Читать книгу Kokoro: Hints and Echoes of Japanese Inner Life - Lafcadio Hearn - Страница 10

The absence of any huge signs of the really huge things that Japan has done bears witness to the very peculiar way in which her civilization has been working. It cannot forever so work; but it has so worked thus far with amazing success. Japan is producing without capital, in our large sense of the word. She has become industrial without becoming essentially mechanical and artificial. The vast rice crop is raised upon millions of tiny, tiny farms; the silk crop, in millions of small poor homes, the tea crop, on countless little patches of soil. If you visit Kyoto to order something from one of the greatest porcelain makers in the world, one whose products are known better in London and in Paris than even in Japan, you will find the factory to be a wooden cottage in which no American farmer would live. The greatest maker of cloisonne vases, who may ask you two hundred dollars for something five inches high, produces his miracles behind a two-story frame dwelling containing perhaps six small rooms. The best girdles of silk made in Japan, and famous throughout the Empire, are woven in a house that cost scarcely five hundred dollars to build. The work is, of course, hand-woven. But the factories weaving by machinery—and weaving so well as to ruin foreign industries of far vaster capacity—are hardly more imposing, with very few exceptions. Long, light, low one-story or two-story sheds they are, about as costly to erect as a row of wooden stables with us. Yet sheds like these turn out silks that sell all round the world. Sometimes only by inquiry, or by the humming of the machinery, can you distinguish a factory from an old yashiki, or an old-fashioned Japanese school building—unless indeed you can read the Chinese characters over the garden gate. Some big brick factories and breweries exist; but they are very few, and even when close to the foreign settlements they seem incongruities in the landscape.

Our own architectural monstrosities and our Babels of machinery have been brought into existence by vast integrations of industrial capital. But such integrations do not exist in the Far East; indeed, the capital to make them does not exist. And supposing that in the course of a few generations there should form in Japan corresponding combinations of money power, it is not easy to suppose correspondences in architectural construction. Even two-story edifices of brick have given bad results in the leading commercial centre; and earthquakes seem to condemn Japan to perpetual simplicity in building. The very land revolts against the imposition of Western architecture, and occasionally even opposes the new course of traffic by pushing railroad lines out of level and out of shape.

Not industry alone still remains thus unintegrated; government itself exhibits a like condition. Nothing is fixed except the Throne. Perpetual change is identical with state policy. Ministers, governors, superintendents, inspectors, all high civil and military officials, are shifted at irregular and surprisingly short intervals, and hosts of smaller officials scatter each time with the whirl. The province in which I passed the first twelvemonth of my residence in Japan has had four different governors in five years. During my stay at Kumamoto, and before the war had begun, the military command of that important post was three times changed. The government college had in three years three directors. In educational circles, especially, the rapidity of such changes has been phenomenal. There have been five different ministers of education in my own time, and more than five different educational policies. The twenty-six thousand public schools are so related in their management to the local assemblies that, even were no other influences at work, constant change would be inevitable because of the changes in the assemblies. Directors and teachers keep circling from post to post; there are men little more than thirty years old who have taught in almost every province of the country. That any educational system could have produced any great results under these conditions seems nothing short of miraculous.

We are accustomed to think that some degree of stability is necessary to all real progress, all great development. But Japan has given proof irrefutable that enormous development is possible without any stability at all. The explanation is in the race character—a race character in more ways than one the very opposite of our own. Uniformly mobile, and thus uniformly impressionable, the nation has moved unitedly in the direction of great ends, submitting the whole volume of its forty millions to be moulded by the ideas of its rulers, even as sand or as water is shaped by wind. And this submissiveness to reshaping belongs to the old conditions of its soul life—old conditions of rare unselfishness and perfect faith. The relative absence from the national character of egotistical individualism has been the saving of an empire; has enabled a great people to preserve its independence against prodigious odds. Wherefore Japan may well be grateful to her two great religions, the creators and the preservers of her moral power to Shinto, which taught the individual to think of his Emperor and of his country before thinking either of his own family or of himself; and to Buddhism, which trained him to master regret, to endure pain, and to accept as eternal law the vanishing of things loved and the tyranny of things hated.

To-day there is visible a tendency to hardening—a danger of changes leading to the integration of just such an officialism as that which has proved the curse and the weakness of China. The moral results of the new education have not been worthy of the material results. The charge of want of "individuality," in the accepted sense of pure selfishness, will scarcely be made against the Japanese of the next century. Even the compositions of students already reflect the new conception of intellectual strength only as a weapon of offense, and the new sentiment of aggressive egotism. "Impermanency," writes one, with a fading memory of Buddhism in his mind, "is the nature of our life. We see often persons who were rich yesterday, and are poor to-day. This is the result of human competition, according to the law of evolution. We are exposed to that competition. We must fight each other, even if we are not inclined to do so. With what sword shall we fight? With the sword of knowledge, forged by education."

Well, there are two forms of the cultivation of Self. One leads to the exceptional development of the qualities which are noble, and the other signifies something about which the less said the better. But it is not the former which the New Japan is now beginning to study. I confess to being one of those who believe that the human heart, even in the history of a race, may be worth infinitely more than the human intellect, and that it will sooner or later prove itself infinitely better able to answer all the cruel enigmas of the Sphinx of Life. I still believe that the old Japanese were nearer to the solution of those enigmas than are we, just because they recognized moral beauty as greater than intellectual beauty. And, by way of conclusion, I may venture to quote from an article on education by Ferdinand Brunetiere:—

"All our educational measures will prove vain, if there be no effort to force into the mind, and to deeply impress upon it, the sense of those fine words of Lamennais: 'Human society is based upon mutual giving, or upon the sacrifice of man for man, or of each man for all other men; and sacrifice is the very essence of all true society.' It is this that we have been unlearning for nearly a century; and if we have to put ourselves to school afresh, it will be in order that we may learn it again. Without such knowledge there can be no society and no education—not, at least, if the object of education be to form man for society. Individualism is to-day the enemy of education, as it is also the enemy of social order. It has not been so always; but it has so become. It will not be so forever; but it is so now. And without striving to destroy it-which would mean to fall from one extreme into another—we must recognize that, no matter what we wish to do for the family, for society, for education, and for the country, it is against individualism that the work will have to be done."