Evolution Of The Japanese, Social And Psychic

y 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 avow

who called themselves religious. They strove

apan is now facing quite the other way? The passion of the nation to-day is to make the greatest possible progress in every direction. He

s stage, the great problem was so to break the "cake of custom" as to give liberty to individuals whereby to secure the needful variations. We do not consider how this was to be accomplished. We merely show that, if further progress was to

uently independent action. This is, however, but another way of saying that it stimulated variation. A government whose action was determined after wide discussion would be peculiarly fitted to take advantage of all useful variations of ideas and practice. Experience shows, he continues, that the difficulty of developing a "cake of custom" is far more easily surmounted than that of developing government by discussion; i.e., that it is far less difficult to develo

lty of breaking the "cake of custom" or manifested the real root of progress. To attain progress in the full sense, not merely of an oligarchy or a caste, but of t

n which emphasizes their infinite and inherent worth. This conception is not produced by government by discussion, while governme

rge measure of individual liberty. Though I can conceive that Japan might have secured a thorough-going political centralization under the old régime, I cannot see that that centralization would have been accompanied by growing liberty for the individual or by such constitutional rights for the common man as he enjoys to-day. Whatever progress she might have made in the direction

ecuring this important conception from without. Exactly this has taken place. By her thorough-going abandonment of the feudal social order and adoption of the constitutional and representative government of Christendom, whether she r

ady noted quite briefly[F] how Japan was supplied by the West with the ideal of national unity and the material instruments essential to its attainment.

ith imitation, but if progress is to be real

new ideas be so introduced as to compel attention and comprehension, and the mind spontaneously awakes to wonderful activity. The old stagnation is no longer possible. Discussion is started; and in the end something must take place, even if the new ideas are not

ncerned, not alone with the making of guns, the building of ships, the invention of machinery, the taming and using of the forces of nature, but also with methods of government and law, with strange notions, too, about religion and duty, about the family and the individual, which the foreigners said were of inestimable value and importance. It needed but a few year

recent years tell the story all too clearly. Those who know the course of treaty conferences and armed collisions, as at Shimonoseki and Kagoshima between Japan and the foreign nations, have no doubt that Japan, divided into clans and persisting in her love of feudalism, would long since have becom

apanese yet proved themselves capable of understanding and appreciating them-in a measure at least. They were at first attracted to that which related chiefly to the externals of civilization, to that which would contribute immediately to the complete political centralization of the nation. With great rapidity they adopted Western ideas about warfare an

ights, the liberty of individuals to differ from the past so far as this does not interfere with national unity, and the direct responsibility and relation of each individual to the nation without a

part could be vitally modified without affecting the whole structure. Having knocked over one block in the long row that made up their feudal social order, it was found that each successive block was touched and fell, until nothing was left standing as before. It was found also that the old ideas of education, of travel, of jurisprudence, of torture and punishment, of social ranks, of the relation of the individual to the state, of the state to the family, and of religion to the family, were more or less defective and unsuited to the new civilization. Before this new movement all obstructive ide

l requisite of progress is the attainment of new ideas, whatever be their source. Japan has not only taken up a great host of these, but in doing so she has adopted a social structure to stimulate the continuous production of new ideas, through the development of individuality. She is thus in the true line of continuously pro

and able writers on Japan as to the advantages she enjoys from her simple non-mechanical civilization, and the mistake she is making in adopting the mechanical civilizatio

to set forth the superiority of the original Japanese to the Occidental civilization, uses the following language: "Ability to live without furniture, without impedimenta, with the least possible amount of neat clothing, shows more than the advantage held by the Japanese race in the struggle of life; it shows also the real character of some of the weaknesses in our own civilization. It forces reflection upon the useless multiplicity of our daily wants. We must have meat and bread and butter; glass windows and fire; hats, white shirts, and woolen underwear; boots and shoes; trunks, bags, and boxes; bedsteads, mattresses, sheets, and blankets; all of which a Japanese can do without, and is really better off without."[G] Surely one finds much of truth in this, and there is no denying the

ort and happiness of their possessor, or in increasing his health and strength and general mental and physical power. What is it that makes the Occidental longer-lived than the Japanese? Why is he healthier? Why is he more intelligent? Why is he a more developed personality? Why are his children more energetic? Or, reversing the questions, why has the population of Japan been increasing with leaps and bounds since the introduction

. The animal does by brute force what man accomplishes by various devices. The inventiveness of different races differs vastly. But everywhere, the most advanced are the most powerful. Take the individual man of the more developed race and separate him from his tools and machines, and it is dou

isms he masters nature. He extracts a rich living from nature; he annihilates time and space; he defies the storms; he tunnels the mountains; he extracts precious ores and metals from the rock-ribbed hills; with a magic touch he loosens the grip of the elements and makes them surrender their gold, their silver, and, more precious still, their iron; with these he builds his spacious cities and parks, his railroads and ocean steamers; he travels the whole world around, fearing neither beast nor alien man; all are subject to his command and will. He investigates and knows the constitution of stellar worlds no less than that of the world in which he lives. By his instrume

he rank of a beast to that of a man, can doubt that progress has been made. The worth of character has been increasingly seen and its possession desired. The true end of effort and development was never more clear than it is at the close of the nineteenth century. Never before were the conditions of progress so bright, not only for the favored few in one or two lands, but for the multitudes the world over. Isolation and separation have passed from this world forever. Free social intercourse between the nations permits wide dissemination of ideas and their application to practical life in the form of s

apan's recent progress bec