Have Japanese Values Changed?

Behind the Scene | 日本人の価値観は変わった?

Have Japanese Values Changed?

The year 2015 marks the 70th year since the end of the Second World War. In these 70 years both Japan and the Japanese have changed greatly. Because of this, a discussion about Japanese values and the essential nature of Japanese people has begun once again. From the orderly conduct displayed during the Great East Japan Earthquake, to the honesty of people who bring lost money or property to the police, the well-developed morals of Japanese people have been admired by the people of the world. However, on the other hand, because of prewar militarism, some countries still view the Japanese as being an aggressive race. Well-known books that explore the essence of what it means to be Japanese include: “Bushido” by NITOBE Inazo and “The Dignity of the Nation” by FUJIWARA Masahiko. It is believed that the samurai code – which instructed samurai to give up their lives for their master as a matter of course – was instrumental in shaping Japanese values today. Before the war, citizens believed that it was their duty to sacrifice themselves for the good of the nation. This behavior was regarded as being noble. During the period of high economic growth following the war, many Japanese became corporate warriors who, instead of serving a master, or their nation, dedicated their lives to their company. Management and employees were in the same boat sailing towards the same goal. Employees believed it was their mission to loyally serve the company’s interests, and companies looked after employees as if they were members of the same family. At that time Japan was a familial nation in which the rich helped the poor, and it was said that “all Japanese are middle class.” Such totalitarian values easily prevailed, becoming firmly rooted in the structure of Japan’s racially homogenous, monolingual island nation. The essence of Japanese behavior seen in different times is basically the same. This phenomenon occurs when a certain idea is supported by a certain percentage across the board. For instance, in spite of being a sake producing country, the release of the French wine Beaujolais Nouveau has become an annual autumn event. In spite of being a non-Christian country, Valentine’s Day, Halloween, and Christmas have been accepted into the national calendar of events. Japanese people feel secure when acting in accordance with others. In other words, the Japanese are especially concerned with how they are viewed and don’t want to fall behind others. From a business perspective, Japan is a market where huge sales are possible. However, globalization that has led to a stratified society has created new values in young people. Some decades ago young people were urged to embrace consumerism – to own a car and travel to foreign countries. In contrast, nowadays young people tend to be satisfied with an income that covers their basic living expenses. They have been raised in a society in which you can get by as long as you don’t have an extravagant lifestyle. They are discovering the value of a simple life achieved through cooperating with others. This is related to the Zen philosophy of “being satisfied with what you have,” which along with bushido, greatly influenced Japanese mentality.

2015にせんじゅうごねん
Nisen juu go/2015 nen wa/ha
two thousand fifteen (the) year
戦後せんご
sengo
since (the) end of (the) Second World War
70ななじゅうねん
nanajuu/70 nen no
the seventieth year
節目ふしめです。
fushime desu.
marks
この
Kono
these
70ななじゅうねんかん
nanajuu/70 nenkan
seventy years
で、
de,
in
日本にほん
Nihon
Japan
も、
mo,
both
日本人にほんじん
Nihonjin
the Japanese
mo
and
おおきく
ookiku
greatly
わりました。
kawarimashita.
have changed
それにともない、
Sore ni tomonai,
because of this
日本人にほんじん
Nihonjin no
Japanese
価値観かちかん
kachikan,
values and
日本人にほんじん
Nihonjin
Japanese people
no
of
本質ほんしつ
honshitsu ni
(the) essential nature
ついての
tsuite no
about
論議ろんぎ
rongi ga
(a) discussion
ふたた
futatabi
once again
はじまりました。
hajimarimashita.
