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Journal articles on the topic 'Japan – Civilization'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Komarov, Mikhail. "CIVILISATIONAL ASPECTS OF THE INTERACTION BETWEEN PARTIES IN THE PROCESS OF THE ORGANIZING AND CONDUCTING THE OLYMPIC GAMES IN JAPAN." Eastern Analytics, no. 2 (2020): 79–84. http://dx.doi.org/10.31696/2227-5568-2020-02-079-084.

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The article considers the topical issue of the civilizational aspects of the interaction between parties in the process of the organizing and conducting the Olympic Games in Japan. This paper makes an attempt to consider these aspects from the perspective of two main concepts of civilization, while highlighting general civilizational trends and trends within the framework of local civilizations. The issue of deepening inter-civilization communication and understanding is analyzed. In addition, the place and potential impact of sport in resolving interstate political conflicts is considered. Specific examples of the influence of civilizational aspects on the global community within the framework of the Olympics are given. The topic of this article can be located at the interface of sociology and economics, therefore this paper may be relevant to researchers of various related scientific fields.

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2

Rashkovskii, E. "Japan: Civilization Paradoxes." World Economy and International Relations, no. 3 (2005): 64–70. http://dx.doi.org/10.20542/0131-2227-2005-3-64-70.

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3

Smith, Jeremy. "Japan as Dual Civilization." Thesis Eleven 61, no. 1 (May 2000): 107–12. http://dx.doi.org/10.1177/0725513600061000008.

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4

Kudinova, M. A., D. A. Ivanova, and A. V. Tabarev. "The Concept of Civilization in Modern Studies of the Neolithic in China and Japan." Archaeology, Ethnology & Anthropology of Eurasia 51, no. 2 (July 13, 2023): 38–48. http://dx.doi.org/10.17746/1563-0110.2023.51.2.038-048.

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This paper presents a brief overview of studies exploring the origin of civilizations in modern archaeology of China and Japan and mostly concerning the Neolithic period. The analysis of publications shows that in Chinese and Japanese archaeology, original scholarly traditions have been developed, with their own methodological foundations and terminology. We outline the key ideas relating to the origin of civilization, elaborated by researches in China (Su Bingqi, Yan Wenming, Li Boqian, Xu Hong, Gao Jiangtao) and Japan (Harunari Hideji, Watanabe Hiroshi, Sasaki Fujio, Yasuda Yoshinori). We show that most Chinese scholars consider the formation of state a sine qua non of transition to the civilization stage. However, the problem of identifying criteria of civilization and state formation using archaeological data has not been resolved to date. Examples of archaeological markers of civilization proposed by Chinese specialists are listed. In the works by Japanese researchers, no connection between the emergence of the state and civilization has been revealed. Most Chinese archaeologists date the emergence of civilization and of the fi rst state formations to the Late Neolithic (Dawenkou, Hongshan, Liangzhu, Longshan, etc.), ca 3500–2000 BC. There are alternative hypotheses—the Early Bronze Age (Erlitou culture) and the Late Bronze Age (the Spring and Autumn period). In Japanese archaeology, there are two main positions regarding the time when civilization had formed—the Jōmon period (Neolithic) and the subsequent Yayoi period (Bronze Age). Scholarly and external (including political) factors that have infl uenced modern concepts of the origin of civilization require special historiographic research.

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5

Smith, Jeremy C. A. "Modernity and civilization in Johann Arnason’s social theory of Japan." European Journal of Social Theory 14, no. 1 (February 2011): 41–54. http://dx.doi.org/10.1177/1368431010394507.

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Johann Arnason’s exploration of the historical constellation of East Asia has helped reproblematize the conceptual framework of modernity and civilization. This article outlines Arnason’s innovations in civilizational analysis and social theory in the field of comparative studies of Japan. It sets out the terms on which a nuanced elaboration of Arnason’s framework could occur. Two areas warrant closer attention: state formation and the institution of capitalism. It is argued that there are signs of what might be termed a ‘tertiary’ phase of state formation, implicit in Arnason’s discussion of advanced modernity. Moreover, this phase brought Japan into close contact with the newly unfolding context of the West’s civilizational imaginary, particularly in its ideological expressions of evolutionism. The article ends on the problematic of capitalism, raising questions about further potential theoretical developments based on Arnason’s conclusions and other inventive studies of Japanese capitalism.

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6

Arnason, Johann P. "Is Japan a Civilization Sui Generis?" Japanstudien 14, no. 1 (January 2003): 43–68. http://dx.doi.org/10.1080/09386491.2003.11826889.

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7

Seifert, Wolfgang. "A Perspective for Japan: Fukuzawa Yukichi’s “Theory of Civilization”, 1875." HISTORICKÁ SOCIOLOGIE 13, no. 2 (November 29, 2021): 47–66. http://dx.doi.org/10.14712/23363525.2021.17.

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This paper discusses the thought of Fukuzawa Yukichi, probably the most influential Japanese intellectual of the late nineteenth century, with particular reference to his attempt to develop a theory of civilization. For him, the civilizational approach was a framework for reflection on Japan’s situation in the world after the great changes of the 1850s and 1860s. He saw the preservation of national independence and the reform of Japanese society as primary goals, but they necessitated extensive learning from the experience and achievements of more advanced societies, especially those of Western Europe and the United States. However, he did not advocate a purely imitative Westernization. Japan’s distinctive identity and autonomous international stance were to be maintained. To clarify the reasons for transforming Japan in light of Western models without capitulating to them, he outlined an evolutionary conception of social change, understood in terms of an advance towards civilization. That kind of progress was not only a matter of technical and organizational development; it also involved the mobilization of whole peoples. On this basis, Fukuzawa articulated a more democratic vision of Japan’s future than the road subsequently taken by the Meiji government.

