The Knights of Bushido: A Short History of Japanese War Crimes

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Two months after the formation of the Cherry Society the Japanese Prime Minister, Hamaguchi, was assassinated, though it took him nine months to succumb from his wounds, but this did not further the designs of Hashimoto and his friends as Foreign Secretary Shidehara became Prime Minister in Hamaguchi's place, and Shidehara had been a long standing opponent of the policy of warlike aggression. The samurai class was abolished in the 1870s and the role of those in it grew more bureaucratic, focusing on the formation of a modern nation-state. With the diminishing of social classes, some values were transferred to the whole population, such as loyalty to the emperor. [10] The author Yukio Mishima asserted that "invasionism or militarism had nothing to do with bushidō from the outset." According to Mishima, a man of bushido is someone who has a firm sense of self-respect, takes responsibility for his actions and sacrifices himself to embody that responsibility. Warriors are responsible for everything that they have done and everything that they have said and all of the consequences that follow. They are immensely loyal to all of those in their care. To everyone that they are responsible for, they remain fiercely true.

Knights of Bushido - Open Library The Knights of Bushido - Open Library

Kidd, Charles, Williamson, David (editors). Debrett's Peerage and Baronetage (1990 edition). New York: St Martin's Press, 1990. Since 2000, numerous general officers proclaimed the importance of bushido with lectures. [123] Bushido is useful for uniting troops with slogans such as "bravery" "discipline" and "honesty". [123] Takashi Araya is an author, martial artist and JGSDF veteran (1982–2008) who established the first special forces of the JSDF. [123] Araya wrote the 2015 book To those who Fight: Japan's Cause and Bushido. [124] He describes the essence of bushido which was created over a thousand years, and stresses the importance of training soldiers with bushido. [124] He argues the purpose of Japanese martial arts is not to kill other people, but to cleanse their evil spirits and open the way for coexistence and co-prosperity. [124] He says by training soldiers with bushido they can become the strongest fighting special forces. [124] He wants JSDF members to inherit bushido to be brave and live dignifiedly. [124] By using the action philosophy of bushido, they can become not only strong technologically, but also spiritually. [124] Opposition [ edit ] During this period, the samurai class played a central role in the policing and administration of the country. [69] The bushidō literature of this time contains much thought relevant to a warrior class seeking more general application of martial principles and experience in peacetime, as well as reflection on the land's long history of war. [ citation needed] The literature of this time includes: The junshi suicide of General Nogi Maresuke and his wife on the death of Emperor Meiji earned praise as an example of opposition to the trend of decaying morals in Japan. It also earned criticism from those who believed that aspect of bushido should not be revived. [86] Russell followed up this work in 1958 with The Knights of Bushido: A Short History of Japanese War Crimes.Other pundits pontificating on the warrior philosophy covered methods of raising children, appearance, and grooming, but all of this may be seen as part of one's constant preparation for death—to die a good death with one's honor intact, the ultimate aim in a life lived according to bushidō. Indeed, a "good death" is its own reward, and by no means assurance of "future rewards" in the afterlife. Some samurai, though certainly not all (e.g., Amakusa Shirō), have throughout history held such aims or beliefs in disdain, or expressed the awareness that their station—as it involves killing—precludes such reward, especially in Buddhism. Japanese beliefs surrounding the samurai and the afterlife are complex and often contradictory, while the soul of a noble warrior suffering in hell or as a lingering spirit occasionally appears in Japanese art and literature, so does the idea of a warrior being reborn upon a lotus throne in paradise [127] In Taiwan there continued to be positive views of bushido. [115] Such as late ROC president Lee Teng-hui (1923–2020) admired traditional Japanese values and bushido influenced him. [29] In Japanese Taiwan, Teng-hui learned kendo in school and he was deeply influenced by bushido and the Japanese Bushido spirit, which had a significant impact on his future life. [116] He wrote the 2003 Japanese book "Bushido" Precis: What is Noblesse oblige? which strived to boost Japan's morale during the economic stagnation by appealing to Japan's warrior spirit. [115] Communication [ edit ] Ideas of the samurai code formalized earlier samurai moral values and ethical code, most commonly stressing a combination of sincerity, frugality, loyalty, martial arts mastery, honour until death, [7] "bravery", and "loyalty to the samurai's lord." [8] The idea of a samurai code or codes was developed and refined centuries before the Edo period in the Kamakura period. [7] Respected karate‐ka Kousaku Yokota explains how Bujutsu could be considered the "art of fighting or killing" and encompasses a 'win at all costs' mentality required for battlefield survival (Yokota, 2010, p. 185). Conversely, Budo could be considered the "art of living or life" and enables a practitioner to live "honestly and righteously or at least with principles". Expanding on both these points, Deshimaru (1982, p. 11; p. 46) reports that the ideogram for bu means to "the cease the struggle" and that "in Budo the point is...to find peace and mastery of the self" [46] The entrepreneur Fukuzawa Yukichi appreciated bushido and emphasized that maintaining the morale of scholars is the essence of eternal life. [83] [84] Nitoto Inazuke submitted his book, Bushido, to Emperor Meiji and stated, "Bushido is prosperous here, assists Komo, and promotes the national style, so that the public will return to the patriotic virtues of loyal ministers." He wrote that bushido has slightly different requirements for men and women. For women, bushido means guarding their chastity, educating their children, supporting their husbands and maintaining their families. [85]

