Bushido - The Soul of Japan - Inazo Nitobe The more you read, the stronger and more beautiful you become.

今日は新渡戸稲造「武士道」を見ていきましょう。新渡戸稲造の「武士道」： 仏教、神道、儒教などの東洋哲学から派生した古代の道徳体系「武士道」と、その日本人の価値観に現在も影響を与え続けている「武士道」について解説しています。武士道とは、「義」「勇」「仁」「礼」「正」「誉」「忠」の7つの徳目で構成される。本書は、日本の文化や歴史に興味がある読者や、価値観に基づいた生き方を求めている読者を惹きつける。また、武士道の究極の理想である「平和」について、勝海舟に代表される武士のエピソードを紹介し、リーダーシップに欠かせない「仁」「礼」「誠」を強調しています。(English) Today, let's take a look at Inazo Nitobe's "Bushido". Inazo Nitobe's "Bushido: The Soul of Japan" explores the ancient moral system of Bushido, derived from Eastern philosophies like Buddhism, Shinto, and Confucianism, and its ongoing influence on Japanese values. Bushido, the samurai code, consists of seven virtues: righteousness, courage, benevolence, courtesy, truthfulness, honour, and loyalty. The book attracts readers interested in Japanese culture and history or seeking a values-based way of life. It emphasizes benevolence, courtesy, and truthfulness as essential leadership qualities, shares samurai stories illustrating these virtues, and underscores the ultimate ideal of Bushido: peace, exemplified by Kaishu Katsu.

Bushido - The Soul of Japan - Inazo Nitobe The more you read, the stronger and more beautiful you become. 

A)

1)

Today I would like to introduce you to the Bushido of Inazo Nitobe (1862-1933), active from the Meiji to the Showa era.

This classic masterpiece introduced Japan's ancient moral system and civic thought.

Not only for those interested in Japanese culture, thought and history but also for those who want to acquire a strong and flexible mind, those who are looking for a way of life based on their values, and those who are looking for character. This book is a must-read for those who want to polish and age beautifully.

2)

Bushido, in a nutshell, is the moral code that samurai must follow.

The spirit of Bushido continues to influence the character, values and standards of judgement of the Japanese today.

3)

The author, Inazo Nitobe, was once featured on the Japanese 5,000 yen note, so many of you may know him.

However, in contrast to his fame, surprisingly little is known about his life, thoughts, background and purpose in writing Bushido.

4)

Today's content

Background knowledge

Bushido

1. Things more important than knowledge

2. Virtue that creates human charm

3. Bushido's ultimate ideal

5)

Background

He was born in 1862 in Morioka City, Iwate Prefecture. A few years later came the Meiji Restoration, and as the samurai era ended, Nitobe pursued an academic career.

At 13, he enrolled in the government-run Tokyo English School (circa 1885).

There, he studied English in particular, and through interaction with foreign teachers, he developed an interest in Christianity.

6)

In 1877, as a second-year student, he entered Sapporo Agricultural College, the forerunner of today's Hokkaido University, to learn about the land reclamation business inherited from his grandfather's generation.

Speaking of Sapporo Agricultural College, it is known that Dr Clark, famous for saying, "Boys, be ambitious", served as the first vice-principal.

As a leading figure in agricultural education, he was invited by the Japanese government to teach botany and English. He also conducted moral education based on Christianity, encouraging students to follow their conscience and act voluntarily and responsibly. It is said that he instructed people who could catch him to ring the bell.

7)

Dr Clark's stay was short, and he returned to his native United States when his second-grade class enrolled.

However, the ideas he left behind were passed on within the school, and seven students, including Nitobe, were baptised and lived as Christians.

Among them were the Christian thinker Kanzo Uchimura, who later wrote the world-famous bestseller "Representative Men of Japan(1908)," and the pioneering botanist Kingo Miyabe.

Known as the Three Geniuses of Sapporo Agricultural College, they became lifelong best friends.

8)

Around this time, however, Nitobe's eyesight began to deteriorate, and he developed a severe eye disease.

He also developed depression due to his anxiety and impatience.

Meanwhile, he receives a letter from his mother, who worries about her sick son and wants him to return to his hometown of Morioka.

He has been away from his parents since he was nine, so this is the first time he has seen his mother in ten years.

Nitobe's loneliness was supported by the faint memory of his mother, which was engraved in his childhood. She was the driving force behind his studies.

9)

But when he returned home, he found the body of his beloved mother.

