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Fukuzawa Yukichi 福澤諭吉 | |
|---|---|
 Fukuzawa in 1891 | |
| Born | (1835-01-10)January 10, 1835 |
| Died | February 3, 1901(1901-02-03) (aged 66) |
| Other names | Shi-I (子圍) Sanjyū-ikkoku-jin (三十一谷人) |
| Spouse | Kin Toki |
Fukuzawa Yukichi (福澤 諭吉, January 10, 1835 – February 3, 1901) was a Japanese educator, philosopher, writer, entrepreneur andsamurai who foundedKeio Gijuku, the newspaperJiji-Shinpō [jp], and theInstitute for Study of Infectious Diseases.
Fukuzawa was an early advocate for reform inJapan. His ideas about the organization of government and the structure of social institutions made a lasting impression on a rapidly changing Japan during theMeiji period. He appears on the10,000-Japanese yen banknote from 1984 to 2024, replacingPrince Shotoku.[1]
Fukuzawa Yukichi was born into an impoverished low-rankingsamurai (military nobility) family of the Okudaira Clan ofNakatsu Domain (present-dayŌita,Kyushu) in 1835. His family lived inOsaka, the main trading center for Japan at the time.[2] His family was poor following the early death of his father, who was also aConfucian scholar. At the age of 5 he startedHan learning, and by the time he turned 14, he had studied major writings such as theAnalects,Tao Te Ching,Zuo Zhuan andZhuangzi.[3] Fukuzawa was greatly influenced by his lifelong teacher, Shōzan Shiraishi, who was a scholar ofConfucianism andHan learning. Yukichi turned 19 in 1854, shortly after thePerry Expedition's arrival in Japan marking the beginning of the opening of Japan to trade viaGunboat diplomacy. As the family patriarch Fukuzawa's brother asked him to travel toNagasaki, where theDutch colony atDejima was located, in order to enter a school of Dutch studies(rangaku). He instructed Yukichi to learnDutch so that he might study European cannon designs andgunnery.
Fukuzawa’s early life consisted of the dull and backbreaking work typical of a lower-level samurai in Japan during theEdo period.[3] Although Fukuzawa did travel to Nagasaki, his stay was brief as he quickly began to outshine his host in Nagasaki, Okudaira Iki. Okudaira planned to get rid of Fukuzawa by writing a letter saying that Fukuzawa's mother was ill. Seeing through the fake letter, Fukuzawa planned to travel toEdo and continue his studies there, since he would be unable to do so in his home domain ofNakatsu. However, upon his return to Osaka, his brother persuaded him to stay and enroll at theTekijuku school run by physician andrangaku scholarOgata Kōan.[3] Fukuzawa studied at Tekijuku for three years and became fully proficient in the Dutch language. In 1858, he was appointed the official Dutch teacher ofNakatsu, and was sent to Edo to teach the family'svassals there.
The following year, Japan opened up three of its ports to American and European ships, and Fukuzawa, intrigued withWestern civilization, traveled toKanagawa to see them. When he arrived, he discovered that virtually all of the European merchants there were speakingEnglish rather than Dutch. He then began to study English, but at that time, English-Japanese interpreters were rare and dictionaries nonexistent, so his studies were slow.
In 1859, theTokugawa shogunate senttheir first diplomatic mission to the United States. Fukuzawa volunteered his services to AdmiralKimura Yoshitake. Kimura's ship, theKanrin Maru, arrived inSan Francisco, California, in 1860. The delegation stayed in the city for a month, during which time Fukuzawa had himself photographed with an American girl, and also found aWebster's Dictionary, from which he began serious study of the English language.
Upon his return in 1860, Fukuzawa became an official translator for theTokugawa shogunate. Shortly afterwards he brought out his first publication, an English-Japanesedictionary which he called "Kaei Tsūgo" (translated from aChinese-English dictionary) which was a beginning for his series of later books. In 1862, he visitedEurope as one of the two English translators in theFirst Japanese Embassy to Europe. During its year in Europe, the Embassy conductednegotiations withFrance,England, theNetherlands,Prussia, and finallyRussia. In Russia, the embassy attempted unsuccessfully to negotiate for the southern end ofSakhalin (in JapaneseKarafuto), a long-standing source of dispute between the two countries.
The information collected during these travels resulted in his famous workSeiyō Jijō [jp] (西洋事情,Things western [Wikidata]), which he published in ten volumes in 1867, 1868 and 1870. The books describe western culture and institutions in simple, easy to understand terms, and they became immediate best-sellers. Fukuzawa was soon regarded as the foremost expert on western civilization, leading him to conclude that his mission in life was to educate his countrymen in new ways of thinking in order to enable Japan to resist Europeanimperialism.[citation needed]
In 1868 he changed the name of the school he had established to teach Dutch toKeio Gijuku, and from then on devoted all his time to education. He also addedpublic speaking to the educational system's curriculum.[3] While Keiō's initial identity was that of a private school of Western studies (Keio-gijuku), it expanded and established its first university faculty in 1890. Under the nameKeio-Gijuku University, it became a leader in Japanese higher education.
