded by the Japanese to-day are those who have proved their loyalty by the sacrifice of their lives. When Masashige Kusunoki waged a hopeless war on behalf of one branch of the then divided dynasty, and finally preferred to die by his own hand rather than endure the sight of
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XXIII
XXIII
( Continued ) An Occidental is invariably filled with astonishment on learning that a human being, as such, had no value in Old Japan. The explanation lies chiefly in the fact that the social order did not rest on the inherent worth of the individual. As in all primitive lands and times, the individual was as nothing compared to the family and the tribe. As time went on, this principle took the form of the supreme worth of the higher classes in society. Hence arose the liberty allowed the samura
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XXIV
XXIV
One noticeable characteristic of the Japanese is the publicity of the life of the individual. He seems to feel no need for privacy. Houses are so constructed that privacy is practically impossible. The slight paper shoji and fusuma between the small rooms serve only partially to shut out peering eyes; they afford no protection from listening ears. Moreover, these homes of the middle and lower classes open upon public streets, and a passer-by may see much of what is done within. Even the desire f
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XXV
XXV
Said Prof. Pfleiderer to the writer in the winter of 1897: "I am sorry to know that the Japanese are deficient in religious nature." In an elaborate article entitled, "Wanted, a Religion," a missionary describes the three so-called religions of Japan, Buddhism, Confucianism, and Shintoism, and shows to his satisfaction that none of these has the essential characteristics of religion. Mr. Percival Lowell has said that "Sense may not be vital to religion, but incense is." [BX] In my judgment, this
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XXVI
XXVI
Without doubt, many traits are attributed to the Japanese by the casual observer or captious critic, through lack of ability to read between the lines. We have already seen how the stoical element of Japanese character serves to conceal from the sociologist the emotional nature of the people. If a Japanese conceals his ordinary emotions, much more does he refrain from public exhibition of his deeper religious aspirations. Although he may feel profoundly, his face and manner seldom reveal it. Whe
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XXVII
XXVII
The conceptions of the common people in regard to deity are chaotic. They believe in local spirits who are to be worshiped; some of these are of human origin, and some antedate all human life. The gods of the Shinto pantheon are "yaoyorodzu" in number, eight thousand myriads; yet in their "norito," or prayer rituals, reference is made not only to the "yaoyorodzu" who live in the air, but also to the "yaoyorodzu" who live on earth, and even to the "yaoyorodzu" who live beneath the earth. If we ad
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XXVIII
XXVIII
Among the truly religious sentiments of the Japanese are those of loyalty and filial piety. Having already given them considerable attention, we need not delay long upon them here. The point to be emphasized is that these two principles are exalted into powerful religious sentiments, which have permeated and dominated the entire life of the nation. Not only were they at the root of courage, of fidelity, of obedience, and of all the special virtues of Old Japan, but they were also at the root of
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XXIX
XXIX
And now, having studied somewhat in detail various distinctive Japanese characteristics, it is important that we gain an insight into the general principles which govern the development of unified, national life. These principles render Japanese history luminous. Let us first fix our attention on the fact that every step in the progress of mankind has been from smaller to larger communities. In other words, human progress has been through the increasing extension of the communal principle. The p
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XXX
XXX
Few phases of the Japanese character have proved so fascinating to the philosophical writer on Japan as that of the personality of this Far Eastern people. From the writings of Sir Rutherford Alcock, the first resident English minister in Japan, down to the last publication that has come under my eye, all have something to say on this topic. One writer, Mr. Percival Lowell, has devoted an entire volume to it under the title of "The Soul of the Far East," in which he endeavors to establish the po
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XXXI
XXXI
We must now face the far more difficult task of presenting a positive statement in regard to the problem of personality in the Orient. We need to discover just what is or should be meant by the terms "personality" and "impersonality." We must also analyze this Oriental civilization and discover its elementary factors, in order that we may see what it is that has given the impression to so many students that the Orient is "impersonal." In doing this, although our aim is constructive, we shall att
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XXXII
XXXII
Advocates of Japanese "impersonality" call attention to the phenomena of self-suppression in religion. It seems strange, however, that they who present this argument fail to see how "self-suppression" undermines their main contention. If "self-suppression" be actually attained, it can only be by a people advanced so far as to have passed through and beyond the "personal" stage of existence. "Self-suppression" cannot be a characteristic of a primitive people, a people that has not yet reached the
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XXXIII
XXXIII
Regret as we sometimes must the illogicalness of the human mind, yet it is a providential characteristic of our as yet defective nature; for thanks to it few men or nations carry out to their complete logical results erroneous opinions and metaphysical speculations. Common sense in Japan has served more or less as an antidote for Buddhistic poison. The blighting curse of logical Buddhism has been considerably relieved by various circumstances. Let us now consider some of the ways in which the pe
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XXXIV
XXXIV
Fully to comprehend the genius and history of Japan and her social order, we need to gain a still more thorough insight into the various conceptions of the universe that have influenced the people. What have been their views as to the nature of the ultimate reality lying behind all phenomena? What as to the relation of mankind to that Ultimate Reality? And what has been the relation of these world-views to the social order? To prepare the way for our final answer to these questions, we confine o
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XXXV
XXXV
Our study of Japanese religion and religious life thus far has been almost, if not exclusively, from the individualistic standpoint. An adequate statement, however, cannot be made from this standpoint alone, for religion through its mighty sanctions exerts a powerful influence on the entire communal life. Indeed, the leading characteristic of primitive religions is their communal nature. The science of religion shows how late in human history is the rise of individualistic religions. In the pres
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XXXVI
XXXVI
We have now passed in rather detailed review the emotional, æsthetic, intellectual, moral, and religious characteristics of the Japanese race. We have, furthermore, given considerable attention to the problem of personality. We have tried to understand the relation of each characteristic to the Japanese feudal system and social order. The reader will perhaps feel some dissatisfaction with the results of this study. "Are there, then," he may say, "no distinctive Japanese psychical characteristics
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XXXVII
XXXVII
The aim of the present work has been to gain insight into the real nature of both Japanese character and its modern transformation. In doing this we have necessarily entered the domain of social science, where we have been compelled to take issue with many, to us, defective conceptions. Our discussions of social principles have, however, been narrowly limited. We have confined our attention to the interpretation of those social and psychic characteristics differentiating the Japanese from other
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