Unfortunately, Nitobe was mistakenly on his way to Morioka with a telegram sent a few days earlier saying, "My mother is in a critical condition".

Too much grief overwhelmed the lonely young man, aggravating his depression and casting a deep shadow over his mind.

10)

Meanwhile, a letter arrives from Kanzo Uchimura, his best friend.

It contained words of comfort and encouragement for a friend who was deeply hurt by the death of his mother.

This prompted Nitobe to go to Tokyo to treat his illness.

He also received a book from his former teacher, whom he met again in Yokohama, which later became his favourite book.

11)

It was the "Philosophy of Costume" (SARTOR RESARTUS, 1833) by the British historian Thomas Carlisle.

It is said that Nitobe read this book 30 times in his life and realised his philosophy of life.

Thus, with the help of his invaluable friends and books, he overcame the tremendous grief of his life.

12)

In 1883, Nitobe's health improved, and he entered the University of Tokyo.

During his entrance interview, when asked why he wanted to apply, he replied:

"I want to be a bridge across the Pacific".

This is one of the most famous quotes of Inazo Nitobe.

B)

13)

Nitobe crossed the ocean to America and Germany a few years later to fulfil his remarkable dream.

After studying agricultural policy, economics and literature, he returned to Japan.

He was welcomed as a professor at Sapporo Agricultural College, his alma mater.

But he had too much work to do. He also lost his newborn child. And he got sick again. So he gave up all his jobs and returned to America to concentrate on his recovery.

14)

Living in a distant foreign country gave Nitobe the opportunity for deep reflection.

His life had been filled with excruciating pain and sorrow.

Amid this, his body and mind continued to wear out, and he faced them sincerely, asking himself many times how he should live from now on.

15)

One day he suddenly remembered a memory from some years ago.

It was a conversation with Professor Rabelais, a Belgian jurist he met while studying abroad.

During a walk, he asked:

"Are there no opportunities to learn about religion in Japanese schools?"

Nitobe replied, "That's right".

16)

Professor Rabelais stopped abruptly in surprise and said:

"You don't teach religion? Then how do you teach moral education to young people in your country?"

Nitobe was stunned that he could not immediately answer this simple question. We are certainly not taught religion or morality at school.

17)

"Then what do Japanese people use to judge good and bad?"

Nitobe, who was recovering, vividly recalled his conversations with Professor Rabelais and his feelings and realised that this question had not been answered.

At the same time, as one of the Japanese, he felt a burning sense of mission that the time had come to clarify what constituted Japan's moral code.

18)

And in 1899, he published a book from Philadelphia, USA, and showed the answer.

The title is "Bushido: The Soul of Japan."

After overcoming many hardships and sorrows, the book was finally completed. Within a few years of its publication, it was translated into German, French, Italian and other languages and became a worldwide bestseller.

19)

Nitobe, who regained vitality on this occasion, held successive professorships at Kyoto University and the University of Tokyo. Later, he was elected Assistant Secretary-General of the League of Nations.

Until he died in 1933 at 71, he continued to work for international peace as a bridge between Japan and the rest of the world.

That's where his background ends.

This is where his text begins.

20)

The first theme is that things are more important than knowledge.

Bushido is a unique flower that blooms in Japan, just like the cherry blossom symbolises our country.

It's not the archaic morality preserved in the specimen room of history.

They live on in our hearts as objects of power and beauty.

We call the rules or moral principles that samurai must obey Bushido. It has several sources.

21)

First and foremost is Buddhism.

Buddhism gave us a calm acceptance of fate and quiet obedience. In particular, it taught the samurai to keep their minds clear and not to be attached to life, no matter what danger or misfortune befell them.

22)

The second source is the ancient Japanese "Shinto".

Loyalty to the lord, respect for one's ancestors and filial piety to one's parents were all introduced into Bushido through the teachings of Shinto.

The samurai, who valued honour, sometimes displayed arrogance, but they were restrained by the patience and devotion that Shinto loved.

23)

And the third source of Bushido is Confucianism.

The teachings of the Chinese thinker Confucius are the richest source of bushido morality. The political character of Confucius, who was calm, gentle and well-versed in worldly affairs, was very suitable for the samurai of the ruling class.

24)

Another Chinese philosopher, Mencius, brought the further appeal.

Men of character and compassion particularly liked his democratic theories.

However, the book was long banned as a dangerous idea that would destroy the feudal social order of the time.