Fukuzawa was also a strong advocate forwomen’s rights. He often spoke up in favor of equality between husbands and wives, the education of girls as well as boys, and the equal love of daughters and sons. At the same time, he called attention to harmful practices such as women’s inability to own property in their own name and the familial distress that took place when married men took mistresses. However, even Fukuzawa was not willing to propose completely equal rights for men and women; only for husbands and wives. He also stated in his 1899 bookNew Greater Learning for Women that a good marriage was always the best outcome for a young woman, and according to some of Fukuzawa's personal letters, he discouraged his friends from sending their daughters on to higher education so that they would not become less desirable marriage candidates.[3] While some of Yukichi’s other proposed reforms, such as education reforms, found an eager audience, his ideas about women received a less enthusiastic reception.[citation needed]
After suffering a stroke on January 25, 1901, Fukuzawa Yukichi died on February 3. He was buried atZenpuku-ji, in theAzabu area of Tokyo.[3] Alumni of Keio-Gijuku University hold a ceremony there every year on February 3.
Fukuzawa's writings may have been the foremost of theEdo period andMeiji period. They played a large role in the introduction of Western culture into Japan.
In 1860, he publishedEnglish-Japanese Dictionary ("Zōtei Kaei Tsūgo"). It was his first publication. He boughtEnglish-Chinese Dictionary ("Kaei Tsūgo") in San Francisco in 1860. He translated it to Japanese and he added the Japanese translations to the original textbook. In his book, he invented the newJapanese characters VU (ヴ) to represent the pronunciation of VU, and VA (ヷ) to represent the pronunciation of VA. For example, the nameBeethoven is written asベートーヴェン in modern Japanese.
His famous textbookSekai Kunizukushi ("All the Countries of the World, for Children Written in Verse", 1869) became a best seller and was used as an official school textbook. His inspiration for writing the books came when he tried to teach world geography to his sons. At the time there were no textbooks on the subject, so he decided to write one himself. He started by buying a few Japanese geography books for children, namedMiyakoji ("City roads") andEdo hōgaku ("Tokyo maps"), and practiced reading them aloud. He then wroteSekai Kunizukushi in six volumes in the same lyrical style. The first volume covered Asia, the second Africa, the third Europe, the fourth South America, and the fifth both North America and Australia. The sixth volume was an appendix that gave an introduction to world geography.
Influenced by the 1835 and 1856 editions ofElements of Moral Science byBrown University PresidentFrancis Wayland,[4] from 1872-76 Fukuzawa published 17 volumes ofGakumon no Susume (学問のすすめ,An Encouragement of Learning [Wikidata] or more idiomatically "On Studying"[5]). Through these writings, Fukuzawa develops his views on the importance of equality of opportunity as a principle, explores his understanding of the principle, and stresses that education is the key to taking best advantage of the principle and achieving greatness.[citation needed] For these reasons, he was an avid supporter of public schools and believed in a firm mental foundation through learning and studiousness.[citation needed] Fukuzawa also advocated in these writings his most lasting motto, "national independence through personal independence."[6] By creating a self-determining social morality for a Japan still reeling from both the political upheavals wrought by the unwanted end to its isolationism and the cultural upheavals caused by the inundation of so much novelty in products, methods, and ideas, Fukuzawa hoped to instill a sense of personal strength among the people of Japan so they could build a nation to rival all others.[citation needed] To his understanding, Western nations had become more powerful than other regions because their societies fosterededucation,individualism (independence),competition and exchange of ideas.[citation needed]
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Fukuzawa published many influential essays and critical works. A particularly prominent example isBunmeiron no Gairyaku (文明論之概略,An Outline of a Theory of Civilization [Wikidata][7]) published in 1875, in which he details his own theory of civilization. It was influenced byHistoire de la civilisation en Europe (1828; Eng. trans in 1846) byFrançois Guizot andHistory of Civilization in England (1872–1873, 2nd London ed.) byHenry Thomas Buckle. According to Fukuzawa, civilization is relative to time and circumstance, as well in comparison. For example, at the timeChina was relatively civilized in comparison to someAfrican colonies, and European nations were the most civilized of all.
Colleagues in theMeirokusha intellectual society shared many of Fukuzawa's views, which he published in his contributions toMeiroku zasshi (Meiji Six Magazine), a scholarly journal he helped publish. In his books and journals, he often wrote about the word "civilization" and what it meant. He advocated a move toward "civilization", by which he meant material and spiritual well-being, which elevated human life to a "higher plane". Because material and spiritual well-being corresponded to knowledge and "virtue", to "move toward civilization" was to advance and pursue knowledge and virtue themselves. He contended that people could find the answer to their life or their present situation from "civilization." Furthermore, the difference between the weak and the powerful and large and small was just a matter of difference between their knowledge and education.