has begun
あの東日本ひがしにほん大震災だいしんさい
Ano Higashi’nihon Dai’shinsai
the Great East Japan Earthquake
de
during
せた
miseta
displayed
秩序ちつじょある
chitsujo aru
orderly
行動こうどう
koudou
(the) conduct
から、
kara,
from
ひろった
hirotta
lost <found>
かね
okane
money
ya
or
もの
mono o/wo
property
警察けいさつ
keisatsu
(the) police
ni
to
とどける
todokeru
(who) bring
正直しょうじき
shoujiki sa
(the) honesty (of people)
まで、
made,
to
日本人にほんじん
Nihonjin
Japanese people
no
of
洗練せんれんされた
senren sareta
well-developed
モラルもらる
moraru wa/ha
(the) morals
世界せかい
sekai
(the) world
no
of
ひと
hito
(the) people
ni
by
賞賛しょうさんされています。
shousan sarete imasu.
have been admired
しかし
Shikashi
however
その一方いっぽうで、
sono ippou de,
on the other hand
戦前せんぜん
senzen no
prewar
日本にほん軍国ぐんこく主義しゅぎ
Nihon no gunkoku’shugi
[Japanese] militarism
から
kara
because of
いまだに
imadani
still
日本人にほんじん
Nihonjin o/wo
the Japanese
攻撃的こうげきてき
kougekitekina
aggressive
国民こくみん
kokumin
(being) a(n) race
to
as
みる
miru
view
くに
kuni ga
countries
あります。
arimasu.
some
日本人にほんじんとは
Nihonjin towa/ha
to be Japanese
なに
nanika
what (it) means
no
of
本質ほんしつ
honshitsu o/wo
(the) essence
tou
(that) explore
ほん
hon de
books
よくられているのは、
yoku shirarete iru nowa/ha,
well known
新渡戸にとべ稲造いなぞう
NITOBE Inazou
Nnitobe Inazo
no
by
武士道ぶしどう」、
“Bushidou,”
bushido
藤原ふじわら正彦まさひこ
FUJIWARA Masahiko
(and) Fujiwara Masahiko
no
by
国家こっか
“Kokka
(the) nation
no
of
品格ひんかく
Hinkaku”
(the) dignity
などです。
nado desu.
include
主君しゅくん
Shukun
(their) master
のために
no tame ni
for
ぬことを
shinu koto o/wo
to give up (their) lives
当然とうぜん
touzen
a matter of course
to
as
する
suru
(which) instructed (samurai)
武士道ぶしどうが、
bushidou ga,
(the) samurai code
今日こんにち
konnnichi no
today
日本人にほんじん
Nihonjin no
Japanese
価値観かちかん形成けいせい
kachikan keisei
values shaping
ni
in
つながっている
tsunagatte iru
was instrumental
to
that
おもわれます。
omowaremasu.
(it) is believed
戦前せんぜんには、
Senzen niwa/ha,
before (the) war
国益こくえき
kokueki
(the) good of (the) nation
のために
no tame ni
for
いのちをささげることは
inochi o/wo sasageru koto wa/ha
to sacrifice themselves
国民こくみん
kokumin no
their <citizens’>
義務ぎむ
gimu
(it was) duty
to
that
おもわれていました。
omowarete imashita.
(citizens) believed
その行為こうい
Sono koui wa/ha
this behavior
気高けだかいもの
kedakai mono
being noble
to
as
されました。
saremashita.
was regarded
戦後せんご
Sengo no
following (the) war
高度こうど成長せいちょう
koudo’seichou
high economic growth
時代じだい
jidai,
(during the) period (of)
おおくの
ooku no
many
日本人にほんじん
Nihonjin wa/ha
Japanese
主君しゅくん
shukun
(a) master
ya
or
国家こっか
kokka
(their) nation
につくす
ni tsukusu
serving
わりに、
kawari ni,
instead of
会社かいしゃ
kaisha
(their) company
のために
no tame ni
to
一生いっしょう
issho o/wo
(their) lives
奉仕ほうしする
houshi suru
(who) dedicated
企業きぎょう戦士せんし
kigyou’senshi ni
corporate warriors
なりました。
narimashita.