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8

Morris-Suzuki, T. "Rewriting History: Civilization Theory in Contemporary Japan." positions: east asia cultures critique 1, no. 2 (September 1, 1993): 526–49. http://dx.doi.org/10.1215/10679847-1-2-526.

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9

Gvili, Gal. "The Woman Question and China-India Horizons in Xu Dishan's Shangren Fu." Comparative Literature Studies 58, no. 4 (November 1, 2021): 780–806. http://dx.doi.org/10.5325/complitstudies.58.4.0780.

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Abstract In the 1921 short story Shangren fu, Xu Dishan challenges nineteenth century developmental thought, which saw the condition of women in certain societies as touchstone to these societies' level of civilization. The link between civilization and the “the woman question” circulated across Asia, disseminated by new disciplines such as folklore studies, and through missionary education, which enshrined female literacy as the first rung in the ladder of civilizational progress. Many Chinese writers portrayed female characters simultaneously as emblems of national backwardness and of hopes to rise from “savagery” to “civilization.” My reading of Xu Dishan's work reveals a radical alternative to this view. Xu Dishan drew upon ancient Indian folktales to imagine a nonlinear literary horizon in which women do not stand for the nation but embody transregional possibilities. Taking Xu Dishan's work as a key intervention in Chinese literary culture, this study seeks to move beyond the notion that modern knowledge “arrived” in China from Europe by way of Japan exclusively, by revealing India in particular to be a critical site through which Chinese fiction grappled with the woman question as part of a larger discussion about the meaning of civilization in the modern world.

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10

Kuzmin, Yaroslav V., J. A. Timothy Jull, and G. S. Burr. "Major Patterns in the Neolithic Chronology of East Asia: Issues of the Origin of Pottery, Agriculture, and Civilization." Radiocarbon 51, no. 3 (2009): 891–903. http://dx.doi.org/10.1017/s0033822200033968.

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General chronological frameworks created recently for the Neolithic complexes of China, Japan, Korea, and far eastern Russia allow us to reveal temporal patterns of Neolithization, origin of food production, and the emergence of civilizations. Pottery originated in East Asia, most probably independently in different parts of it, in the terminal Pleistocene, about 14,800–13,300 BP (uncalibrated), and this marks the beginning of the Neolithic. Agriculture in the eastern part of Asia emerged only in the Holocene. The earliest trace of millet cultivation in north China can now be placed at ∼9200 BP, and rice domestication in south China is dated to ∼8000 BP. Pottery in East Asia definitely preceded agriculture. The term “civilization,” which implies the presence of a state level of social organization and written language, has been misused by scholars who assert the existence of a very early “Yangtze River civilization” at about 6400–4200 cal BP. The earliest reliable evidence of writing in China is dated only to about 3900–3000 cal BP, and no “civilization” existed in East Asia prior to this time.

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11

Nishida, Masaki. "Another Neolithic in Holocene Japan." Documenta Praehistorica 29 (December 22, 2002): 21–28. http://dx.doi.org/10.4312/dp.29.2.

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In the Japanese Islands, small sedentary villages sustained by hunting, gathering, fish- ing and cultivation emerged around 10 000 years ago. This life style of the Jomon people continued for around 7000 years without any drastic changes in material culture, subsistence strategy and vil- lage size until the diffusion of continental civilization into Japan approximately 2500 years ago. This indicates that the incipient sedentary society of the Jomon Period was very stable, a state which is not indicative of civilized society after that time. After the prehistoric situation in Japan, we are able to classify sedentary society into two phases; sedentism with stability and sedentism with instability (civilized society). Therefore it is possible to say that the emergence of sedentism and cultivation are not direct factors which promote the emergence of civilization.

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12

Varley, Paul, Kuwabara Takeo, Katō Hidetoshi, Kano Tsutomu, Patricia Murray, and Kato Hidetoshi. "Japan and Western Civilization: Essays on Comparative Culture." Journal of the American Oriental Society 106, no. 3 (July 1986): 615. http://dx.doi.org/10.2307/602155.

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13

Shahabuddin, Mohammad. "The ‘standard of civilization’ in international law: Intellectual perspectives from pre-war Japan." Leiden Journal of International Law 32, no. 01 (November 19, 2018): 13–32. http://dx.doi.org/10.1017/s0922156518000559.

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AbstractThis article establishes the normative connection between Japan’s responses to regional hegemonic order prior to the nineteenth century and its subsequent engagement with the European standard of civilization. I argue that the Japanese understanding of the ‘standard of civilization’ in the nineteenth century was informed by the historical pattern of its responses to hegemony and the discourse on cultural superiority in the Far East that shifted from Sinocentrism to the unbroken Imperial lineage to the national-spirit. Although Japanese scholars accepted and engaged with the European standard of civilization after the forced opening up of Japan to the Western world in the mid-nineteenth century, they did so for instrumental purposes and soon translated ‘civilization’ into a language of imperialism to reassert supremacy in the region. Through intellectual historiography, this narrative contextualizes Japan’s engagement with the European standard of civilization, and offers an analytical framework not only to go beyond Eurocentrism but also to identify various other loci of hegemony, which are connected through the same language of power.