He argued that Japan should not import guns and materials. Instead it should support the acquisition of knowledge, which would eventually take care of the material necessities. He talked of the Japanese concept of being practical or pragmatic (実学,jitsugaku) and the building of things that are basic and useful to other people. In short, to Fukuzawa, "civilization" essentially meant the furthering of knowledge and education.
Fukuzawa's most important contribution to the reformation effort, though, came in the form of a newspaper calledJiji Shinpō [Wikidata] (時事新報, "Current Events"), which he started in 1882, after being prompted byInoue Kaoru,Ōkuma Shigenobu, andItō Hirobumi to establish a strong influence among the people, and in particular to transmit to the public the government's views on the projectednational assembly, and as reforms began, Fukuzawa, whose fame was already unquestionable, began production ofJiji Shinpo, which received wide circulation, encouraging the people to enlighten themselves and to adopt a moderate political attitude towards the change that was being engineered within the social and political structures of Japan. He translated many books and journals into Japanese on a wide variety of subjects, includingchemistry, thearts,military andsociety, and published many books (in multiple volumes) and journals himself describing Western society, his ownphilosophy and change, etc.
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Fukuzawa was one of the most influential people ever that helped Japan modernize into the country it is today. He never accepted any high position and remained a normal Japanese citizen for his whole life. By the time of his death, he was revered as one of the founders of modern Japan. All of his work was written and was released at a critical juncture in the Japanese society and uncertainty for the Japanese people about their future after the signing of theUnequal treaties, their realization in the weakness of the Japanese government at the time (Tokugawa Shogunate) and its inability to repel the American and European influence. It should also be noted that there were bands ofsamurai that forcefully opposed the Americans and Europeans and their friends through murder and destruction. Fukuzawa was in danger of his life as a samurai group killed one of his colleagues for advocating policies like those of Fukuzawa. Fukuzawa wrote at a time when the Japanese people were undecided on whether they should be bitter about the American and European forced treaties and imperialism, or to understand the West and move forward. Fukuzawa greatly aided the ultimate success of the pro-modernization forces.
Fukuzawa appeared on the 10,000-yen banknote in the 1984 and 2004 issues, and has been compared toBenjamin Franklin in theUnited States. Franklin appears on the similarly-valued$100 bill. Although all other figures appearing on Japanese banknotes changed when the 2004 series was released, Fukuzawa remained on the 10,000-yen note. His image was eventually replaced byShibusawa Eiichi in 2024.
Fukuzawa Yukichi was a firm believer that Western education surpassed Japan's. However, he did not like the idea of parliamentary debates. As early as 1860, Fukuzawa Yukichi traveled toEurope and theUnited States. He believed that the problem in Japan was the undervalued mathematics and science.[citation needed] Also, these suffered from a "lack of the idea of independence". The Japanese conservatives were not happy about Fukuzawa's view of Western education. Since he was a family friend of conservatives, he took their stand to heart. Fukuzawa later came to state that he went a little too far.[8]
One word sums up his entire theme and that is "independence". Fukuzawa Yukichi believed that national independence was the framework to society in the West. However, to achieve this independence, as well as personal independence, Fukuzawa advocated Western learning. He believed that public virtue would increase as people became more educated.[2]
Fukuzawa Yukichi's childhood home in the Rusui-cho neighbourhood of the city ofNakatsu inŌita Prefecture still exists. It is located on the lower reaches of the Nakatsu River, almost due east ofNakatsu Castle (33°36′26″N131°11′27″E / 33.60722°N 131.19083°E /33.60722; 131.19083). Fukuzawa Yukichi was born in 1835 in the Nakatsu Domain warehouse in Osaka and the family returned to Nakatsu after his father's death when he was 18 months old. He lived in this house in Nakatsu until age 19. The structure is a typical samurai residence of the late Edo Period and is a one-story wooden, thatch roof building with two 6-tatami, one 8-tatami, and one 4.5tatami rooms. The north of the main building is a two-storykura storehouse with a tile roof. In 1971 this former residence and the ruins of a former residence across the street were designated as aNational Historic Site.[9][10] The house and the adjacent Fukuzawa Yukichi Memorial Hall, which displays the original manuscript ofGakaku no Susume and Fukuzawa Yukichi's personal belongings, are the major tourist attractions of this city.[11] It is located approximately a 15-minute walk fromNakatsu Station on theJR KyushuNippō Main Line.
{{citation}}: CS1 maint: others (link){{citation}}: CS1 maint: others (link)ウェーランドの『モラル・サイヤンス』( F.Wayland : The Element of Moral Science)の影響は、その意味からも福沢思想にとって決定的意義をもっていた。
