Overview of Japanese Philosophy
Japanese philosophers have historically interacted intensively with a multitude of philosophies outside their native boundaries—most prominently Chinese, Indian, Korean, and Western. So they have benefited from a rich trove of ideas and theories on which to draw in developing their own distinctive philosophical perspectives. As a result Japanese philosophers have always been acutely attuned to the intimate relations among culture, ways of thinking, and philosophical world views. An island chain twice as distant from its continental neighbors as Britain is to its own, Japan escaped successful foreign invasion until 1945. Accordingly, it largely negotiated its own cultural, including philosophical, development without an alien power forcibly imposing on the archipelago its own religious world view or philosophical theories. The early twentieth-century academic philosophers in Japan, for example, were so well educated in the world’s texts and theories, many in the original languages, that they were among the most internationally informed philosophers of their time.
Without foreign ideas being coerced on them, Japanese thinkers had the luxury of alternatives outside the binary of simple wholehearted acceptance or utter rejection. New theories from abroad could be tried and, if need be, experimentally modified before making a final decision about endorsement. Sometimes a foreign philosophy might be seen as supplying raw material to be fashioned to serve ongoing native philosophical enterprises. In other cases a new philosophy might be imported whole cloth to either supplement or supplant a home system of thought. Because of those circumstances, Japanese philosophers acquired skill in analyzing foreign ideas by examining the cultural assumptions behind them to determine their potential implications if they were to be adopted into their own culture.
1. Kasulis, Thomas, "Japanese Philosophy", The Stanford Encyclopedia of Philosophy (Summer 2019 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/sum2019/entries/japanese-philosophy/>.
History of Japanese Philosophy
In its literary forms, Japanese philosophy began about fourteen centuries ago. Confucianism entered Japan from China around the 5th Century A.D., as did Buddhism. Neo-Confucianism became most prominent in Japan in the 16th Century. Also since the 16th Century, certain indigenous ideas of loyalty and honor developed within the Japanese samurai or warrior class were integrated. Western philosophy has had its major impact in Japan only since the middle of the 19th Century.
However, in all of these cases, the philosophies were not imported wholesale; rather, they were adapted, and selectively adopted.
|History and Major Schools|
Shinto is the native religion of Japan and, up until the Second World War, its state religion. It is a type of polytheistic animism, and involves the worship of kami (or spirits). It can be traced back to the earliest natives of Japan, although it was significantly modified by the arrival of Buddhism in the 6th Century. Shinto has no binding set of dogma, and the most important elements are a great love and reverence for nature in all its forms, respect for tradition and the family, physical cleanliness and matsuri (or festivals dedicated to the kami). Shinto is not a philosophy as such, but has greatly influenced all other philosophies in their Japanese interpretations.
Buddhism definitively entered Japan (from its native India, via China and Korea) in A.D. 550. Each major period after that - the Nara period (up to 784), the Heian period (794–1185) and the post-Heian period (1185 onwards) - saw the introduction of new doctrines and upheavals in existing schools. The three main schools of Japanese Buddhism are:
Two other religions that were brought into Japan from mainland China are Confucianism and Taoism. According to early Japanese writings, Confucianism was introduced to Japan via Korea in the year 285 A.D. Some of the most important Confucian principles are humanity, loyalty, morality and consideration on an individual and political level. Taoism spread to Japan in the 7th century. For more than 1,000 years, these religions have had a significant impact on Japan's society. The rules of Confucianism in particular have had major influence on ethical and political philosophy, especially during the 6th to 9th Centuries and later after Meiji Restoration of 1868.
Later, Chinese Neo-Confucianism also made its way into Japan, where it became ascendant during the Edo (or Tokugawa) period (1603 - 1868). Japanese Neo-Confucians such as Hayashi Razan and Arai Hakuseki were instrumental in the formulation of Japan's dominant early modern political philosophy.
Kokugaku was a school of Japanese philology (the study of ancient literature and the origins of language) and philosophy originating during the Edo period. Kokugaku scholars tended to relativize the study of Chinese and Buddhist texts and favored philological research into the early Japanese classics.
Mitogaku refers to a 17th Century school of Japanese historical and Shinto studies, originally commissioned to compile the History of Great Japan in a Neo-Confucianist context, based on the view that historical development followed moral laws. Around the end of the 18th Century, Mitogaku expanded its remit to address contemporary social and political issues, based on Confucianist and kokugaku thought, and eventually became one of the driving forces behind the Meiji Restoration of 1868.
The Kyoto School is the name given to a 20th Century Japanese philosophical movement centered at Kyoto University that assimilated Western philosophy and religious ideas and used them to reformulate religious and moral insights unique to the East Asian cultural tradition.
1. Japanese philosophy. Japanese Philosophy - General - The Basics of Philosophy. (n.d.). Retrieved from https://www.philosophybasics.com/general_eastern_japanese.html#:~:text=Japanese%20Philosophy%20has%20historically%20been,Century%20A.D.%2C%20as%20did%20Buddhism.
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