立ち読み

From the Foreword:

Since culture is a basic modality of the human person, in other words, one of the principal ways in which we are human, it should not surprise us that conscience too will have a cultural dimension to it. It is fastening in on this cultural aspect of conscience in the Japanese context that is the particular genius of Professor Takeuchi’s work. He carefully looks at this notion of conscience, ryoshin in Japanese, to see both its roots in Confucianism and Christianity. Though the Latin term conscientia and the Japanese term ryoshin do not correspond exactly, Takeuchi demonstrates that ryoshin basically represents what conscience means. Yet, ryoshin is more than a translation for the Latin. Rather, in the Japanese tradition we discover that ryoshin was regarded as a human disposition which transcends the intellectual faculty of rational choice of moral rightness or wrongness. Professor Takeuchi boldly suggests that here we may well find a key point for the inculturation of Christianity in Japan in and through ryoshin. In other words, the Christian Gospel message can be uncovered more deeply through a careful comparative study of Christianity and ryoshin. Living according to ryoshin is treasuring life as Jesus taught us. Professor Takeuchi goes on to suggest that makoto, one of the distinctive embodiments of ryoshin, which has three aspects of sincerity, reality, and integrity, can serve as a Christological hermeneutical key to reading and interpreting Jesus’ life in a Japanese context.
　　This is an excellent book and I recommend it heartily not only for those engaged in Asian theology, but also for those coming out of the Western theological tradition as well. Professor Takeuchi has made an important contribution to the further development of the world Church which Karl Rahner saw as being born in Vatican II, but which the Spirit of God already gifted us on the first Pentecost, and which Jesus himself gave as his final commission to the community of disciples.

James T. Bretzke, S.J.
Professor of Moral Theology
University of San Francisco

Preface

Conscience, or ryoshin, is innately engraved on everyone so that it may encourage one to do good and avoid evil. Conscience or ryoshin teaches us why human beings are good by nature and how to live humanly. We can find a common field of value or moral sphere in conscience or ryoshin. Though the two terms do not correspond exactly, ryoshin basically represents what is understood in the West as "conscience." In the Japanese context, conscience is largely derived from Christianity and ryoshin from Confucianism.

　　Ryoshin is the source of all our moral and existential life: where we are called by God to love and to develop ourselves so as to know what constitutes right living. We can also find the possibility of an inculturation of Christianity in Japan in and through ryoshin. In other words, we can embody the essential message of Christianity by careful comparative study of both Christianity and ryoshin. As long as we are engaged in this work sincerely and tirelessly, we never lose hope both for understanding ryoshin authentically and for embodying Christianity in Japan.

　　Since the time of Mencius, through the tradition of Confucianism, ryoshin has played a significant role in Japanese morality. While, in the Christian tradition, conscience has been understood as the intellectual faculty whereby good and evil are distinguished, ryoshin has been understood as the basis of conscience in the Confucian heritage. Ryoshin is regarded as a human disposition which transcends mere rational judgment. Ryoshin concerns the whole human being. The main role of ryoshin is to determine how to cultivate oneself to become more authentically human. In this way, ryoshin is something more deeply rooted in human nature than conscience.

　　Ryoshin has two aspects: transcendence and embodiment. Transcendence refers to the internal reality of ryoshin and, embodiment, to the external. In the former there is the dignity of ryoshin and in the latter the communality of ryoshin. Ryoshin in its formation has a close relationship to "community." The formation of ryoshin is based on human freedom as embodied in community. Community plays a more important role in the formation of ryoshin in Japan than it does in the formation of conscience in the West. We can confirm this from the two aspects of ryoshin: ryoshin as Sitz im Leben ("life-setting," "social setting," "actual community background") and as relationship. In the former we can examine ryoshin as almost equivalent to life in the deepest sense. In the latter we can examine ryoshin as formed in the relationship to others.

　　In the Japanese context, especially, the primary quality of ryoshin is makoto or sincerity. Makoto is one of the distinguished embodiments of ryoshin. Therefore, makoto became a cardinal virtue, particularly associated with the concept of ryoshin. Makoto is not merely a concept, nor can it be reduced to an individual sense of value. Practicing makoto, or being sincere, is essential to one's original nature as a human being. Makoto is interpreted not metaphysically, but rather morally and anthropologically. Makoto has three aspects: sincerity, actuality, and integrity. Through the examination of makoto we can find a common basic sphere between Japanese understanding of ryoshin and Christianity. In other words, we can find the three aspects of makoto in Christianity, especially in Jesus' life. As a human being Jesus is the perfect embodiment of God. As Son of God Jesus is the perfect instance of God's transcendence.

　　According to Josef Fuchs, Christian morality is essentially true human morality. In other words, everyone can appreciate and accept the core of Christian morality, regardless of religious persuasion. This understanding provides a possibility for the inculturation of Christianity in Japan and for finding the common sphere between conscience and ryoshin. Therefore, by appreciating ryoshin more deeply, we can find a way for Christianity to be more fully accepted and understood in Japan. In this way, we can propose not only a new understanding of ryoshin, but also an inculturation of Christianity into the Japanese cultural climate by using the understanding of ryoshin.

　　What is at the root of Christianity is also found in the Japanese cultural climate, even if it is not clearly manifest, both in individual consciousness and in society. Both Christianity and Confucianism understand human beings as basically good by nature. In Christianity, human beings express their goodness by participation in God's work, that is, the love of God. In Confucianism, human beings are seen as good as long as they follow good exemplars, such as the sages.

　　Ryoshin is an innate quality of human beings through which they can live humanely and rightly. Therefore, we can find a similarity between ryoshin and Christianity. Ryoshin is almost equivalent to life in the sense that ryoshin is a compass by which we can live humanly. Scripture is the book of life and evangelization means cultivation of the seed of the Word. Hence, living according to ryoshin is treasuring life as Jesus taught us. In this way, through consideration of life and ryoshin, the Japanese understanding of Christianity can develop significantly. In other words, there is a possibility for Japan to accept and embody the fundamental message of Christianity.

　　It is true that there is a gap between the Japanese cultural climate and Christianity. For example, while Christianity is monotheistic, in Japan the religious beliefs of most people are polytheistic and/or pantheistic. Shintoism is a good example of this sort of belief system. While in Christianity people believe in permanent eternal life, in Japan, under the influence of Buddhism, many people believe in reincarnation. However, this gap is not merely a negative factor but can serve as a challenge by which Christianity can evolve to a new stage. In other words, Christianity can assume a new form in a new context. It is inadequate and inappropriate that we unconditionally transfer Christianity as cultivated in the Western cultural climate into the Japanese cultural climate. Rather, we have to accept and interpret Christianity in the context of the Japanese cultural climate and express it through Japanese concepts. As God's Word became human, the Word of Jesus can and should be embodied in the Japanese cultural climate.

　　To embody the Good News in Japan is certainly challenging to us, but it is also the very task of inculturation as the embodiment of evangelization. Evangelization inquires us to find the seed of the Word concealed in the local region and cultivate it. In order to achieve evangelization in Japan, ryoshin will play a key role. In order to embody Christianity authentically in Japan, we have to keep in mind the following three points of view. First of all, we should return to the origin of Christianity: Jesus Christ. We can find an ideal representative of ryoshin in him. Second, we should remember the importance of the Church. There is a similarity between the ideal community of Christianity and the socio-ethical relationship which is one of the most precious virtues in Japan. Third, we have to accept and embody theology in the context of the Japanese cultural climate.

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