Nishi Amane

Nishi was born in the Tsuwano Domain of Iwami Province (present day Tsuwano town, Shimane Prefecture) as the son of a samurai physician who practiced Chinese medicine. A child prodigy, he is said to have read the Classic of Filial Piety at the age of four and Four Books and Five Classics at the age of six. In 1853, after studying Confucianism at his domain school and in Osaka, Nishi was sent to Edo to study rangaku, with the goal of becoming an interpreter for conducting business with the outside world via Dutch traders based at Dejima in Nagasaki. His duties also included the translation of European books into Japanese for review by a select group of government officials within the Tokugawa bakufu. In 1854 Nishi, as well as several fellow Japanese intellectuals of the time, denounced the Japanese feudal system and their samurai status in favor of a pursuit of Western studies, as these intellectuals believed that the Japanese feudal system was incompatible with Western studies. Nishi was then appointed by the government as a Yōgakusha or specialist scholar of Western learning. Aside from Nishi, the Yōgakusha included Fukuzawa Yukichi, Mori Arinori, and Nakamura Masanao, who were all schooled in kangaku, a kind of traditional Chinese learning. Later, in 1857, Nishi was appointed a professor at the Bansho Shirabesho. With increasing foreign pressure on Japan to end its national isolation policy, in 1862 the Shogunate decided to send Nishi and Tsuda Mamichi to the Netherlands to learn western concepts of political science, constitutional law, and economics. They departed in 1863 with a Dutch physician Dr. J. L. C. Pompe van Meerdervoort, who had set up the first teaching hospital for western medicine in Nagasaki. The two Japanese students were put in the care of Professor Simon Vissering, who taught Political Economy, Statistics and Diplomatic History at the University of Leyden. They developed a genuine friendship with Vissering who was conscious of the long-standing friendship between Japan and the Netherlands. He felt that the students' desire for knowledge would make them likely future participants in Japan's modernization. Vissering, a member of La Vertu Lodge No, 7, Leyden introduced them to Freemasonry, of which they became the first Japanese adherents on October 20, 1864. ==Meiji philosopher==

Nishi returned to Japan in 1865, and was an active participant in the Meiji Restoration. He promoted contact with the West and Western intellectualism because he feared that in the long run, a domestic resistance to modernization and change in relation to contact with the West would be more destructive to Japan than any plausible repercussions of contact with the West. As for empiricism, Nishi and the rest of the Yogakusha intellectuals became leading figures in the Meiji Enlightenment (bummei kaika, i.e. "civilization and enlightenment" Nishi felt that if the new state were to become enlightened as it should be, there would be no more conflict between political and scholarly obligations within the Meiji Six Society, and within Japanese society in general. To Nishi, morality is an omnipresent thing existing within every human activity, but law is strictly limited to its defined aspects of human relations. Though morality must rely on the law within politics to keep order, it is morality, rather than the law, that will eventually penetrate and shape the people’s minds and values. Nishi concludes this first topic with the idea that when it comes to civilization, politics is the machinery and morality is the lubricant that is responsible for keeping the machinery running and intact. In the second topic, Nishi determines, for the first time in the East, the relationship and differences between human principles and physical principles. He discerns that physical principles and laws are a priori prerequisites for the existence of society, whereas human principles and laws are a posteriori devices derived from these physical principles and laws. Because human principles are a posteriori, they have infinite possibilities of distinctions and greater flexibility in premonitions. Nishi considers morality and law to be human principles; however, that does not mean that he deems morality man-made; rather, there are feelings (not unlike the Mencian Sprouts) that exist in all humans, and it is up to human will to act upon those feelings of morality that are constant in human nature. What Nishi’s discernment led to was the first expression in the East that human society was not, in fact, a product of the invariable structure of the universe. In this way, Nishi opened up room for humans to divert the inevitability of the social hierarchy. In Jinsei Sampo Setsu (1875) he urged all Japanese to seek the goals of health, knowledge and wealth, or what he called the “three treasures,"in place of Confucian subservience and frugality. In order for society to maintain a balance of these three treasures, Nishi felt that individuals should not disrespect others’ treasures, and that individuals should assist others in acquiring their treasures, thus, if the three treasures were honored and preserved, all of society would be independent and free. Moreover, Nishi thought that the Japanese government should be responsible for promoting the pursuit of these three treasures in society as well, and in turn, the political and national strengthening within the Meiji Enlightenment would not require Western rule or governmental tactics. Nishi promoted that if policy were structured based on enhancing general happiness through an equal balance of domestic enforcement of law, diplomacy and military defense of society, encouragement of industry and finance, and obtainment of the state’s own three treasures, this would be the key to good government. ==Meiji bureaucrat==

