Considering the Evidence: The Making of Japanese Civilization

1.
What elements of Buddhist, Confucian, or Legalist thinking are reflected in this
document?
This document represents both confucianism and legalism elements. The document represents
confucianism in that the people have to listen to authorities, Japanese authorities sought to
strengthen their own emerging state by adopting a range of Chinese political values and
practices. This represents confucianism because it is a relationship between inferior, the
Chinese, and superior, the Japanese authorities, therefore representing confucianism. The next
ideology that the document represents is legalism. The document represents legalism by having
authorities. Authorities represent legalism because they are who enforce the laws. Thus,
showcasing that confucian and legalist thinking are reflected in this document.
2.
What can you infer about the internal problems that Japanese rulers faced?
The internal problems that Japanese rulers faced was losing land and by having to adapt to a
culture. The Japanese rulers had to deal with the fact that they had been expelled from their
footholds in Korea. This demonstrates that they may have lost military power from losing their
claim on Korea and that can be worrisome. Another issue Japan faced was cultural changes.
Japan faced cultural change by adopting a range of Chinese political values and practices.
This can cause a change in the way that the Japanese had ruled things, so the leaders must
make changes to be acceptable to the new practices.
3.
How might Shotaku define an ideal Japanese state?
Shotaku would define an ideal Japanese state as one with strong authority and a variety of
religions would be accepted. Shotoku issued the Seventeen Article Constitution emphasized
the moral quality of rulers as a foundation for social harmony (381). Demonstrating that he did
want a strong, loyal and honorable leader to be in place so that there would be civil peace and
nobody would sense corruption or want to go against the leader. Shotaku also wanted there to
be a mix of religions. The Seventeen Article Constitution also states, encouraging both
Buddhism and Confucianism (381). This exemplifies that Shotaku envisioned a land that would
allow people to have one of two views, most rulers would have enforced one religion or ideology
upon its citizens. Thus, Shotaku would define an ideal state as one with authority power and
religious freedom.
4.
Why do you think Shotoku omitted any mention of traditional Japanese gods or spirits
or the Japanese claim that their emperor was descended from the sun goddess Amaterasu?
Shotoku omitted any mention of traditional Japanese gods or spirits or the Japanese claim that
their emperor was descended from the sun goddess Amaterasu to not offend any Chinese.
Shotoku wrote to Chinese Sui emperors as, The Son of Heaven of the Land of the Rising Sun
to the Son of Heaven of the Land of the Setting Sun,or The Eastern Emperor Greets the
Western Emperor. This offended the Chinese because they viewed themselves as higher than
the neighboring countries. The Chinese viewed themselves as superior but perhaps Shotoku
maybe did not know. Another example that closely relates is, Chinese court officials were
incensed at these apparent assertions of equality. It is not clear whether Shotoku was
deliberately claiming equivalence with China or if he was simply unaware of how such language

might be viewed in China. Shotoku was probably not trying to anger or belittle the Chinese but
once he found out, he stopped mentioning traditional Japanese gods.
5.
What was distinctive about Zen practice?
What was distinctive about Zen practice was how it was taught and the dedication required. To
prove the first claim, the document states, Furthermore, Zen valued very highly 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 was taught to the
Buddha is being continued. Another distinction is the dedication required. For example, In the
meditation hall he [Ching] went on sitting with the other elders, without letting up for even a
single night. That must have taken a lot of dedication because they could not rest and would be
punished if they were caught sleeping. Both points represent a distinctive characteristic about
Zen practice.
6.
Why do you think Zen was particularly attractive for Japans warlords and its samurai
warrior class?
Zen was probably attractive to Japans warlords and its samurai class because it provided
patience and confidence in oneself. The text states that Ching used to stay up sitting until the
small hours of the morning and then after only a little rest would rise early to start sitting again.
This required patience because they would have to sit for a long period of time. It was also
tasteful for warlords and samurais because it taught confidence in ones own power. But the
Zen tradition decisively rejected the idea of relying on an external divine source, such as the
Amida Buddha. Rather, serious practitioners should look within themselves. The people had to
believe that they did not need an external divine power, but their own power. Patience and
confidence was what appealed warlords and the samurai warrior class in Japan.
7.
What distinguished Zen from Pure Land Buddhism in Japan?
Zen contrasted from Pure Land Buddhism in Japan by not believing in Amida Buddha and says
that their teachings derive directly from the Buddha. Zen tradition decisively rejected the idea of
relying on an external divine source, such as the Amida Buddha. Rather, serious practitioners
should look within themselves through a highly disciplined form of meditation known as
zazen. Thus representing that Zen did not believe in relying on a external figure or source
which Buddhist did. Also, Zen tradition says that the teachings come directly from Buddha. For
example, Zen valued very highly 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.
8.
What understandings lie behind the strict discipline of Zen? How might Buddhist critics of
this approach take issue with Dogen?
An understanding that lies is that the teacher must be stern and Buddhist might disagree with
the lack of faith in Amida Buddha. The master in Writings on Zen Buddhism says that a monk
who is not really devoted to the religious life may very well fall asleep I used to hit sleeping
monks so hard the more you hit them the better. This shows a strict teacher because he
would not let his students sleep no matter if they were tired. Buddhist may disagree with Zen
tradition for not having loyalty with Amida Buddha. Buddhist believe in rebirth in the Pure Land
of the Western Paradise, a heavenly place of beauty and delight where full awakening was
virtually guaranteed that possibility was now open to many simply by calling repeatedly on the
name of Amida, while Zen practiced, But the Zen tradition decisively rejected the idea of

