Michigan Classics in Japanese Studies - Böcker

Kafū the Scribbler is neither pure biography nor pure criticism nor yet a pure anthology, but a blending of the three. It is an introduction to Nagai Kafū and his city, accompanied by a fairly generous sampling from his works. Marleigh Ryan writes: “In this book Edward Seidensticker presents a unique combination of biography and literary criticism by skillfully interweaving details of the life of Nagai Kafū with studies of his writing. With quotations of from Kafū’s fiction and nonfiction alike, Seidensticker is able to reconstruct many incidents in the author’s life which had previously been little understood. The latter half of the book is given over to translations of short stories and to selections from two novels and a journal. Seidensticker has thoughtfully given cross references to the material in both parts of the book which enable the reader to handle this wealth of material with some dexterity. “Seidensticker’s skill as a translator is so well established that it seems almost unnecessary to comment on it further here but one cannot help being impressed by his rendering of Kafū’s lyrical style. As we realize when reading the critical material, there is remarkably little plot or character development in Kafū’s fiction. His position as leading modern writer is dependent to a considerable degree upon the beauty and grace of his style, and we are fortunate indeed to have such masterful translations as these to convey that style.”* *Ryan, Marleigh. Journal of the American Oriental Society 88, no. 3 (1968): 624. doi:10.2307/596924.

“This careful and important study of the development of the varied types of education in the last two and a half centuries of feudalism in Japan under the Tokugawa dictatorship (1600–1868) is more than a history of premodern education. It is also an intellectual history and a history of the educational philosophy of the writers of that period. Basing his work on extensive Japanese primary sources, the author has selected and organized his material well; thus his study fills an important gap in our knowledge of Japanese history.” —Hugh Borton, Haverford College, American Historical Review 71, no. 4 (July 1966): 1410–11. “There is no other book like it. . . . Readers already familiar with earlier books by Ronald Dore will rightly have guessed that we have been given yet another tour de force. Utilizing a remarkable amount of primary source material and discussing its implications with his customary grace and clarity, the author deals with the educational institutions for both samurai and commoner and the curricula of the bewildering variety of schools of Japan from the beginning of the 17th century through the Meiji Restoration in 1868. Yet this is in no sense a book of restricted interest, for it has as much to say to the student of sociocultural change as to the Japan specialist.” —R. J. Smith, Cornell University, American Anthropologist 68, no. 4 (August 1966), 1086–87.

Tales of Times Now Past is a translation of 62 outstanding tales freshly selected from Konjaku monogatari shu, a Japanese anthology dating from the early twelfth century. The original work, unique in world literature, contains more than one thousand systematically arranged tales from India, China, and Japan. It is the most important example of a genre of collections of brief tales which, because of their informality and unpretentious style, were neglected by Japanese critics until recent years but which are now acknowledged to be among the most significant prose literature of premodern Japan. “Konjaku” in particular has aroused the enthusiasm of such leading 20th-century writers as Akutagawa Ryunosuke and Tanizaki Jun’ichiro. The stories, with sources in both traditional lore and contemporary gossip, cover an astonishing range—homiletic, sentimental, terrifying, practical-minded, humorous, ribald. Their topics include the life of the Buddha, descriptions of Heaven and Hell, feats of warriors, craftsmen, and musicians, unsuspected vice, virtue, and ingenuity, and the ways and wiles of bandits, ogres, and proverbially greedy provincial governors, to name just a few. Composed perhaps a century after the refined, allusive, aristocratic Tale of Genji, Konjaku represents a masculine outlook and comparatively plebeian social orientation, standing in piquant contrast to the earlier masterpiece. The unknown compiler was interested less in exploring psychological subtleties than in presenting vivid portraits of human foibles and eccentricities. The stories in the present selection have been chosen to provide an idea of the scope and structure of the book as a whole, and also for their appeal to the modern reader. And the translation is based on the premise that the most faithful rendering is also the liveliest.

The Japan accidentally discovered by the Europeans in 1543 was a country torn by internecene wars waged by independent barons who recognised no effective central government and were free to appropriate as many neighbouring fiefs as force of arms and treachery would permit. The Japan which deported the Europeans a century later was a stable, highly centralised bureaucracy under the firm control of a usurping family which was to continue to rule the country until well into the Victorian age. Europeans living in Japan at the time have not only recorded the events of this fascinating period but also provided a picture of sixteenth- and seventeenth-century Japanese life. Apart from a few lacunae, a remarkably full description of the country in this century—its history, people, traditions, culture, and religion—can be pieced together. They Came to Japan collects and translates excerpts from more than thirty early European accounts of Japan, many previously unpublished and extremely rare. Arranged into thematic chapters on aspects of Japanese society, these commentaries are most interesting not for what they say about the Japan but about the European writers themselves. Their attitude towards the newly discovered country and its inhabitants is clearly reflected in their letters and reports, especially when implicit comparisons are made between Japan and Europe. During the course of their discovery of the East, the Europeans had generally adopted the role of representatives of a superior race. They had taken for granted that Europe was synonymous with the civilised world, and thus the discovery of the highly developed Japanese culture and civilisation, which had grown up quite independently of Europe, came as a salutary shock. Because they could not aggressively assert themselves by force of arms in such a remote place, as was their norm, this was to be the first confrontation between East and West on equal terms.

In the aftermath of the war in the Pacific, the victorious Allies brought to trial Tojo Hideki and twenty-seven other Japanese leaders for “crimes against peace” and “crimes against humanity.” After two and one-half years, the twenty-five surviving defendants were found guilty of most of the charges. Richard Minear’s comprehensive account, the first in English when it appeared in 1971, at the height of the Vietnam War, reviews the background, proceedings, and verdict of the trial from its Charter and simultaneous Nuremberg “precedent” to its later effects. Minear challenges the world view behind the trial; links it to U.S. policy, particularly in Vietnam; and sharpens the argument on Nuremberg and the feasibility of war crimes trials. In the twenty-first century, as the United Nations undertakes war crimes proceedings in the former Yugoslavia, Sierra Leone, Cambodia, and elsewhere, the issues raised here thirty years ago loom larger than ever.

Nowhere has there been a discussion of the confusion necessarily generated by the rapidity of the change or of the agony created in the lives of many whose attitudes, expectations, and even success depended on the continuance of now abolished institutions. Historians have ignored the settled conditions of most samurai and instead concentrated on the study of the minority of activist samurai leaders who, with the backing of only a few Han (feudal domains) sought to overthrow the old order and whose success in doing so has made the study of the modernization of Japan the prime concern of historians. The history of the Meiji period may have been an overall political and industrial success story, but for a fuller understanding of the conditions of that success it is also necessary to understand "what it was really like" for the members of the old elite to be estranged from the proponents of revolution and what many members did to assure their own social and psychological position in a world they had not expected. In this book the author attempts to show that the impact of the Meiji Restoration destroyed the meaningfulness of the Confucian doctrine for these declasse samurai. Through Christianity, the samurai attempted to revive their status in society by finding a doctrine that offered a meaningful path to power. But in doing so, they had to accept a new theory of social relations. Ultimately, as the convert's understanding of society became totally informed by the Christian doctrine, they accepted a transcendent authority that brought them into conflict with society about them. Therefore, to understand the development of a Christian opposition in Meiji society we must begin with the conversion experience itself. [intro]