Considering the Evidence: The Making of Japanese Civilization 1. What element elements s of Buddhis Buddhist, t, Confuc Confucian, ian, or Lega Legalist list thinking thinking are reflecte reflected d in this document? This document represents both confucianism and legalism elements. The document represents confucianism in that the people have to listen to authorities, “apanese authorities sought to strengthen their o!n emerging state b" adopting a range of Chinese political values and practices.# This represents confucianism because it is a relationship bet!een inferior, the Chinese, and superior, the apanese authorities, therefore representing confucianism. The ne$t ideolog" that the document represents is legalism. The document represents legalism b" having authorities. %uthorities represent legalism because the" are !ho enforce the la!s. Thus, sho!casing that confucian and legalist thinking are reflected in this document. &. What can "ou infer infer about about the internal internal problem problems s that that apan apanese ese rulers rulers faced faced? ? The internal problems that apanese rulers faced !as losing land and b" having to adapt to a culture. The apanese rulers had to deal !ith the fact that the" “had been e$pelled from their footholds in 'orea.# This demonstrates that the" ma" have lost militar" po!er from losing their claim on 'orea and that can be !orrisome. %nother issue apan faced !as cultural changes. apan faced cultural change b" “adopting a range of Chinese political values and practices.# This can cause a change in the !a" that the apanese had ruled things, so the leaders must make changes to be acceptable to the ne! practices. (. )o! might might *hot *hotaku aku defin define e an an ide ideal al apan apanes ese e sta state? te? *hotaku !ould define an ideal apanese state as one !ith strong authorit" and a variet" of religions !ould be accepted. *hotoku “issued the *eventeen %rticle Constitution+ emphasied the moral -ualit" of rulers as a foundation for social harmon" (/10.# emonstrating that he did !ant a strong, lo"al and honorable leader to be in place so that there !ould be civil peace and nobod" !ould sense corruption or !ant to go against the leader. *hotaku also !anted there to be a mi$ of religions. The *eventeen %rticle Constitution also states, “encouraging both Buddhism and Confucianism (/10.# This e$emplifies that *hotaku envisioned a land that !ould allo! people to have one of t!o vie!s, most rulers !ould have enforced one religion or ideolog" upon its citiens. Thus, *hotaku !ould define an ideal state as one !ith authorit" po!er and religious freedom. 2. Wh" do do "ou "ou think think *hoto *hotoku ku omitte omitted d an" an" mentio mention n of traditio traditional nal apa apanese nese gods gods or spirit spirits s or the apanese claim that their emperor !as descended from the sun goddess %materasu? *hotoku omitted an" mention of traditional apanese gods or spirits or the apanese claim that their emperor !as descended from the sun goddess %materasu to not offend an" Chinese. *hotoku !rote to Chinese *ui emperors as, “The *on of )eaven of the Land of the 3ising *un to the *on of )eaven of the Land of the *etting *un,#or “The 4astern 4mperor 5reets the Western 4mperor.# This offended the Chinese because the" vie!ed themselves as higher than the neighboring countries. The Chinese vie!ed themselves as superior but perhaps *hotoku ma"be did not kno!. %nother e$ample that closel" relates is, “Chinese court officials !ere incensed at these apparent assertions of e-ualit". 6t is not clear !hether *hotoku !as deliberatel" claiming e-uivalence !ith China or if he !as simpl" una!are of ho! such language