became
経営者けいえいしゃ社員しゃいん
Keieisha to shain wa/ha
management and employees
おな
onaji
(the) same
目的地もくてきち
mokutekichi
goal
ni
towards
すす
susumu
sailing
おな
onaji
(the) same
ふね
fune
boat
っていました。
ni notte imashita.
were in <riding>
社員しゃいん
Shain wa/ha
employees
会社かいしゃ
kaisha ni
(the) company(’s interests)
忠義ちゅうぎをつくすことを
chuugi o/wo tsukusu koto o/wo
to loyally serve
使命しめい
shimei
(it was their) mission
とし、
to shi,
believed and
会社かいしゃ
kaisha wa/ha
companies
社員しゃいん
shain o/wo
they <employee>
家族かぞく
kazoku
the (same) family
no
of
一員いちいん
ichiin no
(were) members
ように
you ni
as if
面倒めんどうをみました。
mendou o/wo mimashita.
looked after (employees)
その頃
Sonokoro
at that time
日本にほん
Nihon wa/ha
Japan
めるもの
tomeru’mono ga
the rich
まずしいもの
mazushii’mono o/wo
the poor
たすける
tasukeru
helped
家族かぞく主義的しゅぎてき国家こっか
kazoku’shugiteki kokka
(a) familial nation (in which)
で、
de,
was and
一億いちおく総中流そうちゅうりゅう
“ichioku sou chuuryuu”
all Japanese <one hundred million> are middle class
to
that
いわれました。
iwaremashita.
(it) was said
このような
Konoyouna
such
全体ぜんたい主義的しゅぎてき
zentai’shugitekina
totalitarian
思考しこうは、
shikou wa/ha,
values
民族的みんぞくてき
minzokutekini
racially
同質どうしつ
doushitsu,
homogenou
単一言語たんいつげんご
tannitsu’gengo no
monolingual
島国しまぐにという
shima’guni to iu
island nation
日本にほん
Nihon no
Japan’s
構造こうぞう
kouzou no
(the) structure (of)
なか
naka de
in
容易ようい
youini
easily
ひろがり、
hirogari,
prevailed
強固きょうこ
kyoukoni
firmly
なっていきます。
natte ikimasu.
becoming rooted
ことなる
Kotonaru
different
時代じだい
jidai
times
de
in
られる
mirareru
seen
日本人にほんじん
Nihonjin no
Japanese
行動こうどう
koudou
behavior
no
of
本質ほんしつ
honshitsu wa/ha
(the) essence
基本的きほんてき
kihontekini
basically
おなじです。
onaji desu.
is the same
ある
Aru
certain
かんがえが
kangae ga
a(n) idea
一定いってい
ittei no
certain
支持しじ
shiji o/wo
(a) percentage
eru
is supported (by)
と、
to,
when
いたるところで
itarutokoro de
across (the) board
その現象げんしょう
sono genshou wa/ha
this phenomenon
こります。
okorimasu.
occurs
たとえば、
Tatoeba,
for instance
日本酒にほんしゅ生産国せいさんこく
Nihonshu no seisan’koku
(a) sake producing country
でありながら、
de arinagara,
in spite of being
フランスふらんすワインわいん
Furansu’wain no
(the) French wine
ボジョレーぼじょれーヌーヴォーぬーぼー
Bojore- Nu-vo-
Beaujolais Nouveau
no
of
解禁かいきん
kaikin wa/ha
(the) release
あき
aki no
autumn
恒例こうれい
kourei
annual
行事ぎょうじ
gyouji ni
(an) event
なりました。
narimashita.
has become
バレンタインばれんたいんデーでー
Barentain de-
Valentine´s Day
ya
and
ハロウィンはろうぃん
Harowhin,
Halloween
クリスマスくりすますは、
Kurisumasu wa/ha,
Christmas
非キリストひきりすとこく
hi’kirisuto koku de
a non-Christian country
ありながら
arinagara,
in spite of being
国民的こくみんてき
kokuminteki
national
イベントいべんと
ibento
(the calendar of) events
のように
no you ni
into <as if>
れられています。
ukeirerarete imasu.
