The Knights of Bushido: A Short History of Japanese War Crimes

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Lord Russell of Liverpool died in April 1981, a few days short of his 86th birthday, and was succeeded to the barony by his grandson Simon Russell, as his only son Captain the Hon. Langley Gordon Haslingden Russell had predeceased him. Watanabe, H. A History of Japanese Political Thought, 1600–1901. Translated by David Noble. LTCB International Library Trust, International House of Japan, 2012.

Knights of Bushido: A History of Japanese War Crimes The Knights of Bushido: A History of Japanese War Crimes

John Toland, The Rising Sun: The Decline and Fall of the Japanese Empire 1936–1945 p 539 Random House New York 1970 During the Genna era (1615–1624) of the Edo period and later, the concept of "the way of the gentleman" (Shidō) was newly established by the philosopher and strategist Yamaga Sokō (1622–1685) and others who tried to explain this value in the morality of the Confucian Cheng–Zhu school. For the first time, Confucian ethics (such as Honor and Humanity", "filial piety") became the norm required by samurai. [73] Yamaga Sokō was widely viewed as the "Sage of Bushidō" in early twentieth-century Japan. [45] :8-9, 12, 31-32, 86. The Zen of Japanese Nationalism", by Robert H. Sharf, in Curators of the Buddha, edited by Donald Lopez, p. 111 The samurai of thirty years ago had behind him a thousand years of training in the law of honor, obedience, duty, and self-sacrifice... It was not needed to create or establish them. As a child he had but to be instructed, as indeed he was from his earliest years, in the etiquette of self-immolation. [16] Etymology [ edit ] Bushidō – The Way of the Warrior. Written in Japanese kanji.A man invested with the power to command and the power to kill was expected to demonstrate equally extraordinary powers of benevolence and mercy: Love, magnanimity, affection for others, sympathy and pity, are traits of Benevolence, the highest attribute of the human soul. Both Confucius and Mencius often said the highest requirement of a ruler of men is Benevolence. Martial arts scholar Ogasawara Sakuun compiled 20 scrolls called Shoke no Hyōjō about the military arts in 1621. [1] Therein bushido is described as iji (willpower). [1] The scrolls describe the essence of bushido as the strength to not yield to rewards or power, but adhere to personal convictions that dominate one's inner principles. [1] The first predecessor to bushido was the class morality system of the Heian period. [48] Kamakura period [ edit ] Koyo Gunkan by Kosaka Masanobu (1616)

Edward Russell, 2nd Baron Russell of Liverpool - Wikipedia Edward Russell, 2nd Baron Russell of Liverpool - Wikipedia

In the 10th and 11th century there was the Way of the Man-At-Arms (Tsuwamon no michi), and the Way of the Bow and Arrows (Kyûsen / kyûya no Michi). [ citation needed] At the time of the Genpei War (1180–1185), it was called "Way of the Bow and the Horse" (弓馬の道, kyūba no michi) [1] because of the major importance of this style of combat for the warriors of the time, and because it was considered a traditional method, that of the oldest samurai heroes, such as Prince Shōtoku, Minamoto no Yorimitsu and Minamoto no Yoshiie (Hachimantarō). According to Louis Frédéric, the kyūba no michi appeared around the 10th century as a set of rules and unwritten customs that samurai were expected to comply. [51] There was also "Yumiya toru mi no narai" (customs for those who draw the bow). [1] This shows there was an emerging sense of ideal warrior behavior that evolved from daily training and warfare experience. [42] ospreysamurai.com". www.ospreysamurai.com. Archived from the original on 2006-03-15 . Retrieved 2006-03-05. Saint of the Day: St. Paul Miki and Companions". 6 February 2022. Archived from the original on August 14, 2022. Nakamura, M. Shoburon (1843), In Vol. 6 of Bushido Zensho, ed., Inoue Tetsujiro, Saeki Ariyoshi, Ueki Naoichiro, and Kokusho Kankokai, 1998.The term, bushido, came into common international usage with the 1899 publication of Nitobe Inazō's Bushido: The Soul of Japan which was read by many influential western people. [15] In Bushido (1899), Nitobe wrote:

Bushido - Wikipedia

The Zen of Japanese Nationalism," by Robert H. Sharf, in Curators of the Buddha, edited by Donald Lopez, p. 111 The worst of these medieval Japanese warriors were little better than street thugs; the best were fiercely loyal to their masters and true to the unwritten code of chivalrous behavior known today as Bushido (usually translated as “Precepts of Knighthood” or “Way of the Warrior”). Virtuous or villainous, the samurai emerged as the colorful central figures of Japanese history: a romantic archetype akin to Europe’s medieval knights or the American cowboy of the Wild West. But the samurai changed dramatically after Hideyoshi pacified Japan. With civil society at peace, their role as professional fighters disappeared, and they became less preoccupied with martial training and more concerned with spiritual development, teaching, and the arts. By 1867, when the public wearing of swords was outlawed and the warrior class was abolished, they had evolved into what Hideyoshi had envisioned nearly three centuries earlier: swordless samurai. The Bushido Code Despite the war-torn culmination of this era and the birth of the Edo period, Samurai codes of conduct continued to extend beyond the realms of warfare. Forms of bushido-related Zen Buddhism and Confucianism also emerged during this period. [66] A Samurai adhering to bushido-like codes was expected to live a just and ethical social life; honoring the practices of the gentry in the absence of military campaigns. [66] Edo (1603–1868) [ edit ] Miyamoto Musashi killing a giant creature, from The Book of Five Rings Kashoki (Amusing Notes) by Saito Chikamori (1642) Nabeshima Secretary, Hagakure The Anelects Book cover of Kokon Bushido Ezukushi ( Bushido Through the Ages) by artist Hishikawa Moronobu (1685) Kendo has the bushido spirit such as epitomized by the motto Ken Zen Ichi Nyo (lit. "the sword and Zen are one") (剣 禅 一 如). [11] The philosopher Tetsuro Watsuji (1889–1960) wrote that kendo involves raising a struggle to a life-transcending level by freeing oneself from an attachment to life. [11] Kendo inculcates moral instruction through strict adherence to a code of etiquette. [11] There are kamidana (miniature Shinto shrine) in the dojo. [11] The basic attitude in Kendo is noble by shunning base feelings and the aim is conquering the self. [11] Way of life [ edit ]

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Warriors have only one judge of honor and character, and this is themselves. Decisions they make and how these decisions are carried out are a reflection of who they truly are. You cannot hide from yourself. Alexander Bennett (2017). Bushido and the Art of Living: An Inquiry into Samurai Values. Tokyo: Japan Publishing Industry Foundation for Culture. a b c d Kawakami, Tasuke (1952). "Bushidō in its Formative Period". The Annals of the Hitotsubashi Academy. 3 (1): 65–83. JSTOR 43751264. The Hagakure contains many sayings attributed to Sengoku-period retainer Nabeshima Naoshige (1537–1619) regarding bushidō related philosophy early in the 18th century by Yamamoto Tsunetomo (1659–1719), a former retainer to Naoshige's grandson, Nabeshima Mitsushige. The Hagakure was compiled in the early 18th century, but was kept as a kind of "secret teaching" of the Nabeshima clan until the end of the Tokugawa bakufu (1867). [44] His saying, " I have found the way of the warrior is death", was a summation of the focus on honour and reputation over all else that bushidō codified. [75] This is occasionally misinterpreted that bushido is a code of death. The true meaning is by having a constant consciousness of death, people can achieve a state of freedom that transcends life and death, whereby " it is possible to perfectly fulfill one's calling as a warrior." [1]

The Knights of Bushido: The Shocking History of Japanese War

This article is about the Japanese concept of chivalry. For other uses, see Bushido (disambiguation). Xavier, Francis (1552). "Letter from Japan, to the Society of Jesus at Goa, 1552" (letter). Letter to Society of Jesus at Goa . Retrieved 17 June 2019.Confucianism, Buddhism, and Shinto were each represented by a variety of schools, and elements of all three were commonly combined in Japanese culture and customs. As the embodiment of Samurai culture, bushido is correspondingly diverse, drawing selectively on elements of all these traditions to articulate the ethos and discipline of the warrior. [72] The samurai class was abolished in the 1870s and the role of those in it grew more bureaucratic, focusing on the formation of a modern nation-state. With the diminishing of social classes, some values were transferred to the whole population, such as loyalty to the emperor. [10] The author Yukio Mishima asserted that "invasionism or militarism had nothing to do with bushidō from the outset." According to Mishima, a man of bushido is someone who has a firm sense of self-respect, takes responsibility for his actions and sacrifices himself to embody that responsibility. a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq ar as at au av aw ax ay az ba bb Kasaya Kazuhiko (June 12, 2019). "Bushidō: An Ethical and Spiritual Foundation in Japan". Nippon.com. Archived from the original on 8 November 2019. Coleridge, Henry James (1872) [1876]. The life and letters of St. Francis Xavier. Vol.1 (2nded.). London: Burns and Oates. pp.331–350 . Retrieved 17 June 2019. Alt URL