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14

D'Andrea, A. C., G. W. Crawford, M. Yoshizaki, and T. Kudo. "Late Jomon cultigens in northeastern Japan." Antiquity 69, no. 262 (March 1995): 146–52. http://dx.doi.org/10.1017/s0003598x0006436x.

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The subsistence basis for Japanese civilization has always been intensive rice cultivation. What was grown there before the introduction of paddy technology? A glimpse of the plant cultigens in the later Jomon begins to tell.

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15

Shi, YangShuo. "The Early Evolution of Buddhism in Japan: The Phenomenon of Local Draping Before the Heian Period." Communications in Humanities Research 6, no. 1 (September 14, 2023): 335–41. http://dx.doi.org/10.54254/2753-7064/6/20230294.

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The relationship between Gods and Buddhas is the key to a comprehensive understanding of Japanese religious history. By considering the phenomenon of God-Buddhist co-practice from the perspectives of mutual recognition of different bodies and mutual construction of the same body, the local evolutionary process of Japanese Buddhism can be systematically sorted out and analyzed, and the important role of civilizational exchange and mutual appreciation in the development of civilization or culture can be revealed.

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16

DOAN, NATALIA. "THE 1860 JAPANESE EMBASSY AND THE ANTEBELLUM AFRICAN AMERICAN PRESS." Historical Journal 62, no. 4 (March 28, 2019): 997–1020. http://dx.doi.org/10.1017/s0018246x19000050.

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AbstractThe 1860 Japanese embassy inspired within the antebellum African American press an imagined solidarity that subverted American state hierarchies of ‘civilization’ and race. The bodies of the Japanese ambassadors, physically incongruous with American understandings of non-white masculinity, became a centre of cultural contention upon their presence as sophisticated and powerful men on American soil. The African American and abolitionist press, reimagining Japan and the Japanese, reframed racial prejudice as an experience in solidarity, to prove further the equality of all men, and assert African American membership to the worlds of civility and ‘civilization’. The acceptance of the Japanese gave African Americans a new lens through which to present their quest for racial equality and recognition as citizens of American ‘civilization’. This imagined transnational solidarity reveals Japan's influence in the United States as African American publications developed an imagined racial solidarity with Japanese agents of ‘civilization’ long before initiatives of ‘civilization and enlightenment’ appeared on Japan's diplomatic agenda. Examining the writings of non-state actors traditionally excluded from early historical narratives of US–Japan diplomacy reveals an imagined transnational solidarity occurring within and because of an oppressive racial hierarchy, as well as a Japanese influence on antebellum African American intellectual history.

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17

Zaprulkhan, Zaprulkhan. "Membangun Dialog Peradaban." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 3, no. 1 (July 31, 2017): 49–66. http://dx.doi.org/10.32923/edugama.v3i1.683.

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Abstract: In 1989 Francis Fukuyama with his article The End of History? In the journal The National Interest revolves a speculative thesis that after the West conquered its ideological rival, hereditary monarchy, fascism and communism, the constellation of the world of international politics reached a remarkable consensus to liberal democracy. A few years later, Samuel P. Huntington came up with a more provocative thesis that ideological-based war would be a civilization-based war in his article, The Clash of Civilizations? In the journal Foreign Affairs. It reveals that in the future the world will be shaped by interactions among the seven or eight major civilizations of Western civilization: Confucius, Japan, Islam, Hinduism, Orthodox Slavs, Latin America and possibly Africa. Huntington directed the West to pay particular attention to Islam, for Islam is the only civilization with great potential to shake Western civilization. Departing from the above hypotheses, this paper will specifically discuss the bias of Fukuyama and Huntington's thesis on Islam, and how its solution to build a dialogue of civilization by taking the paradigm of dialogue from Ibn Rushd and Raghib As-Sirjani. Abstrak: Pada tahun 1989 Francis Fukuyama dengan artikelnya The End of History? Dalam jurnal The National Interest revolusioner tesis spekulatif bahwa setelah Barat telah menaklukkan lawan-lawan ideologisnya, monarki herediter, fasisme dan komunisme, konstelasi politik internasional mencapai konsensus yang luar biasa untuk demokrasi liberal. Beberapa tahun kemudian, Samuel P. Huntington muncul dengan tesis yang lebih provokatif bahwa perang berbasis ideologis akan menjadi perang berbasis peradaban dalam artikelnya, The Clash of Civilisations? Dalam jurnal Luar Negeri. Ini mengungkapkan bahwa di masa depan akan dibentuk oleh interaksi antara tujuh atau delapan peradaban utama peradaban Barat: Konfusius, Jepang, Islam, Hindu, Slavia Ortodoks, Amerika Latin dan mungkin Afrika. Perhatian Huntington pada Islam adalah potensi terpenting untuk mengguncang peradaban Barat. Berangkat dari hipotesis di atas, makalah ini akan secara khusus membahas bias tesis Fukuyama dan Huntington tentang Islam, dan bagaimana mereka akan mengambil paradigma dialog dari Ibn Rushd dan Raghib As-Sirjani.

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18

Schnell, Scott, and Gerald Figal. "Civilization and Monsters: Spirits of Modernity in Meiji Japan." Asian Folklore Studies 61, no. 1 (2002): 186. http://dx.doi.org/10.2307/1178689.

