Japan: An Attempt at Interpretation

by Lafcadio Hearn

The extent to which national character has been fixed by the discipline of centuries, and the extent or its extraordinary capacity to resist change, is perhaps most strikingly indicated by certain results of State education. The whole nation is being educated, with Government help, upon a European plan; and the full programme includes the chief subjects of Western study, excepting Greek and Latin classics. From Kindergarten to University the entire system is modern in outward seeming; yet the effect of the new education is much less marked in thought and sentiment than might be supposed. This fact is not to be explained merely by the large place which old Chinese study still occupies in the obligatory programme, nor by differences of belief—it is much more due to the fundamental difference in the Japanese and the European conceptions of education as means to an end. In spite of new system and programme the whole of Japanese education is still conducted upon a traditional plan almost the exact opposite of the Western plan. With us, the repressive part of moral training begins in early childhood—the European or American teacher is strict with the little [420] ones; we think that it is important to inculcate the duties of behaviour,—the "must" and the "must not" of individual obligation,—as soon as possible. Later on, more liberty is allowed. The well-grown boy is made to understand that his future will depend upon his personal effort and capacity; and he is thereafter left, in a great measure, to take care of himself, being occasionally admonished or warned, as seems needful. Finally, the adult student of promise and character may become the intimate, or, under happy circumstances, even the friend of his tutor, to whom he can look for counsel in all difficult situations. And throughout the whole course of mental and moral training competition is not only expected, but required. But it is more and more required as discipline is more and more relaxed, with the passing of boyhood into manhood. The aim of Western education is the cultivation of individual ability and personal character,—the creation of an independent and forceful being.

Now Japanese education has always been conducted, and, in spite of superficial appearances, is still being conducted, mostly upon the reverse plan. Its object never has been to train the individual for independent action, but to train him for cooperative action,—to fit him to occupy an exact place in the mechanism of a rigid society. Constraint among ourselves begins with childhood, and gradually relaxes; constraint in Far-Eastern training begins later, [421] and thereafter gradually tightens; and it is not a constraint imposed directly by parents or teachers—which fact, as we shall presently see, makes an enormous difference in results. Not merely up to the age of school-life,—supposed to begin at six years,—but considerably beyond it, a Japanese child enjoys a degree of liberty far greater than is allowed to Occidental children. Exceptional cases are common, of course; but the general rule is that the child be permitted to do as he pleases, providing that his conduct can cause no injury to himself or to others. He is guarded, but not constrained; admonished, but rarely compelled. In short, he is allowed to be so mischievous that, as a Japanese proverb says, "even the holes by the roadside hate a boy of seven or eight years old"* [*By former custom a newly-born child was said to be one year old; and in this case the words "seven or eight years old" mean "six or seven years old.">[ (Nanatsu, yatsu—michibata no ana desaimon nikumu). Punishment is administered only when absolutely necessary; and on such occasions, by ancient custom, the entire household—servants and all—intercede for the offender; the little brothers and sisters, if any there be, begging in turn to bear the penalty instead. Whipping is not a common punishment, except among the roughest classes; the moxa is preferred as a deterrent; and it is a severe one. To frighten a child by loud harsh words, or angry looks, is condemned by general opinion: all punishment ought [422] to be inflicted as quietly as possible, the punisher calmly admonishing the while. To slap a child about the head, for any reason, is a proof of vulgarity and ignorance. It is not customary to punish by restraining from play, or by a change of diet, or by any denial of accustomed pleasures. To be perfectly patient with children is the ethical law. At school the discipline begins; but it is at first so very light that it can hardly be called discipline: the teacher does not act as a master, but rather as an elder brother; and there is no punishment beyond a public admonition. Whatever restraint exists is chiefly exerted on the child by the common opinion of his class; and a skilful teacher is able to direct that opinion. Also each class is nominally governed by one or two little captains, selected for character and intelligence; and when a disagreeable order has to be given, it is the child-captain, the kyucho, who is commissioned with the duty of giving it. (These little details are worthy of note: I cite them only to show how early in school-life begins the discipline of opinion, the pressure of the common will, and how perfectly this policy accords with the ethical traditions of the race.) In higher classes the pressure slightly increases; and in higher schools it is very much stronger; the ruling power always being class-sentiment, not the individual will of the teacher. In middle schools the pupils become serious: class-opinion there attains a force to which the teacher [423] himself must bend, as it is quite capable of expelling him for any attempt to override it. Each middle-school class has its elected officers, who represent and enforce the moral code of the majority,—the traditional standard of conduct. (This moral standard is deteriorating; but it survives everywhere to some degree.) Fighting or bullying are yet unknown in Japanese schools of this grade for obvious reasons: there can be little indulgence of personal anger, and no attempt at personal domination, under a discipline enforcing a uniform manner of behaviour. It is never the domination of the one over the many that regulates class-life: it is always the rule of the many over the one,—and the power is formidable. The student who consciously or unconsciously offends class-sentiment will suddenly find himself isolated,—condemned to absolute solitude. No one will speak to him or notice him even outside of the school, until such time as he decides to make a public apology, when his pardon will depend upon a majority-vote.

