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About The daily Nebraskan. ([Lincoln, Neb.) 1901-current | View Entire Issue (May 16, 1903)
v. fcM" ttbe.Bails fUbraeftan . . ' v TTze Religions Their Charador and Future In general the religious conditions of Japan are very similar to the civil a mixture of occidental and oriental characteristics. The form of govern ment derived from, or modelled upon, American and European systems, is representative in character. The con stitution is well balanced, neither wholly oriental nor wholly occidental, but having abount an equal propor tion of the characteristics of each. This harmony is the only system fitted to Japan's needs and aims. It would not do to take the entire English or Amer ican, or any other system of govern ment, without examining to see whether it fitted the life and qualities of the Japanese or not. To have adopt ed any one of these systems entirely would have brought danger, and the people of Japan knew It, bo they avoid ed It successfully. Now the religious conditions follow the above outline exactly. At present a great many of her people are look ing toward the Christian faith. How ever, Buddhism still holds the greater number. Shintolsm covers the entire nation, In respect to the national duty. Confucloni8m rules the whole people Insofar as pure ethical principles are concerned, Shintolsm means literally "The Way of God." It contains no moral code. An eminent writer of the eighteenth century in Japan, Mr. Mo toorl, even asserting that in Japan there was no necessity for any system of morals, as every Japanese acted aright if he only consulted his own heart. He also declared that the whole duty of a good Japanese consisted in obeying implicitly and without ques tion the commands of the emperor. In Shintolsm Japan is held to be the country of the gods and the emperor to be direct descendant and actual rep resented ve-.of the sun goddess. It de veloped only the national spirit, indeed, which Is Bo-called Bushido, or warrior, spirit, and Yamato Damashi, or Jap anese, spirit. This national spirit guarded the Integrity of Japan through her whole history of 2,557 years. Shintolsm forms, therefore, the na tional character and ties together the entire nation. As a whole the nation upholds Shintolsm as one's higher duty. This has more of a political than of religious significance. In the year 552 A. D. the first Buddhist image was brought in from Korea." But a better means of protection had been taken by many Shlntolsts. About the begin ning of the ninth century, the priest Kukal compounded out of Buddhism, Confucianism and Shintolsm a system of doctrine called Ryobu-Shlnto, the chief characteristic of which was the theory that Shinto dleties were noth ing more than transmigration of Budd hist divinities. The doctrine of Ryobu Shlnto, was a compound of the best in Shinto-Confucianism, and' Budd hism, transformed by Japanese charac ter Into a more perfect form. This form of religion Is still strong and It is callejJ the Japanese Buddhism, being thus distinguished from other Budd hism. This doctrine spread over the land and became almost a state re ligion through several centuries, from about the seventeenth up to the nine teenth centuries. In the Shogun Toku gawa's era there were several grants by which many temples were to be built and repaired from the public finance and ministers or priests to be .treated as public officers. At the be ginning of the present era of the Em peror Mutsuhlto, 1867, those grants dlsapeared and it had begun to lose Its influential ground. The members are decreasing from day to day. At present it Is said to number about 1, 115,000 out of the entire population of 43.000.000. Buddha recognized the Idea of trans migration of human souls and assumed that human existence is on the whole miserable and a curse rather than a blessing. His morality and religious observances constitute the theoretical way of enjoying the various duties of common life and of religion. His tbedry was derived from life and bis religious appeals were largely made to "man's duties. A little later than the date of the introduction of image of of The Japanese "By Yashicfy'ro Yamasliita Buddha, the Confucian philosophy of morals based on ethics rather than revelation was developed. Confucius presented an ethical svs- tem and taught tho practical In philos ophy. Morals, rhetoric and politics were the main subjects he worked on. His "Good" has no connection what ever with any God. but recognized Him in the realities of life as the great law of nature. He said at the beginning of his greatest writing, "The Great Learning," "The nature of man is per fect and uniform. Learning alone makes him different. Imperfect and un like his fellows." His theory had been accepted by the whole nation without regard whatever to their difference on religion and all sought to learn it. The Confucian schools were established through the country. Schoolnmst jrs starteO to teach It In little villages r.nd parents begun to guide their home nile with this system of ethics as a basis. The method is still used and is the most influential one In both public and private life of the Japanese, being more important even than their re ligion. They obtain their knowledge and the best means of life'lhrough this Confucius philosophy. There was an other fact which is also a notable one. That was the establishment of antl Confuclus schools. It was pretty strong among the well educated people. The principle doctrines of the school were these: (1) The nature of man is evil. (2) The force of evil la much stronger and more powerful than any other. (3) But man can gain control