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 Six: Truthfulness (Makoto)
Truthfulness: One's Perfect Word
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.
Truthfulness or ‘Makoto’ - One's Perfect Word
Note: This article on Truthfulness is an abridgement of a much longer article on the virtue of Makoto, which will be posted on the Castle Rock AIKIDO web site in its entirety at a later date.
What can really be said about truthfulness? Can anyone really disagree with it value? Is there any system of values around the world that would object to this virtue? If not, then is this virtue actually unique to Japanese Bushido?
I've really been looking forward to reviewing this virtue for quite some time now. I was expecting it to be an inspiring, insightful portion of the book that would really make me think. And, the truth is that it did make me was think... a lot. However, this was the first tenet of Nitobe's book that truly disappointed me.
I strongly connect and agree with the importance of the virtue of Makoto, but was let down by his articulation of the samurai's use and understanding of Makoto. I'll explain. But before I do, I must also remind the reader that Nitobe is only describing what he believes the samurai thought of themselves. Nitobe is not necessarily advocating his own description, but merely articulating samurai sentiment. Furthermore, one should remember that Nitobe was not a samurai, but a Christian academic.
Nitobe attributes near paranormal powers to the perfection of Truthfulness. Nitobe states, "Sincerity's far-reaching and long enduring nature is found in its power to produce changes without movement and by its mere presence to accomplish its purpose without effort." In other words, truthfulness is self-evident. Truthfulness needs no justification. People can recognize truthfulness when they see it, hear it, or read it. Truthfulness doesn't need substantiation, an argument or rebuttal. This could also be taken to mean that all one must do is consistently demonstrate truthfulness for things to work themselves out. To me, this sounds a lot like Taoism - "Do nothing and nothing is left undone." This sentiment could also be similarly stated in the more modern phrase of "Always do your best," and "Always be true to yourself."
Nitobe transitions from the preceding chapter by referencing the already discussed virtue of 'REI' or "politeness" by saying that "without truthfulness, politeness is a farce." He introduces the new virute by citing several epigrams from figures throughout history.
"Appropriate behavior carried beyond right bounds becomes a lie."
– Masamune, Japan's greatest swordsmith (circa. 1,300 AD)
"Sincerity is the end and the beginning of all things;
without sincerity there would be nothing."
– Tsu-tsu
"Be faithful to thyself: if in your heart you do not stray from truth,
the gods will keep you whole."
– An ancient, anonymous poet
These statements provide an excellent contextual starting point for discussion of the MAKOTO virtue. "Be faithful to thyself." Notice that this poet did not say, "Be faithful to your lord." Nitobe cites this ancient, anonymous poet, but fails to emphasize the quote's importance. In feudal Japan, being faithful to thyself was rarely espoused, but instead being faithful to a lord is thought of as virtuous. This is a shame because I think the samurai class would probably have survived if they had paid more attention to the lesson in this quote. The problem with committing your life solely to the service of others, rather than also living for oneself, is that when you live only for others, who will be there to take care of you? Eventually, you prematurely expire in one way or another, as the Samurai did.
Nitobe states that lying and/or equivocation (a statement that is not literally false but that cleverly avoids an unpleasant truth) were deemed cowardly by the samurai. Furthermore, he states that the high social position of the Bushi (those who follow bushido) "demanded a loftier standard of truthfulness than that of the tradesman and peasant." Here is where I must first take issue with this Samurai attitude because to me it hints of arrogance. In my opinion, especially today, one's degree of expressing truthfulness should have absolutely nothing to do with one's social position or class. There is absolutely no reason at all why a Bushi's degree of truthfulness should be held to a higher or lower standard than that of anyone else from another social class such as a tradesman or peasant. Furthermore, I am rather disappointed at the not-so-subtle, underlying assumption that a Samurai is/was superior to any other class. I find this even more disturbing in that although humility is another frequently stated attribute of a Samurai's character, I fail to sense any humility in the statement or belief that perceives one's social status, and its subsequent moral/ethical responsibility, as superior to another.
The next area of contention that disappointed me surrounded "Bushido no ichi-gon" or "the word of a Samurai." The Chinese 'kanji' or ideogram for Truthfulness is a combination of "word" and "perfect." So, "Makoto" or truthfulness can be read as one's "perfect word." According to Nitobe, the word of a Samurai was considered sufficient guaranty of truthfulness and any request for a written pledge of truthfulness was considered offensive and beneath his dignity. I find this assertion silly, somewhat paradoxical, and even contradictory. The written word for truthfulness is "perfect word," yet a Samurai would be offended at the suggestion of being asked to put their "perfect word" in writing? This is non-sensical. It seems to me that someone who claims to follow Bushido and claims to exhibit the virtue of truthfulness within the code of Bushido wouldn't have a problem with, and may possibly even be proud to put their "perfect word" in writing. If a Bushi really intends to be truthful and honest, then he/she should not object to a physical symbol of their virtue such as being willing to put their "perfect word" in writing. Doesn't that make sense?
