Bushido: An Antiquated Values System?
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A Critical Review of the Classic Samurai Text:
Bushido: The Soul of Japan by Inazo Nitobe
Part Four: Benevolence
Forgiveness Requires Courage
Article by Sean Hannon
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We continue to explore Bushido’s major principles, concepts, and values as articulated in the classic 1899 Japanese text, Bushido: The Soul of Japan, by Inazo Nitobe, and evaluate their applicability in today’s modern world. Bushido: The Soul of Japan is one of the first major works on samurai ethics and Japanese culture. It is considered by some to be the first collective statement of what is commonly referred to as the Seven Virtues of Bushido.
Nitobe offers for consideration seven virtues of Bushido that attempt to illustrate the philosophical values of the samurai. However, it should be recognized that there are not, in truth, seven virtues of Bushido. This is only Nitobe’s subjective articulation of samurai culture and it is little more than an artificial construct. Other academics like Nitobe or practitioners of Bushido could easily and perhaps in an equally comprehensively fashion offer four, ten, or even one-hundred virtues of Bushido. Furthermore, the seven virtues presented here are concentric. That is, each value overlaps with and is influenced by another. No single virtue of Bushido exists or can exist by itself. Remember, all systems, including Bushido, Aikido, or any other, are ultimately artificial. The holistic nature of any system of values is unlikely to be comprehensively articulated in written language. Some virtues transcend written word. Nonetheless, we will attempt to explore each thoroughly.
Benevolence or ‘Jin’ - The Forgotten Samurai Virtue
“The bravest are the tenderest; the loving are the daring.”
This next virtue of Bushido is what I consider “the forgotten virtue” because it is possibly one of the least likely virtues one might expect of a warrior. However, Chinese philosophers, Confucius and Mencius, thought Benevolence (or ‘jin’) to be the highest requirement of a ruler of men. Strange then that it should be a virtue so easily dismissed by most.
I imagine that Benevolence might have been one of Morihei Ueshiba’s (The Founder of Aikido) favorite or most valued virtues of Bushido. The way in Aikido that we consistently practice restraint in the amount of force used, in my opinion, is one demonstration of Benevolence. For when we practice Aikido, although a powerful martial art, we do not practice in a manner that leads to serious injury of our partner or uke. Of course, we are prepared and willing to exercise less restraint should a real self-defense situation require such, but, by and large, we elect to utilize as little aggression as possible.
Benevolence is a word that isn’t necessarily used by many in daily conversation. So perhaps we should define it. Merriam-Webster’s dictionary defines benevolence as “the disposition to do good,” or “an act of kindness.” It is also defined as “charity motivated by sympathy, understanding and generosity.” Nitobe succinctly defines Benevolence as “feeling distress for others.” However, when one conjures up their classical, bellicose notion of a samurai, Benevolence may not be the first attribute to come to mind.
A samurai’s demonstrating of Benevolence implied the exhibition of mercy, especially when the granting of mercy in a particular situation was not the instinctive impulse. Or, in other words, despite being granted the authority to kill right on the spot for an offense, it was a true samurai demonstrating Bushido who elected to forgive, ignore, let go, or otherwise grant mercy to that offense.
For example, I remember watching the 1980s television mini-series, Shogun, starring Richard Chamberlain, based on the book of the same title by James Clavell, where a very different portrayal of so-called Bushido was presented. In one of the opening scenes, a peasant was suddenly beheaded by a furious, passing samurai for not paying to him the proper respect. This, of course, was a perverted example of Bushido and, in fact, was not Bushido at all. According to Nitobe, a much more benevolent response by the samurai, in accordance with the virtues of Bushido, might have been to forgive the peasant, simply ignore him, or perhaps be satisfied by giving a stern, disapproving look. This fictitious warrior clearly lacked Benevolence and therefore lacked Bushido despite his designation as part of the samurai class. Nitobe argues that having the power and authority to kill, but instead demonstrating restraint, is much more in accordance with Bushido – and instilling a strong sense of Benevolence was one way to cultivate this behavior.
This example, although fictitious, points out the likely fact that not all samurai exhibited the virtues of Bushido, just as not all people, at all times, demonstrate their highest selves or best manners. Therefore, just because one may have been samurai does not necessarily mean they were a good person or that they were virtuous. Bushido was an ideal, and therefore, like most ideals, may have been the exception instead of the rule. I think far too many Westerners erroneously assume that all or most samurai lived up to this ideal of Bushido. I sincerely doubt it.
Of the seven virtues articulated by Nitobe, Benevolence is definitely the least sexy, the least alluring, and perhaps, as such, the least valued in a context of warriorship. However, after studying Bushido: The Soul of Japan, it seems to me that an appreciation for Benevolence may be the defining quality that differentiates a person who lives Bushido from a person who does not.
