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Japanese imperialism during ww2 pdf
Japanese imperialism during ww2 pdf
Assess the role and significance of the Japanese army 1904-1937
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Throughout Buddhist scripture there is a great amount of articulation against violence. The Buddha actively speaks against violence, but at the same time Buddhism promotes the spread of the dharma. Within Zen at War Victoria highlights the Buddha’s words, “until all sentient beings are united together through the exercise of infinite compassion, there will never be peace” (29). This quote became incorporated into the Japanese military and the inevitable nature of war was molded into this normally peaceful message. Through this quote, Japan justified its violence by the idea of including others within the fold of Buddhism in order to ensure a peaceful future. Until the every individual is capable opening their minds to the words of the Buddha one is forced to continue to fight wars, and unless individuals open their eyes to the Buddha’s idea of compassion there will never be an end to war. Thus, as stated within Victoria’s work, Japan must fight for peace and “even if she goes to war, it is always a war of peace” (62). As stated above Japan pushed forward the notion that war can be justified within Buddhism when said war is a form of compassionate force that attempts to assure a future peace, but within this mindset this idea can be corrupted very easily. The question begins to arises, who dictates if a war is just or a means of gaining peace? As seen above Japan is a very nationalistic nation, and the emperor gains great power in dictating what wars are a means to a peace. This power can very easily be turned into a means of political advancement within the hands of a nation’s leader. This problematic element tends to be ignored within the context of pure devotion to the emperor; due to the idealization of the emperor. The empero...
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...een within the Christian Crusades All religion can in some way be interpreted to justify violence when introduced to politics and society itself, but at this time period Zen itself was more prone to this violence. During this time period within Japan Zen’s philosophy tended to avoid ethical retrospection and reflection. Due to the lack of ethical retrospection Zen was prone to be used unethically. This lack of reflection made Zen rather than the other sects of Buddhism more prone abuse by those with power.
Bibliography
Ives, Christopher. "Wartime Nationalism and Peaceful Representation: Issues Surrounding the Multiple Zens of Modern Japan ." Japan Studies Review Five (2001): 37-46. Print.
Victoria, Brian. Zen at War. 2nd ed. Lanham, Md.: Rowman & Littlefield Publishers, 2006. Print.
Victoria, Brian. Zen War Stories. London: Routledge Curzon, 2003. Print.
In the book Samurai, Warfare and the State in Early Medieval Japan, Karl Friday focuses on war in early medieval Japan. A central thesis could be the political primacy of the imperial court. (Lamers 2005) This is the tenth through fourteenth centuries, before the samurai became prominent in Japan and were trying to form themselves into more of what we think of them today. Friday focuses on five aspects of war in his book; they are the meaning of war, the organization of war, the tools of war, the science of war, and the culture of war.
Joseph Conlans “State of War; The Violent Order of Fourteenth Century Japan” is an depth look at Japans emerging warrior class during a time period of constant warfare in Medieval Japan. His work however doesn’t revolve around the re-fabrication and in-depth analysis of battles sieged like many contemporary examinations of wars and battles won and lost. Instead the author vies to navigate the reader on journey into the warrior class’s lives and how they evolved through a statistical analysis of records. This illustrates how warfare changed and transformed with the constant evolving of the Samurai, but it also includes how their actions affected their Political environment as well as the society in which they dwelled from the bottom up. Through his survey of records and documents, Conlan is able to give readers a compelling look into the Warrior class and at times shatters in the process many of the pre-conceived general notions that one may hold about this ancient class of professional warriors. Many of the notions & common misconceptions debunked in this scholarly piece include the idea that the Samurai was a male only fraternity, reserved for those of impeccable candor and loyalty. When truth be known, woman and young men (boys) were also trained in the art of war and thus were as likely to be found on the battle fields as men when times were tough and solider numbers were depleted. Further, another misconception (Generally thought to be caused by the popular and well known; “The Bushido Code: The Eight Virtues of the Samurai”) of the warrior class is that all of these men were truly Samurai which translated to “one who serves” when really, loyalty for the warrior class as Conlan points out only went as far as ones right to ...
The topic of Zen Buddhism and understanding how it fits into a framework that was designed to describe and compare religions is important because religion has a major impact on the world and to be able to understand and “explore” what the world has to offer is an important aspect of existence as a human being. Some might wonder why Zen Buddhism is important when it is not a major religion in the United States, but perhaps that is the very reason it is so important to understand Zen Buddhism and to be able to describe it in a way that allows one to make comparisons with more familiar religions in a standardized framework. Zen Buddhism in particular is interesting in the setting of the United States because as Americans we have had little experience with Buddhism. Shunryu Suzuki related in the book Zen Mind, Beginners Mind, that Americans start Buddhism with a very pure mind, a beginners mind, which allows us to understand the Buddha’s teaching as he meant them to be understood (138).
