Sora Sato - Appointed in AY2023

When I was in high school, I wanted to pursue studies in college that would be exciting and different from preparing for entrance exams. I ended up in the Faculty of Economics by chance, and I felt like I was searching for the right field of study to bring me closer to my dreams. In economics, I found the textbook by Joseph Stiglitz that I read in an introductory course and Paul Krugman's increasing returns model, which I learned about while studying international economics, to be incredibly interesting, and I studied them repeatedly. I came to understand and appreciate that economics is a discipline that aims not only to explain economic phenomena but also to unravel the principles of human behavior. However, the more I studied, the more questions I had. I increasingly felt a sense of unease and confusion with the "impoverished" view of humanity and society present in standard models.

While voraciously reading books from various fields, I encountered the concept of "tacit knowledge" by the scientist and philosopher Michael Polanyi (1891–1976). Deeply concerned about the harm that a misguided scientism, which espouses reductionism, brings to society (totalitarianism, despotism), Polanyi argued that humanistic and social "meaning" is generated not by reduction to elements, but rather by the integration of elements (information). During the Cold War, from the perspective of the transmission of tacit knowledge, Polanyi defended traditionalism, as seen in Edmund Burke (1729/30–1797), and Anglo-American liberalism. I went on to graduate school in the UK to seriously study the thought of modern British thinkers like Burke and Adam Smith (1723–1790), whom Polanyi evaluated positively out of an interest in epistemology and cognitive theory rather than ideology.

Burke is called the father of conservatism and Smith the father of economics, but they were contemporaries who both lived in late 18th-century Britain. Burke, who was from Ireland, criticized the persecution of Catholics and others and advocated for religious tolerance. Regarding the issue of the East India Company's expansion into India, as a Member of Parliament, he criticized the oppression of the local people and highly valued and defended local religions such as Hinduism. Smith also supported religious tolerance, and both believed that stable governance and social prosperity could not be expected without an understanding of the diverse lifestyles (including religion) that exist in various forms in each country and region. We can see in them the figures of Enlightenment intellectuals who constructed their thought based on reflections on the horrific conflicts that followed the Reformation.

Currently, with this research in the history of thought as my foundation, I am conducting research on the theme of the "other." Burke, who was considered a "conservative" for his criticism of the French Revolution, lived while often being the target of ridicule for his Irish origins. From his position as a Member of Parliament, he showed empathy for Indian society and culture and continued to denounce the tyranny of the East India Company until the very end of his life. He was also a person who continuously contemplated the meaning of the diverse political systems and lifestyles that exist among humankind.

My research on Burke progressed as it overlapped with my own experience of studying abroad, living among people of various races and with lifestyles different from those in Japan. Shortly after arriving in the UK, I became acutely aware that I was a "foreigner," different from Europeans not only in language but also in appearance and customs. I often felt the pain of being seen as such, more so than the difficulty of not being able to speak the language well or the fact of being non-European itself. At the same time, I found great enjoyment in the university and local community, where people with diverse backgrounds, including different races and nationalities, gathered. Observing various cultures and differences, I made new discoveries every day, which enriched me. For example, even a simple smile can have various expressions depending on the culture and the person. The accumulation of these small realizations changed my worldview. I also learned a great deal from my graduate school academic advisor and from the students I taught Japanese to as a part-time tutor. The students in the Japanese department were on a course that included a year of study in Japan starting in their third year, and through this experience, their understanding not only of the language but also of Japanese culture improved dramatically. Professor Harry Dickinson, one of my academic advisors, was not only an outstanding historian but also an exceptionally skilled educator who always treated me with respect as a person, despite my inadequate English. From this professor, who has many students all over the world, I learned about the attitude of a researcher and educator.

Through these experiences, I came to keenly realize that simply knowing about human rights as a concept is not enough; if intellect is not accompanied by experience, it does not lead to respect for the "other." Few people today would deny human rights. However, with only intellectual knowledge, it is easy to treat others as "things" without even realizing it. I have been thinking, with a somewhat somber feeling, about why such people can be found among intelligent individuals.

The renowned historian of political thought, J. G. A. Pocock, says that to study history is to "discover" others. And the idea of "civic humanism," which he popularized in academia, originates from Aristotle's "Politics" and depicts equal citizens engaging in political activity for the public good. According to Pocock, as market society developed in the 18th century, an alternative idea called "commercial humanism" emerged. This is the idea of refining one's character through "sociability" in economic activities, rather than through politics. One of its central figures was Adam Smith, the founder of economics. Smith's "The Wealth of Nations" is famous, but his other major work, "The Theory of Moral Sentiments," begins with the following words: "How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness [...] necessary to him" (Hiroshi Mizuta translation, Iwanami Bunko; Takuo Dome, "Adam Smith," Chuko Shinsho, pp. 27–28). Smith's focus on "self-interest" has been incorporated into economics as the concept of "homo economicus." On the other hand, I feel that Smith's insight that "the happiness of others" is also "necessary" for oneself has long been forgotten within economics. One observes the actions and situations of "others" (or, in Polanyian terms, integrates various elements of information) and judges whether to "sympathize with (affirm)" them. Smith considered the process of forming the character and morals appropriate for a modern society with active economic activity.

Generally speaking, the task of adolescence (youth) is probably to find out "who you are." In contrast, isn't the task for the rest of one's life not only about the "self" but also about "encountering (and learning about) others"? This means interacting with diverse people in the wider world of work (business), community, family, and overseas. It is not always fun or constructive, but if we can discover the value of "others" through our own small "experiences," it will lead to respecting others and (as Smith says) to our own happiness. I would like to think together with all of you, the students, about the implications of the words that the history of thought has woven.