Fukuzawa renders to us the notion of independence and self-respect by not only exemplifying the two qualities within his own actions but also by extensively insisting that his students follow in almost perfect alignment. As a family man, however, Fukuzawa took a more lenient temper towards his children. In favoring good health before anything else and concentrating on ensuring strong immediate family ties, he expresses great partisanship toward his family. Although his main emphases were from different angles, his target was the same, focusing on independence and self-respect. In both institutions (family, students) however, he highly emphasized a sense of equality amongst both his children and his students not excluding himself. Everything he taught them was to uplift them to another level that ancient Japan would not. He wanted his children and students to think on their own omitting teachings of the Confucian beliefs. To him Confucianism was an oppressor, for it discouraged people from thinking individually or from being independent. He knew that Japan could not stay out of international affairs forever so he thought it best to at least teach those in his school along with his children, the things that would make them more aware of what is going on around them and keep their eyes abroad rather than domestically in one's ranking in society. .
During the establishment of Keio-gijuku (the first school with modern organization) 1868 (the first year of the Meiji) there was a very, in our terms, conservative Japan. People were in an upheaval upon the oncoming changes of government being implicated. There was constant struggle between the Shogun and imperial court concerning Japan's noninvolvement into international relations. The Shoguns, according to the imperial court, were not moving fast enough in removing the Western ideology out of Japan. The imperial court then assumed the Shogun to be both disloyal and slow to respond to domestic Western influence.
Fukuzawa's Autobiography The autobiography of Fukuzawa is an interesting cross breed of Western and Japanese culture. ... Fukuzawa's father was a very educated man. ... The only was Fukuzawa's father saw the advancement of Fukuzawa in this rigid, close-minded society was through priesthood. ... Fukuzawa rejected that ideology. ... Fukuzawa hated this tradition. ...
Fukuzawa Yukuzawa has one of the best-known faces in Japan, as his portrait appears on 10,000 yen bank notes. ... During that period, Eurocentrism has a great impact on Fukuzawa and Japan. ... Fukuzawa got great influence from Eurocentrism, which showed in the practical and popular character of his writings, therefore, Fukuzawa Yukichi was Eurocentric. ... Based on all the arguments shown above, it is concluded that Fukuzawa was Eurocentric. ... Based on those evidences and arguements, Fukuzawa was not Eurocentric in some ways. ...
Fukuzawa Yukichi and Kayano Shigeru were both men who were directly affected by the Meiji Restoration. Fukuzawa was a low ranking samurai under the semi-feudal Tokugawa regime. ... Fukuzawa's experience in Meiji Japan, however, is sharply contrasted by the life story of Kayano Shigeru. ... Fukuzawa was born in 1835 in Osaka into the family of a low ranking samurai. ... Fukuzawa served as a kind of spokesman for westernization, and was able to see his own ideas applied directly to Japan's social conditions of the time (Fukuzawa 334). ...
Chinese civilization has a reputation not only for strengths of economics and military but also for a seductive culture. Historically, Chinese culture has a thousand-year depth of development. Qin Shi Huang conquered all Warring States and united China. Since then, China owned a variety of cultures ...
Yes, I would lead Japan to war, not for zaibatsus who only cared for their own profit interest or for the boosting of the ego of the army but for Japan's strategic needs. Firstly, I agree to Fukuzawa Yukichi that it is important to strengthen Japan now before the Westerners invade her just like t...
The concepts of 'Jiyushugi' (principle of self-judgement) and 'Bummei Kaika' (civilisation and enlightenment) had been celebrated through the writings of earlier Meiji intellectuals such as Fukuzawa Yukichi and Nakamura Masano15, and had remained sufficiently vitalised up until the 1920's with political organisations such as the Kenseikai party (Constitutional Government party) making considerable apparent headway in achieving democratic governance. ...