Some may continue to assert that a physical symbol wasn't necessary of a Bushi. However, I would challenge this. Based on the modest amount of information I have learned about Samurai history, there are an abundance of accounts of warring factions of Samurai all claiming to uphold the virtues of Bushido, fighting one another over a disagreement of commitment with another Samurai. This is not too different from religious wars where each party claims to have God on their side. Perhaps if there were a physical symbol (something greater than just their so-called "perfect word") representing the details of an agreement, for example, a written document, there would be less question as to whether a Samurai was living up to their virtue of truthfulness, or not!
In my opinion, the unwillingness of a Samurai or one claiming to follow Bushido to put one's perfect word in writing, if asked for, is the epitome of cowardice - the very opposite of a previously discussed virtue of Bushido. Therefore, the virtue of courage must precede the virtue of honesty because it takes courage to be honest.
A true practitioner of Bushido wouldn't object to a written pledge, but instead would revel in it. When I read of Nitobe's assertion that "the best of samurai looked upon an oath as derogatory to their honor" all I can think of is Hamlet's, "The lady doth protest too much." This is little more than a childish, thinly veiled intellectual attempt to redirect one's attention away from the real issue at hand, which is that the person doesn't really have the intention to honor their word.
Nitobe then goes on to state "A recent American writer," referencing Dr. RB Peery, author of The Gist of Japan, 1897, "is responsible for the statement: If you ask an ordinary Japanese which is better, to tell a falsehood or be impolite, he will not hesitate to answer 'to tell a falsehood!'" In other words, Dr. Peery is suggesting that the Japanese people think it is better to lie than to be impolite. Nitobe argues that this is too strong a statement saying that this is no different than a Westerner who tells a pleasant and convenient white lie when he responds, "I feel well," even when he actually feels sick to him stomach. I initially agree with Nitobe here that social etiquette of any ethnicity is full of these minor falsehoods and that it is alright to engage in such. The reason being that there is no real intention to deceive, but merely to be polite and not inconvenience another person with an unnecessary unpleasantry such as, "I have bad gas. Thank you for asking." Although this is a literal falsehood or 'USO,' this is not the kind of dishonesty that Bushido regarded as unacceptable. I have seen countless times in martial arts programs students who get hurt or tired, then are subsequently asked whether or not they are hurt or tired, to which the student(s) promptly answers, "No, Sensei." There is nothing wrong with this kind of falsehood. This brings up the notion of making a distinction between truth ('MAKOTO') and fact ('HONTO').
I think it is clear that Bushido emphasizes the importance of espousing truth, rather than literal fact. However, with this awareness one must also come to recognize that "truth" is a relative term and that multiple truths can, and often seemingly contradictory truths, can exist simultaneously. Multiple truths exist because every person has their own vantage point and perspective. What appears true to one person from one perspective may seem false to another. Where disagreement occurs is when one person fails to accept the reality that others are allowed to feel, think, see, and value things differently from oneself.
When I was a very young man, a sempai of mine (who rather serendipitously was then exactly the age I am now) told me that if I insist on holding other people to the same standards I hold for myself, I would be consistently disappointed and very unhappy in life. He was very wise and I have found his words to be very true. Since then, I have passed on those very same words to others many times.
In my experience, people who insist on others seeing things exactly the way that they do themselves, are constantly disappointed, frustrated and angry people. The origin of these adverse feelings is conceit and arrogance or even more fundamentally, insecurity in themselves. For, if one is truly secure in their own sense of truth, beliefs, and opinions, then they are not threatened by those who have their own truths and opinions.
At this point, I think it would be valuable to restate the quote from the anonymous poet cited earlier: "Be faithful to thyself: If in your heart you do not stray from truth, the gods will keep you whole." In today's, post-feudal world where people live for themselves and their families and not a "lord" of any context, I think one's sense and understanding of Bushido must become more self-concentric. This awareness requires a level of internal honesty that must take precedence over any commitment to an external authority figure such as an employer, leader, and a martial arts teacher. It does not mean that one can't or shouldn't respect, honor, and be loyal to an external authority figure, when appropriate, it just means one should not be blindly or mindlessly respectful, honorable or loyal.
In summary, is Makoto antiquated? Absolutely not. Truthfulness is more relevant and powerful today than ever before. However, a mature perspective must at the very least recognize that truth is different than fact and that while fact could be argued to be absolute (although I think a formidable argument could also be made that fact is relative), truth is a concept relative to the one perceiving an event, situation or circumstance. We must carry our own truth within us. When we are quiet, still, and honest with ourselves, we know whether or not something we think or believe about ourselves is truthful or not.
According to Nitobe, Honesty is intimately blended in its etymology with Honor. Therefore, Honor will be the subject of our next article.
Read Part Seven
Re-read Part One
Re-read Part Two
Re-read Part Three
Re-read Part Four
Re-read Part Five
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