Furthermore, Japanese civilization, like that of the entire Orient, with its highly communalized social order, is an expression of passive submission to superior authority. Although an incomplete characterization, there is still much truth in saying that the Orient is an expression of Fate, the Occident of Freedom. We have seen that a better contrasted characterization is found in the terms communal and individual. The Orient has known nothing of individualism. It has not valued the individual nor sought his elevation and freedom. In every way, on the contrary, it has repressed and opposed him. The high development of the individual culminating in powerful personality has been an exceptional occurrence, due to special circumstances. A communal social order, often repressing and invariably failing to evoke the higher human faculties, must express its real nature in the language, literature, and customs of the people. Thus in our chapter on the Æsthetic Characteristics of the Japanese[[AV]] we saw how the higher forms of literature were dependent on the development of manhood and on a realization of his nature. A communal social order despising, or at least ignoring the individual, cannot produce the highest forms of literature or art, because it does not possess the highest forms of psychic development. Take from Western life all that rests on or springs from the principles of individual worth, freedom, and immortality, and how much of value or sublimity will remain? The absence from Japanese literature and language of the higher forms of fancy, metaphor, and personification on the one hand, and, on the other, the presence of widespread prosaic matter-of-factness, are thus intimately related to the communal nature of Japan's long dominant social order.
Similarly, in regard to the constructive imagination, whose conspicuous lack in Japan is universally asserted by foreign critics, we reply first that the assertion is an exaggeration, and secondly, that so far as it is fact, it is intimately related to the social order. In our discussions concerning Japanese Intellectuality and Philosophical Ability,[[AW]] we saw how intimate a relation exists between the social order, particularly as expressed in its educational system, and the development of the higher mental faculties. Now a moment's reflection will show how the constructive imagination, belonging as it does to the higher faculties, was suppressed by the system of mechanical and superficial education required by the social order. Religion apotheosized ancestral knowledge and customs, thus effectively condemning all conscious use of this faculty. So far as it was used, it was under the guise of reviving old knowledge or of expounding it more completely.
This, however, has been the experience of every race in certain stages of its development. Such periods have been conspicuously deficient in powerful literature, progressive science, penetrating philosophy, or developing political life. When a nation has once entered such a social order it becomes stagnant, its further development is arrested. The activity of the higher faculties of the mind are in abeyance, but not destroyed. It needs the electric shock of contact and conflict with foreign races to startle the race out of its fatal repose and start it on new lines of progress by demanding, on pain of death, or at least of racial subordination, the introduction of new elements into its social order by a renewed exercise of the constructive imagination. For without such action of the constructive imagination a radical and voluntary modification of the dominant social order is impossible.
Old Japan experienced this electric shock and New Japan is the result. She is thus a living witness to the inaccuracy of those sweeping generalizations as to her inherent deficiency of constructive imagination.
It is by no means our contention that Japanese imagination is now as widely and profoundly exercised as that of the leading Western nations. We merely contend that the exercise of this mental faculty is intimately related to the nature of the whole social order; that under certain circumstances this important faculty may be so suppressed as to give the impression to superficial observers of entire absence, and that with a new environment necessitating a new social order, this faculty may again be brought into activity.
The inevitable conclusion of the above line of thought is that the activity and the manifestation of the higher faculties is so intimately related to the nature of the social order as to prevent our attributing any particular mental characteristics to a race as its inherent and unchangeable nature. The psychic characteristics of a race at any given time are the product of the inherited social order. To transform those characteristics changes in the social order, introduced either from without, or through individuals within the race, are alone needful. This completes our specific study of the intellectual characteristics of the Japanese. It may seem, as it undoubtedly is, quite fragmentary. But we have purposely omitted all reference to those characteristics which the Japanese admittedly have in common with other races. We have attempted the consideration of only the more outstanding characteristics by which they seem to be differentiated from other races. We have attempted to show that in so far as they are different, the difference is due not to inherent psychic nature transmitted by organic heredity, but to the nature of the social order, transmitted by social heredity.
XXII
MORAL IDEALS
Even a slight study of Japanese history suffices to show that the faculty of moral discrimination was highly developed in certain directions. In what land have the ideal and practice of loyalty been higher? The heroes most lauded by the Japanese to-day are those who have proved their loyalty by the sacrifice of their lives. When Masashige Kusunoki waged a hopeless war on behalf of one branch of the then divided dynasty, and finally preferred to die by his own hand rather than endure the sight of a victorious rebel, he is considered to have exhibited the highest possible evidence of devoted loyalty. One often hears his name in the sermons of Christian preachers as a model worthy of all honor. The patriots of the period immediately preceding the Meiji era, known as the "Kinnoka," some of whom lost their lives because of their devotion to the cause of their then impotent Emperor, are accorded the highest honor the nation can give.