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Social Unrest and Spiritual Agitation in Present-Day Japan

Published online by Cambridge University Press:  03 November 2011

Masaharu Anesaki
Affiliation:
University of Tokio

Extract

In many aspects of social life Japan shares with the whole world the consequences of the World War, particularly in the intricate connections between social unrest and spiritual agitation. Japan had passed through two wars in recent times; they aroused the nation to national self-consciousness, but they brought also many new problems. Yet those wars were fought far from Japan itself, and did not bring home the disasters and miseries of war. In the World War Japan took a part, but it remained for the people a matter of distant lands. Thus they were comparatively indifferent to the various issues raised by the war, such as the combat between militarism and democracy, the questions of international justice and the self-determination of nations, the problems of peace and social reconstruction. Moreover, their indignation against the aggressive Occident led the people to discredit the pleas of the allies against Germany, and often to incline to sympathize with the German claim of “a place in the sun.” These circumstances tended to keep the Japanese comparatively untouched by the problems created by the war. But the collapse of the great empires and the final outcome of the war could not fail to produce a profound impression among the Japanese. Although the people at large did not realize the whole situation, yet the gravity of the changes and problems was more or less fully grasped, and serious thought was stirred on social and religious questions.

Type
Research Article
Copyright
Copyright © President and Fellows of Harvard College 1922

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References

1 This term was taken from Japanese chess, its occidental equivalent being a pawn raised to the dignity of a queen.

2 To cite one instance, the author was surprised to find so much in vogue the word sabotage, and a new Japanese verb derived from it, saboru, when after an absence of only ten months he returned to Japan in October 1919.

3 The words tate-naoshi and tate-kae are commonly used for rebuilding houses, and the woman was in fact the wife of a carpenter addicted to drink. The necessity of ‘rebuilding’ was indeed deeply felt by the woman through her own experience in life.

4 The Japanese name is Itto-en, which is derived from the story of a poor woman who brought only one lantern in dedication to a great festival in memory of Buddha, where the rich brought thousands. The story further says that the one lantern of the poor woman was brighter than any of the numerous ones, because Buddha valued the piety of the woman more than that of the others.