２．The False Community
 

 2-1 Enclosed community

  It used to be said that Japanese is special people and difficult to understand. This kind of impression is not usual only for foreigner, but also for Japanese themselves. But, it will not so strange, if we can recognize the fact that their community is composed by decided members and ruled by JOUSIKI that is subjective and tacit. Even if he is Japanese, if he is not known as member of their community, he is a stranger as well as foreigner. They can communicate with each other very smoothly and behave well according to temporal situation, but it is only in limited territory communicating with already known people and it is the reason why Japanese seems to be closed by outer people. Generally speaking, they do not like to talk with stranger so much, because they have few rules to communicate with them and can not speak without fear. Consequently, they try to avoid communicating with unknown strangers, and as a result seem negative to foreigner, though they have much interest in outer world. This way of communicating to others has distinguished between UCHI (the inner) and SOTO (the outer). They tend to insist on their peculiarity in their culture, but it shows that they have few ways to communicate with others except protecting their own territory. They try to maintain their communication field as their own territory which have clear boundary between inner and outer, and will limits their communicating in it. Therefore, we can say Japanese have much ability in their community, but not to out of it, and so they are extroversive in the level of their individual personality but their society is very introversive. I call their closed territory the enclosed world. It is enclosed by clear boundary, but, on the other side, have conclusive and harmonic system. It is shown in Japanese-garden, BONSAI and MAKUNOUCHI-BENTOU（a variety lunch box) etc.. Japanese thinker used to say that micro cosmos reflects macrocosms, and any particular things, however small it is, reflects the whole and includes its entirety. It shows that their culture is more centripetal than centrifugal, because they tend to find the truth of entirety in particular ‘many’ more than in general ‘one’. In their history they have toiled to manage their inner human relationship, but not troubled by outer invasion. Consequently, they could seek their ideal world in their own limited community.

  Philosophically this ideal is represented in MANDARA typically, in which each member has their roll and constitutes harmoniously the whole system. But, though originally it has the wall to defense from outer attack, in Japanese MANDARA it has be lost, and usually this fact is not noticed among them. It means that they have been too familiar with their stable territory to forget that it is ideal only in limited field. In such enclosed world, they have pursued perfection by themselves. In the tradition of theism, to be perfect should be described as predicate of God, but for them it is actual object to be accomplished. Therefore, they have not troubled the philosophical problem between finite and infinite, though it is very significant in western philosophy. This feature of Japanese culture brought to them much benefit in industries, especially in the branch of high technology, but it causes the problem of ‘KOKUSAIKA (internationalization)'. Because they do not notice the fact that Japanese ideal of harmony is only a limited ideal and lacks universality.
 

 2-2 Japanese illusion of relative community

 Japanese way of communication in enclosed community was effective in their history, in spite of many criticisms by foreigner. But as their field of communication has grown larger, its defeat becomes more copious. For long times they have lived in village community where people knows well each other, and for each person the field for communication was already given not concerned with his will. In this community people were bound with blood or neighborhood, and usually connected with familiar relationship, In modern industrial society, though it already has been lost, KAISHA (industrial company) plays role of it. Though it is composed of individuals who has different career, it has same character as former village community and connected by consciousness of family. Also the name of KAISHA is the mark for guarantee of personal credit to others, and they tend to judge others depending on the name of community that he belongs to. Not only the name of KAISHA, but also the name of school that he graduated is typical example of it. It is called in Japanese KATAGAKI, with which they can begin to associate with others. Japanese do not know well how they enlarge their communication without KATAGAKI.

 Here is most serious problem on Japanese human relationship, because now their community is too large to maintain their familiar relationship. In old village community people knew each other directly and could expect other behavior easily, but now their human relations depend on business and they can not have chance to know each other privately. Modern Japanese community stands on the empty name of KATAGAKI. Japanese businessman used to drink and talk at night and dare to keep their familiar relationship, but in most cases it is only a formal ceremony. Because their communication fields given by KATAGAKI, not by their own individual efforts in community. Therefore, though they toil to find the ideal of their community in this human relationship, they can get it only in illusion. I call this community the false community.

