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This document discusses differences between Western and Japanese perspectives on individuality and selfhood. It notes that obedience does not necessarily eliminate self-awareness, as it can increase self-reflection and strengthen individual will. It also suggests that while Americans see people as fundamentally alike, Japanese see people as inherently different. Finally, it addresses the relationship between the individual and creativity/autonomy from a Confucian perspective, noting that originality is valued differently than in Western views.
This document discusses differences between Western and Japanese perspectives on individuality and selfhood. It notes that obedience does not necessarily eliminate self-awareness, as it can increase self-reflection and strengthen individual will. It also suggests that while Americans see people as fundamentally alike, Japanese see people as inherently different. Finally, it addresses the relationship between the individual and creativity/autonomy from a Confucian perspective, noting that originality is valued differently than in Western views.
This document discusses differences between Western and Japanese perspectives on individuality and selfhood. It notes that obedience does not necessarily eliminate self-awareness, as it can increase self-reflection and strengthen individual will. It also suggests that while Americans see people as fundamentally alike, Japanese see people as inherently different. Finally, it addresses the relationship between the individual and creativity/autonomy from a Confucian perspective, noting that originality is valued differently than in Western views.
Views of/apanese Selfhood: Japanese and \X/estem Perspectives 155
such acts of reproval of authorities are a positive responsibility of ministers.
O n e might indeed understand the principle of Mandate of Heaven as a recognition of the greater importance of virrue in gmeral over obedience to authority. IE is also worth noting that even obedience per se does not lead to elimina- tion of the self-it may in face;ncrc.ase the sclfi awareness of Itsell, for either (or both) of two reasons. First, the self that truly tries to put its acts at the will of others may find itself in intellectual disagreement or emotional rebel- lion with those others? and this may jead to the point where knowledge of one's own feelings and desires and ambitions becomes exceptionally keen, and self-awareness and self-reflection are intensified. Second, obedience often requires a very strong will, which is a kind of self-development, and there can be a great deal of personal satisfaction in the exercise of such indi- vidual will power. (These reasons are of course not unknown in the West, where religious traditions and monastic orders in parlicular have long used obedience for training of the soul.) Anthropologist Robert Smith has suggested that Jayanese and Americans have diametrically opposcd vicws of individuality and individuaIizcttion: that Americans see persons as fundamentally alike and needing to work at the cultivation of the desirable ends of individuality, autonomy, and creativity, whereas Japanese understand persons as inherently different and needing ro work at the cultivation of similarity and self-discipline.38 This brings us to a third area of difference between (many) Western views and Confucianist ones: &c difference in ways of understanding the Aation between the individual person and her individuality, creativity, or autonomy, and the implications of this difference for education and action. The latter may be mmmed up in terms of the various kinds of emphasis put on "self- cultivation." Note that we have been considering a number of different types of differences: differences between Western and Japanese views, differences a m o q tile various Japanese schools of thought;, and differences bcrwcen those Japanese views and American misconceptions or o~ersim~lihcations. The current problem, like the problem of obedience, falls within the last cat- egory. This is the simplistic view of Confucianism as ignoring the claims of the individual or devaluing the self. The same category of differences has bearing on the perception of the relation between autonomy and original- ityicrcativity in the arts. Itss not that originality is not valued but, rather, that it is realized differently. Both painting and calligraphy are frequently done "in the style of" a fa- mous artist. This process, however, does not involve copyirrg or blind imita- tion. From the Confucianist point of view, perfect copyil~gis not only unde- sirable, it may even be impossible.)' The reason is that a work of art can arise only from the i n d i v i d ~ a l kof~a given pcrson in a particular environment at a particular time. Recall the view of the individual as not essentiagy the same at different times and in different circumstances but relative to a particular time
What Gregory of Nyssa Owes To Plato's Ideas and Practices of The Self? Convergences and Divergences Between Plato's Alcibiades and Gregory of Nyssa's Treatise On Virginity.