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19

Fujitani, Takashi, and Gerald Figal. "Civilization and Monsters: Spirits of Modernity in Meiji Japan." American Historical Review 106, no. 5 (December 2001): 1780. http://dx.doi.org/10.2307/2692781.

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20

Deutschmann, Christoph. "Japan from the Viewpoint of Civilization Theory: Arnason's Contribution." Thesis Eleven 61, no. 1 (May 2000): 99–105. http://dx.doi.org/10.1177/0725513600061000007.

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21

Kabat, Adam, and Gerald Figal. "Civilization and Monsters: Spirits of Modernity in Meiji Japan." Monumenta Nipponica 56, no. 2 (2001): 261. http://dx.doi.org/10.2307/2668412.

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22

Takayuki (伊東貴之), Ito. "Polity, Civilization and Nationalism: Political Thoughts in Tokugawa Japan." Chinese Historical Review 29, no. 2 (July 3, 2022): 142–46. http://dx.doi.org/10.1080/1547402x.2022.2126069.

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23

Otabe, Tanishe. "Kakuzô Okakura and Another Enlightenment in Early Twentieth-Century Japan." Dialogue and Universalism 32, no. 1 (2022): 221–32. http://dx.doi.org/10.5840/du202232113.

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Western Enlightenment ideas had already been introduced to Edo-period Japan in the early nineteenth century. However, it was not until the Meiji Restoration in 1868 that the modern Japanese Enlightenment movement really took off, when Japan left the sinocentric sphere and adopted Western civilization as its frame of reference. In this paper, I focus on two contrasting thinkers: Yukichi Fukuzawa (1835–1901) and Kakuzô Okakura (pseudonym: Tenshin) (1863–1913). Fukuzawa, one of the leading thinkers of the Japanese Enlightenment, internalized the Eurocentric view of the history of civilization as a norm and made a significant contribution to the Westernization of Japan. In contrast, in the face of the oncoming modernization, or Westernization, Okakura sought on the one hand to revive the ideals of the East, which were in danger of being forgotten, and on the other hand, to relativize Western modernity itself. He thus reveals the possibility of another Enlightenment.

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24

Tikhonov, Vladimir. "THE 1890S KOREAN REFORMERS' VIEW OF JAPAN – A MENACING MODEL?" International Journal of Asian Studies 2, no. 1 (December 10, 2004): 57–81. http://dx.doi.org/10.1017/s1479591405000033.

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This paper explores the nuances of the perceptions of Japan by Korea's reformist press of the late 1890s, chiefly by Tongnip sinmun (1896–1899, edited by So Chaep'il and Yun Ch'iho). The main finding of the paper is that, despite the Christian reformists' avowed allegiance to the USA as their ideal model of “civilization”, Japan was taken as a practical model – an example of how a fellow East Asian country, which was supposedly “30 years ago even more backward than Korea”, could succeed in “civilizing” itself. At the same time, reformists' nationalist reaction against domineering “colonial” behavior of the Japanese inside Korea often took the form of an appeal to “international” – read “American”/“European” – “standards of civilization”. The conclusion the study of some of the earliest forms of Korea's Westernizing nationalism leads us to is that the “Occidentalist” worldview of the early Christian nationalist reformers was a complex, multi-layered and often self-contradictory phenomenon, in which “oppressive” features are not easily distinguishable from “liberational” ones. Its key treatment – the prettified, essentialized picture of the “Occident”, believed to be the only “true”, “ideal” civilization – could work “oppressively” as it put Korea's traditional culture in the position of “barbarism” to be exorcized, while looking “emancipatory” when used as the yardstick for criticism of Japanese encroachment.

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25

Macfarlane, Alan. "‘Japan’ in an English Mirror." Modern Asian Studies 31, no. 4 (October 1997): 763–806. http://dx.doi.org/10.1017/s0026749x00017169.

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‘The rise of Japan is surely one of the great epics of modern world history’. Yet it is not easy to obtain an overview of the development of Japanese civilization. Since the 1960s there has been an explosion of research which has overturned many of the older orthodoxies. The Cambridge History of Japan provides us with an unique chance to take stock. Here I will consider the four volumes covering the period from the twelfth to the later twentieth century.

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Árnason, Jóhann Páll. "Civilizational Aspects of Japanese History: Continuities and Discontinuities." HISTORICKÁ SOCIOLOGIE 13, no. 2 (November 29, 2021): 105–32. http://dx.doi.org/10.14712/23363525.2021.20.

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This paper discusses the merits and problems of civilizational perspectives on Japanese history, with particular reference to the task of combining a comparative approach with valid points made by those who see Japan as a highly self-contained cultural world. After a brief consideration of Claude Lévi-Strauss’s reflections on Japan, the central section of the paper deals with Shmuel Eisenstadt’s work. His conception of Japan as a distinctive civilization characterized by pre-axial patterns is rejected on the grounds that the native mode of thought which he proposes to describe is more plausibly interpreted as an offshoot of Chinese traditions, although a notably autonomous and historically changing one. The transmission of Daoism to Japan, although much less explicit than the reception of Confucianism and Buddhism, was of crucial importance. That said, Eisenstadt’s concrete analyses of Japanese ways to transform foreign inputs are often detailed and insightful, and his comments on the relationship between culture and institutions raise important questions, although they must in many cases be reformulated in more historical terms. The paper discusses the genesis, dynamics and collapse of the Tokugawa regime (1600–1868), and concludes with reflections on Japanese modernity, up to and including its present crisis.