Knights of Bushido: A Short History of Japanese War Crimes

After dinner Itagaki departed, and left the general behind, promising to call for him in the morning. According to his own story General Tatekawa had no intention whatsoever of calling off the plans which were to be put into operation that night, and had allowed himself to be decoyed to the inn. 'There,' he said later, 'I was entertained by Geisha girls while listening to the sound of firing in the distance. I retired later and slept soundly until called in the morning.' In view of the fact that it was proposed several times from the Chinese side that this matter be settled in a peaceful way I phoned staff officer Itagaki and said that since Japan and China had not yet formally entered into a state of war and, moreover, as China had declared that she would act absolutely upon the principle of non-resistance, it was necessary for us at this time to endeavour to prevent the aggravation of the 'incident' unnecessarily and I urged that the matter be handled through diplomatic channels, but the above mentioned staff officer replied that since the matter concerned the prestige of the State and the Army it was the Army's intention to see it through thoroughly. During this era the daimyo expanded their territory by force and strategy. Battles occurred frequently in various places. The purpose was to expand one's power. The killing of the enemy in a battle led to evaluation.The 'Positive Policy', nevertheless, had its ups and downs, and when the Cabinet of Prime Minister Tanaka fell in 1929 the new Government resumed the 'Friendship Policy' which the new Foreign Minister, Baron Shidehara, always a thorn in the side of the military faction, had consistently favoured. This was based on goodwill and friendship in all dealings with China. In the 10th and 11th century there was the Way of the Man-At-Arms (Tsuwamon no michi), and the Way of the Bow and Arrows (Kyûsen / kyûya no Michi). [ citation needed] At the time of the Genpei War (1180–1185), it was called "Way of the Bow and the Horse" (弓馬の道, kyūba no michi) [1] because of the major importance of this style of combat for the warriors of the time, and because it was considered a traditional method, that of the oldest samurai heroes, such as Prince Shōtoku, Minamoto no Yorimitsu and Minamoto no Yoshiie (Hachimantarō). According to Louis Frédéric, the kyūba no michi appeared around the 10th century as a set of rules and unwritten customs that samurai were expected to comply. [51] There was also "Yumiya toru mi no narai" (customs for those who draw the bow). [1] This shows there was an emerging sense of ideal warrior behavior that evolved from daily training and warfare experience. [42] She governed the Leased Territory with practically full rights of sovereignty. Through the South Manchurian Railway she administered the railway areas including several towns and large sections of such populous cities as Mukden and Changchun; and in these areas she controlled the police, taxation, education and public utilities. She maintained armed forces in many parts of the country; the Kwantung Army in the Leased Territory, Railway Guards in the railway areas and Consular Police throughout the various districts.