 It was the Japanese literary men who firstly notice this contradiction between their familiar relationship and modern industrial society. Under the name of realism or naturalism they described collapse of Japanese community. Especially they represented their danger of community by describing human egoism.‘ KOKORO (mind)' written by Souseki Natzume and ‘ KUMO NO ITO (the  thread of spider)' by Ryunosuke Akutagawa etc. are typical example of it. They represented the contradiction of modern Japanese society and radical sin of human by describing human egoism that was covered in their human relationships. Discovery of egoism may have more significant meaning for Japanese rather than the Death of God for western people.

 This contribution of Japanese literature was, however, ignored in their society. Because, in those days, Japanese people was too much interested in political or economical growth and many historical troubles like wars disturbed to notice the danger of their community. Consequently, many Japanese literary men had to choose to suicide, to be socialist or to keep silent. After all, Japanese would solve to their radical problem in modern society by more enclosed false community, and in modern Japanese society KAISHA is most effective community to maintain their illusion.

 For Japanese it is very difficult to change their KAISHA community or to leave for it, because it is ruled by too special JOUSIKI to be exclusive for stranger. It may be liken an rejection in a internal organ transport. Both human organ and Japanese organization is too special and complex not to be transported to others body easily. It shows that in Japanese society individuals so much depends on their false community that they can not live without it, and this is the reason why they must work in KAISHA community so hardly to die.
 

＊escape to drinking

  Japanese businessmen always enjoy their false community in drinking, because they are little responsible for what they say in it. If they lose their chance to drink, most of them will not stand their hard burdens, because they can get temporal solutions in drinking. But, on the other hand, they lost the chance to find their own real life. When I see they drink and sing ENKA (Japanese old ballad) along KARAOKE music, I always, like Plato, think of the people who enjoy the shadows in a cave.
 

＊Japanese modern literature and Animation

  Though modern Japanese literature pointed out the problems of modern Japanese society, it can not propose the possibility to solve them. Many literary men sought for the way to overcome human egoism, but they considered it as negative and could not find positive aspect of it. Therefore they propose us only the passive way to avoid it. The idea of‘SOKUTENKYOSI' (transcend one's self and become one with the universe) proposed by SOUSEKI NATUME is typical example of it, in which human ego is only a thing that should be overcome or transcendent. After his death, many Japanese literary men have been interested in Christianity (especially in Catholicism), but this tendency does not change.

  The problem of egoism is overcome not by literature, but overcome by appearance of animation. It can be said that the most popular Japanese culture in our world is TV animations. Nevertheless it is not estimated rightly both in Japan and other countries, because they are regarded as amusements for children. But some of them contain important moments to solve it. Concerning the human egoism, they have already described it as fundamental base of our own life from which our activity has come. For example, ‘URUSEIYATURA' was a remarkable series of TV animation, because it was the first work to describe human ego comically but also philosophically as foundation of human life. Until it, Japanese had not noticed that human ego is representation of radical human life, because it seems ugly in the limited field of human relation.
 

＊Difficulty to change his occupation

  Tie Nakae describes the binding of community as a characteristic of ‘vertical society’. Since the members of community are connected each other so 'tangible' in her word, their position depends on how long they belong to their community, and so once they separate from it, they can not get familiar relationship again. Consequently, their difficulty to change their occupation is not due to their will, but to the peculiarity of their community.
 

 2-3 The communication field a priori

  The most important point for understanding Japanese way of communication is that their communicating field is given a priori, and for them to communicate is nothing but to keep communication field. This word ‘a priori' means that they spend little effort to make up it consciously. For them communication field was made only among the people who keeps same quality, and to communicate is to keep communication field that is already found on. Hence we can say that Japanese estimation of communication depends on the demerit system, and this is why they so fear what makes them trouble. They maintain their communication very well, but ignorant to enlarge or repair it. In such demerit system in communication, it is natural that the spirit of dialogue has not grown, because it contains the moment that deny same quality.

  Question has important role for dialogue, because the more general and fundamental basement for communication can be found consciously by saying ‘why'. Dialogue, in this sense, assume more than two persons who has each own base for communicating but not yet find their common standpoint, and so it can be said that to dialogue is to gain new larger communication field. For this purpose, the equal right must be guaranteed for the members of dialogue, but it is rare in Japanese communication in which KIKIJOUZU is more respected than HANASIJOUZU for maintaining their social order.

