This article attempts to examine Nihonjinron, the popular essentialist genre in Japan, which purports to analyse Japan's quintessence and cultural core by using three concepts - nationality, ethnicity and culture - synonymously. The focus of the paper will be placed on: (1) the widespread political bases of Nihonjinron and its internal divisions; (2) its changing features in the face of globalization; (3) the possible productive uses of Nihonjinron at both conceptual and theoretical levels; and (4) the dilemma of inter-societal and (...) intra-societal cultural relativism, which the Nihonjinron debate has highlighted. The paper presents an outline of an inductive, pluralistic, multicultural model of analysis as a possible alternative. (shrink)

Suffering, alongside the feeling of sanctity of life, pervades human experience, generating primal anxiety, which humans learn to shore up with social solidarity and with the practice of communication in religious rituals. The roots of social belonging spring from the primordial sentiments toward ethnicity, race, language, religion, customs and traditions, and region. Self–identity, mediated by mental formations derived from social relations, is composed of thinking and values. Daily experience reveals that cultural differences produce blind spots in thinking and barriers in (...) values—‐governing areas of activity, social relations, the world, and identity of being—‐that impedes cross—‐cultural understanding. (shrink)

This paper brings a fresh, epistemic perspective to bear on prominent Confucian philosophers’ arguments for a hybrid Deweyan-Confucian democracy, or for an illiberal democracy with “Confucian characteristics.” Reconstructing principles for epistemic elitism and paternalism from the pre-Qin 秦 Confucian thought that inspires these advocates for Confucian democracy, it finds two major problems with their proposals. For those who abandon or modify this epistemic elitism and paternalism in accordance with , the result is a philosophical syncretism that is either unconvincingly Confucian (...) or unconvincingly Deweyan. For those who retain it in accordance with , the result is a democratic proposal that will lack legitimacy in increasingly pluralistic East Asian societies. In the end, there is a need for thinking that appropriately synthesizes Eastern and Western philosophies in a politically changing East Asia, but it would benefit from being less “Confucian.”. (shrink)

Japan has been facing with paradigm shift necessity in terms of the demographic structure, globalizing business and technology revolution, and as its consequence, also with deficiency of human resources with global literacy. The Japanese government has established a new strategy aiming to develop and foster “Global Human Resources” with high language and communication skills capable for international operations. Analyses of the literature on Japanese sociocultural behavioral characteristics and empirical case studies carried out in Poland with pragmatics approach in this paper (...) reveal that honorifics regarded as a technical layer of interaction management and Japanese habitus consisting of uchi/soto behavioral scheme, unique uchi-codex are causes of interaction failure. These features make Japanese uchi-group ethnocentric and almost impossible for a non-Japanese to assimilate themselves to the uchi-codex. Neither a foreign speaker’s high level of proficiency of the Japanese language nor their good knowledge on Japanese culture itself guarantee successful communication and interaction in the Japanese business sector without their practical ability and endeavors to apply this Japanese behavioral scheme even partially. The whole sociocultural and behavioral discrepancy or this incompatibility of Japanese behavioral scheme to other cultures seems to keep the Japanese away from achieving Human Resources with global literacy. (shrink)

In this paper I argue that Confucius' view of learning in the Analects entails critical thinking. Although he neither specified the logical rules of good reasoning nor theorised about the structure of argument, Confucius advocated and emphasised the importance of critical thinking. For Confucius reflective thinking of two sorts is essential to learning: (1) reflection on the materials of knowledge, in order to synthesise and systemise the raw materials into a whole, and to integrate them into oneself as wisdom; (2) (...) reflection on oneself, (a) in order to ensure that such synthesis, systemisation, and integration proceed in an open-minded, fair and autonomous way, and (b) in order to integrate knowledge with the self, that is, to internalise it until it becomes oneself. (shrink)

Intense debates have taken place in Japan about the country's role in the post-war world system and the question of whether Japan has achieved the modernity that makes it a member of and player in that system. These debates, however, have largely centred on a discourse of uniqueness, defined in cultural (and culturalist) terms. This domination of a single interpretative framework has suppressed alternative analyses of Japanese modernity. Some of the most significant of these alternative voices take the central question (...) to be one not of culture, but of ethics. Some significant Japanese social theorists, including Maruyama Masao, a discussion of whose ideas forms the core of this paper, have argued that Japan has either not achieved true modernity or has only achieved a distorted version of it (and has certainly not attained to postmodernity), because as a civilization it has never evolved subjectivity understood as the appearance of the morally autonomous individual. Such ideas resonate interestingly with the ideas of some prominent western theorists of postmodernity and its ethics, especially with the work of Zygmunt Bauman. The debate between Bauman's characterization of `postmodern ethics' and Japan poses fresh ways of rethinking Japanese modernity and puts new questions to western Japanology. (shrink)

We analyse the contention that privacy is an alien concept within Japanese society, put forward in various presentations of Japanese cultural norms at least as far back as Benedict in The chrysanthemum and the sword: patterns of Japanese culture. Houghton Mifflin, Boston, 1946. In this paper we distinguish between information privacy and physical privacy. As we show, there is good evidence for social norms of limits on the sharing and use of personal information (i.e. information privacy) from traditional interactions in (...) Japanese society, as well as constitutional evidence from the late 19th century (in the Meiji Constitution of 1889). In this context the growing awareness of the Japanese public about problems with networked information processing by public sector and commercial organisations from the 1980s (when a law governing public sector use of personal information was first passed) to recent years (when that law was updated and a first law governing commercial use of personal information was adopted) are not the imposition or adoption of foreign practices nor solely an attempt to lead Japanese society into coherence with the rest of the OECD. Instead they are drawing on the experience of the rest of the developed world in developing legal responses to the breakdown of social norms governing interchange and use of personal information, stressed by the architectural changes wrought by networked information processing capabilities. This claim is supported by consideration of standard models of Japanese social interactions as well as of Supreme Court judgements declaring reasonable expectations of protection of privacy to hold in Japan. (shrink)