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27

Lebra, Takie Sugiyama. "Is Japan an Ie Society, and Ie Society a Civilization?" Journal of Japanese Studies 11, no. 1 (1985): 57. http://dx.doi.org/10.2307/132228.

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28

Keith, Jeffrey A. "Civilization, Race, and the Japan Expedition's Cultural Diplomacy, 1853-1854*." Diplomatic History 35, no. 2 (March 7, 2011): 179–202. http://dx.doi.org/10.1111/j.1467-7709.2010.00945.x.

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29

TONOOKA, CHIKA. "REVERSE EMULATION AND THE CULT OF JAPANESE EFFICIENCY IN EDWARDIAN BRITAIN." Historical Journal 60, no. 1 (May 16, 2016): 95–119. http://dx.doi.org/10.1017/s0018246x15000539.

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ABSTRACTThis article considers a particular moment in world history when an instant of epoch-making triumph in the non-West – Japan's defeat of Russia in 1905 – coincided with a period of intense national anxiety in Britain in the wake of the South African War (1899–1902). One outcome of this historical intersection was the emergence in Britain of a euphoric ‘cult of Japan’ that saw many Edwardians, obsessed with the idea of ‘efficiency’, deploy Japan as both a referent for British shortcomings and a model for reform. The article asks why proponents of ‘efficiency’ – most of them ardent imperialists – deemed it acceptable, even strategically advantageous, in such domestic debates to draw upon examples from Japan – an ‘Oriental’ race and former protégé – in apparent contradiction of Western supremacism. The article contends that Britain's emulative attitudes were underpinned by an emergent plural conception of ‘civilization’, which appraised Japan's attainment of civilization as consistent with Western standards whilst at the same time recognizing elements of Japanese particularity – an outlook that justified reciprocal learning.

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Tonuma, Koichi. "Whither 21st century urban civilization: Dystopia or utopia?" Ekistics and The New Habitat 69, no. 412-414 (June 1, 2002): 26–30. http://dx.doi.org/10.53910/26531313-e200269412-414382.

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The author, Professor of Planning at Waseda University, Tokyo, is currently Chairman of the townscape design committee of Tokyo Metropolitan Government and also Vice-President of the World Society for Ekistics (WSE). Dr Tonuma is the author of a book entitled Japan in the 21st Century with emphasis on planning for residential surroundings, and of numerous articles, some of which have also been published in Ekistics. The text that follows is a revised and edited version of a paper presented by the author at the WSE Symposion"Defining Success of the City in the 21st Century," Berlin, 24-28 October, 2001.

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Ōkubo, Takeharu. "International Law and its Influence on Diplomacy in the Late Nineteenth Century Japan." Mirai. Estudios Japoneses 3 (July 5, 2019): 23–33. http://dx.doi.org/10.5209/mira.64980.

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In 1853 United States warships led by Commodore Matthew Perry (1794-1858) came to Japan to negotiate a commercial treaty. This event had suddenly thrust late-nineteenth-century Japan into a web of relations with the Western nations, and as a result, European international law was a topic of particularly urgent concern including some normative philosophical questions: What is Civilization? What are the rules in international relations? What are the differences with the existing order in East Asia?

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Chandra, Vipan. "China, Korea and Japan: The Rise of Civilization in East Asia." History: Reviews of New Books 23, no. 2 (January 1995): 51–52. http://dx.doi.org/10.1080/03612759.1995.9950955.

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33

Takechi, H. "History of prostheses and orthoses in Japan." Prosthetics and Orthotics International 16, no. 2 (August 1992): 98–103. http://dx.doi.org/10.3109/03093649209164319.

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Until the first contact with European civilization in 1543, prostheses and orthoses were not seen in Japanese medical history. Some physicians and surgeons who studied medicine in the Dutch language understood about prostheses and orthoses before the opening of the country in 1868. From 1868 to the end of World War II (1945), prostheses and orthoses were influenced by German orthopaedic surgery. From the latter half of the 1960s the research and development of these have been advanced, because of the establishment of a domestic rehabilitation system, international cultural exchange and economic development.

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Fraleigh, Matthew. "TRANSPLANTING THE FLOWER OF CIVILIZATION: THE “PEONY GIRL” AND JAPAN'S 1874 EXPEDITION TO TAIWAN." International Journal of Asian Studies 9, no. 2 (July 2012): 177–209. http://dx.doi.org/10.1017/s1479591412000022.

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This article examines available narratives and modes of representation concerning “civilization” and “savagery” in the early Meiji proto-colonial discursive sphere. It focuses on a major event in the 1874 Taiwan Expedition: Japan's capture and attempted assimilation of an orphaned aboriginal girl. Through an analysis of Japanese newspaper reports, woodblock prints, illustrated books, and commercial photography, this article argues that alongside the well-characterized “rhetoric of aboriginal savagery” that exaggerated the otherness of Taiwanese indigenes, there developed a synergistic “rhetoric of aboriginal civilization” that emphasized the indigenes' capacity for transformation. This mode of representation stressed not the aboriginals' alterity but rather their latent affinity to Japan. According the aboriginal a measure of temporality, the rhetoric of aboriginal civilization formed an indispensable counterpart to the rhetoric of aboriginal savagery: one that affirmed the campaign's “civilizing” component by demonstrating its viability.

