Naoko Nishizawa: Learning from "An Outline of a Theory of Civilization"

Image: Provided by the Keio University Fukuzawa Memorial Center for Modern Japanese Studies

"Gakumon no susume (An Encouragement of Learning)" is a message Yukichi Fukuzawa wrote for all citizens, clearly describing how society should be transformed. On the other hand, "An Outline of a Theory of Civilization" is an academic work aimed at scholars of Chinese classics whose eyesight was already failing; it is a difficult crystallization of self-discipline that Fukuzawa wrote while consulting Japanese, Chinese, and Western books. I believe these are the common images of the two books.

However, reading the introduction to "An Outline of a Theory of Civilization" reveals that it was a book intended to "completely renew the face of all Japan," utilizing the experience of Fukuzawa, who underwent a major transformation "as if living two lives in one body." In other words, like "Gakumon no susume (An Encouragement of Learning)," this book is also a message to the citizens.

At the end of the introduction, it states that he "occasionally consulted with colleagues to ask for their views or to hear arguments from books they had read," indicating that he wrote it not only based on his own reading experience but also by debating with people and gaining knowledge from their reading experiences. In other words, while "An Outline of a Theory of Civilization" is Fukuzawa's writing, it also internalizes the knowledge and awareness of issues of the people around him. Among them, the person Fukuzawa "specifically troubled to review and request corrections" was Tokujirō Obata. Fukuzawa wrote that Obata increased the "value of the theory," and Naoaki Hiraishi has recently conducted research on Obata's contribution to "An Outline of a Theory of Civilization" ("Yukichi Fukuzawa and Masao Maruyama: The Intellectual Origins of Modern Japan," Hokkaido University Press, 2021).

What was Obata thinking while Fukuzawa was writing "An Outline of a Theory of Civilization"? Like Fukuzawa, Obata was born the son of a Nakatsu clan samurai. He entered Fukuzawa's Juku in 1864 and had been by his side assisting his work ever since. In the inaugural issue of "Minkan Zasshi" in February 1874, he contributed "An Address to Farmers," stating the importance of having awareness as a Japanese person and the importance of wisdom. He noted that knowing the "merits and demerits of the government's actions" is the duty of a nation's people, and that eventually, people would emerge from among them to stand in a legislative assembly. He argued that if people throughout Japan polished their wisdom, even misfortunes in relations with foreign countries would turn into blessings.

However, in "A Refutation of Inland Travel" (Minkan Zasshi, Vol. 8) in February of the following year, he expressed concern that "the hearts of the people are on the verge of collapse." In a letter to Tatsui Baba in October of the previous year, Fukuzawa had stated that the "uprising of the mind" would not stop. Social instability was a common perception for both of them. Obata argued that there are many "bonds" (tsuna) that maintain the hearts of the people, and that it is necessary to have the knowledge to understand these "bonds" and the virtue to preserve them. These "bonds" included the "bond of sharing old stories," the "bond of looking up to one government," the "bond of sharing a language," and the "bond of sharing customs and habits." He believed that history, culture, and things that should be a common cause would maintain the hearts of the people and solidify the national polity.

Between 1874 and 1876, he held reading circles at his home with Iwao Morishita, Tatsujiro Suda, and others, reading J.S. Mill and Alexis de Tocqueville, which general citizens also attended. One theory suggests this was at Fukuzawa's recommendation ("Gijuku Kaikyu-dan," Mita-hyoron (official monthly journal published by Keio University Press) No. 235). In June 1874, the Mita Public Speaking Event also began. Chapter 2 of "An Outline of a Theory of Civilization" states that the spirit of freedom exists amidst many disputes and arguments, and active debate had begun within Keio University as well.

It has been pointed out that Chapter 10 of "An Outline of a Theory of Civilization" strongly reflects an awareness of current issues, unlike the other nine chapters. Considering that the existing draft of Chapter 10 was written between January 18 and February 2, 1875, Obata's "bond" theory was published in February 1875, and the introduction is dated March 25, 1875, "An Outline of a Theory of Civilization" was also a prescription shown to them.

We seem to live in a single era, but that is not the case at all. Terms like "Showa-esque" or "Heisei-esque" are not just about design; we may actually be living through great changes that go far beyond living two lives in one body. It was only 30 years ago that students were handwriting reports on manuscript paper, yet now AI-generated work is submitted without even being checked. It is terrifying not to discern the essence of change.

"An Outline of a Theory of Civilization" is a discussion of essence, beginning with "Establishing the Basis of Argument," and contains many suggestions. For example, in Chapter 7, Fukuzawa describes the "family" as a relationship connected by emotion, where one diminishes oneself to enrich others and feels pleasure in seeing the satisfaction of others. In Chapter 10, he says that the "house" in "state" (kokka) is not the house of the people, but the family or family name of the ruler. However, when the "house" of the "state" became the "family," self-sacrifice became a heroic tale, and could it not be said that we strayed greatly from the path?

Contrary to the major changes in daily life, the "current world" that Fukuzawa called a "world of trade and war" remains a "world of trade and war." Why does it not change? I believe we must continue to learn from "An Outline of a Theory of Civilization."