Hawaii International Conference on Arts and Humanities 2006

Hawaii International Conference on Arts and Humanities, 2006 Modified 2012 和魂洋才と国際化 Wakon Yosai ‘Japanese Spirit, Western Learning’ and Globalization Norio Ota York University Toronto, Canada

Preamble l l l l l Wakon Kansai 和魂漢才 ‘Japanese spirit, Chinese learning’ Wakon Yosai 和魂洋才 ‘Japanese spirit, Western learning’ Mishima Yukio　三島由紀夫 and his suicide Bushido 武士道 Chushingura 忠臣蔵 ’ 47 Ronin’ Wakon Beisai　和魂米才 ‘Japanese spirit, American learning’ Mukon Musai 無魂無才 ‘No spirit, no learning’ Wakonn Wasai 和魂和才 ‘Japanese spirit, Japanese learning’ Wakon Mansai 和魂満才 ‘Japanese spirit, all learning’

Background l Wakon Kansai Wakon Yosai What is Wakon? Kurofune – 2 nd Kurofune globalization Fukuzawa Yukichi 福沢諭吉, Okakura Tenshin 岡倉天心, Uchimura Kanzo 内村鑑三, Nitobe Inazou 新渡戸稲造, Kuki Shuzo 九鬼周造, and Suzuki Daisetsu 鈴木大拙 Translation ism 翻訳主義 Ogyuu Sorai 荻生徂徠 Yakubun sentei 「訳文荃蹄」 和臭 ‘Japanism’ l Fukuzawa Yukichi’s isshin-nishou 一身二生 ‘one body two lives’ l Karl Löwith: completely separate dual life style of Japanese scholars l l l

Wakon Kansai tradition l l Ito Jinsai 伊藤仁斎(1627 1705) Ogyu Sorai 荻生徂徠(1666 1728) Ishida Baigan 石田梅岩 (1685 1745) Tominaga Nakamoto 富永仲基 (1715 46) l l l 「出定後語」 principles of kajo 加上 ‘newer research tends to look at older sources than the previous research’ 異部名字難必和會 ‘it is impossible to harmonize various theories to get to the one truth’ Naito Torajiro 内藤虎次郎 「日本文化史研究」 China’s response 中体西用 in 洋務運動

Early wakon-yosai tradition l Mori Senzo 森銑三 “Oranda Shogatsu” 「オランダ正月」 　Suminokura Ryoi 角倉了以・Kawamura Zuiken川村瑞賢・ 　Tanaka Kyugu 田中丘隅・Aoki Konyo 青木昆陽・ 　Yamawaki Toyo 山脇東洋・Maeno Ranka 前野蘭化・ 　Sugita Genpaku 杉田玄白・Hiraga Gennai 平賀源内・ 　Ito Tadanobu 伊藤忠敬・Katsuragawa Hoshu 桂川甫周・ 　Mogami Tokunai 最上徳内・Otsuki Bansui 大槻磐水・ 　Inamura Sanpaku 稲村三伯・Hoashi Banri 帆足万里・ 　Mamiya Rinzo 間宮林蔵・Takano Choei 高野長英・ 　Sakuma Shozan 佐久間象山 　Seki Takakazu 関孝和 Wakon Wasai？

Modern period Takeda Kiyoko　武田清子「土着と背教」‘Naturalization and Renegation’ l l l Acculturation type 埋没型 Isolation type 孤立型 Renegation type 背教型－有島武郎 Competitive or prophetic type 対決型・預言者型－内村鑑三 Grafting type 接ぎ木型－新渡戸稲造 l Fukuzawa Yukichi 福沢諭吉 「学問のすすめ」 Uchimura Kanzo 内村鑑三 Nitobe Inazo 新渡戸稲造 「武士道」 Okakura Tenshin 岡倉天心 「茶の本」 Kuki Shuzo 九鬼周造 「いきの構造」 Suzuki Daisetsu 鈴木大拙　 禅 l Datsua-nyuuou　脱亜入欧 　‘leave Asia and join Europe’ l l l Encouraging to study Christianity Bushido Tea Structure of IKI Zen

After WWII l l l l Kokutai 　国体　‘national polity’ Wakon Beisai　和魂米才 ‘Japanese spirit, American learning’ Wakon 和魂 Chushingura 忠臣蔵 ’ 47 Ronin’ Bubble Economy Japan as No. 1 Collapse of the communist bloc Loss of self confidence Return to Asia

Era of globalization Japan’s second sakoku 鎖国 ‘national isolation’ l The 9 th Central Education Council general meeting 第九回中央教育審議会（２０１１） l ‘Wakon-yosai is talked about, but in the world of academia wa is pushed by yoo, and has atrophied. However, the philosophy of wa, such as irrationality and transience, is also inevitable, …. ’ http: //www. mext. go. jp/b_menu/shingi/chukyo 0/gijiroku/1263506. htm

Era of globalization (cont. ) l Marubeni Corporation exports the wakon-yosai approach to South Africa. ‘Africans are making renewed efforts to harmonizing their culture with western culture, at the same time that they are arguing for the necessity of recovering African ism and self respect. In those efforts, Japanese culture such as wakon-yosai appears very fresh to them, and the role of Japan seems gradually to become clear. ’ l JICA (Japan International Cooperation Agency) also considers that Japan’s accumulated knowledge regarding wakon-yosai should be a part of financial cooperation with the recipient countries. l A more eclectic view of wakon-yosai, taking good from both, has been promoted by some schools and businesses such as Shiseido.