might be vie!ed in China.# *hotoku !as probabl" not tr"ing to anger or belittle the Chinese but once he found out, he stopped mentioning traditional apanese gods. 7. What !as distinctive about 8en practice? What !as distinctive about 8en practice !as ho! it !as taught and the dedication re-uired. To prove the first claim, the document states, “9urthermore, 8en valued ver" highl" the transmission of teachings from master to disciple in an unbroken line of succession from the historical Buddha himself.# This is distinctive in that the same teachings that !as taught to the Buddha is being continued. %nother distinction is the dedication re-uired. 9or e$ample, “6n the meditation hall he :Ching; !ent on sitting !ith the other elders, !ithout letting up for even a single night.# That must have taken a lot of dedication because the" could not rest and !ould be punished if the" !ere caught sleeping. Both points represent a distinctive characteristic about 8en practice. <. Wh" do "ou think 8en !as particularl" attractive for apan=s !arlords and its samurai !arrior class? 8en !as probabl" attractive to apan=s !arlords and its samurai class because it provided patience and confidence in oneself. The te$t states that “Ching used to sta" up sitting until the small hours of the morning and then after onl" a little rest !ould rise earl" to start sitting again.# This re-uired patience because the" !ould have to sit for a long period of time. 6t !as also tasteful for !arlords and samurai=s because it taught confidence in one=s o!n po!er. “But the 8en tradition decisivel" re>ected the idea of rel"ing on an e$ternal divine source, such as the %mida Buddha. 3ather, serious practitioners should look !ithin themselves.# The people had to believe that the" did not need an e$ternal divine po!er, but their o!n po!er. atience and confidence !as !hat appealed !arlords and the samurai !arrior class in apan. @. What distinguished 8en from ure Land Buddhism in apan? 8en contrasted from ure Land Buddhism in apan b" not believing in %mida Buddha and sa"s that their teachings derive directl" from the Buddha. “8en tradition decisivel" re>ected the idea of rel"ing on an e$ternal divine source, such as the %mida Buddha. 3ather, serious practitioners should look !ithin themselves through a highl" disciplined form of meditation kno!n as aen.# Thus representing that 8en did not believe in rel"ing on a e$ternal figure or source !hich Buddhist did. %lso, 8en tradition sa"s that the teachings come directl" from Buddha. 9or e$ample, “8en valued ver" highl" the transmission of teachings from master to disciple in an unbroken line of succession from the historical Buddha himself.# Thus stating that their teachings came from the founder of Buddhism. /. What understandings lie behind the strict discipline of 8en? )o! might Buddhist critics of this approach take issue !ith ogen? %n understanding that lies is that the teacher must be stern and Buddhist might disagree !ith the lack of faith in %mida Buddha. The master in “Writings on 8en Buddhism# sa"s that a “monk !ho is not reall" devoted to the religious life ma" ver" !ell fall asleep+ 6 used to hit sleeping monks so hard+ the more "ou hit them the better.# This sho!s a strict teacher because he !ould not let his students sleep no matter if the" !ere tired. Buddhist ma" disagree !ith 8en tradition for not having lo"alt" !ith %mida Buddha. Buddhist believe in “rebirth in the ure Land of the Western aradise, a heavenl" place of beaut" and delight !here full a!akening !as virtuall" guaranteed+ that possibilit" !as no! open to man" simpl" b" calling repeatedl" on the name of %mida,# !hile 8en practiced, “But the 8en tradition decisivel" re>ected the idea of
rel"ing on an e$ternal divine source, such as the %mida Buddha.# This demonstrates a conflict that Buddhist ma" have !ith 8en traditions. A. 6n 'itabatake=s vie!, !hat !as distinctive about apan in comparison to China and 6ndia? 'itabatake thought that apan contrasted from China and 6ndia in that apan is great and apan=s and 6ndia=s e$planation for the start of the universe. 9or e$ample, “apan is the divine countr". The heavenl" ancestor it !as !ho first laid its foundations, and the *un 5oddess left her descendants to reign over it forever and ever.# 'itabatake thought that apan !as the onl" divine countr", for he said “the# not “one of the.# 'itabatake then goes on to sa" that apan and 6ndia have a similar e$planation of ho! their universe started. The document states, “The beginnings of apan in some !a"s resemble the 6ndian descriptions, telling as it does of the !orlds creation from the seed of the heavenl" gods. )o!ever, !hereas in our countr" the succession to the throne has follo!ed a single undeviating line since the first divine ancestor, nothing of the kind has e$isted in 6ndia.