Such temporary ostracism is not unreasonably feared, because it is regarded even outside of student-circles as a disgrace; and the memory of it will cling to the offender during the rest of his career. However high he may rise in official or professional life in after years, the fact that he was once condemned by the general opinion of his schoolmates will not be forgotten,—though circumstances may occur [424] which will turn the fact to his credit…. In the great Government schools—to one of which the student may proceed after graduating from a middle-school—class-discipline is still more severe. The instructors are mostly officials looking for promotion: the students are grown men, preparing for the University, and destined, with few exceptions, for public office. In this quietly and coldly ordered world there is little place for the joy of youth, and small opportunity for sympathetic expansion. There are gatherings and societies; but these are arranged or established for practical purposes—chiefly in relation to particular branches of study; there is little time for merry-making, and less inclination. Under all circumstances, a certain formal demeanour is exacted by tradition,—a tradition older by far than any public school. Everybody watches everybody: eccentricities or singularities are quickly marked and quietly suppressed. The results of this class-discipline, as maintained in some institutions, must seem to the foreign observer discomforting. What most impressed me about these higher official schools was the sinister silence of them. In one where I taught for several years—the most conservative school in the country—there were more than a thousand young men, full of life and energy; yet during the intervals between classes, or during recreation-hours in the playground, the garden, and the gymnastic hall, the general hush gave one a strange sense of [425] oppression. One might watch a game of foot-ball being played, and hear nothing but the thud of the kicking; or one might watch wrestling-contests in the jiujutsu-room, and hear no word spoken for half an hour at a time. (The rules of jiujutsu, it is true, require not only silence, but the total suppression of all visible emotional interest on the part of the spectators.) All this repression at first seemed to me very strange—though I knew that thirty years previously, the training at samurai-schools compelled the same impassiveness and reticence.

At last the University is reached,—the great gate of ceremony to public office. Here the student finds himself released from the restraints previously imposed upon his private life,* though the class-will continues to rule him in certain directions. As a rule, the student passes into official life after having graduated, marries, and becomes the head, or the [426] prospective head, of a household. How sudden the transformation of the man at this epoch of his career, only those who have observed the transformation can imagine. It is then that the full significance of Japanese education reveals itself.

[*This release is of recent date; and the results, by the acknowledgment of the students themselves, have not been good. Twenty-five years ago, University study was so seriously thought about that a scholar who failed, through his own fault, would have been considered a criminal. There was then a Chinese poem in vogue, which used to be sung at the departure of youths for the University of that time (Daigaku Nanko) by their friends and relations:—

Danji kokorozashi wo tatete, kyokwan wo idzu;
Gaku moshi narazunba, shisudomo kaeradzu,

[The young man, having made a firm resolve, leaves his native home. If he fail to acquire learning, then, even though he die, he must never return.]

In those years also it was obligatory upon students to live and dress simply, and to abstain from all self-indulgence.]

