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『Analects and Business』（論語と算盤）, was written in the in Meiji period. The book is primarily composed of the lecture that Shibusawa Eiichi gave. He is known as “father of Japanese capitalism” and famous industrialist in Japan, who helped found more than four hundred corporations and five hundred charitable projects. Due to his contribution and performance for development of Japan, he was selected the design of new bill, which will be published in 2024. The TV drama 『晴天を衝け』 (大河ドラマ, NHK) is going to broadcast the program about him in 2021.

overview
竜門社(Ryumonsha), which was established by people who were proud of Shibusawa in 1886, published magazine called “Ryumon zasshi”. A member of the organization and editor 梶山彬(Kajiyama Akira) summarized the dictation of his lecture and wrote in this book in 1985. There are a lot of book summarizing Shibusawa’s words though, this book is one of the most popular one, which was written by. After that, a critic 守屋淳(Moriya Atsushi), who was born in Tokyo in 1965 and majored Chinese culture, translated the original book into modern language in 2010.

Background
Shibusawa visited Paris, as well as other European countries, in order to attend Pari Exposition in 1867 as attendant of 徳川昭武(Tokugawa Akitake) who 15th general 徳川慶喜(Tokugawa Yoshinobu)’ young brother, which he said it was the most effective trip in his life. Each country exhibited their production, he felt the big difference of development of industry and economy. He encouraged to study French so that he can gain knowledge and experience from this visiting. In his trip, he was impressed and inspired a lot of productions and systems in Europe. Then, he brought them back to Japan and contributed established many companies. Finally, the party including Shibusawa had to go back to Japan because Tokugawa shogunate was ended. Through the visiting, he realized that importance of telecommunications, development in industry, education, fiscal consolidation, charitable project, hospital, newspaper, business, and train. Japan needed to adopt the advanced system and culture in Europe. After the Meiji Restoration, Shibusawa became official of Ministry of Finance. At that time, highly education was supplied to only samurai. Commerce and industrial people did not get enough education even if the Western culture was imported to Japan and trade with other countries was flourished. He believed that training mental should not neglected even in the period civilization developed. However, Buddhism and Confucianism, which was precept of moral in Japan before, were lost during Meiji Restoration. If this goes on, business in Japan, which has no moral, would not work anymore. Therefore, he believed Analects, teaches how form good personality and mental and he regarded it as the practical lesson that is common to everyone, is quite effective for developing of Japan. Then, he tried to teach moral quoting analects to Japanese.

He spotted problems that capitalism and business had at that time, and he tried to put the lesson of analects in that system. This book introduces the framework in order to press down the chaos of capitalism with no moral. “Analects”; preach how to live and behave for good human and “Business”; means how to make more profits, were completely in the distance. The framework to harmonize these two different things was written in this book, overlapping the precept of Analects and his experiences. This book, which expresses Shibusawa’s economic philosophy, had been taken over by a lot of businessman who contributed developing in economy of Japan. Even now 21st century, this book have been emphasized continuously by many people.

Content
This book is mainly composed of 10 chapters: 1「処世と信条」(World and Creed), 2「立志と学問」(Risshi and Learning), 3「常識と習慣」(Common sense and Custom), 4「仁義と富貴」(Justice and Wealth), 5「理想と迷信」(Ideal and Superstition), 6「人格と修養」(Personality and Training), 7「算盤と権利」(Abacus and Right), 8「実業と士道」(Business and Shido), 9「教育と情誼」(Education and Affection), 10「成敗と運命」(Success, Failure, and Destiny).

1.	「処世と信条」[Analects] and [Business] seems very far each other, however, they are very close actually. Reason, truth, and profit are absolutely matched each other. The general 徳川家康(Tokugawa Ieyasu) of Tokugawa shogunate, which lasted about 200 years, regarded the precept of Analects as his motto. He deployed loyal subordinates around his castle and others at distant area to monitor other power. This system is so called the right person in the right place, which he succeeded to unify the whole country such a long time. However, there is intrigue behind this system to take hegemony in terms of politics, economy, and around society. Shibusawa praised the way that Tokugawa Ieyasu socialized the whole country, because this way came from percepts of Analects as well. He introduced 「蟹穴主義」（Crabs dig their hole as the same size their body）. Some people put too much confidence in their ability and desire beyond their them, but they tend to induce failures. He was asked to become Minister of Finance or President of bank, but he rejected because he entered business world once. In other words by 蟹穴主義, he dug the hole in business, so he could not get out of there. He insisted his role was contributing to development in business in Japan. He kept in mind to keep balance even if he behaves as he desires. He believed that everyone should do their own role for the society.