# 'itabatake sa"s that 6ndia and apan do have a common characteristic but the" differ in that the countries succession to throne is different. These e$amples sho! ho! 'itabatake thought that apan !as distinctive from China in 6ndia in different manners. 1. )o! might the use of apans indigenous religious tradition, especiall" the *un 5oddess, serve to legitimie the imperial rule of 'itabatakes famil"? apan=s indigenous religious tradition ma" serve to legitimie the imperial rule of 'itabatake=s famil" b" using it as proof and claiming that it has been accepted. 9or e$ample, “The heavenl" ancestor it !as !ho first laid its foundations, and the *un 5oddess left her descendants to reign over it forever and ever.This is true onl" of our countr", and nothing similar ma" be found in foreign lands.# This demonstrates ho! the" think that the *un 5oddess lineage, or the imperial famil", allo!s them to be rulers and the" have a straight line of descendants and that other countries cannot have something similar. %nother !a" the" use religious tradition to legitimie the imperial rule of 'itabake=s famil" is b" claiming that it has al!a"s been that !a". The" claim that their countr" has maintained stabilit", “Dnl" in our countr" has the succession remained inviolate from the beginning of heaven and earth to the present. 6t has been maintained !ithin a single lineage, and even !hen, as inevitabl" has happened, the succession has been transmitted collaterall", it has returned to the true line+ Then the 5reat *un 5oddess ...sent her grandchild to the !orld belo!+ uttered these !ords of commandE FThou, m" illustrious grandchild, proceed thither and govern the land. 5o, and ma" prosperit" attend th" d"nast", and ma" it, like )eaven and 4arth, endure forever.F This is the demonstration of ho! the *un 5oddess allo!ed her descendants to rule apan and no mere mortal !ould contradict a 5oddess. 11. )o! did 'itabatake understand the place of Confucianism and Buddhism in apan and their relationship to *hinto beliefs? 'itabatake, although not part of, understood that Confucianism and Buddhism can go hand in hand !ith *hinto beliefs and is the *un 5oddess=s !ish for Buddhism and Confucianism to disseminate. 'itabatake sa"s to respect not onl" *hinto beliefs but also Confucian and Buddhist beliefs, “The highest ob>ect of all teachings, Buddhist and Confucian included, consists in realiing this fact and obe"ing in perfect consonance its principles.# emonstrating that although it is not his belief, to respect and to be lo"al to "our thoughts. %lso, 'itabatake sa"s that the
Buddhism and Confucianism are *hinto=s beliefs, “*ince the reign of the 4mperor D>in, the Confucian !ritings have been disseminated, and since rince *hotokus time Buddhism has flourished in apan. Both these men !ere sages incarnate, and it must have been their intention to spread a kno!ledge of the !a" of our countr", in accordance !ith the !ishes of the 5reat *un 5oddess.# This represents that Confucian and Buddhist believes !ere spread due to the !ishes of the 5reat *un 5oddess. 1&. What impression does *ei *honagon conve" about the relationship of men and !omen at court? *ei *honagon leaves an impression that !omen, for the most part, !ere bold at court and men !ere ver" disrespectful. To sho! that !omen !ere bold, she states, “%fter all, !omen at Court do not spend their time hiding modestl" behind fans and screens, but !alk about, looking openl" at people the" chance to meet.Ges, the" see ever"one face to face, not onl" ladiesHinH!aiting like themselves, but even Their 6mperial Ia>esties... )igh Court Jobles, senior courtiers, and other gentlemen of high rank.# Women !ere ver" bold as opposed to ho! other !omen !ere at the time, the" !ould look at men headHon. Ien !ere disrespectful to *ei *honagon. 9or e$ample, “% man !ith !hom one is having an affair keeps singing the praises of some !oman he used to kno!. 4ven if it is a thing of the past, this can be ver" anno"ing. )o! much more so if he is still seeing the !omanK# This represents cheating b" sa"ing that the" are still seeing the !oman and boasting b" singing praises. *ei *honagon describes !omen as strong and men as pest. 1(. )o! !ould "ou describe her posture to!ard men, to!ard !omen, and to!ard ordinar" people? What insight can "ou gain about class differences from her !riting? *ei *honagon seems favorable to!ards !omen, disturbed b" men and anno"ed of ordinar" people. *honagon seems favorable to!ards !omen b" sa"ing, “6n the presence of such e$alted personages the !omen in the alace are all e-uall" braen.