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Asian Civilization PDF
Asian Civilization PDF
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Asia, a Civilization
in the Making
Masakazu Tamazaki
[106]
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Asia, a Civilization in the Making
AMBIGUOUS ASIA
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Masakazu Yamazaki
CIVILIZATION AS UMBRELLA
To repeat: there has never been an Asian, let alone East Asian,
sphere of civilization. Western civilization is dominant in Europe and
North America, but Asia has known only the individual national and
ethnic cultures and civilizations that have arisen in areas of the region.
Western civilization, whose beginnings I place toward the end of
the eighth century a.D., created a world that contained different na
tionalities while transcending national identity. Earlier civilizations,
by contrast, whether Greek, Judaic, or Chinese, were essentially eth
nic or national and maintained their identity through unity. Customs
and forms adopted from the outside were fused with traditional pat
terns, never acknowledged as a foreign presence. Everyone and every
thing outside the group was relegated to the realm of the "barbarous,"
beyond the civilized pale.
From Constantine until the latter part of the eighth century, the
dominant force in the West was Christianity, which fused the Judaic
and Hellenic traditions and, thanks to extensive trade and the use of
Latin as the official language, constituted a unified sphere of civiliza
tion. But toward the end of the eighth century, as Charlemagne con
solidated his emipire, Islamic control of Mediterranean trade routes
forced fundamental changes in the West. Denied any chance at pros
perity through commerce, the West became an agricultural society
based on large landholdings. This system of land ownership gave rise
to decentralization, leading to dual rule by powerful princes and the
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Asia, a Civilization in the Making
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Masakazu Yamazaki
forms, and ideographic writing, but their impact was on the same order
as, say, French civilization's on the Germans, in no way tantamount to
the framework a world civilization provides. Although the use of
Chinese ideograms is widespread in neighboring nations, it failed to
progress beyond mimicry into the universalization of the civilization;
even today, Japanese politicians are reportedly embarrassed when they
sign Sino-Japanese diplomatic agreements
Asia has known diverse with brush and ink, as their ancestors learned
to do from the Chinese.
civilizations, never The Chinese, for their part, were gener
an Asian civilization. ally allergic to outside cultural influences and
were particularly reluctant to credit alien
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Asia, a Civilization in the Making
Buddhist civilization could have become Asia's world civilization.
Born in India but disowned there, Buddhism spread to China, north
eastern Asia, and Southeast Asia, establishing itself as a religion
shared by many ethnic groups. But it has left no indelible mark in the
Malay Peninsula or Indonesia, and has been emaciated in China and
Korea under the Confucian onslaught that began in the fifteenth cen
tury. Buddhism has managed to retain some hold on Japan and part
of Southeast Asia, but the two centers have little contact, and the
faith survives in Asia at large only as a localized religion. The history
of Buddhism, in fact, illustrates how difficult it is for any civilization
without an ethnic proprietor to attain dominance and for any dual
structure of civilization to take root in Asian soil.
Strangely enough, a prototype of a dual structure was once firmly
in place in the early monoethnic Japanese civilization. From time im
memorial into the modern era, the Japanese regarded Chinese civi
lization not as another national civilization but as a world civilization
and were painfullv conscious that their own civilization occupied a
subsidiary position. Few, however, had set
foot in China, and their knowledge of the The entire fabric of
civilization was limited to Chinese charac
ters and other imported traits and institu society is being geared
tions. They failed to appreciate that Chinese toward modernization.
civilization was a living national civilization,
mistaking it for a supranational world civi
lization. Thus they yielded tamely to Chinese influences, and saw
themselves as an alien presence tolerated within the supposedly uni
versal civilization. This mindset may well have facilitated Japanese
acceptance of Western civilization in the nineteenth century. If ex
posure to a strange civilization does not set off alarms warning of im
minent clashes but is instead taken as an invitation to share in com
mon property, the recipient nation will naturally be more open and
tolerant than it would otherwise be.
The dual structure of rule and language in the West significantly
aided the acceptance of Arab civilization that started the West on the
path of modernization as far back as the twelfth century. When
Spaniards and Italians first encountered Arab civilization, they would
have subconsciously placed it on the same level as Western world civ
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Masakazu Yamazaki
MORNING IN ASIA
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Asia, a Civilization in the Making
Looking at the region for common factors that might have made
such a transformation possible, the secular tolerance of Asian reli
gions, or the weakness of what is fashionably called fundamentalism,
stands out. Asia has had its share of ascetics and spiritual disciplinar
ians, but they have never joined the establishment. Religions that de
veloped elsewhere tend to slacken in their precepts when they arrive
in East Asia. Hinduism as practiced in Bali has reduced the caste sys
tem to a mere skeleton, and farmers are permitted to raise hogs for
food. Islamic strictures against images and public entertainment,
which have led to the closing of movie theaters in Saudi Arabia, are
breezily dispensed with in Indonesia, and shadow puppet shows and
traditional game Ian orchestra music are all the rage.
During the Middle Ages Europeans and Asians alike looked
down on commercial profits, and ascetic renunciation of the world
was the ideal. But an emphasis on diligence, if not financial gain, is
detectable in East Asian religions. By the sixteenth century com
merce and its profits were seen as legitimate in Japan and China, and
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Masakazu Yamazaki
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Asia, a Civilization in the Making
tion: for the Chinese merchant, the secular moral value of open and fair
dealings with customers and suppliers became a transcendental passage
to heaven. The modern character of Japanese merchants of the period
was even more pronounced than that of their Chinese counterparts.
They strove to gain a reputation for honesty and trustworthiness, lived
frugally, regarded their calling as given by Providence, and took pride
in their business because it benefited the nation.
Why East Asians nurtured religious tolerance of the secular and a
view of secular activity as akin to religious is not easy to explain. One
possibility is that East Asia, along with the Protestant West, which
underwent an almost identical ideological evolution, is located far
from the centers where the ancient religions were born, and that the
religions grew less dogmatic as they spread. In any case, when mod
ern Western civilization encountered East Asia, it found civilizations
with which it had a strong affinity. Little wonder, then, that it could
serve as the framework for the integration of those civilizations.
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Masakazu Yamazaki
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Asia, a Civilization in the Making
This content downloaded from 95.183.200.251 on Thu, 16 Feb 2017 08:12:41 UTC
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Masakazu Yamazaki
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