have been accepted
日本人にほんじん
Nihonjin wa/ha
Japanese people
みんな
minnna
others
おなじように
to onaji youni
in accordance with
行動こうどうをする
koudou o/wo suru
acting
ことで
koto de
when
安心あんしんします。
anshin shimasu.
feel secure
えれば、
Iikaereba,
in other words
日本人にほんじん
Nihonjin wa/ha
the Japanese
まわ
mawari
[others]
から
kara
[from]
どう
dou
how
られているかを
mirarete iru ka o/wo
(they) are viewed
とく
tokuni
especially
kini
are concerned with
し、
shi,
and
ほかひと
hoka no hito ni
others
おくれていることを
okurete iru koto o/wo
to fall behind
きらいます。
kiraimasu.
don´t want
ビジネスびじねす
Bijinesu no
business
めん
men
(a) perspective
からみれば、
kara mireba,
from [looking]
日本にほん
Nihon wa/ha
Japan
大量たいりょう
tairyou
huge
販売はんばい
hanbai ga
sales
可能かのう
kanouna
(where) are possible
マーケットまーけっと
ma-ketto to
(a) market
いえます。
iemasu.
is
しかし
Shikashi
however
格差かくさ社会しゃかい
kakusa’shakai
(a) stratified society
ni
to
みちびいた
michibiita
(that) has led
グローバル化ぐろーばるか
guro-baru’ka ga
globalization
若者わかもの
wakamono
young people
no
in
あたらしい
atarashii
new
価値観かちかん
kachikan o/wo
values
みだしました。
umidashi mashita.
has createdsome
一昔前ひとむかしまえ
Hitomukashi’mae
decades ago
若者わかもの
wakamono wa/ha
young people
くるま
kuruma o/wo
(a) car
つこと
motsu koto
to own
ya
and
海外かいがい旅行りょこうをすること
kaigai’ryokou o/wo suru koto
travel to foreign countries
など、
nado,
[and like]
物欲ぶつよく
butsuyoku ni
consumerism
かきてられていました。
kakitaterarete imashita.
were urged to embrace
対照的たいしょうてき
Taishoutekini
in contrast
現代げんだい
gendai no
nowadays
若者わかもの
wakamono wa/ha
young people
自分じぶん
jibun no
their
生活せいかつ
seikatsu ni
(basic) living expenses
見合みあった
miatta
(that) covers
収入しゅうにゅう
shuunyuu
(an) income
de
with
満足まんぞくする
manzoku suru
to be satisfied
傾向けいこうがあります。
keikou ga arimasu.
tend
かれらは、
Karera wa/ha
they
ぜいたくな
zeitakuna
extravagant
生活せいかつ
seikatsu o/wo
(a[n]) lifestyle
しなければ
shinakereba
as long as (you) don´t have
きられる
ikirareru
(in which you) can get by
社会しゃかい
shakai
(a) society
de
in
そだちちました。
sodachimashita.
have been raised
他人たにん
Tanin
others
to
with
協調きょうちょうしながら
kyouchou shinagara
(achieved through) cooperating
質素しっそきること
shisso ni ikiru koto
(a) simple life
no
of
価値かち
kachi o/wo
(the) value
しつつあります。
miidashitsutsu arimasu.
(they) are discovering
これは、
Kore wa/ha,
this
武士道ぶしどう
bushidou
bushido
同様どうよう
to douyou ni
along with
日本にほん
Nihon no
Japanese
思想しそう
shisou ni
mentality
おおきな
ookina
greatly
影響えいきょうあたえた
eikyou o/wo ataeta
(which) influenced
ぜん精神せいしん
Zen no seishin
(the) Zen philosophy
no
of
るをる」
“taru o/wo shiru”
being satisfied with what (you) have
にも
ni mo
to [also]
つうじています。
tsuujite imasu.
is related

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