Few incidents of Japanese life are more surprising than the metamorphosis of the gawky student into the dignified, impassive, easy-mannered official. But a little time ago he was respectfully asking, cap in hand, the explanation of some text, the meaning of some foreign idiom; to-day, perhaps, he is judging cases in some court, or managing diplomatic correspondence under ministerial supervision, or directing the management of some public school. Whatever you may have thought of his particular capacity as a student, you will scarcely doubt his particular fitness for the position to which he has been called. Success in study was at best a secondary consideration in the matter of his appointment,—though he had to succeed. He was put through some special course, under high protection, after having been selected for certain qualities of character,—or at least for the promise of such qualities. There may have been favouritism in his case; but, generally speaking, capable men are appointed to positions of trust: the Government seldom makes serious mistakes. This man has value beyond what mere study could make for him,—some capacity in the direction of management or of organization, [427]—some natural force or talent which his training has served to cultivate. According to the quality of his worth, his position was chosen for him in advance. His long, hard schooling has taught him more than books can teach, and more than a stupid person can ever learn: how to read minds and motives,—how to remain impassive under all circumstances,—how to reach a truth quickly by simple questioning,—how to live upon his guard (even against the most intimate of old acquaintances),—how to remain, even when most amiable, secretive and inscrutable. He has graduated in the art of worldly wisdom. He is really a wonderful person, a highly developed type of his race; and no inexperienced Occidental is capable of judging him, because his visible acquirements count for very little in the measure of his relative value. His University study—his English or French or German knowledge—serves him only as so much oil to make easy the working of certain official machinery: he esteems this learning only as means to some administrative end; his real learning, considerably deeper, represents the development of the Japanese soul of him. Between that mind and any Western mind the distance has become immeasurable. And now, less than ever before, does he belong to himself. He belongs to a family, to a party, to a government: privately he is bound by custom; publicly he must act according to order only, and never dream of yielding to [428] any impulses at variance with order, however generous or sensible such impulses may be. A word might ruin him: he has learned to use no words unnecessarily. By silent submission and tireless observance of duty he may rise, and rise quickly: he may become Governor, Chief justice, Minister of State, Minister Plenipotentiary; but the higher he rises, the heavier will his bonds become.

Long training in caution and self-control is indeed an indispensable preparation for official existence; the ability either to keep a position won, or to resign it with honour, depending much upon such training. The most sinister circumstance of official life is the absence of moral freedom,—the absence of the right to act according to one's own convictions of justice. The subordinate, who desires above all things to keep his place, is not supposed to have personal convictions or sympathies—save by permission. He is not the slave of a man, but of a system—a system as old as China. Were human nature perfect, that system would be perfect; but so long as human nature remains what it is now, the system leaves much to be desired. Everything may depend upon the personal character of those temporarily intrusted with higher power; and the only choice left for the most capable servant under a bad master may be to resign or to do wrong. The strong man faces the problem bravely and resigns; but for one strong man there are fifty timid ones. [429] Probably the prospect of a broken career is much less terrifying than the ancient idea of crime attaching to any form of insubordination. As the forms of a religion survive after the faith in doctrine has passed away, so the power of Government to coerce even conscience still remains, though religion is no longer identified with Government. The system of secrecy, implacably enforced, helps to maintain the vague awe that has always attached to the idea of administrative authority; and such authority is practically omnipotent within those limits which I have already indicated. To be favoured by authority means to experience all the illusive pleasure of a suddenly created popularity: an entire community, a whole city, is made by a word to turn all the amiable side of its human nature toward the favourite,—to charm him into the belief that he is worthy of the best that the world can give him. But suppose that the moving powers happen, latter on, to find the favoured man in the way of some policy—lo! at another whispered word he finds himself, without knowing why, the public enemy. None speak to him or salute him or smile upon him—save ironically: long-esteemed friends pass him by without recognition, or, if pursued, reply to his most earnest questions with all possible brevity and caution. Most likely they do not know the "why" of the matter: they only know that orders have been given, and that into the [430] reason of orders it is not good to enquire. Even the street-children know this much, and mock the despondent victim of fortune; even the dogs seem instinctively to divine the change and bark at him as he passes by…. Such is the power of official displeasure; and the penalty of a blunder or a breach of discipline may extend considerably further—but in feudal times the offender would have been simply told to perform harakiri. Sometimes, when the wrong men get into power, the force of authority may be used for malevolent ends; and in such event it requires not a little courage to disobey an order to act against conscience. What saved Japanese society in former ages from the worst results of this form of tyranny, was the moral sentiment of the mass,—the common feeling that underlay all submission to authority, and remained always capable, if pressed upon too brutally, of compelling a reaction. Conditions to-day are more favourable to justice; but it requires much tact, steadiness, and resolution on the part of a rising official to steer himself safely among the reefs and the whirlpools of the new political life.