While working at the Ministry of Military Affairs, Nishi helped in drafting the Conscription Ordinance of 1873, which introduced universal conscription and laid the foundation for the Imperial Japanese Army. In his lectures to the military, he emphasized discipline and obedience over seniority and hierarchy. These ideals found their way into the subsequent Imperial Rescript to Soldiers and Sailors in 1882. In 1879 Nishi was made the head of the Tokyo Academy, and by 1882 was a member of the Genrōin. He became a member of the House of Peers of the Diet of Japan after the 1890 Japanese general election. He was ennobled with the title of danshaku (baron) in the kazoku peerage system. His grave is at Aoyama Cemetery in Tokyo. ==Legacy==

Nishi Amane is considered to be the father of Western philosophy in Japan. Nishi was a tireless advocate of Western civilization as a role model for Japan's modernization, stressing the need to evolve without losing the Japanese character. He was responsible for using classical Chinese terminology to translate and/or transmit common terms used in Western Philosophy into Eastern dialect, and many of these philosophical words are currently in use today. By using classical Chinese terminology, that is, something of cultural importance and tradition to Meiji Japan, Nishi was able to generate enthusiasm for reform, as traditional Chinese characters were seen by the Eastern population as a notion of authority. Furthermore, it is the nature of Chinese characters to be combined in various ways to form neologisms, as the characters often obtain multiple meanings and are capable of interchangeability. Tetsugaku is the first known recording of an Eastern term representing the notion of philosophy, which Nishi referred to as “the study of human nature and the principles of things.”;). Nishi originally used , or "(the science of) seeking clarity", (xīxián, in Chinese, more specifically means “learning to become a wise and knowledgeable person.”) Though Nishi felt that Confucius for the East was comparable to Socrates for the West, However, regardless of Nishi’s personal beliefs on the definition of “philosophy”, it is still because of him that China and Japan have even been able to engage in the discourse of “philosophy.” In Hyakugaku Renkan, Nishi concluded that because the discourse of philosophy is innately concerned with addressing and attacking theories of past writers and philosophers in order to portray new discoveries, the field of philosophy is constantly being made over. Under this light, Nishi opens up the possibility of vast Eastern participation in the discourse of philosophy, regardless of whether or not Eastern thought can be reconciled with Western Philosophy. During his time, Nishi concurred that although the West was superior in the realm of philosophy, the East still had the means to become better equipped in philosophy, as he professed that philosophy was essential for making the East intellectually modernized. He was honored on a 10-yen Japanese commemorative postage stamp in 1952. ==Nishi Amane former residence==

The building which Nishi Amane used as his study from the age of 4 to 25 in Tsuwano still exists and is preserved as a museum. The site is surrounded by earthen walls, and in addition to the main house and storehouse, there is a garden and a farmland on the back side, which is the basic layout of a samurai residence. The main building where Nishi lived was destroyed in a fire in 1853, and the main building that remains today was rebuilt after the fire. However, the storehouse survived the fire, and is a one-story wooden structure with earthen walls and a thatched roof. Nishi's study was a three tatami mat room on the left side of the building. It was designated a National Historic Site in 1987. Across the Tsuwano River, is the former residence of Mori Ogai. ==See also==