Knights of Bushido: A History of Japanese War Crimes During

Hiding like a turtle in a shell is not living at all. A true warrior must have heroic courage. It is absolutely risky. It is living life completely, fully and wonderfully. Heroic courage is not blind. It is intelligent and strong. These two estimable concepts, harmless in themselves, have been exploited and misused, again and again, in recent times by those who most urged, in Japan, a policy of territorial expansion. Those who made military aggression the national policy of Japan turned it into a moral issue by invoking the names of Hakko Ichiu and Kodo. The Record; The Trial of Adolf Eichmann for His Crimes Against the Jewish People and Against Humanity (1961) Bushidō ( 武士道, "the way of the warrior") is a moral code concerning samurai attitudes, behavior and lifestyle, [1] [2] [3] formalized in the Edo period (1603–1868). There are multiple types of bushido which evolved significantly through history. [1] [2] [4] Contemporary forms of bushido are still used in the social and economic organization of Japan. [1] Bushido is also used as an overarching term for all the codes, practices, philosophies and principles of samurai culture. [5] It is loosely analogous to the European concept of chivalry, but there are major differences. [6] [5] Origin [ edit ]

Bushido is still present in the social and economic organization of Japan. [1] The samurai spirit and the virtues can still be found in Japanese society. [1] Notable Japanese consider bushido an important part of their culture. [109] Certain people use aspects of bushido as a way of life. [109] [29] Business [ edit ] The first proper Japanese central government was established around the year 700. Japan was ruled by the Emperor (Tennō) with bureaucratic support of the aristocracy. They gradually lost control of their armed servants, the samurai. By the mid-12th century, the samurai class had seized control. The samurai (bushi) ruled Japan with the shogun (将軍) as the overlord until the mid 19th century. The shogun was originally the Emperor's military deputy. After the Genpei War (1180–1185), Minamoto no Yoritomo usurped power from the civil aristocracy by establishing a military government called the bakufu situated in Kamakura since 1192. [49] The Emperor and his court became figureheads. [49] [50] Shogun Minamoto no Yoritomo (1147–1199) Representative and important figures: Nitobe Inazō, Yukio Mishima, Kanō Jigorō, Kanno Kakumyō, Eiichi Shibusawa, Fukuzawa Yukichi Bushido continues to exist in various forms in for example business, communication, martial arts and as a way of life. [1] [30] [46] [31] [109] [29] This is also called the bushido spirit. [11] [116] Modern translations [ edit ] The Hagakure contains many sayings attributed to Sengoku-period retainer Nabeshima Naoshige (1537–1619) regarding bushidō related philosophy early in the 18th century by Yamamoto Tsunetomo (1659–1719), a former retainer to Naoshige's grandson, Nabeshima Mitsushige. The Hagakure was compiled in the early 18th century, but was kept as a kind of "secret teaching" of the Nabeshima clan until the end of the Tokugawa bakufu (1867). [44] His saying, " I have found the way of the warrior is death", was a summation of the focus on honour and reputation over all else that bushidō codified. [75] This is occasionally misinterpreted that bushido is a code of death. The true meaning is by having a constant consciousness of death, people can achieve a state of freedom that transcends life and death, whereby " it is possible to perfectly fulfill one's calling as a warrior." [1]

Knights of Bushido by Russell - AbeBooks Knights of Bushido by Russell - AbeBooks

