Fujiwara Seika on Universal Brother/Sisterhood - Japanese Neo-Confucianism

Fujiwara Seika (藤原 惺窩; February 8, 1561 – October 19, 1619) was a Japanese Neo-Confucian philosopher and writer during the Edo period. His most well-known student was Hayashi Razan (1583–1657).  

'The first interview between Tokugawa Ieyasu and Fujiwara Seika (1561-1619) took place as early as 1593 when Toyotomi Hideyoshi was still the Tycoon of Japan and Ieyasu one of his lieutenants. The meeting was a momentous one, for it led eventually to wholesale renovation of the cultural and educational policy of the new shogunatc.

A scion of the Fujiwara aristocracy, Seika was a twelfth-generation descendant of Fujiwara no Tcika, the foremost poet and arbiter elegantium of the thirteenth century, and Seika himself was a poet of great skill. Much reduced by circumstances, he made his way to Kyoto to study Chinese poetry and prose at one of the Five Zen Monasteries, hoping to prepare himself for the post of emissary to China. Scika’s deep interest in Chinese studies can be seen in his Bunsho Talto\u Koryo, the most extensive and systematic study of Chinese poetry and prose until then attempted from the creative point of view. He also took every opportunity to acquaint himself personally with Korean captives and Chinese envoys arriving in Japan at irregular intervals. He even attempted to visit China in 1596, but a shipwreck upset his plans.

One thing he became aware of in the course of his preparatory studies was the complete change that had taken place in China and adjacent countries, through the establishment of Neo-Confucianism or Chu Hsi philosophy as the official basis of all instruction. The decline of Buddhism was already well-advanced in China. Zen teaching, especially, was held to be purely negative in regard to secular affairs; more particularly, as far as Seika was concerned, it failed to offer an ethical code such as was needed to govern the peaceful pursuit of international trade. Chu Hsi philosophy, however, being thoroughly secular and rational in character, and also by now officially accepted in all the countries of East Asia, could serve as a moral basis for international dealings.

It may be noted in this connection that Seika's adherence to Chu Hsi philosophy was qualified, being less exclusive than was later the case with his follower Hayashi Razan. For the latter, it was Chu Hsi alone that mattered; but for Seika, any system of philosophy (including the unorthodox Wang Yang-ming school) would suffice providing that it offered a secular and rational standard of conduct for the peaceful transaction of business, and was acceptable to all countries.

Seika’s awareness of the need for such a code or standard in international dealings must have impressed Ieyasu; for the latter was much interested in overseas commercial ventures, as he later proved when shogun. Indeed, he wished to enlist Seika’s services for this purpose, but the latter declined, and recommended in his stead one of his young and rising disciples, Hayashi Razan. It was through the efforts of Razan and his descendants that Neo-Confucianism became the official philosophy and code of the shogunate, in both external and internal affairs' (pp. 346-47).

Ship’s Oath

This oath was drawn up by Fujiwara Seika in connection with the same trading mission referred to above. It represented a policy declaration on the part of the owners and captain of the ship, whose crew members were to conform to ts provisions. Note the characteristic Confucian subordination of the profit motive to equity and mutual benefit.

1. Commerce is the business of selling and buying in order to bring profit to both parties. It is not to gain profit at the expense of others. When profit is shared the gain may be large but the benefits arc small. “Profit is the happy outcome of righteousness." So while the greedy merchant bids for five, the decent one bids for three. Keep that in mind.

2. Foreign lands may differ from our own in manners and speech, but as to the nature bestowed upon men by heaven there cannot be any difference. Do not forget the common identity and exploit differences. Beware even of minor lies and cheating, of arrogance and cursing. The foreigner may not be aware of them but you certainly will be. "Good faith reaches to the pig and fish, and trickery is seen by the seagulls." Heaven docs not tolerate deception. Be mindful, therefore, not to bring disgrace upon our country's tradition. In case you meet men of benevolence and education, respect them as you would your own father or teacher. In quire into the restrictions and taboos of the country, and act in accordance with its customs and religion.

3. Between heaven above and earth beneath all peoples arc brothers and things arc the common property of all, everyone being equal in the light of Humanity. It must be the more so with one's fellow countrymen and still more so with men on the same ship. In trouble and tribulation, in sickness and hunger, relief should go to everyone equally. Never should anyone think only of his own escape.

4. Raging waters and angry waves, dangerous as they are, are not so dangerous as human passions. Human passions arc numerous, but none arc so dangerous as the passion for liquor and women that drowns men. Those who go around together, wherever it may be, should act as a team for restraining and correcting each other. The old adage says that the dangerous road lies in a soft bed, in eating and in drinking. Be on guard. [From Fujiwara Seika shu, I, 126-27]

Sources of Japanese Tradition, Vol. 1 1958 William Theodore De Bary, Ryusaku Tsunoda, Donald Keene UNESCO Collection of representative works, Japanese series, pp. 348-49.