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Tonuma, Koichi. "Globalization, world habitat and Japanese identity: From 20th century machine-to 21st century global environment-oriented civilization." Ekistics and The New Habitat 73, no. 436-441 (December 1, 2006): 43–53. http://dx.doi.org/10.53910/26531313-e200673436-44196.

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The author, Emeritus Professor at Waseda University, Tokyo, is currently Chairman of the Board of the Research Institute for Urban and Environmental Development, Japan (UED). Dr Tonuma is the author of a book entitled Japan in the 21st Century with emphasis on planning for residential surroundings, and of numerous articles, some of which have also been published in Ekistics. He is a former Vice-President of the World Society for Ekistics. The text that follows is a revised and edited version of a paper presented by the author at the WSE Symposion"Globalization and Local Identity, " Hikone, Japan, 19-24 September,2005. He has pursued the theme of this paper in research published in Japanese in the UED Report, January 2007, and is currently researching habitability zones and Ecumenopolis.

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Kozhan, A. A., B. M. Bozhbanbaev, Y. N. Оsserbayev, and T. K. Dosaliyev. "The importance of the Japanese model in the civilizational development of Кazakhstan." Bulletin of the Karaganda university History.Philosophy series 113, no. 1 (March 30, 2023): 196–207. http://dx.doi.org/10.31489/2024hph1/196-207.

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The Kazakh state, which has achieved independence, faces the task of preserving national archetypes and making them compatible with the values of modern worldcivilization. For Kazakhstan, there is a danger of getting stuck under the cover of globalization, under the influence of many religious influences that cause cultural decline, entering the modern era of globalization. Today, Kazakh culture needs to choose a path based on the traditions of the nation within the framework of civilization, or the process of mass culture. The purpose of the article is to study the experience of foreign countries for Kazakhstan, which today sets the task of becoming one of theadvanced, competitive countries of the world. In particular, to consider the logic of the civilizational development of Japan, which was able to reproduce a kind of model of the dynamic development of modern society in the conditions of technological progress and informatization. At the same time, it is important that Japan, in the context of globalization, has managed to maintain a balance in preserving the identity, traditions and innovative trends of culture. Kazakhstan, which has its own characteristics, also creates a model of its development in the conditions of post-totalitarian transformations. Programs aimed at preserving the national cultural heritage are being successfully implemented in Kazakhstan today. At the turn of the XX-XXI centuries, there was a need to effectively create a new image –a full-fledged part of the civilized world, an advanced innovative country combined with the successful use of centuries-old history and loyalty to spiritual traditions. To do this, it is necessary to harmoniously combine the achievements of modern civilization, from technological innovations to political institutions, with the values of traditional ethnoculture.

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Dündar, A. Merthan. "Atatürk and Japan." GLOBAL PERSPECTIVES ON JAPAN, no. 7 (March 31, 2024): 105–18. http://dx.doi.org/10.62231/gp7.160001a04.

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Mustafa Kemal Atatürk, the founder of the Republic of Türkiye, and Emperor Mutsuhito (Meiji), the architect of modern Japan, are two important leaders who tried to bring their countries, (which had experienced great social, economic, and political traumas), to the level of developed countries with the revolutionary innovations they introduced by restructuring their administrative systems. Western civilization has undoubtedly set a great example for this path of innovation. Following Meiji Japan’s success on the road to Westernization, its transformation from a poor and powerless country into a powerful country with industry, economy, know-how, and even an army, along with its defeat of first China (1894-1895) and then Russia (1904-1905) in war, influenced Atatürk, like many other intellectuals of the period. Today, based on some of Mustafa Kemal’s writings about the Russo-Japanese War, it is claimed that he had great sympathy for Japan and used Japan as an example when carrying out his revolutions. It is also claimed that Atatürk learned Japanese and even had the Tokyo Mosque built. In this study, Atatürk’s views on Japan and whether Japan served as an example in the Turkish revolutions will be discussed in light of the available information and documents.

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Yasuda, Yoshinori. "Japan Society of Material Cycles and Waste Management for the Future Civilization." Material Cycles and Waste Management Research 27, no. 5 (September 30, 2016): 317–18. http://dx.doi.org/10.3985/mcwmr.27.317.

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39

Gozzi, Gustavo. "History of International Law and Western Civilization." International Community Law Review 9, no. 4 (2007): 353–73. http://dx.doi.org/10.1163/187197407x261386.

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AbstractThis paper discusses the origins 19th-century international law through the works of such scholars as Bluntschli, Lorimer, and Westlake, and then traces out its development into the 20th century. Nineteenth-century international law was forged entirely in Europe: it was the expression of a European consciousness and culture, and was geographically located within the community of European peoples, which meant a community of Christian, and hence "civilized," peoples. It was only toward the end of the 19th century that an international law emerged as the expression of a "global society," when the Ottoman Empire, China, and Japan found themselves forced to enter the regional international society revolving around Europe. Still, these nations stood on an unequal footing, forming a system based on colonial relations of domination. This changed in the post–World War II period, when a larger community of nations developed that was not based on European dominance. This led to the extended world society we have today, made up of political systems profoundly different from one another because based on culture-specific concepts. So in order for a system to qualify as universal, it must now draw not only on Western but also on non-Western forms, legacies, and concepts.