Nevertheless, the samurai adopted the writings of Confucius and Mencius as their textbooks for life and cited them as the highest authority when arguing.

25)

However, as the saying goes, "He doesn't know the Analects of the Analects. (It means that he knows a theory without being able to apply it)", those who only knew the classics of these two men as knowledge did not receive the respect of those around them. Instead, they were the object of contempt.

This is because Bushido valued action more than knowledge.

This idea is derived from the Chinese thinker Wang Yangming (1472-1529, Confucian scholar of the Ming Dynasty in China), who proposed that all knowledge should be matched with concrete daily actions.

C)

26)

Bushido is the moral principle of Japanese children, and if you trace it further, you will end up with some oriental philosophies.

27)

I will organise the content here.

Bushido was not created by the samurai in battle but originated in Eastern thought, such as Buddhism, Shinto and Confucianism.

Specifically,

Buddhism

Don't fight fate

Remain calm in times of crisis and disaster

Don't cling to life

Shinto

Loyalty to the Lord

Respect for ancestors

Filial piety towards parents

Confucianism

Morality (teachings of Confucius, Mencius)

Chigyo Unity (teachings of Wang Yangming)

28)

Seven Virtues of Bushido

1. Righteousness

The right way to be human

To judge correctly what should be done

2. Courage

To see justice and do nothing is not courage.

Courage to do what is right

3. Benevolence

Virtue required of a king

Love, tolerance, compassion

4. Courtesy

Show compassion for others

Graceful, noble, no waste

5. Truthfulness

Don't lie, don't cheat

There is no second word for samurai

6. Honour

Pride (more critical than life)

Hate and fear, shame

7. Loyalty

Loyalty to the Lord

Courage to correct mistakes

29)

The first virtue is "Righteousness."

"Righteousness" is one of the most important virtues that can be said to be the foundation of the samurai spirit.

It's the right way to be human.

Specifically, despicable behaviour, dishonesty and other behaviours are despised as deviating from the right way to be human.

Among the virtues of a child is the ability to judge correctly what one should do.

30)

For example, let's say that in front of you, a person who seems strong is bullying someone who appears weaker than you.

Do you turn a blind eye or take action to protect the person, such as being careful or calling for help?

In this case, it is necessary to have the virtue of 'righteousness' to judge which is the right choice.

However, even if we can make correct judgments based on such "Righteousness" as a person, the reality in front of us will not change unless we put it into action.

In other words, the one virtue of "Righteousness" is not enough, and it is essential to have another integrity in addition to it.

31)

This is the second "courage".

"Courage" is a virtue that is said to have a twin relationship with "Righteousness" and refers to the courage to do what is right.

Have you ever heard these words?

"Knowing what is right and not doing it is a lack of courage".

32)

This is a famous sentence from the Analects.

This is the teaching of Confucius, which includes the meaning of the warning:

"If you know it's right to do it, but you can't, it's because you don't have the courage".

Don't get me wrong, bravery in Bushido does not mean jumping in boldly against all odds.

It is about understanding your righteousness, the path you should take, and having the courage to do so.

32)

Tokugawa Mitsukuni (1628-1701), the second feudal lord of the Mito clan, said the following about the courage required of samurai.

"To live when it is time to live and to die only when it is. That is true courage."

In other words, to die for something you don't deserve is a wasted death; if you must live, you must live no matter what.

33)

Nitobe goes on to talk about the characteristics of a courageous person.

The mind of a brave man is always calm. Nothing frightens him; nothing disturbs his mind. Such a man remains calm even on the battlefield amid devastating disasters.

Earthquakes don't frighten him, storms put a smile on his face, and even when his life is in danger, he can compose poems and sing songs.

The sentences they create and the words they spit out have no confusion or hesitation.

Such a person is considered a great person worthy of admiration.

34)

Yes, I'll rest here for now.

It is said that when a person acquires the virtue of 'courage', his heart becomes more relaxed, and this comes to the fore.

It is said that even amid battle, superior warlords were always so relaxed that they could improvise a song with their opponents.

Of course, such a spirit does not come quickly.

It is nurtured by those who understand the value of such virtues and put them into practice, and it is honed by overcoming many trials.

A strong sense of justice and courage are essential to being a samurai.

In addition, a high character level is required regarding how one treats people and their attitudes.

D)

35)

These are the virtues of "Benevolence", "Courtesy", and "Truthfulness", which I will now introduce.

