Process of Changes in the Conception “<I>Risehin-Shusse</I>” in Meiji Japan

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  • 日本的「立身・出世」の意味変遷
  • 日本的「立身・出世」の意味変遷--近代日本の精神形成研究・覚書
  • ニホンテキ リッシン シュッセ ノ イミ ヘンセン キンダイ ニホン ノ セイシン ケイセイ ケンキュウ オボエガキ
  • Process of Changes in the Conception ^|^ldquo;Risehin-Shusse^|^rdquo; in Meiji Japan
  • 近代日本の精神形成研究・覚書

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I have been interested in analyzing the process of mental formation in Japan, and noticed that to analyze the process of Japanese mental formation means to analyze the consciousness on Risshin-Shusse of youth.<BR>This paper is a report of some of the results which I have been studying from the viewpoint described above. It has two aims. One is the description of some hypotheses on structure and function of Risshin-Shusse in Japan, and the other the verif ication of some of them.<BR>The outlines of the hypotheses, which I think of proving some other times, are as follows;<BR>(1) The conceptions “Risshin” and “Shusse” had different meanings originally. The former meant the self-realization or self help, to use the term of S. Smiles, and the latter the upward mobility of status or pyramid climbing, to use the term of V. Packerd.<BR>(2) These two conceptions came to have the same meaning through the Meiji period. Toward the end of Meiji, Risshin-Shusse meant the process of increasing the extent to which a person commits himself (Watakushi) to the establishment (Oyake).<BR>At about the same time, Shusse was divided into two kinds. One was the substantial Shusse, which was to gain high position, wealth, and prestige. The other was the ideal Shusse, which meant the acquisition of admiration from the person at the highest position (Emperor in Japan) without gaining substantial value.<BR>(3) And, Rissin-Shusse-ism functioned as a main drive to develop industry in Japan, as the protestant ethics had driven capitalism in Europe.<BR>Next, I verified some hypotheses by analyzing the historical data. As a result of the analysis, I found that after about the middle of Meiji period, the conception Risshin and Shusse changed gradually, and near the end of Meiji, the two concepts came to have the same meaning, that is, upward mobility of status without self-realization.

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