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Usui, Hiroyuki. "Interlinguistics and Esperanto studies in the social context of modern Japan." Language Problems and Language Planning 32, no. 2 (June 6, 2008): 181–202. http://dx.doi.org/10.1075/lplp.32.2.06usu.

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This paper is an effort to situate interlinguistics and Esperanto studies in the social context of modern Japan. The origin of interlinguistic ideas in Japan was distinct from developments in Europe, in that English functioned as the bridge language to learn Western civilization from the very beginning of Japan’s modernization, while it was the lack of a suitable regional lingua franca that motivated the Europeans to search for a planned language. After the examination of some Japanese pioneers in interlinguistics, the main focus will be upon diverse traditions of Esperanto studies in Japan. These include the endogenous (inward-looking) tradition, socially engaged interlinguistics, the post-war ambivalence of the Esperanto movement toward scientific theorizing, and the gradual rise of macro-sociolinguistic approaches from the 1990s.

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Tripathi, Prof Shubhra. "Sinitic Influence in India: Perspectives and Future Prospects." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 9. http://dx.doi.org/10.24113/ijellh.v8i6.10627.

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It is a well-established fact that during the ancient period Indian culture exercised a considerable influence on China, mainly through the spread of Buddhism. Later, with the passage of time, Sinitic culture spread to regions that are now known as Japan, Korea, and Vietnam, etc. on almost the same lines. Since it is beyond the scope of this paper to discuss the spread of Sinitic civilization all over the world, I shall confine myself to the spread of Sinitic civilization and culture in India. It is interesting to see how these two ancient civilizations, India and China have interacted and spread their cultural influence on each other, quietly and unobtrusively, unlike the western culture, which spread through the force of colonialism, often accompanied with violence and bloodshed. Even a cursory study of Sino-Indian interactions since ancient times will reveal the exhaustive spread of Indian thoughts and ideas on Buddhism, Ayurveda, astronomical axioms of Aryabhatta, Indian numerals including “0”, and martial art techniques of Bodhidharma etc. in China. Also, Sino-Indian trade and cultural interactions on the Silk Route, visits of Chinese scholar –pilgrims like Xuanzang and Fa Hien to India, establishment of Tamil merchant guilds in medieval South China etc. are historical facts which cannot be denied. However, one wonders, when all these were happening, what was the state of Sinitic influence on India? Was the process only one way, i.e. Indian influence on China and not vice versa? If Chinese culture and civilization influenced India, then how did they spread and to what extent? Lastly, and most importantly, what is the future and significance of Sinitic cultural influence in India? This paper attempts to answer these questions.

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SINIAWER, EIKO MARUKO. "Liberalism Undone: Discourses on Political Violence in Interwar Japan." Modern Asian Studies 45, no. 4 (August 12, 2010): 973–1002. http://dx.doi.org/10.1017/s0026749x09000067.

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AbstractDuring the 1920s, liberal intellectuals in Japan took up their pens to express concerns about the proliferation of violence in political life. Political violence, they feared, was eroding Japanese civilization and culture, degrading constitutional government, and fomenting disorder and instability. Such anxieties encouraged ‘statism’ in their thinking, as a number of liberals called upon the state to provide order and security, without considering who was to police the state. This paper argues that Liberalism was undermined by this trust and authority endowed to the state and was undone, not just by state oppression, but by liberals themselves at the level of democratic practice.

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Popov, Sergei. "Analysis of the energy policy establishment: the case of East Asia." E3S Web of Conferences 77 (2019): 01003. http://dx.doi.org/10.1051/e3sconf/20197701003.

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The energy infrastructure is a complex and evolving technical system, vital for the very existence of modern civilization. The example of Japan highlighted the main actors and considered the basic mechanisms of energy policy as an institution for the development of energy supply systems at the national and sub-national levels. The knowledge of such institution is important for monetizing Russia’s energy resources, considering East Asia as leading energy import market. The article analyse energy policy formation on the example of Japan as economy with the most mature energy institutions among other East Asian economies, and implications to the prospective energy export from the Russian Federation.

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Robertson, Roland. "S.N. Eisenstadt: A sociological giant." Journal of Classical Sociology 11, no. 3 (August 2011): 303–11. http://dx.doi.org/10.1177/1468795x11406029.

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This paper considers the work of Shmuel Noah Eisenstadt mainly in the perspective of the author’s specific encounters with his work, in the course of which Eisenstadt’s work is compared with that of Talcott Parsons. There are several aspects of this programme. First, brief attention is given to the biographies of Eisenstadt and Parsons; second, their styles and approaches to sociological analysis are compared and contrasted; third, the subject of their somewhat different approaches to what I will call globality is raised, against the background of Eisenstadt’s great reliance on the later work of Karl Jaspers and the somewhat problematic issue of civilization(s). The discussion of Eisenstadt’s deployment of Jaspers’ insights is explored with particular reference to the former’s Japanese Civilization. Often regarded as the graveyard of comparative sociology, Eisenstadt’s attempt to place Japan in a comparative context is, in a number of respects, the consummation of his life’s work, though he had many years yet to live. The paper concludes with a question concerning whether global consciousness has superseded, or transcended, the contrast between differential modernization and global civilization.