Now let's move on to the second theme, the virtues that create human attraction, and look closely at them.

Benevolence is the noblest and most royal of all human soul qualities.

To love, be tolerant, and have compassion, such a heart is required of a true leader.

36)

The English dramatist Shakespeare (1564-1616) once said:

"Benevolence is a better ruler than a crown".

Confucius and Mencius also point to 'benevolence' as the highest virtue to be possessed by those who rule the people.

Bushido is not only about strength and courage.

An authentic samurai can show compassion and mercy to those weaker than himself, those who have lost battles and those who have been oppressed.

37)

Let me introduce a Japanese person with the virtue of "Benevolence."

Those familiar with Japanese art may recognise this painting.

There is a monk on the back of a horse, looking backwards.

This man's name is Naozane Kumagai, and he was once a samurai who made people tremble just by mentioning his name.

38)

The Battle of Suma-no-Ura is one of the fiercest battles in Japanese history.

To succeed in this battle, Naozane looks around for enemies.

Then Naozane spotted a warrior on horseback trying to escape to a ship off the coast.

The man was wearing fine armour and carrying a sword, and Naozane knew immediately that he was of high rank.

39)

Naozane shouted. "How cowardly to turn your back on your enemy!"

The warrior immediately returned to the shore in response to Naozane's words.

He engaged in single combat, but Naozane quickly knocked him down.

In such cases, it was customary to avoid bloodshed as a matter of battle courtesy unless the opponent was of higher rank or equal skill.

40)

But he stubbornly refused, no matter how often I asked him to give his name.

Naozane was at a loss for words as he mercilessly removed his samurai helmet.

What was left was a beautiful young man in his mid-teens with an innocent look.

Naozane helped the young man to wake up. And his father, as if admonishing a child, said:

"Pretty young man, I cannot allow your blood to stain my sword. So please, run away before the enemy finds you".

41)

But the young warrior refused to flee. On the contrary, I asked him to cut off my head here for their honour.

A blade of ice shone above him. But his strong arms and his heart trembled.

At that moment, my child's image flashed through Naozane's mind.

His son also fought his first battle with the conch shell signal that day.

42)

The strong samurai desperately suppressed his emotions and begged him to flee again.

But the young man just shook his head.

Soon, he knew about 50 of my allies' troops were rushing in, making the ground tremble.

Naozane said, "That's it for now. Rather than be killed by a nameless human, I will kill your life and hold a memorial service for you after your death."

43)

At that moment, blades danced in the air and the area was stained red with the young warrior's blood.

When the battle was over, Naozane returned with glory. He had achieved extraordinary feats, but his honours and rewards were no longer worth anything to him.

Naozane gave up his name as a great samurai and became a monk.

He spent the rest of his life quietly practising Buddhism.

44)

OK, let's take a break here.

Nitobe quoted an exchange between Naozane and a young warrior to explain Benevolence, which is said to be the virtue of a king. It was unique content, but maybe you have heard it somewhere before?

45)

This is one of the famous scenes in the classic "Heike Monogatari", which depicts the battle between the Genji and Heike clans.

In the Muromachi period, Zeami's interaction between the two was recorded in a Noh play.

The name of the young warrior is "Atsumori Taira". He is a symbolic figure of the Heike.

Naozane, who was on the side of the Genji clan, showed the 'Benevolence of a samurai' when he defeated Atsumori.

46)

Of course, it can be said that the necessary conditions for being a leader include being superior in technique and power, being able to explain one's correct correctness, and acting without hesitation.

But suppose you can show respect and affection even to your enemies, as Naozane has demonstrated. In that case, you can become a great leader admired and respected by many people.

E)

47)

The fourth virtue is Courtesy.

Simply put, it's about caring about others and how you show it.

Some people may think that etiquette is very detailed and cumbersome.

However, specific rules of etiquette are designed to minimise waste and save unnecessary time and effort.

48)

In addition, Japanese people have a delicate sensibility that sees beauty in simple things without waste.

I have discussed Tenshin Okakura's "Book of Tea" in detail about tea.

The Book of Tea (茶の本, Cha no Hon ) A Japanese Harmony of Art, Culture, and the Simple Life (1906)

https://en.wikipedia.org/wiki/The_Book_of_Tea

49)

This virtue of "Courtesy" in this book raises a caution.

It means you must put your sincerity into it and not just act on the surface.

In other words, you must not lie or deceive the person. It would be best if you showed your respect.