As mentioned above, historically there was no unified code, which varied from clan to clan, but the so-called bushidō code was typified by eight virtues according to Nitobe Inazō, while he was in the United States, under obvious influence of western chivalry notions [128] in the Meiji Period (1900): [6] Nitobe defined bushido as "the ways which fighting nobles should observe in their daily life as in their vocation." [11] It is necessary to have politics, economics, culture, national defence and everything else, all focused on one being, the Emperor, and the whole force of the nation concentrated and displayed from a single point ... reorganized according to the principle of oneness in the Imperial Way. This system is the strongest and the grandest of all ... there is no nation that can compare with our national blood solidarity which makes possible a unification like ours with the Emperor in the centre. Bushidō expanded and formalized the earlier code of the samurai, and stressed sincerity, frugality, loyalty, mastery of martial arts, and honour to the death. Under the bushidō ideal, if a samurai failed to uphold his honor he could only regain it by performing seppuku (ritual suicide). [41] The core of bushido consists of a combination of teachings from Japan's three main philosophical traditions: 1. Buddhist precepts of serenity, stoicism, and non-attachment to life. 2. Shinto notions of fidelity and patriotism, and 3. Confucian morality. [11] People imbued with bushi katagi ( 武士気質, lit. "samurai spirit") can serenely carry out their work in the face of any adversity, and have the willpower to master themselves. [11] Taira Shigesuke, Daidōji Yūzan wrote Bushido Shoshinshu (武道初心集) (pre-1730) which provides practical and moral instructions for samurai to improve personal, social and professional standards. [4] In 1642, the Kashoki ( 可笑記, "Amusing Notes" ) was written by samurai Saitō Chikamori (斎藤親盛, 1603–1674) (ex-vassal of the Mogami clan from Yamagata Domain) and published. [1] [14] Chikamori's pen name was Nyoraishi (如儡子). The kashoki are 5 scrolls with wide-ranging content, including samurai knowledge with moral precepts, [1] the knowledge of ordinary people, the teachings of Confucian Buddhism, and narrative ones. It has moral precepts which explain theoretical aspects of bushido. [1] The 5th scroll has an important definition that was made by a samurai: [1] Thus the first known description of morality in bushido and the bushido spirit was the Kashoki. [1] Bushidō ( 武士道) is a Japanese word that literally means "warrior way". It is first attested in the 1616 work Kōyō Gunkan ( 甲陽軍鑑), a military chronicle recording the exploits of the Takeda clan. [17] The term is a compound of bushi ( 武士, "warrior", literally 'military + man'), a Chinese-derived word first attested in Japanese in 712 with the on'yomi (Sino-Japanese reading), and dō ( 道, 'road, way'). [17] [18] [19] In modern usage, bushi is often used as a synonym for samurai; [17] [18] [19] however, historical sources make it clear that bushi and samurai were distinct concepts, with the former referring to soldiers or warriors and the latter referring instead to a kind of hereditary nobility. [20] [21]The Scourge of the Swastika: A Short History of Nazi War Crimes (1954) (Also translated into Yiddish in 1956) Japan enjoyed two and a half centuries of relative peace during the Edo period (1600 to the mid-19th century). Japan didn't have domestic or international conflict. These peaceful times in Tokugawa society enabled bushido to be refined from a focus on valor in battle to more moral integrity. [1] Recent scholarship in both Japan and abroad has focused on differences between the samurai caste and the bushido theories that developed in modern Japan. Bushido evolved considerably over time. Bushido in the prewar period emphasized the role of the emperor and placed greater value on the imperial virtues of loyalty and self-sacrifice than many Tokugawa-era interpretations. [32] Cover of Bushido: The Soul of Japan, 1900 Master swordsman Miyamoto Musashi's life exemplifies bushido. [26] Musashi (1584–1645) wrote The Book of Five Rings (Gorin no Sho) around 1643. [26] It consists of five volumes (Earth, Water, Fire, Wind and Void). The Book of Earth describes the general framework of bushidō. [26] For example: apply skills in any situation, always carry two swords, learn how to effectively use the lance, naginata, bow and arrow, and guns. A daimyo should know the strength of his troops and how to properly deploy them. Devote yourself to training to master a way, avoid evil acts and thoughts, broaden perspectives with arts and knowledge about different professions, make objective judgments etc. [26]