Books with author Inazo Nitobe

About ten years ago, while spending a few days under the hospitable roof of the distinguished Belgian jurist, the lamented M. de Laveleye, our conversation turned, during one of our rambles, to the subject of religion. "Do you mean to say," asked the venerable professor, "that you have no religious instruction in your schools?" On my replying in the negative he suddenly halted in astonishment, and in a voice which I shall not easily forget, he repeated "No religion! How do you impart moral education?" The question stunned me at the time. I could give no ready answer, for the moral precepts I learned in my childhood days, were not given in schools; and not until I began to analyze the different elements that formed my notions of right and wrong, did I find that it was Bushido that breathed them into my nostrils. The direct inception of this little book is due to the frequent queries put by my wife as to the reasons why such and such ideas and customs prevail in Japan. In my attempts to give satisfactory replies to M. de Laveleye and to my wife, I found that without understanding Feudalism and Bushido, the moral ideas of present Japan are a sealed volume. - Taken from "Bushido: The Soul Of Japan" written by Inazo Nitobe.

There are eight virtues of Bushido, the code of the samurai: justice, courage, benevolence, politeness, sincerity, honor, loyalty, and self-control. These virtues comprise the essence of Japanese cultural beliefs, which are still present today. Inazo Nitobe, one of Japan's most respected scholars, explores the ethical code of the samurai and contextualizes it within Japan's traditions of Buddhism, Shintoism, and Confucianism. He then compares and contrasts Eastern values with those present in Western societies. Written in English and first published in 1905, this classic introduction to Japan's samurai culture has been a best-seller for decades. Focus on Asian Studies says it is "a must for an understanding of the soul of Japan."

Bushido, often translated as Way of the Warrior, came from the Samurai way of life and moral code. It emphasized loyalty, skill, moderation and honor, and became a widespread influence throughout Japan. In Shogakukan Kokugo Daijiten, the Japanese dictionary, "Bushido is defined as a unique philosophy (ronri) that spread through the warrior class from the Muromachi (chusei) period." Nitobe Inazo, in his book Bushido: The Soul of Japan, described it in this way. "...Bushido, then, is the code of moral principles which the samurai were required or instructed to observe...More frequently it is a code unuttered and unwritten...It was an organic growth of decades and centuries of military career."

Chivalry is a flower no less indigenous to the soil of Japan than its emblem, the cherry blossom; nor is it a dried-up specimen of an antique virtue preserved in the herbarium of our history. It is still a living object of power and beauty among us; and if it assumes no tangible shape or form, it not the less scents the moral atmosphere, and makes us aware that we are still under its potent spell. The conditions of society which brought it forth and nourished it have long disappeared.

Bushido: The Soul of Japan is a book written by author Inazo Nitobe and is a well-known work that explains the Japanese outlook on ethics. This book delves into indigenous traditions such as Buddhism, Shintoism, and Confucianism. Bushido: The Soul of Japan teaches the moral guidelines that have been handed down over centuries by the sages and samurai of Japan.

BUSHIDO - THE SOUL OF JAPAN BY INAZO NITOBE DECEMBER, 1904 PREFACE About ten years ago, while spending a few days under the hospitable roof of the distinguished Belgian jurist, the lamented M. de Laveleye, our conversation turned, during one of our rambles, to the subject of religion. " Do you mean to say," asked the venerable professor, " that you have no religious instruction in your schools?" On my replying in the negative he suddenly halted in astonishment, and in a voice which I shall not easily forget, he repeated " No religion ! . How do you impart moral education ?" The question stunned me at the time. I could give no ready answer, for the moral precepts I learned in my childhood days, were not given in schools and not until I began to analyze the different elements that formed my notions of right and wrong, did I find that it was Bushido that breathed them into my nostrils. The direct inception of this little book is due to the frequent queries put by my wife as to the reasons why such and such ideas and customs prevail in Japan. In my attempts to give satisfactory replies to M. de Laveleye and to my wife, I found that without understanding Feudalism and Bushido, the moral ideas of present Japan are a sealed volume. Taking advantage of enforced idleness on account of long illness, I put down in the order now presented to the public some of the answers given in our household conversation. They consist mainly of what I was taught and told in my youthful days, when Feudalism was still in force. Between Lafcaclio Hearn and Mrs. Hugh Fraser on one side and Sir Ernest Satow and Professor Chamberlain on the other, it is indeed discouraging to write anything Japanese in English. The only advantage I have over them is that I can assume the attitude of a personal defendant, while these distin Pronounced Boti-shte-doh'. In putting Japanese words and names into English, Hepburn's rule is followed, that the vowels should be used as in European languages, and the consonants as in English. guished writers are at best solicitors and attorneys. I have often thought, " Had I their gift of language, I would present the cause of Japan in more eloquent terms!" But one who speaks in a borrowed tongue should be thankful if he can just make himself intelligible. All through the discourse I have tried to illustrate whatever points I have made with parallel examples from European history and literature, believing that these will aid in bringing the subject nearer to the comprehension of foreign readers. Should any of my allusions to religious subjects and to religious workers be thought slighting, I trust my attitude towards Christianity itself will not be questioned. It is with ecclesiastical methods and with the forms which obscure the teachings of Christ, and not with the teachings themselves, that I have little sympathy. I believe in the religion taught by Him and handed down to us in the New Testament, as well as in the law written in the heart. Further, I believe that God hath made a testament which may be called "old" with every people and nation, Gentile or Jew, Christian or Heathen. As to the rest of my theology, I need not impose upon the patience of the public. In concluding this preface, I wish to express my thanks to my friend Anna C. Hartshorne for many valuable suggestions and for the characteristically Japanese design made by her for the cover of this book. - INAZO NITOBE. Malvern, Pa., Twelfth Month,