The fifth virtue, Truthfulness, is essential.

50)

The warlord Date Masamune (1576-1636), known for his one-eyed dragon, left the following words during his lifetime.

"Excessive courtesy is an embarrassment."

In other words, doing more than necessary to win someone's favour is something that people without sincerity, in other words, cowards, do and cannot be called samurai.

51)

Furthermore, the willingness to lie or deceive was an expression of the weakness of the person's heart and was an object of contempt because it lowered one's value.

Therefore, as the saying goes, "There are no two words for a samurai." It is said that agreements between samurai were made verbally, and contracts were not exchanged contract as they are today.

52)

They put so much emphasis on honesty because they had values that were more important than their own lives.

This is the sixth virtue, honour.

The honour was the pride of a samurai, and what underpinned it was a sense of shame.

53)

From an early age, samurai were thoroughly instilled with the feeling that being embarrassed in front of others was wrong and terrible.

For example, if I did something like this, I would be laughed at, and if my name were dirty, I would use it when teaching and make them feel ashamed.

In other words, such an education in shame created the peculiar character of the samurai, who valued honour more than life.

54)

Finally, the seventh and last virtue is loyalty.

Simply put, it means loyalty to one's country or master.

Of course, loyalty here is not just about being a yes-man.

Those who bent their consciences or flattered themselves to please their lords were out of the question and were regarded as objects of contempt, even if they could not be placed on the windward side of the samurai.

If he thought his lord was wrong, he would do everything he could to correct the mistake, even at the risk of his own life.

55)

So far, I have explained the seven virtues required of a samurai.

Perhaps you've found a few things that also seem to influence your values.

Finally, I would like to introduce the message Nitobe wanted to convey through this book, entitled "The Ultimate Ideal of Bushido".

F)

56)

In Bushido, the sword was a symbol of soul and bravery.

It was, therefore, essential to know how and when and where to use it.

Those who wielded the sword unnecessarily were called cowards and looked down upon.

In the history of Japan, there was a man named Kaishu Katsu (1823-1899, samurai and politician at the end of the Edo period) during the turbulent period from the end of the Edo period to the Meiji Restoration, who is extremely important.

57)

At that time, bloody incidents such as assassinations and suicides were commonplace.

Meanwhile, he was in a position of authoritarian authority and was targeted for assassination several times.

However, Kaishu Katsu never wet his sword with anyone else's blood during his lifetime.

According to records, he is said to have told his friend this:

58)

I hate taking people's lives.

I let everyone go, no matter what kind of person they were.

I'm still alive in this era because I didn't cut down innocent people.

The sword at his waist was tied tightly, never to fall out.

Even if I am cut, I will not cut myself. I have lived with this determination.

59)

These are the words of a Bushido scholar in these turbulent times.

As the saying goes, "You win when you lose" True victory is not about completely crushing your opponent.

A victory won without shedding blood is the best victory.

In other words, the ultimate ideal of Bushido is peace.

60)

OK, let's take a break here.

Bushido is the moral code of the samurai whose profession is fighting.

For this reason, some people may feel a little uncomfortable with Nitobe's words that peace is the ultimate ideal.

However, if you pay attention to two words, he said when he was young, "I will become a bridge over the Pacific Ocean", and the subtitle of this book, "The Soul of Japan", the mystery is solved.

61)

In other words, instead of showing the strength of Japan as a country to the world, we should spread the spirit of Japan, that is, the thoughts and culture of Japan, and act as a bridge to the world for international peace. Contributing to this was Bushido for Nitobe.

That is why he invoked the name of Kaishu Katsu, a samurai who won the true victory without shedding blood, and appealed that peace was the ultimate ideal.

62)

More than 100 years have passed since the publication of Bushido, and its moral system is now a legacy of the past.

But it hasn't died out completely.

Bushido is still firmly rooted in the hearts of the Japanese people, just as we sometimes remember the beautiful ways of being and living as human beings.

Add info)

[Thomas Carlyle "Costume Philosophy" Beginning] 

https://www.mikanketsu.com/entry/2019/04/14/003000

The original title is Sartor Resartus. Semi-autobiographical prose of English thinker Carlisle. 1833-1834 work. Taking the form of an abridged translation of the work of the fictitious German university teacher Teufelsdreck, it regards the universe as a garment of the eternal spirit. It tries to explain everything on earth with its metaphor. Develops the author's critical and satirical view of society and history.

