Evolution Of The Japanese, Social And Psychic

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.

nd future, but also our understanding of the essential nature of so

ngenital than any other to be mentioned later. I refer to their sensitiveness to environment. More

m, but there was, rather, a more or less conscious feeling, rapidly pervading the whole people, that the feudal system would be unable to maintain the national integrity. As inti

uch so that, within a short time, they acquired not only the cut of coats and trousers, but also the manner and accent, of those with whom they lived. It was amusing, they said, to see what transformations were wrought in those who went to the Continent for their long vacations. From France they returned w

led children as grow up under Japanese training, or its lack, finally become such respectable members of society. She concluded that instead of being punished

hese pages for me says that, when still young, he heard an address to children which he still remembers. The speaker asked what the most fearful thing in the world was. Many replies were given by the children-"snakes," "wild beasts," "fathers," "gods," "ghosts," "demons," "Satan," "hell," etc. These were admitted to be fearful, but the speaker told the children t

es of this will be given in the course of this work, but two may well be mentioned at this point. According to the older customs there was great, if not perfect, freedom as to the use of clothing by the people. The apparent indifference shown by them in the matter of nudity led foreigners to call the nation uncivilized. This criticism has always been a galling one, and not without reason. In many respects their civilization has been fully the equal of that of any other nation; yet in this respect it is true that they resembled and still do resemble semi-civilized peoples. In response to this foreign criticism,

rs there. But the curious feature is the constant reference to the contempt into which such mismanagement will bring Japan in the sight of the world-as if the opinion of other nations were the most important issue

e following extract f

ven to the pupils as to their behavior towards foreigners. From various sources we have cu

oreigners passing alon

r them politely. If unable to make them u

en there is no reason for his giving it, and n

ing purchases, thereby causing him much annoyance. The

eason for fearing foreigners. Treat them as equals and act upright

sliking him because he is a foreigner; men are to be

re is danger that many Japanese may become enamored of their ways and customs and forsake

way to salute a foreigner. The bendi

gner be sure and cover u

at your relations with warm cordiality, but do not regard

will often find a knowledge of a f

to foreigners and becoming their s

gners. Remember that loyalty and filial piety are our most

from Osaka, is somewhat narrow and prejudiced. The injunction not to sell hous

or a season, to be sure, but later it accelerates it. It makes it difficult for individuals to break away from their surroundings and start out on new lines. It leads to a general progress while it tends to hinder individual progress. It tends to draw back into the general current of national life those individuals who, un

make it effective. They are: great flexibility, adjustability, agility (both mental

that were it not for his small size, Mongolian type of face, and defective English, he could easily be mistaken for one. How different is it with the Chinaman! He retains his curious cue with a tenacity that is as intense as it is characterist

f those about him is due to what I have called sensitiveness; h

flexibility of mind which readily adopts new ideas and new ways; is ready to try new things and new words, and after trial, if it finds them convenient or useful or even amusing, to retain them permanently, and this flexibility is, in part, the reason why the Japanese are accounted a fickle people. They accept new ways so easily that those who do not have this faculty

r the learning of which even in the modern common-school reader, there is no arrangement of the characters in the order of their complexity. The possibility of simplifying the colossal task of memorizing these uncorrelated ideographs does not seem to have occurred to the Japanese; though it is now being attempted by the fore

generation through biological heredity. If closely examined, however, this is seen to be no explanation at all. Accepting the characteristics as empirical inexplic

astonishing part played by imitation, conscious and unconscious, in the evolution of the human race, and in the unification of the social group. Prof. Le Tarde goes so far as to make this the fundamental principle

cial notice to the trait. But the rapidity of the movement has been due to the peculiarities of her environment. For long periods she has been in complete isolation, and when brought into contact with foreign nations, she has found them so far in advance of hersel

an integral, conscious element of Japan's social order, and to a

and to desire their general adoption. This has produced a spirit of imitation among all the individuals of the race. It has become a part of their social inheritance. This explanation largely accounts for the striking difference between Japanese and Chinese in the Occident. The Japanese go to the West in order to acquire all the West can give. The Chinaman goes steeled against its influences. The spirit of the Japanese renders him quickly susceptible to every

is social system. Each of these traits is a special form of sensitiveness to environment. From the most ancient times the initiative of superiors was essential to the wide adoption by the people of any new idea or custom. Christianity found ready acceptance in the sixteenth century and Buddhism in the eighth, because they had been espoused by exalted persons. The superiority of the civilization of China in early times, and of the West in modern times, was first acknowledged and ad

its, necessary products of the old social order. Those deficient in these regards would inevitably lose in the struggle for s

nature, we see clearly that the characteristics under consideration are not to be attributed to her inherent