Nitobe Inazo (1862 - 1933) was a Japanese author, agricultural economist, educator and diplomat during the Meiji period in Japan. Nitobe published many scholarly books, novels and articles for magazines. Bushibo: The Soul of Japan is his most famous work. Published in 1900 this work was one of the first samurai ethics books. Nitobe found in Buchibo the qualities he most admired in his country, those of rectitude, courage, benevolence, politeness, sincerity, honor, loyalty and self-control. The book also discusses the values brought down through the centuries by the samurai and sages of Japan. Nitobe used examples form several religions and historic periods to develop his theories. He compared the samurai philosophy with that of chivalry in Medieval England and the ancient Romans and Greeks.

Chivalry is a flower no less indigenous to the soil of Japan than its emblem, the cherry blossom; nor is it a dried-up specimen of an antique virtue preserved in the herbarium of our history. It is still a living object of power and beauty among us; and if it assumes no tangible shape or form, it not the less scents the moral atmosphere, and makes us aware that we are still under its potent spell. The conditions of society which brought it forth and nourished it have long disappeared; but as those far-off stars which once were and are not, still continue to shed their rays upon us, so the light of chivalry, which was a child of feudalism, still illuminates our moral path, surviving its mother institution. It is a pleasure to me to reflect upon this subject in the language of Burke, who uttered the well-known touching eulogy over the neglected bier of its European prototype.

Bushido which literally means "Way of the Warrior" is a code that has greatly influenced the culture and people of Japan. Developed in Japan between the Heian and Tokugawa ages (9th - 12th century) Bushido was the code of the Samurai. In "Bushido: The Soul of Japan" Inazo Nitobe explores how the influence of the ancient code of Bushido has had such a lasting effect on the culture and traditions of Japan.

Inazo Nitobe’s Bushido the Soul of Japan is a classic work on warrior culture. Nitobe examines the moral and ethical qualities which makes a Samurai -- such as rectitude, courage, benevolence, politeness, sincerity, honor, loyalty and self-control. Other chapters are devoted to the education and training of samurai, their weapons and Bushido as a philosophy and system of ethics. A short but powerful book, Bushido the Soul of Japan is considered essential reading for military historians and students of strategy.This new 2018 revised edition of the standard English translation of Bushido updates some of the more archaic spelling and phraseology into modern American English.

"Bushido: the Soul of Japan" book has a beautiful glossy cover and a blank page for the dedication. The character which Bushido stamped on our nation and on the samurai in particular, cannot be said to form "an irreducible element of species," but nevertheless as to the vitality which it retains there is no doubt. Were Bushido a mere physical force, the momentum it has gained in the last seven hundred years could not stop so abruptly. Were it transmitted only by heredity, its influence must be immensely widespread. Just think, as M. Cheysson, a French economist, has calculated, that supposing there be three generations in a century, "each of us would have in his veins the blood of at least twenty millions of the people living in the year 1000 A.D." The merest peasant that grubs the soil, "bowed by the weight of centuries," has in his veins the blood of ages, and is thus a brother to us as much as "to the ox."