2.	「立志と学問」Risshi means making will. Making big will is like the framework of life, and small will, which should not be sticking out of the big one, is decoration. The importance of making will is to know yourself and decide plans accordingly. Shibusawa made will to be samurai when he was 17, because he wanted to participate to politics. However, he realized that the power of European countries comes from development of commerce and industry, so he became businessman. He said he made true will was made at that time. He even felt the previous will was from unknowingly himself and, regretted it was a wasting time. 3.	「常識と習慣」He interpreted “common sense” is that behavior can be always moderated not too much. Talking academically, understanding general humanity and public opinion, and processing things well keeping balance of 「知・情・意」(Knowledge, Affection, and Will). Knowledge is necessary to distinguish things good or bad. Affection is easing agent in terms of everything. Even he/she has enough knowledge, they can become too selfish not hesitating using others badly without affection. On the other hand, affection has a fault that people tend to do wrong way on the impulse of the moment. Therefore, will is significant to control too much emotion. The balance of these three things is really important. Custom is preoccupied good or bad, and which is also affected to surround people, so it would be better to take care custom. The reason why he/she cannot overcome bad custom is they cannot beat themselves. 4.	「仁義と富貴」Business is that commerce or production are gaining profit. However, according analects, true business should be based on moral for society, otherwise the business no longer lasts. Having strong will to make a big profit is naturally fine, but the moral always must be thought. Taking examples of this theory, in the Sou period in China, moral was emphasized for socialism. However, they denied making profit, which led losing citizen’s energy and declining nation’s power. As a result, Sou ended up uniformed by Mongolia. On the other hand, it is not right to become too selfish to make profit without thinking nation as China at that time and Yuan Dynasty. It also arrives at losing state authority after all. Point is that nation grows healthy for the first time when trying to make profit and following moral are interacted at the same time. 5.	「理想と迷信」Civilization such as science and chemistry have been evolving, which helps people live. However, the moral that is the most important thing for human, should not evolve or change even science and technology evolve rapidly. 6.	「人格と修養」To polish the personality, learning moral, gaining knowledge, and contributing to society are necessary. He respected to 西郷隆盛(Saigo Takamori) because of his good personality. Saigo would never lie and smooth over himself. He picked up another guy 松平容保(Matsudaira Katamori), who was assistant of some Tokugawa shogunate. He was quite genius in terms of study since he was young, but the defect of him was quick temper. He was always getting angry to others. However, even he rehabilitated that kind of personality by the time of his adult. Shibusawa took example of him to inform any kind of personality can change depending on the will. Shibusawa encouraged the youth generation, who have enough energy, to polish themselves earnestly not to be defeated by threatening and pressure. They need to form good personality and not just make themselves rich, but also contribute to abundant nation. As the way to improve personality, he introduced the precept of Confucius and Mencius. 「忠」（to be honest）, 「信」(to be trusted), 「孝悌」(to respect parents and senior). These should be emphasized and necessary in order to get the best moral;「仁」(to raise things healthy), and live in society. 7.	「算盤と権利」He talked one of the reasons to believe Confucianism. In the first place, Confucius was not religious person at the beginning, which is different to Christ and Buddha. He was believed by many people gradually after he died. Then, Shibusawa had doubts to Christianity and Buddhism because there were some miracles such as resuscitation of Christ. If miracle has to be accepted, we fall into superstition. But Confucianism has no superstition and such a miracle, which is the reason for him to believe in. He also talked about competition as important to do something hardly. But competition has two types good and bad. He recommended to challenge good competition and avoid bad one, having strong will that respects morals each other. Regardless the types of occupation, self-development should be done, and bad competition should be avoided. 8.	「実業と士道」Bishido is mainly composed of practices; 「正義」(Common Justice),「廉直」(Heart of gold),「義侠」(Spirit to help the week),「敢為」(Will to overcome difficulty),「礼譲」(Courtesy and Concession). Shibusawa was unsatisfied with Bushido slightly, because Bushido was only for Samurai not for people in commerce and industry, even if Bushido was the representative moral of Japan. The real public opinion cause this image that they did not have to learn moral except Bushi. Therefore, commerce and industrial men tended to seek temporary profit without taking care of moral. Western country realized that terrible situation and they would not trust Japanese easily in trade, which was a huge problem for Japan. He believed that Japanese should advance based of moral such as Bushido. Then, he emphasized that trust others and to be trusted are the most important thing for them. 9.	「教育と情誼」He lamented present education for youth. They were educated kind of obligatory, because of the system that everyone had right to get general education. But this system declined the passion to learning different to one long ago. Old education was that produce big talent even if only slightly, on the other hand, current education focuses teaching general one to many people. Old education had the strong relationship between teacher and disciple, which cannot be seen in current education. Benefit, easy to get knowledge more than before, can obtain from current way, however, it neglected to train mental. In other words, many students are studying for study. The purpose of study is training yourself, not rising in the world. He also believed education for women is necessary because women spent most of time with their child, which means educating women is producing excellent citizen. He criticized the opinion that women were inferior to men. He continued insisting that women should be given enough knowledge and moral as men does and help each other. 10.	「成敗と運命」As the saying goes, he emphasized “Do your best and let God do the rest.” People should do their own role that is matched to yourself with conscience and compassion. Japan is still behind western countries, even if Japan is developing rapidly, so we need to try our best to catch up those countries with brave heart that never be afraid failures. Finally, he concluded that success and failure are like trash, which is remained to human who did their best wholeheartedly. Sometimes, good person loses to bad person, but the difference of good and bad should be seen clearly in the long run. Therefore, we should try to make effort sincerely rather than evauating the success and failure. If so, we can make our lives valuable.

After these 10 chapter, 10 sayings that Shibusawa believed and small biography of Shibusawa Eiichi, including varieties of his story, are written.

Reference
Atsushi Moriya. (2010). Modern translation of [Analects and Business]. Chikuma Bunsho Sekimizu Nobukazu. (2018). The influence of Western Visiting of Shibusawa Eiichi. Chiba Shoudairongou 56(1), pp61-134.