In his previous discussion on Courage, Nitobe details a profoundly respectful relationship between two feuding samurai and states, “when courage attains this (supreme) height, it becomes akin to benevolence.” This assertion, to me, was more interesting than the virtue itself. After all, I don’t know how one could object to or challenge, in and of itself, the value of Benevolence. However, the notion that Benevolence is “courage at its highest” is thought-provoking and implies that Courage is, in fact, a prerequisite to Benevolence. That is, one must have the Courage to feel distress for others before one can be benevolent. This was something I had not previous considered.
Furthermore, when people such as martial artists review or evaluate Bushido, this virtue of Benevolence, I believe, is often overlooked or merely given lip service. Rarely is such a virtue considered a powerful factor in guiding moral behavior among a ruling class like the samurai of past centuries or just average every day people of today.
In the West, we have a saying that “Absolute power corrupts absolutely.” Apparently, as Nitobe hints, this was an issue among the samurai, as well. The virtue of Benevolence came about in an effort to bring civility, sophistication, and gentleness to a class of warriors who prided themselves on their brute force, but increasingly found such assets inadequate in the face of increasing societal and non-war related responsibilities. Benevolence, therefore, was introduced to Bushido to prevent a samurai from abusing his power and position in society, and to, in fact, remember his own place and exercise restraint accordingly. Benevolence supplies modesty and perspective to the importance of one’s position as it relates to the rest of society. It keeps a samurai “in check”, so to speak.
Benevolence brought balance to the character of a samurai. If Rectitude was to be considered stern, upright, and masculine, then Benevolence was deliberately injected into Bushido to cultivate the gentle, pliant, and feminine qualities thought to be ideal in the samurai class. Benevolence softened the sharp edges and corners of Rectitude. This virtue, perhaps, keeps one from being perceived as overly neurotic or excessive in their observance of other virtues like Rectitude and lower expressions of Courage. Another way of expressing this concept could be: Benevolence is to yin as Rectitude is to yang. Together they create a healthy and dynamic equilibrium. Nitobe said, “Rectitude carried to excess hardens into stiffness; Benevolence indulged beyond measure sinks into weakness.” Perhaps, this is something we should all keep in mind.
We can all benefit from this virtue by recognizing that one does not have to practice martial arts to demonstrate Bushido. Certainly anyone, functioning in any capacity or role, whether that be as a parent, spouse, employee, teacher, or whatever, innately possesses the power, skills, and awareness to demonstrate Benevolence or any other virtue associated with Bushido. We merely must decide to do so.
Nitobe quotes Frederick The Great that “Kings are the first servants of the state.” I recognize this to analogously mean, in a martial arts context, that the Sensei are the first servants to the students – and not the other way around – as is the unfortunate case in far too many martial arts dojo in America and abroad. Some martial arts instructors confuse their role and responsibility, thinking that students are there to serve them! Nitobe clarifies the inverse.
How can we demonstrate Benevolence in our own Western lives today? Perhaps it is in how we treat our children when they misbehave, or how we respond to a co-worker, spouse or even an aging parent when they may occasionally lash out at us. I think, in short, one of the best ways to describe Benevolence can be concisely stated in a common aphorism: “Try to see it from the other person’s perspective.” Or, perhaps the more common, “Try walking in their shoes for a while.” This ability to step outside of yourself and to think about how you might feel if you were experiencing some one else’s plight, and you just may find within yourself that “feeling of distress” for others that Nitobe talks about here. Feeling distress for others or granting mercy for others doesn’t necessarily mean that you indulge someone’s inappropriate or unacceptable behavior, but perhaps only choose to modify your own response and not pass judgment too harshly on them.
As another example, poetry was deliberately introduced into a samurai’s education for the distinct purpose of cultivating a gentler warrior class. “The cultivation of tender feelings breeds considerate regard for the suffering of others.” Perhaps we can demonstrate this on the Aikido mat by choosing to be more patient when working with a newer student who is struggling with a basic technique.
So, is Benevolence an antiquated virtue of Bushido? Absolutely not. In fact, it may be more necessary today than ever, but is rather ironically, the most forgotten or ignored. Perhaps it is this way because Benevolence is not culturally unique to Bushido or to Japan, but should be a constant standard in all cultures. Perhaps the need for Benevolence in society is so ubiquitous that most of us fail to recognize its value and its lack.
Much as Courage is a prerequisite to Benevolence, Benevolence finds itself at the foundation for exploring the next virtue of Bushido: Politeness.
See you next month.
Read Part Five
Read Part One
Read Part Two
Read Part Three
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