Global nature of Japanese culture possesses global characteristics l Hasegawa Nyozekan 長谷川如是閑(1938) Keichu 契沖 ・Kamo no Mabuchi 賀茂真淵 ・Motoori Norinaga 本居宣長 re examined Japanese characteristics by distinguishing between the influences of Buddhism and Confucianism, in order to find a spiritual basis for a new united nation ‘universal nature of Japanese culture’ Japanese national characteristics harmonizing all conflicting factors by finding common denominators l Yamazaki Masakazu 山崎正和(1990) ‘universal nature’ of Japanese culture interaction between the ‘ie system’ in the farmer class and the warrior class, and individualism in the merchant class, which have co existed since the end of the Muromachi Era; this dual nature has played an important role throughout the pre modern and modern periods

Critics of Wakon Yosai l Pros & Cons l l l l Motto: schools, universities Eclecticism between Japanese culture and western culture : Businesses – Shiseido, advertisements for housing Strategy: JICA a model strategy for under developing countries to adopt Served to promote Japanese ultra nationalism, and led Japan to its defeat in WWII Post war: periodwakon-beisai 和魂米才 ‘Japanese spirit, American learning’, mukon-musai 無魂無才‘no spirit, no learning’ , Wakon-mansai 和魂満才 in the era of globalization Anime and film genre: Miyazaki Hayao’s ‘Spirited Away’, ‘The Last Samurai’ (a case of beikon-wasai? ) ghost of bushido ? Views (overseas) l l North America Bushido, Zen, Shintoism, Buddhism, Chanoyu, Haiku, Ikebana, Kurosawa Akira, Mishima Yukio, Tanizaki Jun’ichiro, Abe Kobo western scholars’ understanding of wakon (recycled among students) Asian scholars’ (China, Korea, the Philippines, Vietnam) different understandings of wakon and Japan’s wakon-yosai tradition Chukon yosai, chukon wasai, kankon yosai, kankon wasai ? Canadian multicultural context first generation immigrants adopt kasai with their cultural spirit, and disseminate their newly created identities through their communities. The Chushingura mentality, the essence of wakon was still prevalent among Japanese in Japan, and also preserved strongly among Japanese Canadians (Ota, 2003).

‘Allergic’ reaction to Christianity? To put this issue into a personal context, like 山崎 Yamazaki I have been advocating some global nature of Japanese culture, based on my strong criticism of the mistakes Japan made and has been making until now. In my attempt to understand yokon as suggested by 福澤 Fukuzawa, religion is the largest hurdle. This seems to be a common tradition since Arai Hakuseki 新井白石、when he interviewed Giovanni Battista Sidotti シドッチ in the Edo Era. 川喜多 Kawakita states: ‘As a result, we Japanese have lost the ability to comprehend all religious phenomena. Nor are we even trying to understand them. ’ (Kawakita, 76) He points out that this is the result of overemphasizing the communalist (group oriented) tradition over Buddhist tradition (individualism), and suggests that Japanese should reexamine the latter. The wakon-yosai tradition seems to have been hampered strongly by Japanese ‘allergic’ reaction to Christianity. 内村 Uchimura and 新渡戸 Nitobe went far beyond by becoming Christians and probably understood yokon more deeply, but that fact could have been one of the reasons why their ideals were not accepted widely.

Conclusion l Wakon-yosai is not a unique approach for recipient nations of advanced civilization. The problem is, however, that it does not seem to be possible to adopt foreign culture selectively, and still maintain the local spirit intact. Wakon has been constantly changing, being influenced by kansai or yosai. l In the traditional view, wakon and yosai were separate and not interactive. A more dynamic view is required in an age of globalization. Yosai always influences wakon because yosai comes with yokon. Rather than taking a passive view, it is necessary for Japanese scholars to learn yokon vigorously, as Fukuzawa suggested, and develop wakon as a dynamically and continuously changing entity. Globalization requires wakon-wasai and yokonyosai constantly interacting with each other to deepen an understanding of the world with the synergistic effects of both. l I would like to conclude my presentation with a personal episode. When I read Reginald Bibby’s Mosaic Madness for the first time, I was indeed surprised to find he had written almost everything that I had been thinking about Canadian multiculturalism. I disagreed only on some issues of religion. As a result, I translated this book into Japanese with my colleague in Japan; I found it amazing that two persons from entirely different backgrounds could share almost the same opinions on various issues. I regard this as a result of the more dynamic model of the wakon-yosai approach.

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