# *honagon describes men as a nuisance. %lso, describes ordinar" people as anno"ing b" sa"ing, “To m" disma" 6 found that a throng of commoners had settled themselves directl" in front of me, !here the" !ere incessantl" standing up, prostrating themselves, and s-uatting do!n again.The" looked like so man" basketH!orms.# The insight 6 can gain from this about class differences is that the !ealth" or elite looked do!n upon the ordinar" people and their !a"s. 12. 6n !hat !a"s does court life, as *ei *honagon describes it, reflect Buddhist and Confucian influences, and in !hat !a"s does it depart from, and even challenge, those traditions? Court life, as *ei *honagon describes it, can reflect Buddhist and Confucian but also depart from those traditions. Court life can reflect Buddhist and Confucian thinking b", “if there are !omen about, he :a priest; !ill probabl" peep in their direction. What is !rong about that? Get people immediatel" find fault !ith him for even so small a lapse.# This represents Buddhism because people should not be distracted b" an" material things, even !omen because the priest is not looking at their soul so the people >udge him. %lso challenging Confucianism !as ho! !omen !ere brave. 9or e$ample, “Ges, the" :!omen; see ever"one face to face, not onl" ladiesHinH!aiting like themselves, but even Their 6mperial Ia>esties !hose august names 6 hardl" dare mention0, )igh Court Jobles, senior courtiers, and other gentlemen of high rank.# Confucianist believe that !omen are above all men, so the !omen that are doing that are
challenging that belief b" thinking themselves as e-uals. Therefore, the court supported and refuted some Confucian but supported some Buddhist traditions. 17. Based on these accounts, ho! !ould "ou define the ideal samurai? %n ideal samurai !ould be honorable and be thinkers. 9or e$ample, “Wielders of bo! and arro! should behave in a manner considerate not onl" of their o!n honor, of course, but also of the honor of their descendants. The" should not bring on eternal disgrace b" solitude for their limited lives.# This depicts that an ideal samurai should have honor because having dishonor !ould bring shame upon their lineage. % samurai should also be thoughtful. 3epresented in, “Warriors should never be thoughtless or absentminded but handle all things !ith forethought+ Whatever the matter, it is ve$ing for the mind not to be calm.# Therefore, a samurai !ould not be rash and careless in their decision making. 1<. What elements of Confucian, Buddhist, or *hinto thinking can "ou find in these selections? )o! do these !rites reconcile the peaceful emphasis of Confucian and Buddhist teachings !ith the militar" dimension of bushido? 4lements of Buddhism and Confucianism can be found in the selection “%dvice to Goung *amurai.# %n e$ample of Buddhism !ould be, “Warriors should never be thoughtless or absentminded but handle all things !ith forethought.# Buddhism re-uires a lot of reflection therefore sho!casing attributes of Buddhism. “%dvice to Goung *amurai# also sho!s a Confucian characteristic. The document states, “4ven if "our parents ma" be stupid, if "ou obe" their instructions, at least "ou !on=t be violating the principle of nature.# Confucianism is to respect and obe" those in a higher po!er of "ou. 1@. What does the 6maga!a letter suggest about the problems facing the militar" rulers of apan in the fourteenth centur"? The 6maga!a letter suggests that the militar" rulers !ere ver" unfair and stopping the flo! of tourism. %s stated b" 6maga!a to the militar" rulers, “Gou do not distinguish bet!een good and bad behavior of "our retainers, but re!ard or punish them !ithout >ustice.# This e$emplifies un>ust behavior of the rulers because the" >udge !ithout using reasoning. %lso, the militar" rulers stopped the flo! of tourism. “Gou impede the flo! of travelers b" erecting barriers ever"!here in "our territor".# B" the rulers stopping travelers from entering, their econom" lo!ers so the !hole circuit is ruined because of the mis>udgement of the rulers.