relying on an external divine source, such as the Amida Buddha. This demonstrates a conflict
that Buddhist may have with Zen traditions.
9.
In Kitabatakes view, what was distinctive about Japan in comparison to China and
India?
Kitabatake thought that Japan contrasted from China and India in that Japan is great and
Japans and Indias explanation for the start of the universe. For example, Japan is the divine
country. The heavenly ancestor it was who first laid its foundations, and the Sun Goddess left
her descendants to reign over it forever and ever. Kitabatake thought that Japan was the only
divine country, for he said the not one of the. Kitabatake then goes on to say that Japan and
India have a similar explanation of how their universe started. The document states, The
beginnings of Japan in some ways resemble the Indian descriptions, telling as it does of the
world's creation from the seed of the heavenly gods. However, whereas in our country the
succession to the throne has followed a single undeviating line since the first divine ancestor,
nothing of the kind has existed in India. Kitabatake says that India and Japan do have a
common characteristic but they differ in that the countries succession to throne is different.
These examples show how Kitabatake thought that Japan was distinctive from China in India in
different manners.
10.
How might the use of Japan's indigenous religious tradition, especially the Sun
Goddess, serve to legitimize the imperial rule of Kitabatake's family?
Japans indigenous religious tradition may serve to legitimize the imperial rule of Kitabatakes
family by using it as proof and claiming that it has been accepted. For example, The heavenly
ancestor it was who first laid its foundations, and the Sun Goddess left her descendants to reign
over it forever and ever.This is true only of our country, and nothing similar may be found in
foreign lands. This demonstrates how they think that the Sun Goddess lineage, or the imperial
family, allows them to be rulers and they have a straight line of descendants and that other
countries cannot have something similar. Another way they use religious tradition to legitimize
the imperial rule of Kitabakes family is by claiming that it has always been that way. They claim
that their country has maintained stability, Only in our country has the succession remained
inviolate from the beginning of heaven and earth to the present. It has been maintained within a
single lineage, and even when, as inevitably has happened, the succession has been
transmitted collaterally, it has returned to the true line Then the Great Sun Goddess ...sent her
grandchild to the world below uttered these words of command: "Thou, my illustrious
grandchild, proceed thither and govern the land. Go, and may prosperity attend thy dynasty, and
may it, like Heaven and Earth, endure forever." This is the demonstration of how the Sun
Goddess allowed her descendants to rule Japan and no mere mortal would contradict a
Goddess.
11.
How did Kitabatake understand the place of Confucianism and Buddhism in Japan and
their relationship to Shinto beliefs?
Kitabatake, although not part of, understood that Confucianism and Buddhism can go hand in
hand with Shinto beliefs and is the Sun Goddesss wish for Buddhism and Confucianism to
disseminate. Kitabatake says to respect not only Shinto beliefs but also Confucian and Buddhist
beliefs, The highest object of all teachings, Buddhist and Confucian included, consists in
realizing this fact and obeying in perfect consonance its principles. Demonstrating that although
it is not his belief, to respect and to be loyal to your thoughts. Also, Kitabatake says that the