  As I have already pointed out, Japanese communicating depends too much on personal trusts, and they have few radical rules to make new communication field. Generally, logic has very important role in communicating to connect different thought in dialogue, but for their communicating it is rather dangerous, because it may destroy their communication field by making clear the difference of minds among them. In Japanese conversation, consequently, to say 'why' has pretty dangerous meaning. The phrase 'HITOKOTO-OOI (you speak too much)' in Japanese shows us how they fear the words which brings the doubt about their communicating field based on same quality, and this is the reason why KIKIJOUZU superior to HANASIJOUZU in Japan. In Japanese conversation their roles of speaker and listener have been always fixed, and listener have duty to understand message of speaker without doubt. It shows how much their communicating depends on listener's effort comparing speaker, and makes understand how much Japanese communication is based on human-relationship by interdependence. This type of communication stands on the order of vertical society, and is far from the spirits of horizontal relationships in dialogue.
 

  At any rate, as long as there is gap between their ideal of their familiar communication and their real communicating, they have to try to find another way for communicating. But they dare to ignorant their contradiction in their traditional way of communication, and more and more make their community false. Their fear to lost of communicating field makes them silent to others, but the more they become silent, the more they feel fear to others, because they lose the chance to get trust to others. However they seem so talkative especially in drinking, in many cases Japanese talking is for hiding their inner mind. They fall in dilemma that they will express themselves to others but can not find any method for it.
 

＊Zen community

  The typical Japanese conversation for thinking or education is found in Zen-Mondou （a question-and -answer exchange between Zen priest and their followers) or KOUAN(a question for meditation presented to one seeking to learn the secrets of Zen). It is opposite to western dialogue. In western dialogue speaker must effort to make understand his opinion to receiver and have the obligation to express his thought logically. On the other hand, in Zen community followers or disciples as receiver have obligation to recognize the mind of their priest or teacher without logical expression and must gain the enlightenment by suggestion or hints given by him.
 

＊neo-new -religions

  Neo-new religions must be noticed neo-new religions for observing Japanese young generation, because most of believers of them belong to this generation.

  The reason why these religions charm them is these give them simple principle to answer their questions about the world, human life and their society etc. Actually these religions insist that their teaching is based on scientific knowledge and take over old religious traditions. But most of them are scientific and traditional only in its appearance in fact, rather dogmatic. For Japanese young people who have not been given chances to ask 'why' and only forced to learn knowledge, dogmatic religions seems scientific and to give easy way to find answers for their questions.

  Though most of believers are serious and earnest, neo-new-religions will not give us new Japanese spiritual principle. Because they stay in their own closed community for dreaming their ideal communicating.

  The book named[spirit, supernatural power and self- enlightenment Seminar (Kakita, Muzuo Shi-Nihon publication）」reported a episode. Mr. S (29 years old) who is a doctor could not stop his love to fall into self-enlightenment-Seminar. Her name is EMI. They had known each other since they were children, and once considered their marriage.

  He said to her, “Seminar is new business that have ‘mechanism （SHIKAKE）’to make person wild with and invite others. You 're exploited by it. You're deceived and exploited‘mechanism' of Seminar. It will be no use to spend much money for it.”

  But she answered to him after his persuading, “ I know it without your advise. I thought that I'm certainly exploited by it. But I don't mind it.”And she continued,“ I wanna know your true mind. I wish you to participate in Seminar, and become the man who can confess your true mind. ” After all, she blamed him and lived from him.

  It is tragedy to fall into more false community for escaping from her false community. But I do not feel pity for her, though for Mr. S, because she thought that her communication with others should be given by community (Seminar) passively, and did not try to gain it by her own decision. “Ask, and it will be given you ;seek, and you will find ; knock, and it will be opened to you(MATTHEW 7:8 ）”. Without active asking, no one can get his true communication with others.

  This spiritual defect of Japanese young generation in neo-new-religions arose from the division between their fantasy and actual lives, which is also found in the problem of OTAKU. Over extroversive society deprived them of their own inner world of fantasy.
 