Tzu, Mo. Against Offensive Warfare. Ed. Michael Austin. Reading the World: Ideas that Matter. 2nd ed. New York: Norton, 2010. 254-255. Print.
The wars, the victories, the defeats and deaths arose from the warrior’s duty to the Buddhist Law. These warriors lived their duty and this is reflected through the tales that illustrate actions that include loyalty and respect towards other warriors.
All throughout time and history people have been at war with each other at one point or another. War can, truthfully, at times be inescapable and considered by some historians as a natural instinct, an instinct that every human being possess. Throughout history mighty empires and governments have collapsed due to the damages inflicted on by a war, yet in spite of this, some have managed to face the odds and make it through, staggering along as if nothing happened. War is a true test of an empire or government’s determination to move forward, adapting using the knowledge and intellect they have acquired to their own advantage. Nevertheless, not all wars lead to fighting by physical means but instead it can lead to fighting mentally by opposing sides. One such example would be the non-traditional Cold War fought between the United States and Soviet Union. The Cold War was a time that caused an immense fear in the lives of many, and inspired novels such as 1984 by George Orwell, Alas, Babylon by Pat Frank, and essays such as “You and the Atomic Bomb” by George Orwell, which are just some of the voices from this terrible time.
Tzu, Sun. The Art of War. Ed. Shawn Connors. Trans. Lionel Giles. Classic Collector's ed.
Tsuzuki, Chushichi. The Pursuit of Power in Modern Japan, 1825-1995. New York: Oxford University Press, 2000. Questia. Web. 28 Apr. 2011.
Each and every culture follows a certain set of distinct practices that are distinct and specific to each individual culture. The common Western perception of Japan's ambiguous practices stems from the extreme difference in views correlated with the widespread lack of knowledge concerning the ancient culture steeped in tradition. Japan's widely Buddhist population is known for their calm acceptance of death as a part of life. One particular, perplexing cultural practice is the tradition of writing jisei, or "death poetry" when on the verge of death. A thorough understanding of Japanese Death Poems provides an explicitly accurate depiction of the Japanese attitude towards death and the Zen Buddhist philosophy that helped form this attitude.
...oal of such violence is to obtain a greater moral good. But antiwar pacifists maintain that the ends do not justify the means, if the means are murderous. It is a tragic mistake to believe that there are great moral goods that can only be claimed by war and the amount of moral good obtained by war is often greatly exaggerated and inequitable.
Throughout its history, Japan has striven to define its national identity not by its own means, but by those predefined by foreign, and most recently, Western powers. Despite legends of the island archipelago being created by the sun goddess Amaterasu, Japan seems to have consistently maintained a indecisive self-image with respect to its neighbors. In the past, China had represented the pinnacle of culture and technology and had tremendously influenced other surrounding countries in Asia and in the world. Indeed, Japan owes its written language to imported and adapted Chinese characters. Without question, China remained for a long time the most influential force upon Japan. However, island nation maintained a rather precarious self-identity: How could a country like Japan, which was supposedly created by the gods and therefore a divine nation, consider itself the apex of the world, given China’s tremendous influence and power? Could Japan truly consider itself the greatest land in the world if China, or Chugoku in Japanese, literally meant “the central country?” For this reason, Japan never truly accepted a position of “belonging” to Asia. That is, despite a considerable amount of imported culture, Japan was still somehow inherently different from other Asian countries.
Tzu, Sun. The Art of War. Trans. Thomas F. Cleary. Boston, MA: Shambhala, 2005. Print.
Our preliminary class gave a brief, yet detailed outline of major events affecting the East Asian region. Within that class, prompted by our limited geographical knowledge of Asia, we were given a fundamental explanation of the geographical locations of the various events taking place in the region. In subsequent classes, we were introduced to the major wars, political shifts, and economic interests which shaped Japan, China and Korea to what they are today. We examined the paradigm of pre-modern Japanese governance, the Shogunate, and the trained warriors which defended lord and land, Samurai. In addition, we examined the socio-economic classes of Medieval Japan, which included the Samurai, peasants, craftsmen, and the merchants. We also examined pre-1945 Japan’s policies toward foreign entities, notably the Sakoku Policy, which sought to expunge all foreign presence and commerce in an effort to protect its borders and culture. 1945, however, saw ...
The Art of War has been used quite frequently throughout the years by many intelligent leaders and scholars. The day of its origin is still unknown, as well as who actually wrote it. It is believe that a Chinese military leader named Sun Tzu is the author, but people nowadays begin to question if he actually existed. Some people say it is a collection of Chinese military strategies that were passed down generation from generation. Whatever the origin of these teaching is, it is clear that whoever developed these tactics was an extremely wise individual. Not only does The Art of War show us amazing strategies to use in war but a new way of viewing, and living our lives. We can use all of Sun Tzu’s basic principles in our everyday lives, which makes these teaching even more unique.