The Future of Bushido（2）（2/2）
作者：（日）新渡户稻造
of the ancient spirit; the summons of the future will be so to widen its scope as to apply it in all walks and relations of life.
It has been predicted—and predictions have been corroborated by the events of the last half century—that the moral system of Feudal Japan, like its castles and its armories, will crumble into dust, and new ethics rise phoenix-like to lead New Japan in her path of progress. Desirable and probable as the fulfilment of such a prophecy is, we must not forget that a phoenix rises only from its own ashes, and that it is not a bird of passage, neither does it fly on pinions borrowed from other birds. “The Kingdom of God is within you.” It does not come rolling down the mountains, however lofty; it does not come sailing across the seas, however broad. “God has granted,” says the Koran, “to every people a prophet in its own tongue.” The seeds of the Kingdom, as vouched for and apprehended by the Japanese mind, blossomed in Bushido. Now its days are closing—sad to say, before its full fruition—and we turn in every direction for other sources of sweetness and light, of strength and comfort, but among them there is as yet nothing found to take its place. The profit and loss philosophy of Utilitarians and Materialists finds favor among logic-choppers with half a soul. The only other ethical system which is powerful enough to cope with Utilitarianism and Materialism is Christianity, in comparison with which Bushido, it must be confessed, is like “a dimly burning wick” which the Messiah was proclaimed not to quench but to fan into a flame. Like His Hebrew precursors, the prophets—notably Isaiah, Jeremiah, Amos and Habakkuk—Bushido laid particular stress on the moral conduct of rulers and public men and of nations, whereas the Ethics of Christ, which deal almost solely with individuals and His personal followers, will find more and more practical application as individualism, in its capacity of a moral factor, grows in potency. The domineering, self-assertive, so-called master-morality of Nietzsche, itself akin in some respects to Bushido, is, if I am not greatly mistaken, a passing phase or temporary reaction against what he terms, by morbid distortion, the humble, self-denying slave-morality of the Nazarene.
It has been predicted—and predictions have been corroborated by the events of the last half century—that the moral system of Feudal Japan, like its castles and its armories, will crumble into dust, and new ethics rise phoenix-like to lead New Japan in her path of progress. Desirable and probable as the fulfilment of such a prophecy is, we must not forget that a phoenix rises only from its own ashes, and that it is not a bird of passage, neither does it fly on pinions borrowed from other birds. “The Kingdom of God is within you.” It does not come rolling down the mountains, however lofty; it does not come sailing across the seas, however broad. “God has granted,” says the Koran, “to every people a prophet in its own tongue.” The seeds of the Kingdom, as vouched for and apprehended by the Japanese mind, blossomed in Bushido. Now its days are closing—sad to say, before its full fruition—and we turn in every direction for other sources of sweetness and light, of strength and comfort, but among them there is as yet nothing found to take its place. The profit and loss philosophy of Utilitarians and Materialists finds favor among logic-choppers with half a soul. The only other ethical system which is powerful enough to cope with Utilitarianism and Materialism is Christianity, in comparison with which Bushido, it must be confessed, is like “a dimly burning wick” which the Messiah was proclaimed not to quench but to fan into a flame. Like His Hebrew precursors, the prophets—notably Isaiah, Jeremiah, Amos and Habakkuk—Bushido laid particular stress on the moral conduct of rulers and public men and of nations, whereas the Ethics of Christ, which deal almost solely with individuals and His personal followers, will find more and more practical application as individualism, in its capacity of a moral factor, grows in potency. The domineering, self-assertive, so-called master-morality of Nietzsche, itself akin in some respects to Bushido, is, if I am not greatly mistaken, a passing phase or temporary reaction against what he terms, by morbid distortion, the humble, self-denying slave-morality of the Nazarene.