Buddhism and Confucianism are Shintos beliefs, Since the reign of the Emperor Ojin, the
Confucian writings have been disseminated, and since Prince Shotoku's time Buddhism has
flourished in Japan. Both these men were sages incarnate, and it must have been their intention
to spread a knowledge of the way of our country, in accordance with the wishes of the Great
Sun Goddess. This represents that Confucian and Buddhist believes were spread due to the
wishes of the Great Sun Goddess.
12.
What impression does Sei Shonagon convey about the relationship of men and women
at court?
Sei Shonagon leaves an impression that women, for the most part, were bold at court and men
were very disrespectful. To show that women were bold, she states, After all, women at Court
do not spend their time hiding modestly behind fans and screens, but walk about, looking openly
at people they chance to meet.Yes, they see everyone face to face, not only ladies-in-waiting
like themselves, but even Their Imperial Majesties... High Court Nobles, senior courtiers, and
other gentlemen of high rank. Women were very bold as opposed to how other women were at
the time, they would look at men head-on. Men were disrespectful to Sei Shonagon. For
example, A man with whom one is having an affair keeps singing the praises of some woman
he used to know. Even if it is a thing of the past, this can be very annoying. How much more so
if he is still seeing the woman! This represents cheating by saying that they are still seeing the
woman and boasting by singing praises. Sei Shonagon describes women as strong and men as
pest.
13.
How would you describe her posture toward men, toward women, and toward ordinary
people? What insight can you gain about class differences from her writing?
Sei Shonagon seems favorable towards women, disturbed by men and annoyed of ordinary
people. Shonagon seems favorable towards women by saying, In the presence of such exalted
personages the women in the Palace are all equally brazen. Shonagon describes men as a
nuisance. Also, describes ordinary people as annoying by saying, To my dismay I found that a
throng of commoners had settled themselves directly in front of me, where they were
incessantly standing up, prostrating themselves, and squatting down again.They looked like so
many basket-worms. The insight I can gain from this about class differences is that the wealthy
or elite looked down upon the ordinary people and their ways.
14.
In what ways does court life, as Sei Shonagon describes it, reflect Buddhist and
Confucian influences, and in what ways does it depart from, and even challenge, those
traditions?
Court life, as Sei Shonagon describes it, can reflect Buddhist and Confucian but also depart
from those traditions. Court life can reflect Buddhist and Confucian thinking by, if there are
women about, he [a priest] will probably peep in their direction. What is wrong about that? Yet
people immediately find fault with him for even so small a lapse. This represents Buddhism
because people should not be distracted by any material things, even women because the
priest is not looking at their soul so the people judge him. Also challenging Confucianism was
how women were brave. For example, Yes, they [women] see everyone face to face, not only
ladies-in-waiting like themselves, but even Their Imperial Majesties (whose august names I
hardly dare mention), High Court Nobles, senior courtiers, and other gentlemen of high rank.
Confucianist believe that women are above all men, so the women that are doing that are

challenging that belief by thinking themselves as equals. Therefore, the court supported and
refuted some Confucian but supported some Buddhist traditions.
15.
Based on these accounts, how would you define the ideal samurai?
An ideal samurai would be honorable and be thinkers. For example, Wielders of bow and arrow
should behave in a manner considerate not only of their own honor, of course, but also of the
honor of their descendants. They should not bring on eternal disgrace by solitude for their
limited lives. This depicts that an ideal samurai should have honor because having dishonor
would bring shame upon their lineage. A samurai should also be thoughtful. Represented in,
Warriors should never be thoughtless or absentminded but handle all things with forethought
Whatever the matter, it is vexing for the mind not to be calm. Therefore, a samurai would not be
rash and careless in their decision making.
16.
What elements of Confucian, Buddhist, or Shinto thinking can you find in these
selections? How do these writes reconcile the peaceful emphasis of Confucian and Buddhist
teachings with the military dimension of bushido?
Elements of Buddhism and Confucianism can be found in the selection Advice to Young
Samurai. An example of Buddhism would be, Warriors should never be thoughtless or
absentminded but handle all things with forethought. Buddhism requires a lot of reflection
therefore showcasing attributes of Buddhism. Advice to Young Samurai also shows a
Confucian characteristic. The document states, Even if your parents may be stupid, if you obey
their instructions, at least you wont be violating the principle of nature. Confucianism is to
respect and obey those in a higher power of you.
17.
What does the Imagawa letter suggest about the problems facing the military rulers of
Japan in the fourteenth century?
The Imagawa letter suggests that the military rulers were very unfair and stopping the flow of
tourism. As stated by Imagawa to the military rulers, You do not distinguish between good and
bad behavior of your retainers, but reward or punish them without justice. This exemplifies
unjust behavior of the rulers because they judge without using reasoning. Also, the military
rulers stopped the flow of tourism. You impede the flow of travelers by erecting barriers
everywhere in your territory. By the rulers stopping travelers from entering, their economy
lowers so the whole circuit is ruined because of the misjudgement of the rulers.