"No meanest object is insignificant; all objects are as windows, through which the philosophic eyes look into Infinitude itself."

"Considering our present advanced state of culture, and how the Torch of Science has now been brandished and borne about, with more or less effect, for five thousand years and upwards, how, in these times especially, not only the Torch still burns, and perhaps more fiercely than ever, but innumerable Rushlights, and Sulphur-matches, kindled thereat, are also glancing in every direction, so that not the minuscule cranny or dog-hole in Nature or Art can remain unilluminated,—it might strike the reflective mind with some surprise that hitherto little or nothing of a fundamental character, whether in the way of Philosophy or History, has been written on the subject of Clothes."

Add info)

Q1. What is "decide in the stomach"?

Why do you think Japan puts more emphasis on the stomach than the head and heart?

In Japan, there is a method of suicide called "Seppuku'' in which one cuts one's abdomen with a knife. There is a social significance in preserving not only one's own honour but also the honour of one's family by showing one's determination to take responsibility for oneself in the event of mismanagement.

Inazo Nitobe pointed out in Bushido, "an ancient anatomical belief that the human soul and affection dwell in the abdomen."

Example)

"decide in the stomach."

=

"make up your mind."

"set one's teeth."

"prepare oneself for the worst."

"prepare for anything."

"steel oneself"

A1-> "Decide in the stomach" is a Japanese expression that reflects the importance of determination and resolves in making decisions. It signifies that individuals should be firmly committed to their choices and prepared to face any consequences.

The emphasis on the stomach in Japanese culture, rather than the head or heart, can be attributed to the traditional belief that the stomach (or hara) is the centre of a person's physical and spiritual energy. The hara is considered the seat of one's emotions, thoughts, and willpower. This belief is rooted in Japanese martial arts, Zen Buddhism, and other cultural practices, where a strong and stable hara is essential for balance, focus, and inner strength.

The practice of Seppuku, a ritual suicide by disembowelment, is also linked to the importance of the stomach in Japanese culture. In feudal Japan, samurai would commit Seppuku to preserve their honour and family in the face of failure or disgrace. By ending their lives this way, they demonstrated their unwavering resolve and commitment to their principles.

In summary, the emphasis on the stomach in Japanese expressions and culture reflects the importance of determination, resolve, and inner strength in making decisions and facing challenges.

Q2. What do you think about this?

Buddhism

- Don't fight fate

- Remain calm in times of crisis and disaster

- Don't cling to life

In particular, when you say, "Don't fight fate", do you mean ", Go with the flow"? It means letting others decide your destiny and not deciding your own destiny. I think it's irresponsible.

What does teaching in Buddhism mean?

A2-> In Buddhism, the concept of "not fighting fate" is often associated with accepting the impermanence of life and understanding that certain events are beyond our control. However, it does not necessarily mean letting others decide your destiny or being irresponsible. Instead, it encourages individuals to develop a sense of stability and cultivate inner peace by acknowledging the transient nature of life and recognizing the limits of human control over external events.

The teachings of Buddhism emphasize the Four Noble Truths and the Eightfold Path as a way to overcome suffering and achieve enlightenment. The Four Noble Truths are:

The truth of suffering (dukkha)

The truth of the cause of suffering (samudaya)

The truth of the end of suffering (nirodha)

The truth of the path that leads to the end of suffering (magga)

The Eightfold Path is a set of principles that guide ethical conduct, mental discipline, and wisdom, including:

Right understanding

Right intention

Right Speech

Right action

Right livelihood

Right effort

Right mindfulness

Right concentration

Buddhism teaches individuals to take responsibility for their actions, cultivate compassion, and develop the wisdom to navigate the complexities of life. It encourages mindfulness and self-awareness, allowing individuals to make informed decisions and actively participate in shaping their lives.

[Masterpiece] Bushido - The Soul of Japan - Inazo Nitobe The more you read, the stronger and more beautiful you become. 

https://www.youtube.com/watch?v=QyzuNB9BqyI

[What is Bushido?] Inazo Nitobe explains "Bushido" in an easy-to-understand manner

https://mindsetsalon.net/nitobe-inazo-bushido/1478/

Tea Book｜Tenshin Okakura ~Superb Philosophy to Heal Daily Fatigue and Stress~ 

https://www.youtube.com/watch?v=OSYr21vzThM&t=0s

The Merchant of Venice by Shakespeare - "But mercy is above this sceptred sway."

https://sekihi.net/stones/27241