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Silakova-Makarova, S. A., and L. A. Gajnullina. "Gajnullina Lyajlya Ajdarovna – Senior lecturer at the Department of Altaic Studies and Sinology." Orientalistica 5, no. 3 (September 29, 2022): 603–13. http://dx.doi.org/10.31696/2618-7043-2022-5-3-603-613.

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This article deals with the study of the cultural influence of Chinese civilization on the cultural developments in the Korean Peninsula in antiquity. Chinese civilization, which originated long before the cultures of neighbouring countries, considerably influenced the formation of the political and social systems and also culture, life, beliefs and everyday life in the countries adjacent to China. Although this topic has received attention several times, however, the specific research interest of the authors is to focus on the influence of Chinese culture on the bronze foundry production of Ancient Korea. In particular, this is the production of funeral bronze mirrors, which were originally used by both the Chinese and ancient Koreans for religious and cult purposes. The authors have traced the direct influence of the Chinese bronze casting technique on the development of bronze casting art in the ancient Korean proto-states. This indicates an obvious cultural influence of the neighbouring civilization. The authors used items from the museums of the Republic of Korea, Russia and Japan.

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Duarte, Rui FGP, Monicha Awang, Syaiful Anwar, and Editha Praditya. "The Motivations Behind the Pearl Harbor Attack: A Focus on Energy Security." International Journal of Progressive Sciences and Technologies 38, no. 1 (April 8, 2023): 37. http://dx.doi.org/10.52155/ijpsat.v38.1.5211.

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Japan attacked to Pearl Harbour had been happened in December 1941. There some conclusion had been founded. Regarding to Japan, there are five reasons: economic reason, financial reason, expanding living space, securing from political domestic unrest, and to win the war speedily. However, the war is a pragmatical choice of Japan and heavily motivated by energy security agenda. Therefore, even they saw to probability to win the war was low, they still committed to have the war. For the US, the reasons to wage war to Japan was more than the anger of Pearl Harbour being devastated, it was a political justification to keep the global domination, especially toward Japan’s steady of growth and expansion. The reason of war is still relevan today as there is some similarity of great powers competitions. Therefore, it needs to be taken as the important lesson learned, in order to make war as history only to the human civilization and maintaining world peace and security.

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Marković, Ljiljana. "Japan, the First Quest of Modernization in East Asia." European Review 23, no. 3 (June 2, 2015): 421–25. http://dx.doi.org/10.1017/s1062798715000095.

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In 1868, Japan embarked on its unique journey to become a modern country that was deemed successful and advanced by Western standards. But what characterized Japanese civilization at the outset of this quest and how did the makers of modern Japan conceptualize their goals? To answer this question, we will look at the long tradition of the Mito School, with special attention for the works of the Later Mito School, and to the thinkers and practitioners of the Bakumatsu and Meiji periods. This shall enable us to determine the aim, the nature and the success of Japan’s quest for its own path to modernization. The dissemination of the paradigm of modernization thereby attained to Korea and China shall be followed through and evaluated.

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Yonemoto, Marcia. "The “Spatial Vernacular” in Tokugawa Maps." Journal of Asian Studies 59, no. 3 (August 2000): 647–66. http://dx.doi.org/10.2307/2658946.

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As key components of the “peculiar metaphysic of modernity,” geographers in nineteenth-century Japan began to remap the world in the name of science and “civilization” (Mitchell 1991, xii). What is often overlooked in this equation of the map with modernity, however, is Japan's history of mapmaking before the modern period. Although the earliest imperial governments in Japan practiced administrative mapmaking on a limited scale beginning in the seventh century, it was only during the reign of the Tokugawa shogunate (1603–1868) that comprehensive land surveying and mapmaking by the state were standardized and regularized. The Tokugawa ordered all daimyo to map their landholdings in 1605; these edicts were repeated numerous times, such that by the early nineteenth century the bakufu had organized five countrywide mapmaking and surveying projects, and produced from those surveys four comprehensive maps of Japan.

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Baker, Don. "Confucianism and Civilization: Tasan Chŏng Yagyong’s Views of Japan, the Ryūkyūs, and Tsushima." Korean Studies 40, no. 1 (2016): 43–57. http://dx.doi.org/10.1353/ks.2016.0001.

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Park, Seo-Hyun. "Changing Definitions of Sovereignty in Nineteenth-Century East Asia: Japan and Korea Between China and the West." Journal of East Asian Studies 13, no. 2 (August 2013): 281–307. http://dx.doi.org/10.1017/s1598240800003945.

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The arrival of Westphalian sovereignty principles in nineteenth-century East Asia was not a uniformly transformative “shock” as commonly assumed. The Sino-centric order did not suddenly disappear; rather it lingered and evolved in a gradual and contested process of change. I argue that enduring domestic understandings of sovereign autonomy affected how Westphalian sovereignty was interpreted in Japan and Korea. Even as the regional structure shifted from regional hierarchy under China to a Western-led international state system, the lens of hierarchy—the long-standing sense of vulnerability and the need to attain autonomous status in a world of great powers—remained unchanged. In addition, each ruling regime in East Asia attempted to reconcile Westphalian sovereignty with existing diplomatic practices to protect its own interests within the Sino-centric order, which resulted in a new hybrid system of interstate relations encompassing notions of both equality and civilizational hierarchy. Within each country, contestation on sovereignty occurred in multiple stages, driven by existing security relationships and changing domestic politics debating the competing standards of civilization in the region.

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