over Its power for evil, and destroy it whenever his mental development is fully perfected. About 1867 Christian missionary work actually began. At the begin ning It met with severe difficulties, but has since met with more tolerance. The members are Increasing from day to day. It is said that Its followers now number about 15,000. The major ity of educated people, with the ex ception of a few noted men, cannot be classified as. Christians. Buddhism controls largely the lower classes, and undoubtedly Shintolsm and Confucian ism have power over the entire nation. As a fact this very Interesting thing ought to be noted. The Japanese have always sought to learn by themselves. They never adopt whole Ideas from others, but transform the best from others into their own. A good exam ple has already been shown in the case of Japanese conversion of Buddhism Into the so-called Ryobu-Shlntolsm. Their ethical ideal is formed in Con fucianism and their national spirit in Shintolsm. This ideal and the spirit guard the integrity of the nation. Ryobu-Shlntolsm would be the nat ural religion for Japan. We all know that the religious belief is not formed by scientific method, or by any logical process, but by our ancestors' home training and their faith. There is no reason, then, why we should not re form, or change It, if the change is evidently for the better. The condi tions of today are better than those of yesterday, and tomorrow's should be better than today's. Such better ment depends on man alone. The power of man only pushes the condi tions forward or backward. The In dividuality of man Is lae power of man, and man's ideas makes the indi viduality. If a man has a weak idea ho developes a weak Individuality. Ideal religion is acquired only by ideal man. Such religion ought to follow scientific method and logical processes, not habit, custom and home training. ' At present each religion claims its superiority without learning of other religions. This Is not the result of a better Idea, or of strong individuality, but of superstition. From my point of view Christianity is superior to any other, but I doubt very much whether my idea is better than that of those who claim superiority of ttyelr own. I do not attempt, however, to force my own belief of religion on others, be cause it Is not good law or morals. The moral law is to force our own be lief only on ourselves. When our be lief and Its actions prove better than others, many will desire to learn them. A person is free any time to change his view according to hlB own Idea of what Is better. The most powerful Influences In Japan upon the future of Japanese religion are these: (1) To Investigate any new idea of religion offered. (2) To repair the old religion. The first view was taken by Dr. Inouye Tetsuzlro, who is the head pro fessor of comparative religion In the Imperial university of Japan. He says: "My new religion is not a white-washing of ancient doctrine. I should like to find a new substance for our life, but not a now form. Tho form has constantly changed throughout the ages and all the forms are alike In value, but substance has never varied." The second view was taken by Dr. Inouye Buryo who is the most promin ent philosopher and Buddhist In Ja pan. He rejects the Idea of Dr. Inouye Tetsuzlro. He says: "Is It necessary? The number of people who understand science is exceedingly limited, while religious principles Interest everybody. Admitting the possibility of creating a religious doctrine that should be in complete accord with science, what a sorry religion It would give us. It would above all be robbed of Its prim ordial charm, its perfume of the past. . . . What would you think If any one were to offer you an Ideal soup made of beans, meat, Juice, milk and fish sauce? What a strange mixture that would be, and yet each article taken separately is good and highly es teemed. . . Humanity already has a religion of this character, that of Auguste Comte. And when, after in credible efforts, I succeeded in finding his church In London, I was told that the number of these adepts has never exceeded forty or fifty persons. It is easier to repair an old building than to build a new one." (Literary Digest, April 12, 1902.) ' Many leading men in Japan follow the above views and Japan will never be Christianized or Buddhalzed, but Is very likely to have some mixed form derived from a purely ethical source. The religious conditions in Japan, therefore, would follow the model of those civil conditions which she has already attained. It is not the least important or necessary to Christianize or Buddhaize her entirely, and is Im possible. But If anyone tries to do so he must learn thoroughly of Confu cius at least, and show them a false principle In It. Minnesota Daily: Following the very excellent example of Professor Trueblood of Ann Arbor, It Is rumored that the powers at this Institution are seriously contemplating the establish ment of a new department at Minne sota. Owing to the universal interest in the subject under discussion at this college, both among the professors and tho student body and even among cer tain of Captain Gui.J's contingency, It Is felt to be a much-needed ueparture. The object of this new branch of edu cation is the instruction of youths and maldenB In the artful intracacles of love-making. It Is believed that the natural aptitude of Minnesota students and the peculiar advantages afforded by the situation of tho campus, will make the department flourish here. Chapln Bros., florists, 127 So. 13th, Tel. 164. Lincoln Shining Parlor, cor. 11th & O. Ladles and gentlemen. 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