 2-4 The myth of same quality

  In Japanese community where KIKIJOUZU superior to HANASEJOUZU, the lack of communication is usual, and people must be satisfied with temporal human relation, because they must pretend that they recognize others, even if they can not. Japanese have more the feeling of anxiety about silent others as well as foreigner, but they fear to harm their human relationship consciously or unconsciously. If they are not anxious about silent others, then they will not need to spend so much money for social expenses. In Japan the customs of present (OTYUUEN and OSEIBO etc.) is general, but if these ceremonies are lost, they will lose the way to make themselves believe their illusion of family. Hence it will be impossible to solve their social problems without changing their way of communicating that too much depends on receiver of information.

  At any rate, Japanese human relationship more and more become enclosed and individuals depend on their community for their lack of communicating, because more and more people must obey their JOUSIKI lacking of the consciousness of universality. Ironically, Japanese must work so hard to die in their community for pretending their communication to be rich, in spite of the poverty of it.

  Japanese myth of same quality is unique support for them to cover their poverty of communication. In their community that appeared in modern age like schools or companies, they have many explicit or implicit rules for maintaining pretension of Japanese same quality. The school regulation that regulates lives of pupils closely is the most typical examples. It regulates the length of hair and color of socks etc. strictly. Also uniform which they wear on business or in school shows their fear that they can not communicate with others without formal sameness.

  This Japanese effort for maintaining their myth of same quality have contributed for development of industrial society, but now it causes serious problem of KOKUSAIKA (internationalization),because the development of industry demands them to behave according to universal rules. Though Japanese commodities called "made in Japan" spread all over world and lead them prosperity, they have lost basement of communication and confront with the contradiction of KOKUSAIKA. Their society ruled by JOUSIKI may guarantee their communication in limited and special field and is convenient for industrial society in which they make commodities in regulations, but deprives the chance of innovation for adapting to new age by denying their social variety. Consequently, they have the double problems in their communicating in and out their community; they must put up with their false communication in their inner community and stand pain by pressure of KOKUSAIKA that forces them to communicate with outer people.
 

＊The Repayment ‘ Hardest to Bear'

  OSEIBO and OTYUUGEN etc., these customs of present are originally a representation of their SEII (sincerity）, but they are actually formal obligations to others. It is shown in the word ‘Giri-Chocoin Valentine's Day. Originally this chocolate should be given for her lover. But in Japanese society, this present is divided into two kinds. One is for her lover in its original meaning, and the other is for her colleague that is called Giri-Choco. We can see the symbolical custom to show the idea of Japanese‘ Giri' in it. They must keep their human relation in visible manner and maintain their myth of harmonious human relationship, even if it is only pretending. Here is truth that was pointed out by the words“The Repayment ‘Hardest to bear'”in‘THE CHRYSANTHEMUM AND SWORDS '.
 

＊KOKUSAIKA (internationalization) for Japanese

  Japanese fear their isolation both as individual and whole nation. Since they opened their country for foreigner in the last years of Edo age, they have endeavored to get stable position in the world. However ironically it may be sounded, it is true that the Pacific War is caused by their anxiety about isolation in the world, because they were caught by the idea that they must live with other Asian people, even if Japan ruled and harmed them. Now this obsessive idea is found in the word ‘KOKUSAIA (internationalization)'. The reason why it is obsessive is they have not asked why it is necessary for them. Some of them may insist that they must effort to be international because of so narrow country comparing with their population. But it is not reason the why they must build great economic country. At least, until Meiji age, there was another possibility to be a neutral and welfare state like Switzerland or Scandinavian countries. Considering of national isolation for about three hundred years during Edo age, they do not need so radical KOKUSAIKA as they think.

  There are two ways for KOKUSAIKA. One is to make other countries similar to Japan. They tried this way to other Asian people before Pacific War, but it was, needless to say, reckless and absurd. The other is to find common rules of the world and to get their clear position in international society. But they are short of the sense of universality, which guarantee such common rules. What they seek under the name of‘KOKUSAIKA' is to find international JOUSHIKI, but it dose not exist in anywhere, because we need the common rules for communicating with the people who have different JOUSHIKIs.